Exposition of the Sermon on the Mount, Sermon (2 of 3)
Hee deſcribeth the righteouſneſſe of all ſuch as are truely bleſſed, in theſe words, whoſoeuer ſhall doe and teach, meaning, thoſe commandements before ſpoken of, euen to the leaſt. Wherein, firſt obſerue, that a bleſſed man (whoſe righteouſneſſe is here deſcribed) is not a talker and profeſſor onelyonly, but a conſtant doer of Gods precepts, or of all holy and heauenly doctrine; to wit, Euangellically, or according to the tenor of the Goſpel, that is, vnderunder the promiſe of moſt gracious acceptance, through Chriſt Ieſus, as of his perſon, ſo of his ſincere indeuour to doe the whole will of God; as alſo of free pardon, vponupon his repentance, when at any time hee treadeth his foot awry. For otherwiſe, cPſal. 130. 3. 4.If thou Lord ſhouldſt marke iniquitie, who ſhall ſtand? but there is forgiueneſſe with thee, that thou maiſt be feared.
Secondly, a bleſſed man performeth vniuerſall obedience to all, euen to the very leaſt of Gods commandements. Hee doth not onelyonly caſhiere the traditions of men, and their groſſer ſinnes, but laboreth, as in a caſe of life and death, to bring into captiuitie eueryevery luſt, yea, eueryevery thought, to the moſt holy law of God. He counts nothing little, that proceedeth out of the ſacred mouth of God, and which hath the tagge (as Maſter Bradford tearmeth it) of Gods heauie curſe againſt all tranſgreſſors, annexed to it. Hee knoweth none other way to heauen, then to be holy as he is holy, and to walk in light, as he is in light. And if he knew any other way, yet he would take none other then this, whereby alone God is pleaſed and glorified, and whereby his bleſſed image is repayred in vsus. Wherefore, howſoeuer hee ſee nothing more common in this world, then light and vaine ſwearing, profitable and officious lyes, waſte and idle words, good fellowſhip (as they call it) when men feare not to put themſelues into all companies, and accommodate themſelues thereto; cuſtomarie breaking of the Sabbath, (by dIſa. 58. 13.doing their owne wayes, finding their owne pleaſure, and ſpeaking their owne words;) eMal. 3. 8.robbing of God in tithes and offerings, fIbid. 1. 13.counting it a wearineſſe to ſerue God; gEccleſ. 5, 1.offering the ſacrifice of fooles, by hIſa. 29. 13.drawing neere vntounto God, with their mouth, and honouring him with their lips, but remouing their heart farre from him; going beyond, or ouer-reaching one another in bargaining, or otherwiſe; rendring euill for euill, and taunt for taunt, breaking ieſts, to the diſgrace of others, (eſpecially plaine people;) turning into the faſhions and guizes of the world, for apparell, apiſh geſtures, and court-holy-water, and a thouſand ſuch like: yet his care is, to iGen. 17. 1:walke with GOD, and to be perfect, as God commanded Abraham. And the more corrupt he ſeeth the world, and readie to cenſure all that will hauehave no fellowſhip in their vnfruitfull workes of darkneſſe, for being more nice then wiſe: the cloſer hee endeuoureth (Enoch-like) to walke with his God, auoiding all euill, euen the leaſt, with all appearances and occaſions of it
Thirdly, this bleſſed man applyeth himſelfe to teach thoſe commandements, euen to the very leaſt, that hee may bring others alſo to the ſtate of grace, wherein hee ſtandeth. As Paul ſaid to Agrippa, kAct. 26. 29.I would to God, that not onelyonly thou but alſo all that heare me, were altogether ſuch as I am. This is the feruent deſire of eueryevery faithfull teacher, and the maine dutie and charge that lyeth vponupon them. l1. Cor. 9. 16. 17A neceſſitie is layed vponupon me (ſaith the Apoſtle) and woe be vntounto me, if I preach not the Goſpel, which belongeth vntounto all, to whom the diſpenſation of the word of God is committed. Whether they be intruſted with mMat. 25. 16. 17, 18.fiue talents, or with two, or but one, they muſt, vponupon no pretence, be idle, but occupie till hee come. But howſoeuer theſe chiefly and moſt properly are to doe and Luke 19. 13.teach, yet all faithfull Chriſtians (who are eueryevery one for their parts, to bee helpers to the faith) muſt in ſome degree or other, according to their gifts and callings, teach alſo; as the husband his wife, what hee hath learned in the publicke aſſembly, n1. Cor. 14. 35.If the wiues will learne any thing, let them aske their husbands at home. So parents and gouernours of families, are by Gods appointment, oGen. 18. 19. Exod. 13. 14.to teach their children and charge. Euen godly matrones are not exempted: for Bathſheba's vertuous woman is commended for this pPſal. 78. 5. Prou. 31. 26.that ſhee openeth her mouth in wiſdome, and the law of grace is in her lips. And wee know that a good child is commanded qProu. 2. 8.to heare his fathers inſtruction, and not to forſake his mothers teaching. Surely as the Doue is reported to puruey abroad for her young ones, and filling her crop at herreturne, to diſgorge it, for their ſuſtentation: ſo ſhould gouernours of families puruey abroad, by frequenting with all diligence, attention, and aſſiduitie, publicke exerciſes of religion, that they may bring full crops of ſpirituall nouriſhment, to their ſeuerall neſts or companies. And as mothers and nurſes ſee reaſon, why they ſhould looke after moſt nouriſhable foode, and to drinke of the beſt, and ſomewhat freely, that they may come with full breſts to their young ones: ſo ſhould the ſpirituall nurſes of Gods ſonnes and daughters (ſo are our children called, Ezech. 16. 20, 21.) feede liberally of the cheere, prouided for them in the houſe of God, euen till their breſts ake againe, that their nurſeries (I meane their children and ſeruants) may take their full draughts, and ſo battle in grace and godlineſſe. Brethren, in like manner, friends, and fellow-Chriſtians are r1. Theſ. 5. 11. Heb. 3. 13. and 10. 24.to exhort one another daily, while it is called, to day, and to this end to conſider one another, to prouoke vntounto louelove and good workes. Otherwiſe, wee ſhew our ſelues to be moſt vnworthy of the honourable name of Chriſtians, which wee take from Chriſt, the anointed, becauſe we are anointed by his holy ſpirit, ſ1. Pet. 2. 9. Reu. 1. 6.to bee Kings, Prieſts, and conſequently Prophets alſo, not onelyonly to know the will of God, but to communicate it each to others, tRom. 12. 3.according as God hath dealt to eueryevery man the meaſure of faith. To conclude this firſt point, this is, in briefe, the righteouſneſſe commended and commanded by Chriſt to eueryevery bleſſed man, that he keepe the Commandements of God, euen to the leaſt, and teach others ſo to doe, eueryevery man and woman for their parts, according to their gifts and callings.
The ſecond point in this paſſage, concerning righteouſneſſe, is the high commendation giuen to it; he which performeth it, ſhall be called great in the Kingdome of Heauen. As on the one ſide, whoſoeuer breaketh the leaſt of Gods Commandements, and teacheth others to doe the like, ſhall be called the least in the Kingdome of Heauen, meaning, that hee ſhall bee of none account or reckoning in Chriſts Church, and Kingdome, either of grace or glorie: but he ſhall meete with Belſhazzars uDan. 5. 27.Tekel, to bee weighed in the ballance, and found too light; or rather with x1. King. 14. 10Ieroboams heauie ſentence, to bee vtterly ſwept away as doung; howſoeuer, in the meane ſeaſon, he iuſtifie himſelfe, and beare a great port before men, as the Scribes and Phariſies did: So on the otherſide, he that worketh righteouſneſſe (doing and teachiog, as is heere required) ſhall bee called great, that is he ſhall bee of high eſteeme with God, and with his people in Chriſts Church and Kingdome, both of grace and glory. For y1. Sam. 2. 30.them that honour mee, I will honour, and they that deſpiſe me, ſhall be lightly eſteemed. Againe, zReu. 3. 5. 12.I will confeſſe his Name (that cleaueth to mee, and to my words) ſaith Chriſt, before my Father, and before his Angels: I will make him a Pillar in the Temple of my GOD; that is, I will make him moſt honourable, and glorious, moſt ſtable alſo, and vnremoueable. He ſhall not vponupon earth hauehave a corruptible Pillar ſet vp in honour of him, with the title and inſcription of his Name vponupon it, as victorious conquerours had: but he ſhall himſelfe be made an immortall Pillar, and immortall glory, put vponupon him, euen in the heauenly Temple; howſoeuer hee bee poore and vile, yea, euen hiſſed at in this preſent World, many times, as Chriſt Ieſus, and the Apoſtles were. In earthly Kingdomes, men are ſet in the Subſidie-bookes, according to their Lands and Liuings: in this heauenly Kindome, they ſtand in Gods Booke, according to their doing and teaching. There, though they bee not great in the Subſidie-booke, yet they may hauehave place in in an inferiour ranke: heere, except we become great indeed, by doing and teaching faithfully, we are no bodie. Wherefore, to conclude this point alſo, ſince all men looke after greatneſſe, and ſhunne contempt, (what in them is) it lyeth vsus in hand, ſeriouſſly to conſider, what our practice is, whether we be ſuch doers of the diuine precepts, what integrity is ioyned to our practice, whether wee hauehave reſpect vntounto all Gods Commandements, (which was Dauids aPſal. 119. 1. 6.onelyonly antidote againſt ſhame, and moſt ſure way to bleſſedneſſe) and finally how faithfull and forward wee are in communicating to others, by way of teaching, and mutuall inſtruction, whatſoeuer God, of his good grace, hath communicated to vsus. That moſt wiſe Parable, which Salomon taketh vp, concerning the right vſe of temporall bleſſings, holdeth in ſpirituall, bPro. 5. 15, 16.Drinke the waters of thine owne Ciſterne, and running waters, out of thine owne Well: Let thy Fountaines bee diſperſed abroad, and Riuers of water in the ſtreets: that is, liue of thine owne frugally and comfortably, diſpenſe and diſperſe them to others liberally: ſo may we ſay of heauenly things, Drinke waters of thine owne Ciſterne, let thy Fountaines be diſperſed, &c. Reioyce and bee thankfull to God, for his ineſtimable goodneſſe, in giuing thee a mind to know him, to truſt in him, to call vponupon him, to louelove and obey him from the heart, ſtriue to profit, and to grow in grace: but withall, indeuour, by all meanes, to do what good thou canſt in bleſſing others, with whatſoeuer bleſſings of this kinde, thy heauenly Father hath bleſſed thee: teach the ignorant, admoniſh them, that are vnruly, comfort the feeble-minded, exhort all, ſuch as thou findeſt too remiſſe, to be zealous; ſuch as thou findeſt zealous, to bee more zealous for the truth. This is the true and onelyonly way to greatneſſe in Chriſts Church, and Kingdome, and to auoid all diſgrace, all manner of wayes.
The third point, concerning righteouſneſſe is the explanation, which holdeth to the very concluſion of the whole Sermon. Hee explayneth the matter concerning righteouſneſſe, firſt, by the contrarie; ſecondly, by the properties; thirdly, by the parts. The contrary to it, is ſet downe, Ʋerſe 20. and it is the righteouſneſſe of the Scribes and Phariſies, which was legall onelyonly, traditionall, and hypocriticall; legall, becauſe they ſought not righteouſneſſe by Faith in Chriſt, who onelyonly fulfilleth the Law for vsus, but by cRom. 9. 32.the workes of the Law; traditionall, becauſe they both expounded the Law, & alſo blended the worſhip of God, with their own traditions; hypocrtical, becauſe in all their glorious workes, they ſought the applauſe of men, rather then the glory of God. Except, in all theſe, our righteouſneſſe exceed theirs, our Lord Chriſt peremptorily auoucheth heere, that we ſhall in no wiſe enter into the Kingdome of Heauen, wee ſhall hauehave nothing at all to doe with his Church either Militant, or triumphant. That is, except wee ſeeke to be made righteous before God, by Faith in Chriſt, dRom. 8. 3, 4.Who onelyonly fulfilled the Law for vsus, and we in him; except we performe to God eNum. 15. 39.chaſt, and fRom. 12. 1.reaſonable ſeruice in all things according to his Word; except alſo in the performance thereof we denie our ſelues, and ſeek after the glorie that commeth from God alone.
The properties of righteouſneſſe (which is the ſecond branch) are three, in like manner: for it is ſpirituall, vniuerſall, and ſincere. Hee proueth it to bee ſpirituall, by giuing the true interpretation of the ſixt, of the ſeuenth, and of the third Commandements: of which briefly, becauſe they are Catechiſticall points, which are, or ought to be often inculcated. The ancient interpretation of the gVerſe 21.ſixt Commandement (ſee, how little heed is to be giuen to bare Antiquitie) by tradition, was, Thou ſhalt not kill, that is, lay violent hands vponupon thy Neighbour, to take away his life vniuſtly, as Cain did Abels. This onelyonly in the ſence of theſe goodly Interpreters, the Scribes and Phariſies, maketh one guiltie of bloud, and the Murtherer worthy of death temporall by mans iudgement, and of eternall by Gods iudgement. But our Lord Chriſt, hVerſe 22.ſetting his owne true expoſition, againſt their ol… …radition, teacheth, that as God, the Law-giuer, is a Spirit, Maker and Searcher of the very hearts and reines, ſo his Law is ſpirituall, requiring ſpiritull obedience in eueryevery thing: forbidding on the otherſide, whatſoeuer is contrarie thereunto, ſeeme it neuer ſo light in the eyes of carnall men; as raſh anger, or any light contempt, expreſſed by Racha among them, (which word ſeemeth to import one voide or emptie of good iudgement) among vsus, by Dunce, Dolt, Aſſe, Block-head, Gooſe, Woodcocke, and many ſuch like. Adde heereunto, Thou, in contempt, tuſh, a fig for thee; ſo fleering, geering, breaking of ieſts, (things too common) frowning alſo Cainiſh, or caſt-downe lookes, flinging away in a chafe, &c. Much more hee forbiddeth vnderunder Murther, contumelious and reproachfull termes, as Foole, Knaue, Rogue, Raſcall, baſe Companion, and ſuch like. In ſumme, he forbiddeth whatſoeuer ſtandeth not with vnfeigned Charitie to our Neighbours perſon. The fearefull danger of all which, he expreſſeth by a ſimilitude, drawn from the Iewiſh Courts, or proceedings in iudgement, who are ſaid to hauehave one, conſiſting of three Commiſſioners, appointed to iudge of leſſe offences; another, of three and twentie, appointed to iudge of greater offences; another of ſeuentie two, called the Sanhedrim, or counſell of eſtate, to iudge of the greateſt offences. As then among the Iewes there were degrees of puniſhment, according to the qualitie and heinouſneſſe of the offences, yet was it intended, that none offender ſhould goe vnpuniſhed: ſo is it in Gods proceeding; all breakers of this, as of other his moſt holy Lawes, ſhall be puniſhed, but the greater offender ſhall hauehave the greater torture inflicted vponupon him. Which conſideration (to let other things paſſe) ought to bee an effectuall motiue to draw our hearts to the obedience of all, euen of the leaſt of Gods Commandements, and the very leaſt branches of eueryevery one of them. And to that end, to ſearch diligently the extent of eueryevery precept, becauſe knowledge, of neceſſitie, muſt goe before practice, and iProu. 19. 2.without knowledge, the minde is not good. This alſo calleth for a further degree of repentance, and watchfulneſſe ouer our hearts and wayes, then is commonly thought vponupon. Contrariwiſe, by Chriſts expoſition of this ſixt Commandement, whatſoeuer things apperteine to LoueLove and Charitie are called for; as kVerſe 23, 24.reconciliation with the offended brother, which he maketh ſo neceſſary, that though a Iew came as farre as the very Altar, with his gift or ſacrifice, and there remembred an offence made to his Brother or Neighbour, not to preſume to offer his gift, but to leaue it there, vntill attonement were made with him. God, in iuſt offences, will hauehave their brother appeaſed, or at the leaſt, all meanes to be vſed for pacification, before he would bee appeaſed, or at all accept of their perſon or deuotion: which holdeth in like manner with vsus Chriſtians; reconciliation one with another, or at the leaſt, our beſt endeauour for it, muſt, of neceſſitie, goe before, not onelyonly the holy Communion, but all our other deuotions whatſoeuer, if wee make account to doe our ſelues any good thereby, and not rather to irritate and prouoke the wrath of God againſt our ſelues, for ſome degree of Murther. This holdeth alſo in them, that goe to Law, or are like to goe to Law one with another: whom Chriſt, according to the tenour of this ſixt Commandement, exhorteth to ſpeedie agreement, if not of conſcience, (which alone, without any by-reſpect, ought to be) yet in godly policie, for feare of after-claps; not onelyonly through the rigour and crueltie of our aduerſary prouoked by vsus: but euen through the iuſt iudgement of God, hardening his heart againſt vsus. So that when we will not, at Gods bidding, agree with our aduerſary quickly, while wee are in the way with him, that is, before the matter come to tryall (though it bee with loſſe) wee may thanke our ſelues, if afterward, being caſt, he take the whole Law of vsus, ſo farre forth, as to caſt vsus into Priſon, and euen to make Dice of our bones (according to the mercileſſe Prouerbe) becauſe not onelyonly Neighbours and friends, but Chriſt himſelfe could beare no palme with vsus, to giuegive in, in time.
In the ſecond place, to prooue our righteouſneſſe to bee ſpirituall, hee handleth the ſeuenth Commandement, Thou ſhalt not commit adultery, reſtoring it to the naturall and full ſence. The Scribes and Phariſies were herein (according to their vſuall manner) too literall; confining (as appeareth Verſe 27.) all adulterie to the groſſe act of vncleanneſſe betweene parties, whereof one, at the leaſt, was married. But our Lord Chriſt (gaging the veſſell to the bottome) teacheth, that the lVerſe 28.luſt of the heart is adulterie before God, who is the former and beholder of the heart, and gaue his Lawes for the bridling of it, as well as of the members: yea, much more of it, as being the maſter-wheele, that turneth all the reſt.
Secondly, that the vnchaſt looke, whereby luſt is ingendred and increaſed, doth participate with that ſinne, and is a breach of the ſeuenth Commandement: which cauſed Iob to mIob. 31. 1.make a couenant with his eyes, not to behold a Maide.
Thirdly, all occaſions of ſtumbling and falling into adulterie come within this ranke; whether the neerer and deerer, like vntounto nVerſe 29, 30.ones right hand, or right eye, or more remote, oVerſe 31, 32.as diuorces, or any thing of the like nature. How neere and deere ſoeuer any occaſion of whoredome (ſo of any other ſinne) be, though it bee eſteemed as the right eye, or hand, yet except we would be caſt into Hell fire vnrecouerably, it muſt not onelyonly, through Gods mercifull aſſiſtance bee forborne, but cut off, and caſt away with the vttermoſt deteſtation, that can be, what temporall paine ſoeuer it put vsus to, or what miſſe ſoeuer we may ſeeme to hauehave of it. The neere and deere occaſions of incontinencie, by any meanes, to bee cut off and caſt away, are theſe, and ſuch like, An idle and eaſie life, pampering and decking of the corps, laſciuious company and communication, needleſſe gadding, with neglect of our callings, impure thoughts entertayned with delight, haunting of ſuſpected houſes, vnſeaſonable meetings, and reuellings, LoueLove-ſongs and Bookes, ribald-talke, if not vſed, yet heard and indured of vsus, filthy obiects in Pictures, Playes, or whatſoeuer elſe ſtirreth vp corrupt nature, prone to ſuch vncleanneſſe, eſpecially in youth and out of marriage. The remote occaſion, which participateth with adultery, and ſo commeth to bee forbidden in the ſeuenth Commandement, is cauſeleſſe diuorce: (Now Chriſt aloweth of none to be iuſt and warrantable, except in the caſe of formcation, whereby the marriage-band is broken:) The Scribes and Phariſies taught, that Moſes made it lawfull for men to to put away their wiues, foreuery cauſe, and that hee commanded to giuegive her a Bil of Diuorce, which made her free to marrie any other: but Chriſt, heere and elſe-where, teacheth farre otherwiſe; that for the hardneſſe of their hearts, this was onelyonly tole…ated, not alowed: and that by ſuch putting a way, the haſtie and furious Husband occaſioned both his Wife, and him, that ſhould marrie with her, to commit adultery, beſides the temptations, which he ſhould put himſelfe vponupon. So that by ſuch Diuorces, a great many tranſgreſſions of this Law, both his owne, and of other folkes, were ſet vponupon his skore. Teaching vsus this great leſſon by the way, that he who is the occaſion of ſinning to others, is guiltie of all ſinnes committed, or which might hauehave beene committed vponupon that occaſion. Which made Dauid, though hee did not commit Idolatry, yet to curſe his Aduerſaries, that gaue the occaſion, o1. Sam. 26. 19Curſed bee they, ſaith hee, before the Lord, for they hauehave driuen me out this day, from abiding in the inheritance of the Lord, ſaying, Goe, ſerue other gods. This ought to be of vſe to Chriſtians, who, though they hauehave no ſuch cauſeleſſe Diuorces tolerated, yet many times goe ſo farre, as to ſeparation of the Wife from the Husband, or the Husband from his Wife: or if not ſo farre, yet to many brawles and much bitterneſſe, ſo that though one houſe hold them, yet one bed will not. If this, by Chriſts expoſition, come not within the compaſſe of the breach of the ſeuenth Commandement, and adde not many ſinnes to the ſcore of the nocent or offending partie, what doth?
In the third place, to ſhew that our righteouſneſſe, or obedience, muſt bee ſpirituall, pVer. 33. to 38hee handleth in like manner, the third Commandement, concerning the not taking of the moſt ſacred Name of God in vaine; reſtoring it to the full ſence, which of long time had beene maymed by the Scribes and Phariſees, who reſtrained it to for ſwearing onelyonly. So farre had they learned to goe by the letter of Moſes law, qLeu. 19. 12.ye ſhall not ſweare by my name falſly, nor prophane the name of my God. They made therefore great conſcience of periurie and forſwearing, which they knew to be a fearefull defiling of the reuerend name of God, which hee would by no meanes put vp. But our Lord Chriſt, knowing right well, what awfull reſpect ought to be giuen to that glorious name no wayes to be taken vp in vaine, nor made to trot (as commonly it is) for eueryevery trifling and friuolous matter; knowing alſo what truth and ſimplicitie ought to be among men, forbiddeth in ordinarie communication, to ſweare at all by the name of God, not onelyonly directly, by vſing, or rather abuſing any of his titles, but indirectly, by any creature, as heauen, earth, Ieruſalem, his head, and ſuch like, in which, as in all other creatures, the glory of God ſhineth, and his holy name is engrauen as it were: ſo that he which ſweareth by any creature, ſweareth by the Creator, as wee ſee plainely, Mat. 23. 20, 21, 22. Which expoſition of Chriſt condemneth them of moſt hainous offence, with whom it is ordinarie to ſweare by their faith, troth, honeſtie, by bread, light, and ſuch like, (for vaine people hauehave their fantaſticke faſhions for oathes, as they hauehave for their apparell:) much more condemneth it ſuch as vſe oathes of louder blaſphemie, by God, by Ieſus, Gods wounds, bloud, heart, death, (horreſco referens) an honeſt heart, cannot ſpeake or heare ſuch things without horror. No leſſe condemneth he oathes, ſauouring of idolatrie, by the Maſſe, yea, or no, by Saint Anne, by Saint Mary, or by abbreuiation, yea or no Mary, and many ſuch formes, whereby the name of an idoll or creature is ſubſtituted in Gods place.
To finiſh this tractate, our great Prophet, Chriſt Ieſus, who ſhall ſit, as Iudge, at the laſt day, ſetteth a moſt fearefull brand, not onelyonly vponupon ſuch blaſphemies, and idolatrous practiſes, but vponupon eueryevery exorbitancie, or going out of the way, in this kinde, rVerſe 37.Whatſoeuer (ſaith he) is more then yea or nay, that is, then plaine affirmation, or deniall, in ordinary communication, is foreign, from thine owne euill and wicked heart, or from that euill one, the diuell, whoſe luſts you doe, when you prophane the name of God any way Hereunto giuegive mee leaue to adde a word or two, concerning the lawfull performance of an oath. It is then onelyonly lawfully performed, either in publicke before the Magiſtrate, or in priuate, one neighbour to another, for neceſſarie ſHebr. 6. 16.confirmation of the truth, and end of all ſtrife: when, not in ordinary communication, but according to the Prophet Ieremie his exhortation, men ſweare tIer. 4. 2.in truth, iudgement and righteuſneſſe; in truth, that is, with an honeſt heart, and pure conſcience, without fraud, guile, or equiuocation: in iudgment that is, by a lawfull calling thereunto, and in an holy and moſt reuerend manner, as wee ſee in uGen. 14. 22Abraham: in righteouſneſſe, that is, in a cauſe moſt cleere and weightie. For what a horrible indignitie is it, to call God to bee a witneſſe in eueryevery trifling matter?
The ſecond propertie of righteouſneſſe followeth, that it is vniuerſall, extending it ſelfe to all occaſions, to all perſons, and to all the lawes and commandements of almightie God: of which in order as they lye in the text. He teacheth, xVerſ. 38. to 43that Chriſtian righteouſneſſe is to extend it ſelfe to all occaſions, wherein ſuch righteouſneſſe is to be ſhewed, by freeing that iudiciall law, yLeu. 24. 19. 20An eye for an eye, and a tooth for a tooth (which you may call the principall or ground of all iudicials) from the corrupt practice and gloſſes of the Scribes and Phariſees; who hauing nature rather then grace, to be their guide gaue libertie to any priuate hand to doe the worke of the publicke, that is, of magiſtracie, by rendring like for like: Whereas Moſes, in whom they truſted, and gloried ſo much in, conſined it to the iudge; zDeut. 19. 18, 19, 21.The Iudge (ſaith he) ſhall make diligent inquiſition, and doe to the falſe witneſſe, as hee had thought to hauehave done to his brother, life ſhall goe for life, eye to eye, tooth for tooth, hand for hand, foot for foot: it was the Magiſtrates office, who ſate in Gods place, to ſee this done. Contrariwiſe, eueryevery priuate perſon muſt know, that it is his calling, when he ſuffereth wrong, to take it patiently, when he ſuffereth wrong, to take it patiently, when hels euen aƲerſe 39.condemned and killed, againſt all right and reaſon, not to reſiſt; as our Lord Chriſt doth not onelyonly teach heere, but layeth vponupon it the weight of his authoritie, I ſay vntounto you, reſist not euill, or the troubleſome body, but rather indeuour, ſo much as in you is, to ouercome (if it may bee) his wrath and wrongs by ſoft anſwers, by your harmeleſſe, meeke, and amiable behauiour, by good turnes alſo, to the vtte…moſt of your abilitie; and if it muſt needs, and may well be done, by imploring the protection of the Lawes and higher Powers, as the Apoſtle did, when hee bAct. 25. 11appealed to Caeſar: but altogether to forbeare irefull and vindicatiue courſes, to ſay or doe nothing at all in anger, or hot bloud, no nor yet in cold bloud, by way of requitall (that is worſt of all) c1. Pet. 2. …3.committing our ſelues and cauſe to him that iudgeth righteouſly, and praying for the tranſgreſſors, as dLuke 23. 34.this our Maſter and teacher did, when he was put to, in the hardeſt manner that could be; whoſe Diſciples we are, when wee walke in his ſteps. It is a moſt glorious thing, euen herein to follow the faith and reſolution of thoſe three Worthies, Dan. 3. 17, 18. and to ſay; Our God whom wee ſerue, is able to deliuer vsus from theſe malicious perſons, and their ſcuruie dealings, and he will deliuer vsus, but if not, be it knowne vntounto them, and vntounto all men, that we will not be ſo baſe, as to bee ouercome of our paſſions, or to breake patience, which wee iuſtly prize aboue all worldly things, yea, aboue our very liues. Though they bring fire, wee will bring water; though their furie and rage againſt vsus breake out violently, as a bullet out of the mouth of a Canon, we will ſet our patience as a wooll-packe, or rather as a mount againſt it. Hee eVer. 39, 40, 41explaineth this point by three notable inſtances, or occaſions, wherein he will hauehave our righteouſneſſe ſhine forth: the firſt is of the groſſeſt contumelie that can bee offered to our perſons; when in hatred or contempt, wee are ſmitten on the face with the hand, or with a rod: wherein he will hauehave vsus value our charitie, and patience, at ſo high a rate, that the greateſt indignitie vnderunder the heauen ſhall not put vsus out of it. As it did not himſelfe, howſoeuer (according to Iulian the Apoſtatas prophane ſcoffe) he did not literally turne the other cheeke, when the officer ſmote him on the face, but gaue a milde and cold anſwer, fIoh. 18. 23.If I hauehave ſpoken euill, beare witneſſe of the euill: but of well, why ſmiteſt thou me? iuſt according to the tenour and purport of this precept, hee choſe rather to receiue double wrong, then to reuenge his owne griefe, though hee had twelue legious of Angels at command, gReu. 13. 10.Here is the patience and the faith of the Saints, ſo to doe.
The ſecond inſtance is of the hardeſt exigent that can befall vsus in our outward eſtate, (which we know, is moſt deare to moſt people) when we are ſued at the law, euen to the taking away of our coat: wherein hee will hauehave vsus to value a peaceable and quiet life among men, but eſpecially, our freedome and libertie to ſerue God, without hauing our deuotions interrupted at ſo high a rate, as to part with any thing rather then to part with it, euen to forgoe our cloake alſo, when the coat is euicted before. Theſe are indeed hyperbolicall or ouer-reaching ſpeeches; yet doe they plainely demonſtrate, how farre our righteouſneſſe ſhould ſtretch in this, and ſuch like caſes, and how peace which is the bond of charitie (as charitie is of perfection) ſhould bee prized, purſued, and redeemed of eueryevery one of vsus, euen with our greateſt loſſe, if wee cannot better cheape: hHebr. 12. 14.Seeke or purſue peace with all men, and holineſſe.
The third inſtance toucheth men in their libertie; a thing no leſſe deare to them, then their liues and liuings: to bee compelled by impreſt from authority to go a mile, a league, or more at the officers pleaſure, as Simon of Cyrene was, by preſt, compelled to beare Chriſts croſſe after him. In which he will hauehave vsus value our humilitie, loyaltie, and pliableneſſe to the higher powers (though forrainers, and aliens from the common-wealth of Iſrael, as the Romanes were) at ſo high a rate, as to ſcotch at no hardſhip, to giuegive them, or their aſſignes, iuſt content. Wee are not onelyonly to performe their commands (though grieuous in appearance) and that with all cheerefulneſſe and alacritie, but euen to ſtraine our ſelues to double their demands, if need be, and it lye in our power: which holdeth in all other matters of like nature; to bee ſo farre from whining and repining at any ſeruice to our Prince and Countrie, at any rates and payments, that wee, of our owne accord, will rather put forth and heighten our ſelues, beyond that which is impoſed. How commendable were this, and what an ornament to the profeſſion of the Goſpell?
To theſe three inſtances hee addeth a maruellous cloze, iVerſe 42.GiueGive to eueryevery one that asketh, and from him that would borrow turne not away: not meaning, to eueryevery inordinate asker, to maintaine idleneſſe and exceſſe, but to the truely needie and penurious, who, through vnauoideable neceſſitie, are brought into ſtreights: or, if through their owne fault, yet now ſeeming to repent, & to giuegive hope of a new courſe: or at leaſt to ſuch, as being ſtrangers, & vnknowne to vsus, we, in the iudgement of charitie, take to be poore of the right ſtampe. To eueryevery ſuch asker giuegive according to thine ableneſſe, wiſely, not prodigally, that liberalitie be not exhauſt, or eaten vp of liberalitie. In no caſe let the enmitie of any, or impoſſibilitie of requitall hinder thy good worke: but the rather doe all the good thou canſt to them (exſpecting thy reward from heauen) by giuing, if their needes call for that, or by lending, if they bee of a better ranke. Beware of vaine ſhifts and excuſes, pleading thine owne wants (when thine owne heart giueth thee the lye, and God, who is aboue thy heart, ſeeth the contrary) or excepting againſt the perſons of the poore, meerely to put off a worke of mercy. If our Lord Chriſt had done ſo to thee, where hadſt thou beene, or ſhouldſt thou now bee? Remember euer that this is the Lords commandement, & that himſelfe commeth vntounto thee, in their cloaths, to aske, and borrow.
In the ſecond place, hee commeth to the vniuerſalitie of Chriſtian righteouſneſſe, and proueth it, by reſtoring to the natiue ſence, the ſumme of the ſecond table, Thou ſhalt louelove thy neighbour, kVerſ. 43. to 48purging it from the Phariſaicall droſſe: firſt teaching, that by the word Neighbour, not friends and brethren onelyonly are to be vnderſtood, but any other man, friend, enemie, or alien, who beare the image of God, and participate the ſame nature with vsus. In a word, hee of whom wee may receiue, or to whom wee may doe good, any manner of way, is our neighbour, as Chriſt maketh plaine lLuke 10. 23. to 37.in the parable or example of the Iewes, falling among theeues, and cruelly handled: and relieued by a Samaritane, whom the Iewes had in abhomination. So Moſes layeth vponupon them the like charge mExod 23. 4, 5 compared with Deut. 22. 1, 2.of their enemies or brothers Aſſe or Oxe. Secondly, he cleareth the ſumme of the law, teaching, nVerſe 43.that our neighbour, in this large ſence, is to be loued; not friends onelyonly, according to the leud leauen of the Scribes and Phariſes, (which was, Hate thine enemie) but euen our rankeſt enemies, laying, (after his vſuall manner) the weight of his owne authoritie vponupon it, and vrging it in many words, as knowing, that this doctrine concerning the louelove of our enemies (which wee may iuſtly call the perfection of obedience to the ſecond table of the Law, as that of oWherof before Verſe 10. 11. 12 in many words.ſuffering perſecution for righteouſneſſe ſake, is of the firſt) would moſt hardly ſinke into our hearts. Firſt, is ſet downe his copious propoſition of the matter, then his vndeniable proofes likewiſe: his propoſition, in theſe words, pVerſe 44.But I ſay vntounto you, louelove your enemies, bleſſe them that curſe you, doe good to them that hate you, and pray for them that deſpitefully vſe you, and perſecute you. As if he ſhould ſay, I, that am come a teacher from God, and the only fulfiller of the Law, auouch vntounto you, that the true and naturall obedience, which the law calleth for, is, to louelove your bittereſt enemies, and to louelove them, not teeth-forward, or with mouth-louelove, accompanied with court-like, or rather ſtage-play-like expreſſions of it, but q1. Iohn 3. 18.in deed and in truth. Bleſſing, that is, returning good ſpeeches and wiſhes for curſing, rewarding alſo their heatheniſh vſage, with Chriſtian kindneſſe, bountie, and prayers. This may ſeeme a bitter pill, but a little ſugar of grace, and of the ſpirit of God, will make vsus ſwallow it downe readily, as did rIſa. 53. 12. Luke …3. 34.Chriſt, ſAct. 7. 60.Stephen, tRom. 9. 1, 2, 3, and 11. 1. &c.the Apoſtle Paul, and others innumerable.
But let vsus ſee his vndeniable proofes; the firſt is the vnſpeakable comfort, which the affectionate louelove of our cruelleſt enemies bringeth with it in preſent. For wee approoue our ſelues thereby to be uVerſe 45.the children of our heauenly Father, and to be led by his Spirit, whoſe workes we doe. His perpetuall practice is to doe good to his greateſt Enemies, cauſing his ſunne to riſe, and raine to fall on the euill, (whom onelyonly he accounteth his enemies) and the good, (whom onelyonly he accounteth his friends.) Euen the moſt wicked, through his diuine prouidence (ordering all, euen to the leaſt drop of raine) enioy xActs 14. 17.fruitfull ſeaſons, and hauehave their hearts filled with food and gladneſſe. Now we are commanded, yEpheſ. 5. 1.to bee followers of God, as deare children, and to walke in louelove. The ſecond proofe or reaſon, is, the benefit in future, which is the bleſſed reward, to be expected from God, zVerſe 46.If yee louelove them, which louelove you, what reward hauehave you? God ſetteth vsus on worke to louelove our enemies, and to ouercome their euill with our goodneſſe: hee will vndoubtedly according to his promiſe, euen of his free grace, crowne our obedience heerein: which reward and crowne wee depriue our ſelues of, if we louelove our friends and brethren onelyonly; yea contrariwiſe, we bring his heauie wrath vponupon our heads, if wee louelove not our moſt capitall enemies alſo, and that feruently, according to the foregoing charge.
The third proofe, or reaſon, is drawne from a compariſon, aVerſe 46, 47.What ſingular thing doe you? &c. That whereas bProu. 12. 26.the righteous is more excellent then his neighbour: and cIames 1. 18.God, of his owne will, hath begotten vsus, with the Word of Truth, that we ſhould be conſecrated to him, as the first fruits of his creatures: wee are alſo d1. Pet. 2. 9.called to bee a choſen generation, a royall Prieſthood, an holy nation, a peculiar people, that wee ſhould bring forth peculiar fruits; where is that excellencie aboue others, and thoſe peculiar fruits, if we louelove our friends onelyonly? What vnregenerate man goeth not ſo farre? e1. Cor. 3. 3.Is not this to bee carnall, and to walke as men? yea what doe we more, then the ſcumme of the World? for ſo were the Publicans, and Toll-gatherers, at the leaſt, in the eſteeme of the Iewes, who notwithſtanding loued and ſaluted their friends, and wel-willers. Is not this moſt fearfully to receiue the grace of God in vaine, if in LoueLove and Charitie, the mayne dutie of Chriſtianitie, wee goe no further then they? This great leſſon, by the way, is to be learned from hence, and euer to be remembred, That we Chriſtians are not to reſt in the ordinary righteouſneſſe of the World, but in all our workes to aſpire vntounto excellencie, performing all religious duties (which they hauehave no skill nor conſcience of) religiouſly: and as for ciuill and morall duties, which they glory in, to out-ſtrip them, and as it were, out-ſhoot them in their owne bow, doing them in a more wiſe, eminent, and full manner, to the right end; euer thinking with our ſelues, and hauing this before our eyes, What ſingular thing doe we?
In the third and laſt place, hee proueth the vniuerſalitie of our righteouſneſſe, and vrgeth it by the example of our heauenly Father, to whom, of neceſſitie, we muſt be made conformable. As he, that hath called you, is holy (ſaith the f1. Pet. 1. 15, 16Apoſtle Peter) ſo be yee holy in all your conuerſation: becauſe it is written, gLeuiticus 20. 7 Deut. 32. 4.Be yee holy, as I am holy. Hee is perfect: we, in regard of truth and vniuerſalitie of obedience, reaching to all his Commandements, muſt alſo be perfect; as was required of our Father Abraham, hGen. 17. 1.Walke before me, and be thou perfect; profeſſed by Dauid, iPſal. 18. 23.that he was vpright, or perfect before God, and kept himſelfe from his owne iniquitie; commended in Zachary and Elizabeth, that kLuke 1. 6.they were both iuſt, or righteous before God, walking in all the Commandements, and Ordinances of the Lord blameleſſe. Truth it is, that we cannot in this life attaine to the perfection of degrees, which was in the firſt and ſecond Adam, and ſhall be in vsus, in our heauenly Country: yet muſt we, of neceſſitie, bee perfect in the perfection of parts; hating all and eueryevery ſinne (more particularly, this of malice or ill-will towards our enemies) euen from the heart, and deuoting our ſelues vnfeinedly to performe all righteouſneſſe, euen this among the reſt, of louing from the heart, and doing the beſt good we can, to our cruelleſt aduerſaries: after the moſt bleſſed patterne heere ſet before vsus, which is not the Charity of an Angell or Man, how holy ſoeuer, but of our heauenly Father, moſt good, and the Fountaine of all goodneſſe: to whom if we ſtriue not to be like in this perfection of Charitie, we ſhall neuer come to be like him in glorie: CHAP. 6.
That our righteouſneſſe muſt be ſpirituall, that it muſt alſo be vniuerſall, we hauehave heard in the later part of the former Chapter: now followeth the third propertie of it, that it muſt be ſincere, and without hypocriſie; which holdeth to the nineteenth Ʋerſe of this ſixt Chapter. This point, concerning ſinceritie, is firſt propounded and confirmed, Verſe 1. Secondly, it is explained and vrged more particularly in three principall inſtances, Almes, Prayer, and Faſting, anſwering to the three mayne parts of Righteouſneſſe, Pietie, Charitie and Mortification, ſpecified Chap. 7. Ʋerſe 7. to 15. The generalitie is propounded, Verſe 1. with a moſt earneſt caueat, becauſe wee are in extreme danger, to bee ouertaken with ambition and vain-glory, by reaſon of our great propenſitie thereto, and ſo to ſpoyle all. Take heed (ſaith hee) that you doe not your righteouſneſſe before men: ſo doth the vulgar Latine Tranſlation reade righteouſneſſe in this Verſe, and not Almes, (as it is commonly read:) and ſo doth reuerend Maſter Beza tranſlate it out of certain ancient Greek Copies: and the context it ſelfe ſeemeth to call for it, as anſwering beſt to Chriſts charge, giuen Ʋerſe 20. of the former Chapter. Except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſies, &c. whoſe righteouſneſſe, as we heard, was (among other things) hypocriticall. Wherefore it followeth naturally, to charge them, that they doe not their righteouſneſſe, as the Scribes and Phariſies did theirs, to be ſeene of men.
To make this yet more cleere, it is to bee obſerued, how not onelyonly the particular inſtance of Almes, following immediately, Verſe 2, 3, 4. but that of Prayer and Faſting are inferred vponupon this generall propoſition, and accommodated to it, in one and the ſame manner and forme, without prefixing any other caueat, but this, which he maketh common to all three. But let vsus heare what is propounded in the generalitie, lVerſe 1.Doe not your righteouſneſſe before men, to bee ſeene of them; as though hee ſhould ſay, I forbid you not ſimply to doe your righteouſneſſe before men: bring it vponupon the ſtage, in the Name of God, though you hauehave ten thouſand lookers on: care not for that, the more the better: I hauehave exhorted you before, mChap. 5. 16.that your light ſhould ſhine before men, and ſo let it doe, as much as you can: but beware you doe it not with a minde to bee ſeene and prayſed of men; that is the bane and break-necke of all goodneſſe: yea, it turneth the greateſt righteouſneſſe into the greateſt vnrighteouſneſſe: for what is greater vnrighteouſneſſe, then to put your ſelues into Gods place, by taking to your ſelues the glory of your righteouſneſſe, proper to God, the ſole authour and donour of it? We learne then from hence, aboue all things, to hauehave an eye, not onelyonly that our actions be iuſt and holy in themſelues, (alas, there are not many, that goe ſo farre) but that our end and ayme bee anſwerable. The ſupreame end of all our actions and dealings ought to bee, that that n1. Pet. 4. 11.GOD, in all things, may bee glorified through CHRIST IESVS. Whereunto ſerueth that ſubordinate end, alwayes to be before our eyes, which is o1. Tim. 4. 16.the ſauing of our ſelues, and others, with whom wee hauehave to doe: to which agreeth that notable exhortation and example of the bleſſed Apoſtle p1. Cor. 10. 31, 32, 33.Whether yee eate, or drinke, or whatſoeuer yee doe, doe all to the glory of GOD: giuegive none offence, neither to the Iewes, nor to the Gentiles, nor to the Church of GOD: Euen as I pleaſe all men in all things, not ſeeking mine owne profit, but the profit of many, that they may be ſaued. This then muſt bee the conſtant indeauour, and whole life of a Chriſtian, putting farre away all by-reſpects, to walke before God, and approue himſelfe to his Maieſtie alone, doing all his righteouſneſſe, or good workes, to theſe, and none other ends, repenting, as need requireth, daily, of daily defects. This is the rather ſeriouſly to bee thought vponupon, becauſe of the reaſon or confirmation annexed, Elſe yee hauehave no reward of your Father, which is in Heauen. A moſt weightie reaſon, which if it moue not, men may iuſtly feare themſelues to be dead in treſpaſſes and ſinnes, or next doore by. Our righteouſneſſe is not to bee done, to be ſeene of men, vponupon paine of forfeiting our heauenly Fathers approofe and bleſſing, of being vtterly bereaued of all acceptance, and reward at his hand. For as in ſhooting, except the ayme bee well taken, the g…me muſt needs be loſt; ſo in our beſt actions, and dealings, except we propound the right ends, we ſhall come ſhort of the prize of the high calling of God. A good end doth not alwayes ſanctifie the meanes of attayning to it (that is a Popiſh conceite, as in the Gun-powder-treaſon, and other ſuch like plots) but this is moſt certaine, that an ill end doth euermore corrupt and vitiate all indeauours, which are taken for it, though the workes in themſelues bee neuer ſo ſacred and holy; as appeareth plainly in theſe three noble inſtances, Almes, Prayer, Faſting, being done for vaine-glory, wordly pref…rment, opinion of merit, or elſe without due reſpect to thoſe ends before mentioned. In his explanation by particulars, hee holdeth one vniforme order in eueryevery one of them. Firſt, to dehort from qVerſe 2. 5, 16hypocriſie and oſtentation, and that by reaſons of great moment. Secondly, by a moſt ſweet and forcible reaſon, rƲerſe 3, 4, 6, 17, 18.he exhorteth vntounto humilitie and ſincerity. He dehorteth from hypocriſie and oſtention, and that by two reaſons; whereof the former is the moſt odious practice of the hypocriticall Scribes and Phariſies, to whom they muſt, in no caſe, be like: ſVerſe 2. 5, 16.When thou doeſt giuegive Almes, faſt, and pray, bee not like the hypocrites. This faſhioning to hypocrites, the worſt of all people, can no wiſe ſtand with their preſent condition, who are, by Gods free election and calling, the beſt of all people; as being reſtored to the fauour of God, and renewed after his Image. But to beate his Diſciples the farther from them, hee ſetteth before their eyes, their leud, and, as it were, Player-like (ſo much the word hypocrite importeth) diſguizings. When they gaue Almes, vp went the ſound of the Trumpet; they made choice of the moſt celebrious places of the Citie, as the Synagogues, or ſtreets to act their Pageant vponupon, to the greater vpbraiding of the poore and magnifying of themſelues. Againe, when they made their Prayers (I meane, not publicke but ſolitary) no place would ſerue their turne, but the Synagogue, or corners of the ſtreets, where two or three wayes met, and no geſture, but ſtanding and perking vp, to be ſeene the further off. And when they faſted, inſteed of making their hearts ſad, they made a ſad countenance, inſteed of disfiguring their luſts, they disfigured their faces, for the very nonce; affecting rather the ſeeming, then the ſubſtāce of ſanctimony, the opinion rather then the thing. Is not this moſt baſe and loathſome dealing, enough to make one caſt his gorge? ought wee not to abhorre, and abominate any ſpice of it? Surely, as the Lacedemonians are ſaid to hauehave ſet their drunken and ſpuing ſlaues, before the eyes of their children, to cauſe them to abhorre drunkenneſſe: ſo doth our Lord and Maſter heere ſet theſe ambitious and diſſembling wretches, before the eyes of his Diſciples, and of all his faithfull people, to worke in them a hatred and loathing of ſuch doings, and to make them more in louelove with humilitie and ſinceritie.
The ſecond reaſon againſt hypocriſie and oſtentation, is the vnhappie ſucceſſe of it, which (to make the matter out of all queſtion) hee auoucheth with his vſuall aſſeueration, Amen, or verily, I ſay to you, they hauehave their reward. Praiſe they hauke after, and praiſe they hauehave; one corrupt man applauding another, (as one Mule or Aſſe knibbles another:) and more then that, are they not to expect their reward ſhall dye with them. If they doe not out-liue it, as commonly hypocrites doe, whoſe vizards at the length God pulleth off from their faces in this preſent life, and inſteede thereof tMal. 2. 3.casteth dung vponupon them. But howſoeuer they enioy their bright and brittle reward all their dayes, being reputed Saints vponupon earth, yet ſhall that word of Chriſt ſtand for euer, uLuke 16. 15.That which is highly eſteemed among men, is abomination in the ſight of GOD. And the more praiſe they find for the preſent, the more diſhonour ſhall they find at the laſt day, when fained holineſſe, charitie, and humilitie will clearely appeare to bee double deuilliſhneſſe and iniquitie. Then ſhall all time-ſeruers know perfectly by wofull experience, how good a thing it had beene, not to hauehave xIohn 5. 44.receiued honour one of another, but to hauehave ſought the honour, that commeth of GOD onelyonly.
In the ſecond place, hee exhorteth them to humilitie, and ſinceritie in Almes, Prayer, and Faſting, aduiſing them rather to affect obſcuritie, by hiding their goodneſſe from the eyes of men, then ſame and celebritie, by ſetting themſelues and their good workes to ſale any manner of wayes. Hee would hauehave them learne the art of holy diſſimulation, ſo farre forth, that, if it were poſſible to hide it from their owne ſelues, they ſhould doe it, reſting vponupon Gods approofe, teſtimonie, and reward alone. When thou giueſt Almes, let not thy left hand know what thy right hand doth, ſignifying by this hyperbolicall prouerbe, that if the left hand had reaſon and vnderſtanding, it ſhould be kept from the knowledg of that good which the right hand doth; then much more ſhould other folkes. Teaching vsus, to be ſo farre from making that to bee our ayme, to pleaſe men, looking no further (as hypocrites doe not) that wee ſhould feare and flee nothing more, then to doe good vponupon theſe conditions, to ſell away (as it were) our golden workes for ſuch a droſſie and durtie reward. But contrariwiſe to hold ſuch inwardneſſe and ſecrecie with God, as to make it our great and onelyonly ambition, that hee alone (who alone is worthy) may bee pleaſed and glorified by all meanes. To this end ſerueth that which followeth, when thou prayeſt, enter into thy cloſet, or ſome ſuch place of priuacie, ſequeſter thy ſelfe from all companie, ſet thy ſelfe in Gods preſence alone with alone: poure out thine heart in ſecret into his boſome, that dwelleth in ſecret. And know thou, that this bleſſed ſecrecie with God, will in ſpeciall manner further thy deuotion, and put by the occaſion of vaine glorie, ſo much hated of God, and preiudiciall to men. So when thou faſteſt priuately, howſoeuer thou weepe and bewaile thy ſinnes and miſerie, and the ſinne and miſerie of the time in ſecret, before thine heauenly father, yet openly before men ſet as good a face on it, and looke as cheerefully as thou canſt, yea, rather then faile, vſe what Art thou canſt to that end, waſh thy face, anoint thine head (which was the manner of that countrie, to expreſſe ioy and cheerefulneſſe thereby) put thy ſelfe in ſuch a habit, as will beſt ſerue to couer thine extraordinarie humiliation. Let it ſuffice thee, in the act of faſting, to approue thy ſelfe vntounto God, and to bee ſeene and knowne of him; as an honeſt Matrone is beautifull and trimmed enough, if ſhe be ſo in her husbands eyes, ſhee looketh after none other. Thou haſt much more reaſon to ſtand ſo affected towards thy God; ſo thyſelfe & thine actions may be amiable in his eyes, to looke no further. His reaſon annexed hereunto, drawne from the fruit and benefit is very obſerueable; yVerſ. 4. 6. 18.And thy Father, which ſeeth thine Almes, Prayer, and Faſting in ſecret, will reward thee openly: where in the word reward, hee giueth none allowance to the beggerly traſh of Popiſh merit, but rather commendeth the rich treaſures of Gods merciemercy and goodneſſe, who freely accepting vsus, accepteth our workes, done at his appointment, and through his gracious aſſiſtance; crowning vsus, crowneth our workes. So zPſal. 127. 3.children, and the fruits of the wombe, are called an heritage of the Lord, and his reward, and free gift: So elſewhere. The meaning is, that whereas hypocrites and vaine-glorious perſons, looking to men, and hauing their worldly aimes and ends, vtterly loſe their reward with God: the faithfull and truely religious, trading (as it were) with God alone, and hauing a ſecret ſtocke running with him of Almes, Prayer, Faſting, and other good workes, receiue in due time an open reward and bleſſing from their heauenly father, ſuitable to their foregoing endeauours. Neither are we to confine this open reward (as moſt doe) to the life to come only. But we are to know, & be aſſured, that the Almes, Prayers, and Faſting of Gods children, are apparantly crowned with moſt bleſſed ſucceſſe, beyond all expectation many times, euen in this very life. The mercifull man (as hath beene ſaid) findeth merciemercy in time of neede, according to his merciemercy ſhewed to others, and that with a rich increaſe many times. The prayers of the Saints come not weeping home, but fetch down bleſſings from heauen, to earth to their great ioyes increaſe. Their faſting alſo is oftentimes turned to feaſting; God giueth them beautie for aſhes, the oyle of ioy for mourning, the garment of gladneſſe for the ſpirit of heauineſſe. All which Cornelius the Centurion found moſt true by comfortable experience; for his Almes, Prayers, and Faſting, (not done in hypocriſie or of vaine-glorie, but in faith and ſinceritie) aAct, 10. 4.came in remembrance before God, and receiued an open and Illuſtrious reward from him. So this, or the like ſong, is often in Dauids mouth and penne, Thou haſt turned for me my mourning into dancing, thou haſt put off my ſack-cloath, and gird me with gladneſſe. The like experience had Daniel, Ezra, Nehemiah, and many others, whoſe inwardneſſe and ſecrecie with God, in the performance of theſe duties, carried away an euident and moſt ample reward, to the vnſpeakeable comfort of themſelues, and of the whole Church. And verily, there is no childe of God now liuing vponupon the face of the earth, who hath not the like experience in ſome degree or other; receiuing euer in due time an harueſt anſwerable to his ſowing.
All this, as alſo all the foregoing and following doctrine of Almes, Prayer, and Faſting, will yet better appeare, if we looke better into the nature of theſe three Chriſtian vertues. A true deſcription will direct vsus to the right manner and end of performance of them. By Almes then we vnderſtand a giuing of reliefe to the poore and needy, according to our ableneſſe, at Gods bidding, euen out of tender compaſſion, knowing that they beare the image of God, and are our owne fleſh. Almes muſt be done at Gods bidding, who requireth and ſtreightly chargeth them to bee done, in the bookes of the Old and New Teſtament. So that the due performance of them is bPſal. 112. 9righteouſneſſe & obedience, better then all ſacrifice: and the contrarie I meane, the neglect of Almes, is vnrighteouſneſſe and diſobedience, making men cMat. 25. 41.culpable of hell fire. What place is there then of ſeeking our owne praiſe, or ſeruing any ends of our owne? Almes alſo muſt proceed out of tender compaſſion: for the word heere tranſlated Almes, ſignifieth merciemercy and pitie: whereby we learne not onelyonly this leſſon, That not the thing giuen (how great ſoeuer) but the affection of the giuer maketh it Almes; but this leſſon alſo, That right Almes-giuers ſtand not vponupon any by-reſpects: Pitie and compaſſion, with bowels yearning ouer their brethrens miſerie, is as a ſtrong law in their hearts, forcing them to giuegive, and doe good, when they can, and as much as they can, though they bee not praiſed for it, yea, though they ſhould bee diſgraced and puniſhed for their labour; as in times of perſecution, many hauehave beene, for contributing to the neceſſitie of the Saints. This conſideration alſo, that they beare the image of God, and are our owne fleſh, without any other ſpur, is a ſufficient inducement therto. And as for prayer, what is it, but a moſt humble and familiar talking of the ſoule with God our heauenly father, by the direction and mediation of Chriſt Ieſus, his ſonne, and aſſiſtance of his holy ſpirit, about all matters, concerning his glorie and our owne good, that is, the good of our ſelues, ſpirituall and corporall, and of the whole body and brotherhood of the Saints, with whom wee hold communion? And it comprehendeth d1. Tim. 2. 1.ſupplication, or deprecation againſt euill; prayer, or petition for any good, which wee finde within our commiſſion to aske; interceſſion for others; and giuing of thankes for all things that befall, proſperous or aduerſe, becauſe eRom. 8. 21.all worke together for good, to them that louelove GOD. Which dutie of prayer being thus rightly performed, what place is there left for the heart to runne a rouing, or whoring rather, after worldly glory? And he that prayeth continually, how can he but hauehave his conuerſation in heauen? not ſeeking popular applauſe, but the things which are aboue, where Chriſt ſitteth at the right hand of God. And to adde that which he fVerſe 7.addeth further in this paſſage of prayer, what place is there for vaine repetitions? ſuch as heatheniſh people vſe, who are without God in this world, and doe ſeruice to them, which by nature are no gods: who make none end of laying on tongue in prayer, becauſe they thinke to bee heard for their much ſpeaking, or babbling. But wee hauehave heard, and it is moſt true, that prayer is a talking, not of the tongue, but of the heart, with God, of the ſpirit with a ſpirit, and that by the aſſiſtance of Gods holy ſpirit. This ſpeech of our ſpirits, with that incomprehenſible ſpirit, or Godhead, howſoeuer ſometimes it be expreſſed by words, in ſome ſort, as may be, and as our needes require (which words, for the moſt part, are, or ought to bee gEccleſ. 5. 2.few) yet conſiſteth it mainely in heauenly affections, and hRom. 8. 26.in grones and ſighes, that cannot be expreſſed. Away therefore with all lip-labour of ſuperſtitious perſons, of what ranke ſoeuer, conceiting that God is to bee. wooed and wonne with art, and multitude of words; as if prayer, exopere operato (as Poperie ſpeaketh) by the worke done, were a meritorious ſeruice, or ſome ſtrong ning charme, to bind God, & make him condiſcend to our deuotions. Surely, the praying in an vnknown tongue, the running ouer of many Pater-noſters & Aue-Maries, & ſuch like ſtuffe vponupon the beades, praying by tale and number, rather then by weight, and infinite ſuch vſages, plainely demonſtrate that Poperie is full of this abomination, nothing at all ſhort of the heathen, if they goe not farre beyond them. So the manner of praying, vſed by many, (I would I might not ſay the moſt) of them that profeſſe themſelues to bee of the reformed Religion, admitteth none excuſe. When the Lords Prayer is rabled ouer without duevnderſtanding or reuerence, the Creede alſo, and tenne Commandements are recited and brought as prayers into the preſence of the diuine Maieſtie; with other ſet formes of prayer, ſound in themſelues like enough, and of very great vſe; but without iuſt attention and deuotion on their parts, that vſe them. And euen the forwarder ſort many times conceiuing prayer (how worthily I will not ſay, but wordly enough, and too much) without premeditation, or due preparation, chopping into Gods ſacred preſence, and dealing with him in matters of the higheſt nature, concerning his glory and their owne eternall good, ſo inconſiderately and irreuerently, that it may too iuſtly bee ſaid vntounto them, know you where you are, and in whoſe preſence you ſtand? And euen ſo departing, call not to minde before whom, and whereabout they hauehave beene. Doe not theſe, and many ſuch like courſes, too frequent in vſe, plainly ſpeake, and proclaime (as it were with the ſound of a Trumpet) that there is very great danger, leſt our Prayers alſo turne into vaine and heatheniſh babling? This is the rather to bee taken heed off, becauſe the neerer men approach vntounto God, and the more grace they hauehave receiued at his hands, the more he looketh to hauehave his holy Name hallowed by them, and the more hotly ſhall his wrath and iealouſie breake forth, if it be not. We ſee therefore what need wee hauehave to iEpheſ. 6. 18.watch in Prayer, that wee bee not ouertaken, according to the Apoſtles doctrine, labouring by all meanes that this exhortation of our Sauiour Chriſt, among others, may ſinke into our hearts. Wherein, notwithſtanding, let it be remembred, that it is not ſimply repetition of the ſame words in Prayer, but vaine repetition, which is heere condemned: for when the ſame words are repeated, or with ſome little variation of ſpeech, to expreſſe the feruencie of our minds, and to further holy importunitie in Prayer, this no Scripture findeth fault withall: and the Prophet Dauid in his Pſalmes, and other ſeruants of God often vſed it. The Sonne of God himſelfe, who forbiddeth vaine repetition, prayed in the Garden, the third time, kMat. 26. 44.ſaying the ſame words: in this caſe we alſo may ſo pray otherwiſe, not, lVerſe 8.becauſe our heauenly Father knoweth whereof wee ſtand in need, before we aske. If he know whereof we ſtand in need, before wee aske, why then doe wee aske? will ſome man ſay: If there were none other, it were reaſon enough why we ſhould aske, becauſe he biddeth vsus ſo to doe. His abſolute Commandement, Pray continually and call vponupon mee, in the day of trouble, and infinite ſuch like precepts, and incitations to Prayer, are warrant enough for vsus ſo to doe: and, ſo doing to ſhut the gate againſt all ſolicitude, and carnall carefulneſſe, according to the Apoſtles diuine counſell. mPhil. 4 6.Bee carefull for nothing, but in eueryevery thing by prayer and ſupplication, with thanksgiuing, let your requeſts bee made knowne vntounto GOD; that is, taking knowledge of your owne wants and neceſſities, lay them forth before him in Prayer, crauing his aide and aſſiſtance, according to his owne ordinance and appointment: that obtayning fauour, and nHeb. 4. 16.finding grace to helpe in time of need, we may returne the prayſe and glory of all to God, our heauenly Father and Benefactor, which hee aboue all things, requireth and expecteth: and (which is another mayne vſe) may reſt more ſtedfaſtly vponupon him for the time to come, and flie vntounto him in all our needs, with more confidence and comfort.
This ſeruice or ſacrifice of Prayer being ſo worthy a ſubiect, ſo neceſſarie for all perſons and times, ſo many wayes abuſed alſo, and the right practice of it ſo hardly attained vntounto; our Sauiour Chriſt doth not thus leaue it, but hauing diſcouered the abuſes, as ambition, hypocriſie, vaine repetition alſo, and babling, oVerſe 9. to 16hee now directeth vsus to the right performance of it, After this manner therefore pray yee, or as Saint Luke ſetteth it downe, When yee pray, ſay: not binding vsus ſtrictly to vſe theſe words alwayes, and none other, but to vſe the matter, manner, and like affection: as appeareth plainly by the practice of Chriſt himſelf, and of his Apoſtles, who prayed ſundry times according to the matter, manner, & affection, heere preſcribed, but not in theſe very words. But as for them, who cānot ſo wel inlarge their ſuits in other words, or for thoſe alſo, who can & do it, yet remain ſtill vnſatisfied, as not hauing done it ſufficiently, (& who can doe it ſufficiently?) the Lord hath left this moſt excellent helpe, to vſe the very words of this diuine Prayer, as the moſt worthy ſeruants of God euer hauehave done. And learne we heere by the way, what an abſolute neceſſitie lyeth vponupon vsus (which ought to bee our greateſt glory and comfort) to pray in theſe words, or in this manner: for it is the vndiſpenſable Commandement of our Lord Chriſt, After this manner pray.
Againe, the excellencie of this Prayer maketh this bond the ſtronger. It muſt needs bee iudged moſt excellent, firſt, in regard of the authour of it: it is in name, and indeed the Lords Prayer: ſecondly, for the moſt pithy ſhortneſſe: thirdly, for the exquiſite order: fourthly, for the perfection, as contayning not onelyonly all matters to be prayed for, but the abridgement of the Goſpell and of all Religion: fiftly, for the acceptation, when it is rightly vſed. If a man preferring a ſuite to a King, were not onelyonly ſent by the Prince to his Father, but had his words put into his mouth, yea, had his Petition drawne with the Princes owne hand, and that by the Kings owne appointment, how great ſo euer the ſuite were, & how poore and vnworthy ſo euer the ſubiect were, yet a man would thinke, hee needed not to doubt of good ſucceſſe in his ſuite. This is our caſe, praying thus vntounto God, and the caſe of all truly penitent: yea verily infinitely better then wee are able to lay it open by any compariſon.
Thus much for the Commandement, Pray in this manner: as for the Prayer it ſelfe, it is a principall ſubiect of publicke Catechiſing; ſo well commanded by authoritie, and practiſed by the Miniſtery in many places, that I purpoſe not to inſiſt vponupon it: OnelyOnly I will ſet downe a very ſhort ſummary, which may giuegive ſome light to the ignorant, for the better vnderſtanding of it. The parts of the Lords Prayer (as it is notoriouſly knowne) are three; the preface, the petitions, ſixe in all, and the concluſion. The preface, Our Father, which art in Heauen, teacheth to whom wee are to pray; euen to GOD alone, beſides whom wee hauehave no Father in Heauen: and againe, how wee are to pray, to wit, in Faith, and in Charitie, and with the higheſt reuerence. In Faith, and that moſt aſſured, hauing to doe with our moſt louing and all-ſufficient Father. In Charitie, as calling God our Father in common with the whole brotherhood of Saints, with whom wee profeſſe our ſelues to hold communion. And with the higheſt reuerence that can bee, as comming into his preſence, whoſe throne is in the higheſt Heauens. Of the ſixe Petitions, the firſt three concerne the glory of God alone, with the meanes of glorifying him, as the comming of his Kingdome, and doing of his will: the other three, our owne good (I meane the good of the whole brother-hood) corporall, and ſpirituall. In the firſt Petition, Hallowed bee thy name, wee deſire before and aboue all things, to hauehave Gods holineſſe, or diuine vertues, as his Wiſdome, Power, MercieMercy, and Iuſtice, knowne and acknowledged, and duely aſcribed to him, by word and deed, of our ſelues, and others, farre and neere. Or, in ſhort, that men vniuerſally may pRom. 1. 21.glorifie him as God, and be thankefull: or that qPſal. 48. 10.according to his Name, ſo his prayſe might be, vntounto the ends of the earth; According to his Name, that is, as he hath reueiled himſelfe in his Word and workes. In the ſecond Petition, thy Kingdome come, wee deſire the ſetting vp and aduancement of his Kingdome of grace vponupon earth, and the manifeſtation of his Kingdome of glory in Heauen: but, eſpecially (no doubt) accommodating his Prayer to the time, hee teacheth them and vsus to be ſuiters to God, that the promiſes, concerning the long and much expected Kingdome of the Meſſiah, might bee accompliſhed ſtill more and more. As he had moſt graciouſly begunne alreadie by his comming in the fleſh, victorious conflict with Satan, preaching of the Goſpell, miraculous operations, and gathering of Diſciples to himſelfe, as the ſeminary of his future Church; as alſo by the preaching and Baptiſme of Iohn, the Sonne of Zachary, his fore-runner. This worthily hath the next place, as the moſt ſpeciall meanes of hallowing his Name. In the third Petition, thy will bee done in earth, as it is Heauen, we begge that the holy Will of God reuealed in his Word, or by the euent, may bee yeelded vntounto of vsus, and all his people, as vniuerſally, ioyouſly, and conſtantly, as it is of the bleſſed Angels and Saints departed, who are at his becke in eueryevery thing, howſoeuer, for the degree, we come farre ſhort of them. And this we craue, as a matter abſolutely neceſſarie, both becauſe we are one Family, rPhil. 3. 20.Common-wealth, and Kingdome of Heauen (as our Lord Chriſt commonly calleth his Church heere beneath) with them, and becauſe our doing of the Will of GOD is the hallowing of his Name on our parts, which otherwiſe is ſEzek. 36. 20. Rom. 2. 24.prophaned. In the fourth Petition, giuegive vsus this day our daily bread, we intreate God the authour of theſe our ſoules and bodies to ſupport and comfort them, both in the ſtate of nature and grace, (ſo farre the ancient, and ſome new Writers alſo ſtretch it) by giuing food and foiſon, bread and the ſtaffe of bread, euen all neceſſaries of this life, and a better, with his bleſſing vponupon vsus, in the vſe of them. To the ſtate of nature belongeth food, rayment, protection, gladneſſe of heart, &c: to the ſtate of grace belong the Word, Sacraments, Miniſterie, the inward operation and gifts of the Holy Ghoſt, &c.
In the fift Petition, forgiue vsus our debts, as wee forgiue our debters, we requeſt, that though we ſtill incurre his danger, by our ſinnes (as it were ſo many debts) yet hee would not withdraw his merciemercy from vsus, but ſettle our hearts in the aſſurance of pardon, and withall ſpare his Rods. Whereof we profeſſe our ſelues to be perſwaded, becauſe euen we, that are euill by nature, hauehave learned, at his bidding, and by his example to ſhew merciemercy to our repenting brethren, who hauehave wronged vsus, in what degree ſoeuer. In the ſixt and laſt Petition, leade vsus not into temptation, but deliuer vsus from euill, we beſeech God, that though the Deuill deſire to winnow vsus, as wheate, and we deſerue it, yet that he would not leaue vsus in temptation, nor giuegive vsus vp (as hee doth many to Satans, or (our own luſts, but aſſiſt vsus euermore in our ſpirituall warfare, and that tRom. 16. 20.the God of peace would tread Satan vnderunder our feet ſhortly. Finally, in the concluſion, for thine is the kingdome, and the power, and the glory for euer, Amen, which is the third part, we learne, that God alone is to be called vponupon, without fainting, wauering or doubting any way, and to be prayſed inceſſantly, becauſe the abſolute and independent ſouereigntie ouer all, and power to doe all, whatſoeuer he will, by his onelyonly word or becke, and glorie for all (to which glory of his he hath ioyned our good, corporall and ſpirituall) belongeth incommunicably to him. How can he then, but, in due ſeaſon and manner, heare and helpe vsus his poore ſubiects (ayming at his glory, and depending vponupon him) according to the tenour of the Petitions aforegoing? In aſſurance whereof, wee ſet to our ſeale, as it were, by ſaying Amen, ſo be it, yea, ſo ſhall it moſt certainly be, and therefore, according to our bounden dutie, we reſt perſwaded of it, without taking any further thought about any of thoſe things, which at thine owne appointment wee hauehave asked. Thus much briefly of the Lords Prayer: onelyonly there is added (as it were) a Poſt-ſcript, as an explaination of the reaſon of the fifth Petition: uVerſe 14, 15.For if yee forgiue men their treſpaſſes, your heauenly Father will alſo forgiue you: but if yee forgiue not men their treſpaſſes, neither will your Father forgiue your treſpaſſes. In which words, he maketh our forgiuing of others, though not the principall cauſe, mouing our heauenly Father to forgiue vsus, (for x1. Iohn 4. 19.we louelove him, and our Neighbour in him, becauſe he loued vsus firſt) yet the certificatory cauſe (if I may ſo ſpeake) as a neceſſary fruit, and vnſeparable companion of the louelove of God towards vsus. So that where one of them is, either Gods forgiuing of vsus, or our ſincere forgiuing one of another, both are: and where both are not, neither is. If my propenſitie and readineſſe to forgiue my Neighbour, who hath wronged mee ſeuen times, yea ſeuentie times ſeuen times, and to doe what good I can, to the wrong doer, and that of conſcience to God, bring not comfort to my ſoule, that my ſinnes are forgiuen mee, nothing can truly comfort. And if I can truly comfort my ſelfe before God, that I ſo forgiue, and doe good, then a figge for all, that the Deuill, or Man, or mine owne euill and diſtruſtfull heart can ſay to the contrarie: I will euer ſtop their mouthes with this; Euen I my ſelfe, that am euill, am taught of God, and, I thanke God, hauehave learned to forgiue men their treſpaſſes, vponupon their Repentance, and to doe them what good I can; much more then my good God, and heauenly Father will, vponupon mine vnfeined Repentance, forgiue me all my treſpaſſes, and doe mee all good. And not without caſe is this point ſo much inſiſted vponupon, becauſe he knoweth our propenſitie to reuenge, and to beare a grudge and loathneſſe to be reconciled one to another: as alſo, becauſe yPſal. 32. 1, 2.the forgiueneſſe of ſinnes is our maine freehold, and inheritance, wherein conſiſteth our euerlaſting bleſſedneſſe.