Exposition of the Sermon on the Mount, Sermon (1 of 3)
THE WISE BVILDER, OR CHRISTS Sermon in the Mount expounded.
MATTH. 7. 24, 25, 26, 27.
24. Therefore whoſoeuer heareth theſe ſayings of mine, and doth them, I will liken him vntounto a wiſe man, that built his houſe vponupon a rocke:
25. And the raine deſcended, and the flouds came, and the winds blew, and beate vponupon that houſe, and it fell not, for it was founded vponupon a rocke.
26. And eueryevery one that heareth theſe ſayings of mine, and doth them not, ſhall bee likened to a fooliſh man, which built his houſe vponupon the ſand:
27. And the raine deſcended, and the flouds came, and the windes blew, and beate vponupon that houſe, and it fell, and great was the fall of it.
IN theſe foure Verſes is contayned the concluſion of Chriſt's moſt notable Sermon vponupon the Mount, which is faithfully recorded by this our Euangeliſt Saint Matthew, (one of the Pen-men of the Holy Ghoſt) in the fift, ſixt, and ſeuenth Chapters of his holy Goſpell. This worthy concluſion ſeemeth to be inferred vponupon his doctrine going immediately before, concerning the dreadfull doome of all workers of iniquitie, pronounced in three ſeuerall ſentences to this effect, Seeing aVerſe 19.eueryevery tree that bringeth not forth good fruit, is hewen downe, and caſt into the fire; And againe, Seeing bVerſe 21.Not eueryevery one, that ſaith vntounto me, Lord, Lord, ſhall enter into the Kingdome of Heauen; And laſtly, Seeing cVerſe 23.I will then profeſſe vntounto many (famouſly knowne, and taken forth, among men, for their eminent and extraordinary gifts) I neuer knew you, Depart from mee yee workers of iniquitie; THEREFORE whoſoeuer heareth theſe ſayings of mine, and doth them (ſo d2. Tim. 2. 21.purging himſelfe from theſe, as a veſſell vntounto honour ſanctified, and meete for the Maſter's vſe, and prepared vntounto eueryevery good worke) I will liken him vntounto a wiſeman, &c. Contrariwiſe, EueryEvery one that heareth theſe ſayings of mine, and doth them not (but ePſal. 125. 5.turneth aſide to his owne crooked wayes, with thoſe workers of iniquitie) he ſhall be likened to a fooliſh man, &c,
His aime and ſcope heere, is, to ſet before our eyes the Image and picture of the good and euill hearer, expreſſed to the quicke, vnderunder the ſimilitude of the wiſe builder, verſe 24. 25. Firſt, by his actions, truly religious; hee ioyneth practiſe to his hearing, turning the word into worke, fRom. 6. 17.Obeying from the heart (as the Apoſtle teſtifieth of the Romanes) that forme of doctrine, whereunto he is deliuered, or whereby he is (as it were) new minted, or moulded. So farre forth that (as the ſame Apoſtle teacheth in the ſame gRom. 12. 2.Epiſtle) he is now no more conformed to this world, but transformed, by the renewing, not of his manners alone, but of his very minde, that hee may proue by his owne daily practiſe and experience (which is the beſt Commentary, of all other.) What is that good, that acceptable and perfect will of GOD, reueiled in his Word, and more particularly in this moſt wiſe and holy Sermon. This effectuall hearing and doing will cleerely demonſtrate a man to bee that good ground, commended in the Parable of the Sower, becauſe hLuke 8. 15:hauing heard the Word with an houeſt and good heart, hee keepeth it, and bringeth forth fruit with patience; not ſuffering himſelfe to bee beaten from it by any troubles or vexations, which accompany either mortification of ſinne, or perſecution for righteouſneſſe. And (which is a moſt notable branch of practiſe, without which, all commeth to nothing) hee is not aſhamed, but counteth it his glorie, vponupon iuſt rebukes, to ſuffer himſelfe to bee reclaymed from whatſoeuer errour in his iudgement, or aberration in his life. iProu. 9. 8.Rebuke a wiſeman, and he will louelove thee; giuegive admonition (as our Lord Chriſt doth many in this Sermon) to the wiſe, and he will be wiſer, ſaith the moſt wiſe Teacher. And againe, kProu. 28 12.As an eare-ring of gold, and an ornament of fine gold, ſo is a wiſe reprouer vponupon an obedient eare. He reioyceth no leſſe in ſuch reproofes, then people, eſpecially children, doe in their earings, and rich ornaments. Yea, how weake ſoeuer the reproouer bee, and how great ſoeuer the partie reproued, yet hee will bee readie, with right noble Dauid, to breake forth and ſay, l1. Sam. 25. 32:Bleſſed be the Lord God, which ſent thee this day to me, and bleſſed bee thine aduice, and bleſſed bee thou. GiueGive me ſuch an one, and I will ſay that hee is a good hearer indeed: of whom, that of the Pſalmiſt may truly bee taken vp, mPſal. 87. 3.Glorious things are ſpoken of thee. For Chriſt Ieſus, the onelyonly begotten Sonne of God, and Lord of glory, pronounceth (and that with great earneſtneſſe) him to be nLuke 8. 21.his brother, ſiſter, and mother: to bee bleſſed, oIbid. 11. 28.rather then the wombe, that bare him, and the pappes which he ſucked.
Secondly, the good hearer is deſcribed by his propertie, which is wiſdome; hee likeneth him to a wiſeman. This propertie eueryevery one is moſt liquoriſh of, taking after their great grand-mother Eue; who though ſhe were made wiſe enough, if ſhe could hauehave ſeene it, yet would needs ſing a note aboue Ela, and bee made wiſer by the counſell of the old Cheater, the Deuill, ſpeaking in the Serpent: whereby it came to paſſe, that inſtead of attayning to an higher pitch of knowledge, to bee like vntounto God, as hee bare her in hand, ſhee loſt that which ſhe had, and plunged herſelfe, withall her miſerable poſteritie, into extreme folly and vanitie, ending in vtter perdition. Heere our Lord and Maſter (being moſt wiſe, and euen wiſdome it ſelfe, and pLuke 19. 10.comming alſo to ſeeke and to ſaue that which was loſt) preſcribeth vntounto vsus the onelyonly antidote or ſouereigne remedie againſt this deadly poyſon, to wit, the conſtant hearing and doing of theſe his fayings. So Moſes, the ſeruant of the Lord, moſt diuinely taught the people of Iſrael, Heare (ſaith hee) qDeut. 4. 6.and doe theſe ſtatutes and indgements, which the Lord my God hath commanded, for this is your wiſdome and vnderstanding. And Dauid found the truth hereof by moſt ſweet and comfortable experience (as eueryevery one, that taketh his courſe, ſhall) rPſal. 119. ver. 98, 99, 100.Thou (ſaith he) through thy Commandements haſt made me wiſer then mine enemies, for they (meaning thoſe commandements) are euer with me. I hauehave more vnderſtanding, then all my Teachers: for thy teſtimonies are my meditation. I hauehave vnderſtood more, then the ancients, becauſe I kept thy precepts. Obſerue in this worthy example, how they we…e alwayes with him; hee ſet them before the eyes of his minde; they were his meditation; he kept them in practiſe, and ſo became paſſing wiſe: which he heere humbly acknowledgeth to the prayſe and glorie of God, and for our inſtruction, and incitation to take the like courſe, in hope and certaine expectation of the like ſucceſſe in a degree ſuitable to our holy endeuours.
But we are further to vnderſtand, that by comparing this Text with Luke 6. 47. where our Sauiour Chriſt ſhutteth vp his Sermon with this very concluſion, we ſhall find, wherein the life and excellencie of his wiſdome conſiſteth; not in reſting vponupon the righteouſneſſe of the Law, or of workes; much leſſe vponupon the traditions of men, or vponupon morall and ciuill virtues: but in digging deepe, and laying the foundation on a rocke; which is, when we labour with all our might to come to the true knowledge of our ſelues, how ſinfull and damnable we are by nature, through the right vnderſtanding of the Law of God: to come alſo to the ſound and ſauing knowledge of Ieſus Chriſt, crucified for our ſinnes, through the right vnde…ſtanding of the Goſpell. So farre forth, that being driuen by the Law, ſpiritually vnderſtood to IESVS CHRIST, wee fall downe at his feet (as it were) and, from the very bottome of our hearts, cry with the poore Publican, ſLuke 18. 13.Lord be mercifull to me a ſinner; and withall, ſo receiue our Lord and Sauiour IESVS CHRIST in his holy Goſpel, by a true and liuely faith, that wee can, and doe, in all truth, with Thomas the Apoſtle, breake forth and ſay, tIoh. 20 28.Thou art my Lord and my God. This is indeed to dig deepe, and to lay the foundation on a rocke. For u1. Cor. 3. 11.none other foundation can any man lay, ſaue Ieſus Chriſt; becauſe xAct. 13 38. 39through him alone is preached the forgiueneſſe of ſins: and by him, all that beleeue, are iuſtified from all things, from which they could not bee iuſtified by the law of Moſes; much leſſe then by any traditions or deuiſes of mans braine. The foundation being thus layed, there muſt follow a contibuilding vponupon, vntil the houſe or Temple be perfected. Of the materiall Temple it was ſaid, Fortie and ſixe yeares was this Temple in building: but for vsus, comming to Chriſt by faith, as y1. Pet 2. 4, 5.to a liuing ſtone; to be built vp a ſpiritual houſe, it requireth vnweariable labour & paines all our life long. That zSee for all thisgiuing 2. Pet. 1. 5, 6, 7.all diligence, we may ad to our faith (whereby the fountion was layed) vertue, or an honeſt and good heart and life ioyned with courage and reſolution for the purpoſe; and to vertue, knowledge; meaning daily increaſe of knowledge, and carefull vſe of all good meanes to that end; and to knowledge, temperance, or Chriſtian moderation and ſobrietie in the vſe of all outward things, as meate, drinke, apparell, riches, honour, and ſuch like: not ſuffering our hearts to bee ſurcharged with ſurfeiting, drunkenneſſe, worldly cares, pride of life, or any thing of that nature: and to temperance, patience in bearing meekely whatſoeuer iniuries or inſolencies of our aduerſaries, or infirmities of our brethren, and fellow-Chriſtians: and to patience, godlineſſe, endeauouring vnfainedly to grow eueryevery day more conſcionable in all our dealings with men, and eſpecially more deuout worſhippers of God, then other: yea ſtriuing, what in vsus is, to double our deuotions in prayer, exerciſe of the word and Sacraments, due ſanctification of the name of God, and of his holy Sabbaths, meditation, conference, and all ſuch like duties: and to godlineſſe, brotherly-kindneſſe, being (as the Apoſtle aRom. 12. 10.teacheth) kindly or naturally affect…oned, to louelove one another with brotherly louelove; In honour, preferring one another; not ſlothfull to doe ſeruice (mutually), diſtributing to the neceſſities of the Saints; giuen to hoſpitalitie; ready according to the will of God, b1. Iohn 3. 16.to lay downe our very liues for the brethren, after the example of Chriſt Ieſus: And to brotherly kindneſſe, charitie, extending it ſelfe to do good vntounto all, friends, foes, Chriſtians, aliens, being the Lady and Princeſſe of all thoſe graces, whereby we doe ſeruice one to another, and (as it were) the mother of the maides, directing and moderating all the gifts of God, internall, or externall, to the beſt good of all, eſpecially of the houſhold of faith, all ſelfe-louelove ſet apart. Thus to be exerciſed alwaies, vponupon all occaſions, is rightly to build vponupon the foundation, to make our owne calling and election (the higheſt fauours beſtowed vponupon mankinde) ſure, and to be indeed wiſe Chriſtians.
In the third place, the good hearer is deſcribed by his outward condition: he is lyable to moſt grieuous afflictions and perſecutions, which by diuine ordination, vſually follow the hearer and doer of theſe ſayings, for his cHebr. 12. 5, 6.correction, probation, and purgation from the moſt dangerous humour of pride and haughtineſſe eſpecially. As alſo that the Lord CHRIST his d2. Co. 12. 7, 8, 9ſtrength may be made perfect in the weakneſſe of his Saints. This troubleſome condition of the people of God is ſignified heere by the deſcending of the raine, ſwelling of the flouds, and bluſtering of the windes, whereof he afterwards gaue his diſciples warning in plaine termes, In eIoh. 16. 33.the world (ſaith he) you ſhall hauehave affliction, but bee of good cheere, I hauehave ouercome the world. The experience of all ages maketh good that generall propoſition of the Apoſtle, f2. Tim. 3. 12.yea, and all, that will liue godly in CHRIST IESVS, ſhall ſuffer perſecution. The reaſon is apparant, and giuen by CHRIST himſelfe, gIoh. 15. 19.If yee were of the world, the world would louelove his owne, but becauſe yee are not of the world, but I hauehave choſen you out of this world, therefore the world hateth you. Whoſoeuer putteth not this into his accounts, when hee giueth his name vntounto CHRIST, let him know that he taketh a wrong plough by the end; as wee are plainly and peremptorily taught by our Lord, and bleſſed Sauiour himſelfe, Luke 14. 27, 28.
Fourthly, and laſtly, the good hearer is deſcribed by the fruit, euent, or ſucceſſe, which is his ſtabilitie and perſeuerance in the greateſt ſtormes, when the Deuill and World hauehave done their worſt; It fell not (ſaith the Text) for it was founded vponupon the rocke. The good hearer is (as wee heard) founded vponupon CHRIST IESVS, and the promiſes of God (which all h2. Cor. 1 20.in him are yea, and in him Amen) apprehended by Faith, and confeſſed with the mouth, ſo that the gates of Hell cannot preuaile againſt him, as we ſee, Matth. 16. 16, 17, 18. Rom. 10. 9, 10, 11. This is therefore iuſtly placed among Salomon's prouerbiall ſpeeches, iProu. 10. 28.As the whirlewind paſſeth, ſo is the wicked no more: but the righteous is an euerlaſting foundation. Queſtionleſſe, nothing is more ſickle and vaniſhing, then the irreligious rout, ſeeme they neuer ſo well rooted and flouriſhing; I hauehave (ſaith kPſal. 37, 35. 37. 39.the Pſalmiſt) ſeene the wicked in great power, and ſpreading himſelfe like a greene Bay-tree, yet he paſſed away and loe he was not. But marke the perfect man, and behold the vpright, for (howſoeuer he ſeeme to bee expoſed to all dangers and miſeries) the end of that man is peace, or happineſſe: And no maruell, ſince their ſaluation is of the Lord; he is their ſtrength in the time of trouble; They lProu. 14. 32.hauehave alſo hope, and a ſure refuge, euen in their death. To conclude this point concerning the good hearer; As a houſe, well built vponupon a rocke, may bee, and is commonly ſhaken, but falleth not: ſo the hearer and doer of theſe ſayings, well built vponupon the rocke CHRIST IESƲS, through mGal. 5. 6.faith, that worketh by louelove, may bee, and is diuers times fearefully ſhaken, by reaſon of hard perſecution and temptations, but fall he cannot fully and finally.
The euill hearer is deſcribed, Ʋerſe 26. 27. by the contraries to all the former: Firſt, he ioyneth not practiſe to his hearing, but is like vntounto him, nJames 1. 24.that beholdeth his naturall face in a glaſſe, and going away ſtraight-way forgetteth what manner of man he was. As if it were all Religion, and not rather the greateſt irreligion, to heare and not to doe. To ſimple ignorance this barren hearing addeth groſſe contempt of the diuine Maieſtie, whoſe ſacred ſayings a…e by this meanes ſet at nought, and caſt behind men, as altogether vnworthy to be followed.
Secondly, the euill hearer is deſcribed by his propertie: for he ranketh all ſuch among ſtarke Fooles, who heare, and doe not what they heare; how ſharpe-ſighted, and politicke ſoeuer they be in worldly things. For whereunto may they be better compared then to patients, dangerouſly and (with out the Phyſicians helpe) deſperately ſicke, that make none other vſe of their learned, and well experienced Phyſicians counſell, but onelyonly to heare it, letting the practiſe goe, at their vttermoſt perill? Or according to this preſent ſimilit…de, what can be deuiſed more fooliſh, then for a man to lay out his whole eſtate, and time, vponupon a building without a foundation, which cannot but proue a caſtle of come-downe, before it be long? Not without cauſe doth the Prophet Ieremy breake forth into this vehement exclamation. oIer. 8 8. 9.How ſay yee, that we are wiſe, and the Law of the Lord is with vsus? Loe, they hauereiected the Law of the Lord (in reſpect of hearing and doing) and what wiſedome is in them? meaning, no wiſdome at all in Gods account, what reckoning ſoeuer vaine men make of it.
Thirdly, the euill hearer is deſcribed by that, which outwardly befalleth him, what turnings of deuices ſoeuer he vſeth, howſoeuer hee would bee content▪ to fell away CHRIST IESVS, his Lord, that bought him, together with his Kingdome (as Eſau did his birth-right) to purchaſe his worldly peace, and further his owne ends: yet is hee to expect, that God at one time, or other, will, by ſtrong and ſtrange trials, bring him alſo to the Touch-ſtone, and make it appeare, That all is not gold that ſhineth. Hee will winnow and weigh him to make his lightneſſe manifeſt to all the World. Thus much hee would hauehave vsus to vnderſtand by the comming of the raine, flouds, winds, and beating vponupon that houſe.
Fourthly, the contrarie euent of hearing, and not doing, is propounded and aggrauated, The Houſe fell, and the fall was great. Deſtruction ſhall bee to all workers of iniquitie, yea (as wee heard before) eueryevery tree that beareth not good fruit, ſhall bee hewen downe, and caſt into the ſire; though they neuer heard any one ſyllable of the Word of God: but it ſhall come with a witneſſe, in a moſt high and fearefull degree, vponupon all reiecters, or neglecters of holy doctrine, eſpecially of the moſt glorious Goſpell of IESƲS CHRIST, How pHeb. 2. 3.ſhall they eſcape (ſaith the Apoſtle) if they neglect ſo great ſaluation? which at the firſt began to be ſpoken by the Lord, and was confirmed to vsus, by them that heard him; God alſo bearing witnes with ſignes, & wonders, and diuers miracles and gifts of the Holy Ghost. Ouer ſuch neglecters are the woes pronounced, and iudgements denounced, qMatth. 11. 21, 23.Woe be to thee Chorazin; Woe be to thee, Bethſaida, &c. And thou Capernaum, which art exalted vntounto Heauen, ſhalt be brought downe vntounto Hell: It ſhalbee more tolerable for Tyre and Sidon, and the Land of Sodome, at the laſt day, then for you. So Wiſdome (euen the eſſentiall wiſdome of God, CHRIST IESVS) is moſt earneſt, ample, and admirable in this ſubiect, rProu. 1. 24.Becauſe I hauehave called, and yee refuſed; I hauehave ſtretched out my hand, and no man regarded: but hauehave ſet at nought all my counſell, and would none of my reproofe; I will alſo laugh at your calamitie, and mocke when your feare commeth: when your feare commeth as deſolation, and your deſtruction, as a whirlewind, when diſtreſſe and anguiſh come vponupon you; then ſhall they call vponupon me, but I will not anſwere; they ſhall ſeeke mee early, but they ſhall not find mee: for that they hated knowledge, and did not chuſe the feare of the Lord: they would none of my counſell, they deſpiſed all my reproofe. Therefore ſhall they eate of the fruit of their owne way, and bee filled with their owne deuices. So fearefull is the eſtate of him, that heareth and doth not, euen by the teſtimony of the diuine wiſdome and truth it ſelfe, deliuered with ſuch vehemencie, as if he would ſhake Heauen and Earth.
Thus much of theſe foure Verſes, contayning the concluſion of Chriſts Sermon: wherein becauſe hee layeth all vponupon the doing, or not doing of theſe his ſayings, comprehending a ſhort ſummary of his heauenly doctrine, eſpecially of that part, which concerneth a right Chriſtian conuerſation, it will be worth the while to take a view of them, as they lie in order, and to compare our liues to them. For certainly of moſt it may too truly be ſpoken, as Linacre, that famous Phyſician, is reported to hauehave ſaid to King Henrie the Eight; Either theſe ſayings are not CHRISTS, or we are not Chriſtians. And wee are the rather to lay our liues to theſe rules, becauſe (as wee may perceiue by that which hath beene alreadie ſaid) in the keeping heereof conſiſteth our wiſdome, and ſafetie, amidſt the greateſt differences, dangers, and vexations, that can befall in this life; and in the neglecting, moſt certaine, ineuitable, and intolerable ruine, though all both men and Angels ſhould lay their heads and hands together to hold vsus vp; ſIſai. 58. 14:For the mouth of the Lord hath ſpoken it.
To make the better way heereunto, let vsus firſt take in the ſumme of our Lord CHRISTS foregoing doctrine: which we may doe the more eaſily becauſe it is ſummed vp by this our Euangeliſt, Chap. 4. 17. in one onelyonly word, REPENT; that none ſhould pleade the ſlipperineſſe of his memorie, for who cannot (if he ſet his mind vponupon it) remember that one word? And further to admoniſh vsus, that there is none obedience at all yeelded to CHRISTS ſayings, by them, that repent not of their ſinnes: and when men doe once vnfainedly repent, all obedience will follow. Yet muſt we not imagine, that our Lord CHRIST went vp and downe, repeating this bare word alone, but rather inſiſting vponupon the doctrine and neceſſitie of repentance, did explane, dilate, and vrge it eueryevery where, vponupon eueryevery occaſion. This would be knowne before we goe any further, what is meant by repentance. This word is either taken in the large ſence, as heere; or in the ſtrict ſence, as elſewhere commonly. In the large ſence he preached that men ſhould repent, that is, (as we learne by the originall tongues) come to themſelues, or to their right mindes, out of the ſpirituall phrenſie, which naturally poſſeſſeth all fleſh, and returne vntounto God their heauenly tLuke 15. 17.Father, and ſouereigne King, humbly confeſſing and bewayling their ſinnes, beleeuing the Goſpell, or gladtidings of free pardon and reconciliation with God through him, and of all bleſſings ſpirituall and corporall to eueryevery penitent petitioner: and laſtly leading a life worthy of God, and of his glorious Goſpell, by an vtter deniall uTitus 2. 1…of vngodlineſſe and worldly luſts, and liuing ſoberly and righteouſly, and godly in this preſent world. In which deniall and manner of liuing conſiſteth our repentance in the ſtrict ſence, being cauſed by that godly ſorrow for ſinne, and beliefe in the Goſpell before mentioned. For godly ſorrow, or ſorrowing for ſinne, as it is ſinne and offence againſt the diuine Maieſtie (which cannot be without hope of pardon) x2. Cor. 7 10.worketh repentance vntounto ſaluation, not to be repented of.
To repentance in the large ſence, conſiſting of due contrition for ſinne, true Faith in God, through CHRIST IESƲS, and new obedience to all his Commandements, he exhorteth all people by this maine reaſon, yMat. 4. 17.The Kingdome of Heauen is at hand; meaning that promiſed, and long expected Kingdome of the Meſſiah, by whom they looked for a reſtoring of all things. This is called the Kingdome of Heauen, becauſe his comming into the World was not to ſet vp a worldly zHeb. 9. 1.ſanctuary, or politie, as was formerly vnderunder the Law (comparatiuely:) but an heauenly regiment, worſhip, and ſeruice to bee performed in ſpirit and truth, according to the tenour of the Goſpell. This aHeb. 9. 10.time of reformation (as the Apoſtle calleth it) now approached, yea, then was, as he teſtified elſewhere to the woman of Samaria, bIohn 4. 23.The houre commeth, and now is, when the true worſhippers ſhall worſhip the Father in ſpirit and truth. So, in like manner to the Phariſees, cLuke 17. 21.Behold, the Kingdome of God is in or among you already; meaning, that the Meſſiah, whom they ſo much enquired after, was alreadie come, euen then preſent before them. But it is ſaid to draw neere in reſpect of the fuller accompliſhment of all things, that were written of him, and further manifeſtation of his Glory, by his meritorious Paſſion, victorious Reſurrection, triumphant Aſcenſion, royall inſtallment, or ſitting at the right hand of the Maieſtie, in the higheſt Heanens; magnificent gifts, which he dActs 2. 33.(hauing receiued of his Father the promiſe of the Holy Ghoſt) ſhed forth abundantly vponupon his Church; and finally, his moſt illuſtrious conqueſt, when, to the amazement of all, both men and Angels, by the ſimple preaching of the Goſpell (as the World accounteth it) he fetcht in both Iewes and Gentiles, farre and neere, in great abundance, to the obedience of Faith. The heauenly Kingdome, thus approching, required a heauenly preparation for it, by that repentance, before called for; without the which, they were vtterly vncapable of it, and ſo, as chaffe to bee winnowed, or fanned out of God's floore, or viſible Church, and to be burned with fire vnquenchable, as his fore-runner (Iohn eMatth. 3. 12.the Baptiſt) threatned his vnfruitfull hearers. This alſo is further to be conſidered, that if the approach of this heauenly Kingdome required of eueryevery one ſuch carefull preparation, by turning inſtantly to God with all their hearts, and with all their ſoules; what doth the preſence of it require of vsus, who now liue in the time of reformation, and ſee, or may ſee, cleerely the accompliſhment of all thoſe high myſteries before mentioned, concerning Chriſt's Death, Reſurrection, Aſcenſion into Heauen, ſitting at the right hand of his Father, the powring forth of the Holy Ghoſt, and calling of the Gentiles. To vsus eſpecially is that notable exhortation directed, fPſal. 24. 7, 9.Lift vp your heads, O yee gates, and be yee lifted vp, yee euerlaſting doores, and the King of glory ſhall come in: for we eſpecially are, by calling and profeſſion, a ſpirituall Houſe or Temple, and our hearts, gates; or doores for IESƲS CHRIST, the King of glory, to enter in by: wherefore we, aboue all others, are to lift vp our heads on high, by rayſing vp our mindes aboue the leuell of this World, and aboue all the things of this World, though neuer ſo pleaſurable and glorious in appearance. That ſo beeing gCol. 3. 1, 2.riſen againe with CHRIST, wee may ſeeke thoſe things, which are aboue, where Chriſt ſitteth at the right hand of God, we may ſet our affections on things aboue, and not on things on the earth.
And this alſo iuſtly calleth for another deepe conſideration, That if the neere approach of the Kingdome of Heauen, by his appearing in grace to his people, lay ſuch a neceſſitie vponupon them to turne (eueryevery mothers childe) from their euill wayes, no beleeue in him, and, as becommeth his Diſciples and followers, to bring forth fruit, worthy of ſo high and honourable a calling: what doth then the neerer approach of his appearance in glory and maieſtie, at the laſt day (which now cannot be farre off) when the Lord IESƲS ſhall be reuealed from Heauen, with his mightie Angels in h2. Theſſ. 1. 8.flaming fire, to take vengeance on them that know not GOD, and that obey not the Goſpell of our Lord IESƲS CHRIST. A man, liuing in the boſome of the Church, and being put in minde hereof from time to time, as occaſion is offered, had need to hauehave his conſcience ſeared with a hot Iron, and his heart (as the iZech. 7. 12.Prophet complayneth) made hard as an Adamant-ſtone, if this moſt weightie conſideration doe not awaken him to liue k1. Cor. 15. 34.righteouſly, and not to ſinne, as the Apoſtle ſpeaketh. But if neither the preſence of the Kingdome of grace, nor the expectation of the Kingdome of glorie, will doe it, what remayneth, but that terrible ſentence, which the Sonne of God, the Lord and Iudge of all, hath denounced long agoe, and will pronounce on his tribunall ſeate in due time? lLuke 19. 27.Thoſe mine enemies, which would not, that I ſhould reigne ouer them, bring hither, and ſlay them before me. Let this ſuffice for Chriſt's foregoing doctrine.
That which remayneth now, is to take a view of his whole mMat. 5. 1, 2.Sermon; the occaſion whereof was offered by the maruellous concourſe of people, aſſembling vntounto him from all parts, as is ſhewed, Chap 4. 25. as alſo by the forwardneſſe of his owne Diſciples, flocking about him to heare his doctrine, and gaping, as it were for his inſtructions, none otherwiſe then the dry and thirſtie ground doth for raine. This made our Lord and bleſſed Sauiour (who alwayes lay in wait to catch men, and was in this kind, a mightier hunter, without compariſon, then euer nGen. 10. 9.Nimrod was in his) to ſpread the Net of his Euangelicall and moſt powerfull doctrine vponupon the Mountaine, (whither hee had aſcended, both to auoide the throng, and to be the better heard.) Neither is it to be neglected, that hee is ſaid to hauehave ſit downe, as the manner of Teachers then was, and to open his mouth, or addreſſe himſelfe to vtter his heauenly meſſage, not lightly, or ſlightly (as too-many doe) but moſt grauely and graciouſly, as beſeemed his perſon, and the maieſtie of the diuine Oracles, which were to come from him. For this Teacher-like ſitting downe, and opening of his mouth, may ſerue to admoniſh eueryevery one of vsus, that wee are altogether forgetfull of our dutie, and extremely vnthankfull, if with oLuke 10. 39.Mary, in the Goſpell, wee ſit not aſſiduouſly and vnmoueably at the feete of this great Prophet, and open not our cares with due reuerence and deuotion, to heare his Word. The rather, becauſe ſuch vnmatchable treaſures of ſpirituall wiſdome and vnderſtanding are heerein contayned, that this Sermon may truly be ſaid to bee the Maſter-piece of all his workes, which are extant of this nature.
It may be reduced to theſe three heads; firſt, he inſtructeth vsus more fully, who are capable of that Kingdome, either of grace or glory, and ſo to be accounted truly bleſſed: ſecondly, by what meanes, this great dignitie is to bee attayned vntounto: thirdly, what their conuerſation is, and ought to bee, who are of that ranke.
Concerning the ſubiect of bleſſednes, it hath beene much canuaſſed by the great Philoſophers, and wiſemen of the world, placing it, ſome in one thing, ſome in another: but in fine, after all diſputes, leauing the matter as vncertaine as they found it. But this our heauenly teacher, without any going about the buſh, or intricate diſcourſe, in very few words ſetteth downe moſt plainely and pithily, who are indeed bleſſed; euen ſuch as naturall men iudge of all other, to be moſt wretched and miſerable; whom he deſcribeth together with their bleſſedneſſe. Cap. 5. verſ. 3. to 13. Firſt by their preparation to the kingdome of heauen, and ſo to true bleſſedneſſe. They are poore in ſpirit, they mourne, they hunger and thirſt after righteouſneſſe. Secondly, by their inward diſpoſition, they are meeke, mercifull, pure in heart, peace-makers. Thirdly, by their outward condition; they are ſo farre from ciuill and worldly happineſſe, that they are forced to vndergoe many & manifold croſſes, eue… for their righteouſneſſe ſake.
To take theſe things in order, as they are layed before vsus; in the pVerſe 3.text, firſt hee pronounceth them bleſſed (what frailties or calamities ſoeuer they labour vnderunder) who are poore, not ſo much in purſe, as in ſpirit, being of a broken and contrite heart, trembling at the word of God, whoſe diſpleaſure they feare (not with ſeruile, but reuerentiall feare) aboue all dreadfull things, and whoſe mercy, through CHRIST IESVS, they make their onelyonly refuge, diſclaiming all affiance in themſelues or any creature. And being conſcious of their owne wants and weakneſſes, they are much more vile in their owne eyes, then they are, or can be in other folkes, as wee ſee plainely qLuke 18. 13.in the poore Publican. The very heathen receiued foreign, know thy ſelfe, as a diuine oracle, and layed it downe, as the foundation of true wiſdome and happineſſe, as our Lord and Maſter here doth.
In the ſecond place, Verſe 4. hee pronounceth them bleſſed, not who are at eaſe in Zion, and liue deliciouſly, but that mourne, not a thouſandth part ſo much for their afflictions and miſeries (though they bee ſenſible of them, and bewaile them alſo, as very bitter fruits of that bitter root of ſinne) but as S. Iames teacheth, rIames 4. 9, 10.they are afflicted, ſorrow, and weepe, they turne their carnall laughter into mourning, and ioy into heauineſſe, caſting downe themſelues for their ſinnes before the Lord: In which reſpect, they grieue at the heart, that they can grieue no more. This godly ſorrow for ſinne (whereſoeuer it reigneth) cauſeth repentance vntounto ſaluation, not to be repented of, (as was ſaid before) and therefore cannot but make him or her bleſſed, in whom it is found what ſorrow or anguiſh ſoeuer they meete withall in this preſent world: for this word of Chriſt muſt ſtand for euer, Bleſſed are they that mourne. OnelyOnly let our ſtudy and care be, rightly to diſcerne this godly ſorrow from the counterfeit. In godly ſorrow, the mourning is for ſinne, as it is ſin and offence againſt the diuine Maieſtie, and not for by-reſpects, as feare of puniſhment, ſhame of the world, loſſes and croſſes. Againe, it is ioyned with hope of pardon, and full purpoſe of an intire reformation. It is alſo exerciſed not onelyonly about our owne ſinnes and euils, but (with ſ2. Pet. 2. 7. 8.iust Lot, and thoſe holy mourners, Ezech. 9.) it maketh vsus to be vexed in our ſoules, by hearing and ſeeing the vnlawfull deedes of others. And finally, whereſoeuer it is, there cannot but bee exceeding ſorrow for the tAmos 6. 6.affliction of Ioſeph, that is, of the people of God.
In the third place, Verſe 5. they are pronounced bleſſed, not who are treafe and teachie…, irefull and ſnappiſh, rendring euill for euill; nor the rigorous exacters of their owne right, but the meeke who hauehave learned in their greateſt diſtreſſes and wrongs, to ſubmit themſelues vnderunder the mightie hand of God, as did patient uJob 1. 21. 22. and 2. 10.Iob in all the malicious & moſt hoſtile incurſions both of the deuill and vngodly men: and x2. Sam. 16.Dauid in Shimeis moſt bitter curſing, and other villanous abuſes of him: ſo in all caſes of the like nature, to beare and quietly to paſſe by whatſoeuer iniuries of the aduerſaries, much more the frailties of their brethren and ſiſters in Christ; giuing ſoft anſwers, ſo much as may be, making the beſt conſtruction of eueryevery thing, and, when need is, forgoing their right (Abram yGen. 13. 9.like) to buy peace & good will. Finally not to be ouercome of euill, but to ouercome euill with their goodneſſe. This is to become followers of him, who zIſai. 53.was brought as a ſheepe to the ſlaughter, and as a ſheepe before the ſhearer is dumbe, ſo opened hee not his mouth: who when he was reuiled, reuiled not againe, when he ſuffered, he threatned not, but committed it to him, who iudgeth righteouſly, and in the meane ſeaſon, not only prayed, but dyed for the tranſgreſſors. This is indeed to aRom. 8. 14.be led by the (doue-like) ſpirit of God, and to approue our ſelues to bee the ſonnes of God. Verily, the Lambe, whereunto CHRIST IESVS is reſembled, and the Doue, wherevnto the Holy Ghoſt is reſembled (beeing Emblemes of meekneſſe, as wee know) are the Coate or Cognizance for eueryevery true Chriſtian to bee knowne by in his ſpirituall warfare.
In the fourth place, they are pronounced bleſſed, not who are Gold-thirſtie, or full with the wind of ciuillo Phariſaicall righteouſneſſe, or with the ſwill of worldly pleaſures and delights, but which hunger and thirſt after righteouſneſſe; deſiring moſt vehemently and eagerly (for hunger will breake, through ſtone-walls) further knowledge, apprehenſion, and ſence of their moſt happy reſtoring to the fauour and image of GOD, by the bloud and ſpirit of CHRIST IESƲS: That they may be able (with the holy Apoſtle) out of their owne experience, to glory and ſay, bGal. 2. 19, 20.I by the Law (meaning the morall Law eſpecially) being accuſed, condemned, and driuen to CHRIST IESƲS, am dead to the Law, am vnderunder the malediction and condemnation of it no longer, that I might liue vntounto God, through his Sonne CHRIST, by whom I hauehave now receiued the attonement, and his holy Spirit withall; I am crucified with CHRIST, by vertue of mine vnion with him by Faith (which ineſtimable benefit was ſealed vp in my Baptiſme) I partake the ſweet fruit of his Death and Paſſion, as verily as if I had ſatisfied for my ſinnes in mine owne perſon: Neuertheleſſe I liue ſpiritually, which, before mine effectuall calling to the knowledge of the Goſpell, was ſpiritually dead: yet not I, as of or in my ſelfe, but CHRIST liueth in me by his Spirit; aſſuring my ſpirit of the forgiueneſſe of all my ſinnes, and moreouer quickening me vntounto all righteouſneſſe; and the life which I now liue in the fleſh, while I am in this preſent World, I liue by the faith of the Sonne of GOD, whereby to mine vnſpeakable comfort (whatſoeuer Law of Rebellion I find in my members) I reſt perſwaded, that hee hath loued mee, his poore creature, being by nature, now wholy depraued, the child of wrath, and by life, without meaſure, abominable. Yea, euen when I ſtood in this damnable and deſperate eſtate, hee c2. Cor. 5. 21.gaue himſelfe for me, to become ſinne and dGal. 3. 14.a curſe, that I through him (bleſſed be his holy Name for euer) might bee made the righteouſneſſe of God, and partake the promiſe made to Abraham our Father, cGal. 3. 8.In thee ſhall all Nations be bleſſed.
Know we notwithſtanding, that though the Apoſtle thus gloried in the Lord, that hee had gone ſo farre, to grace the Goſpell, by meanes whereof hee did it, and to prouoke the Galathians, and all others, to aſpire vntounto the like comfort and aſſurance; yet for all that, hee exempteth not himſelfe from the number of ſuch as hunger and thirst after righteouſneſſe: euen to his dying day he hungred and thirſted ſtill, neuer more: for euen in his old age, he fPhil. 3. 7, 8. 13, 14.counted all things no better then loſſe and very doung in compariſon of a fuller knowledge and experience of CHRIST IESƲS, then hee had yet attained to. Hee complaineth that hee was yet vnperfect, and came ſhort of the goale: he profeſſeth in like manner, that (after the faſhion of Runners in a race) hee for gate what was behind, and reached forth vntounto thoſe things which were before, and preſſed toward the marke, for the price of the high calling of GOD. Hee carried himſelfe, to all purpoſes, as a man extremely hungry and vnſatisfied. And the more hee fed himſelfe, and feaſted others, the more hungry and thirſtie he grew, as taſting more and more ſtill, how ſweet the Lord was.
This hungring and thirſting after righteouſneſſe, is, among the reſt, a notable marke and chara…er of a man truly regenerate, and ſo of true bleſſedneſſe, and the degree of it doth plainly demonſtrate the degree of our profiting in grace, and in the knowledge of our Lord and Sauiour IESƲS CHRIST.
In the fift place, Ʋerſe 7. hee pronounceth them bleſſed, not that liue to themſelues, ſeeking their owne onelyonly or chiefly (as moſt doe;) much leſſe the cruell and hard-hearted, but the mercifull; who hauing themſelues found vnexpected and vnmeaſurable mercy at Gods hands, freely to remit the great debt of their ſinnes againſt him, as it were ten thouſand talents (as it is in the Parable) and withall (beſides his infinite fauours ſpirituall and corporall in this preſent life) of his good pleaſure to giuegive them the Kingdome (whereof Luk. 12. 32.) hauehave learned for their parts, from their hearts to remit whatſoeuer offences of their brethren and fellow-ſeruants againſt themſelues, as it were ſome ſmall debt gMat. 18. 21. &c.of an hundred pence: ſo farre forth, that if they offend, and that grieuouſly in their thinking, ſeuen times; yea hLuke 17. 4.ſeuentie times ſeuen times, yet ſtill vponupon their repentance freely and ioyouſly to forgiue and receiue them into their fauour, as they themſelues hauehave beene, to their vnſpeakable comfort, and would ſtill be forgiuen, and receiued into Gods fauour: and hauehave further learned, as natural children of their heauenly Father, out of an holy compaſſion and commiſeration (which the Word, heere vſed, implyeth) to be helpfull to others, eſpecially to the houſhold of faith, in all things, ſo much as in them is, euen to the very laying downe of their liues, as we are taught, 1. Iohn 3. 16, 17. And laſtly, hauehave learned (where abilitie is wanting to doe any other good, or to doe ſo much good as they deſire) to bee of like affection with the people of God: eſpecially to iRom. 12. 10. 15, 16.weepe with them that weepe, and to reioyce with them that reioyce, being kindly or naturally affectioned, to louelove one another with brotherly louelove. They muſt needes bee bleſſed, in whom is found this ſweet fruit of the Spirit of God, and that beare his image in ſo ſpeciall manner.
In the ſixt place, Ʋerſe 8. hee pronounceth them bleſſed, not who are Impuritanes in any degree, whether walkers in the counſell of the vngodly, or ſtanders (through a habit and cuſtome of doing euill) in the way of ſinners, or ſitters in the chaire of ſcorners, turning, as many doe, plaine Atheiſts and mock-gods; nor yet thoſe, who are pure in their owne eyes, or externally onelyonly in the eyes of others, as the Scribes and Phariſees, Hypocrites; but the pure in heart, who hauehave, as the Apoſtle Peter teacheth, k1. Pet. 1. 22.purified their ſoules, or made them chaſt (as the word there ſignifieth) in obeying the truth, or Goſpell, through the ſpirit, vntounto vnfained louelove of the brethren, ſo that they louelove one another, with a pure heart feruently. A very excellent Scripture! giuing vsus thus much to vnderſtand (and ſerueth notably to the cleering of that which we hauehave in hand) that our ſoules, naturally vncleane, are to be purified by faith, as the ſame Apoſtle ſpake, Acts 15. 9. which he calleth heere obeying of the truth, through the bleſſed operation of the Holy Ghoſt, that being now reconciled to God, and, as it were new-married to him, wee ſhould be wholy deuoted to him, as a chaſt Matrone to her husband, in obedience to his word, and louelove one another, with a pure and ſincere heart feruently. l1. Pet. 2. 1.Laying aſide to that end (as it followeth a little after) all malice, and all guile, and hypocriſies, and enuies, and euill ſpeakings. This is indeed to be pure in heart, and truely bleſſed, when, as new-borne babes, they ſo deſire and drinke in the ſincere milke of the word, that all gall and guile being put farre away, they doe, from an honeſt and good heart, performe due feruice to God firſt, and then to their brethren for his ſake, and at his bidding.
In the ſeuenth place, Verſe 9. they are pronounced bleſſed, not who are turbulent, louing to fiſh in a trobled water, nor the proud and ambitious, who are the authors of ſtrife; nor whiſperers and tale-bearers, who carrie fewell to that fire, and helpe blow it vp; no, nor yet ſuch as peruerſely affect the reputation of quiet folkes and no medlers; but the Peacemakers, who being at peace with God, and ſeruing the God of peace, in the ſpirit of peace, according to the Goſpell of peace, are mPſal. 120. 7.all for peace, with King Dauid; not onelyonly labouring ſo much as in them is, ſo much as is poſſible (for truth may not bee ſold away to buy peace) to hauehave peace with all men, eſpecially to maintaine and vphold louelove and amitie with the Saints, euen according to the true patterne ſet downe, Acts 4. 32. The multitude of beleeuers were of one heart, and of one ſoule: but their care is alſo to make peace by all meanes, betweene God and man, in the firſt place, by helping forward the conuerſion of a ſinner going aſtray out of his way; eueryevery one according to his gifts and calling: and, in the next place, betweene man and man, reconciling parties at variance, ſo much as in them is, and ſo ſtopping the paſſages of much vncharitableneſſe and wickedneſſe: for what euill commeth not of contentions, brawles, and ſuites? iuſtly reſembled to the breaking out of a violent fire or floud. Bleſſed are all they whom God vſeth for the quenching or ſetting of a ſure damme againſt it.
In the eight and laſt place, Ʋerſes 10, 11, 12. hee pronounceth bleſſed, not whoſe whole care is to ſleepe in a whole skinne, and to ſaue their carcaſſe, whatſoeuer become of their conſcience, and of the very truth it ſefe, nor which receiue honour one of another, not ſeeking the honour, that commeth of God alone; no nor yet Zealots in eueryevery cauſe, but which are perſecuted for righteouſneſſe ſake, that is, for embracing and cleauing to him and his Goſpell, and making an ingenuous profeſſion of it before this adulterous and ſinfull generation; hauing alſo no fellowſhip with the vnfruitfull workes of darkneſſe, neither running to the ſame exceſſe of riot, which others doe, when for this cauſe they are ſpoken againſt, as euill doers, falſly, and reuiled and perſecuted, as is heere ſaid, then are they moſt happy and bleſſed, euen by the moſt ſacred teſtimony of Chriſts owne mouth, twice vttered with one breath, as it were, not without a vehement exclamation, as it ſeemeth, and Apoſtrophe, or turning of his ſpeech to his Diſciples, Oh bleſſed are yee when men ſhall reuile and perſecute you, and ſhall ſay all manner of euill againſt you falſly for my ſake: reioyce and be exceeding glad. This earneſtneſſe of our Lord IESVS CHRIST, (who was neuer earneſt, but in matters of the greateſt moment) ſerueth to make the deeper impreſſion in their and our minds. The more ſtrange and vncouth this doctrine is to fleſh & bloud; the more doth he ſtand vponupon it, & vrge it: the more ſeriouſly are we alſo to meditate on praying inſtantly for grace, that wee may be able to mingle it with faith, and for ſtrength in the inner man to ſubmit our neckes to this part of his yoke meekly and ioyouſly, when he ſhall pleaſe for his owne glory and our triall, and for the furtherance of our euerlaſting happineſſe, to lay it vponupon vsus; The rather, becauſe there is none other way to Heauen, but this to ſuffer with Chriſt, that we may reigne with him: and this, being rightly taken, and holden on in, vntounto the end, is a moſt certaine and infallible way.
Thus farre of the perſons, who are pronounced bleſſed: the deſcription of their bleſſedneſſe is now briefly to be conſidered of, as it is annexed to eueryevery beatitude, or propoſition concerning bleſſedneſſe; The poore in ſpirit are bleſſed, becauſe (in lieu of their worldly loſſes, ſuſteined for righteouſneſſe ſake) theirs is the Kingdome of Heauen: theirs is the Kingdome of grace in preſent, euen nRom. 14. 17.righteouſneſſe, peace and ioy in the Holy Ghoſt, through oIbid. 8. 23.the firſt-fruits of the ſpirit, giuen vntounto them, whereby pIbid. 5. 5.the louelove of GOD is ſhed abroad in their hearts. The which, in what meaſure ſoeuer it be, is the handſell of the Kingdome of glory, certainly to follow in due time. Secondly, the mourners are bleſſed, for they ſhall bee comforted; they ſhall bee comforted heere in the Kingdome of grace, by the ſweet tidings of the Goſpell, whereof Iſaiah (Chap. 61. Ʋerſe 1, 2, 3.) propheſieth moſt notably: as alſo by the promiſed Comforter, whereof Iohu 14. 16. 26. but aſpecially in the Kingdome of glory, where all teares ſhall be wiped from their eyes, and former things vtterly forgotten.
Thirdly, the meeke are bleſſed, for they ſhall inherit the earth; not onelyonly in regard of their right and intereſt, which they (and none, but they) hauehave to it, by CHRIST IESVS, but (which is the higheſt pitch of happineſſe in this life) in regard of ſufficiencie, and q1. Tim. 6. 6. Pſal. 34. 9, 10.contentment in that which they hauehave. This bleſſing accompanieth godlineſſe, and is proper to it, euen in the greateſt perſecutions and croſſes, that can befall, they find rMarke 10. 29, 30.an hundreth fold in this life, and in the world to come, eternall life.
Fourthly, they which hunger and thirſt after righteouſneſſe, are bleſſed, for they ſhall be ſatisfied; they ſhall be ſatisfied heere in part, with ſPſal. 36. 8.the fatneſſe of Gods houſe, and ſhall be made to drinke of the riuer of his pleaſures; meaning, that they ſhall bee ſatisfied with the moſt foyſonable and battleſome word, and Ordinances of God, keeping (as it were) open houſe among them, in his Tabernacle or Temple: which holdeth much more in the ſpirituall Temple or Church of CHRIST IESVS, and in the moſt cleere and lightſome doctrine and ordinances of the Goſpell. But they ſhall be fully ſatisfied in Heauen, where tPſal. 17. 1….they ſhall behold his face in righteouſneſſe, and awaking, at the length, from their long ſleepe in the graue, they ſhall bee ſatisfied with his image.
Fiftly, the mercifull are bleſſed, for they ſhall obtaine merciemercy both temporally and eternally: with what meaſure they mete, it ſhall be met to them, now, and at the laſt day. As there uIames 2. 13.ſhall bee iudgement mercileſſe to them that ſhew no merciemercy, ſo merciemercy reioyceth againſt iudgement.
Sixtly, the pure in heart are bleſſed, for they ſhall ſee GOD, more clearely then yet they doe, euen in this very life by the eye of faith; as did Moſes, who indured all brunts, and feared not the fierceneſſe of the King, xHeb. 11. 27as hee that ſaw him, who is inuiſible; but perfectly in the life to come, when they ſhall ſee him as hee is; though euen then alſo, but comprehenſiuely, eueryevery one according to his capeableneſſe. In this beholding or fruition of God, conſiſteth the happineſſe of Men and Angels.
Seuenthly, the peace-makers are bleſſed, for they ſhall be called the children of GOD, that is, they ſhall bee approued and confeſſed ſo to be. He, who is the GOD of peace, (as was remembred before) will not bee aſhamed to owne them for his ſonnes and daughters, who are the children of peace, or wholly deuoted thereto. This hauing of an holy peace with all men & making peace among all men (ſo much as in vsus is) is a manifeſt Character of our adoption.
Eightly and laſtly, they which are perſecuted for righteouſneſſe ſake, are bleſſed, for theirs is the Kingdome of Heauen: And againe, Reioyce, and be exceeding glad, for great is your reward in Heauen. As hee comforted the poore in ſpirit, Ʋerſe 3. by intitling them to the Kingdome of Heauen, with all the riches and royalties of it, that they might not faint vnderunder the heauy but then of their pouertie, ſpirituall, or corporall: ſo heere Ʋerſe 10. 12. hee comforteth the poore perſecuted, who for his ſake, and the Goſpells did foregoe, or were reſolute and ready to foregoe their worldly welfare, and to conflict with beggery and miſery by intitling them to that heauenly Kingdome, and great reward: to let them vnderſtand, yRom. 8. 18.that all the ſufferings of the preſent time (were they a thouſand times greater) are not worthy to be compared with the glorie which ſhall bereuealed in vsus. And it is likely, that he calleth the reward great, not onelyonly in regard of the common pay or penny to bee giuen at the euening of the World, or Doomeſ-day, to eueryevery one that hath laboured faithfully in the Lords Vineyard, but becauſe God, of his free grace, crowning his owne gifts in his ſeruants, will beſtow vponupon Martyrs and Confeſſors a Crowne of glory ſuitable to their foregoing labours, and ignominies endured for his names ſake; their zReu. 14. 13.workes, euen in this ſence, ſhall follow them. In them meane ſeaſon, they hauehave not onelyonly the greatneſſe and certaintie of their reward, a1. Pet. 1. 8.to reioyce with ioy vnſpeakable and glorious (as the Apoſtle Peter ſpeaketh) in the thickeſt of all their tribulations, but this alſo, that no b1. Pet. 4. 12.new or ſtrange thing happeneth vntounto them, when ſuch fiery trials come: for ſo (ſaith Chriſt) perſecuted they the Prophets, which were before you, euen from age to age: and we may adde, ſo perſecuted they Chriſt Ieſus himſelfe, with his fore-runner Iohn the Baptiſt; So alſo hauehave the Apoſtles, Euangeliſts, and millions of Martyrs beene perſecuted, from the bloud of Abel to this age: To whom to be conformable, is the greateſt glory, that can betide a morall man: and cowardly to ſwerue from them, the greateſt ſhame and ignominie that can be. The Arke and Iſrael, and Iudah, abide in tents, and my Lord Ioab, and his ſeruants are incamped in the open field, (ſaith c2. Sam. 11. 11.Ʋriath the Hittite) ſhall I then goe downe to my houſe, to eate and drinke and lye with my wife! How much more are wee Chriſtians to reaſon thus, Our Lord Ieſus Chriſt, with his moſt holy Goſpell and Religion, the Prophets, Apoſtles, Martyrs, and Profeſſors of all ſorts, from the beginning of the World hitherto, hauehave beene, and ſtill are (in their fellow-members) in open field aſſailed and perſecuted by the Deuill and World; they are continually exerciſed with their cruelties: and are wee ſo nice, or baſe-minded, that wee ſhould bee exempted?
The ſecond mayne part, or paſſage followeth, concerning the meanes of obtayning this great bleſſedneſſe, which, are three in all, mentioned Ʋerſe 13. to 19. Firſt, the Apoſtles, and all faithfull Miniſters of the Goſpell: Secondly, the Law and the Prophets: Thirdly, Chriſt Ieſus his fulfilling of the Law and the Prophets. Turning his ſpeech to his Diſciples, and in them to all Teachers, whom GOD ſhould rayſe vp, and ſend forth to the end of the World, he admoniſheth them of their dignitie and dutie. Hee admoniſheth alſo all Chriſtian people of all ages, what they are to expect at the hands of their ſpirituall Parents, Paſtours and Teachers. By foure excellent ſimilitudes hee expreſſeth to the quicke, of what manner of carriage they ought to bee, both for doctrine and conuerſation: whereof the firſt two, drawne from Salt, and the Sunne, ſeeme to concerne their doctrine chiefly; the other two, drawne from a Citie vponupon a Hill, and a Candle lighted in the houſe, their conuerſation eſpecially.
All the Inhabitants of the earth, ſince Adams fall, are gone backe from God, and become vnſauoury, as wee may ſee, Pſal. 14. 3. and elſewhere. God, looking downe from Heauen, found all corrupt, filthy, or ſtinking, none excepted. Now as the nature of Salt is to ſucke out corruption, to make meates ſauoury, and to preſerue from putrifaction: ſo the office of the Apoſtles, and all Miniſters of the Goſpell, is, to fret out the corruption inherent in nature, by little and little, to reconcile to God, making their hearers acceptable by faith in Chriſt Ieſus; and finally by their ſeaſonable forewarnings to ſaue from deſtruction. An euident demonſtration whereof we hauehave in the Apoſtle Peter, who, among the reſt, heere is called the ſalt of the earth, that is, of the Inhabitants of the earth. Hee, in his very firſt Sermon, which he made immediately after the ſealing of his licenſe to preach the Goſpell all the World ouer, by the miraculous ſhedding forth of the Holy Ghoſt, ſo rubbeth ouer his reſtie hearers, with the ſalt of his heauenly doctrine, that the ſmart of it pierced to their very hearts, and forced them to cry, dActs 2. 37.Men and brethren, what ſhall we doe? then commeth he out with the glad tidings of pardon and remiſſion of ſinnes to all, that will come in by Repentance, and bee b…ptized, whereby he reconcileth them to God, and maketh them acceptable through Ieſus Chriſt: and laſtly, he taketh a courſe to preſerue them in the ſtate of grace, when with many words he teſtified, and exhorted, ſaying Saue your ſelues from this vntoward Generation. Theſe Conuerts alſo (three thouſand in all) thus purged from their corruption, and ſeaſoned with the ſalt of that holy doctrine, know none other way to preſerue themſelues from relapſe, and to grow more ſauoury, (that is, acceptable to God, and approued of men) then to lay themſelues in this miniſteriall pickle, or pouldering-trough. Wherefore it is ſaid of them, that after Baptiſme, They continued in the Apoſtles doctrine, and fellowſhip, and breaking of bread, and Prayers; vſing the ſame Miniſterie for their preſeruation and increaſe in grace, which it pleaſed Almightie God to vſe at the firſt for their conuerſion. In all which, they are exemplary to vsus, both for the dutie performed, and manner of performance, which was with all diligence, alacritie, and ſedulitie on all parts, both of the Apoſtles, and people alſo. This is the rather to bee layd to heart of all, becauſe as Salt, hauing once loſt his ſauour, becommeth altogether vnprofitable, yea noxious, or hurtfull, euen to the very dunghill, and that vnrecouerably: ſo if the vertue and operation of this Euangelicall ſalt, either in the ſeaſoners, or ſeaſoned, doe periſh through negligence, or bee waſhed away by the louelove of the world, voluptuous liuing, or ſtorme of perſecution, they proue, of all people, moſt debauched and dangerous, and that vnrecouerably. Againe, all the world ſitteth in darknes, & in the ſhadow of death their eſtate is altogether diſmall & diſconſolate: now the calling of the Apoſtles was to bee the light and Sunne of the world (not or ginally, that was Chriſt Ieſus his peculiar honour; but miniſterially, by communication of his light to them) to cleere, and cheere the ſoules, as the light of the ſunne doth the outward man; To cleare, I ſay, their mindes, and to cheere their hearts, by giuing the light of e2. Cor. 4. 6.the knowledge of the glory of God in the face, or perſon of IESƲS CHRIST. This is made apparant, Act. 26. 18. where Chriſt the originall light (as was ſaid before) by communicating that his light, maketh his ſeruant Paul the light of the Gentiles, to open their eyes, and to returne them from darkeneſſe to light, and from the power of Satan to God, that they might receiue forgiueneſſe of ſinnes, and inheritance among them, which were ſanctified by faith in him. What is it to cleere the mindes, and cheere the hearts, if this be not? This is alſo the honour of eueryevery paſtor and teacher in his owne flock, which ſerueth to commend the calling of the miniſtery aboue all other, for the excellencie and neceſſitie of it.
By the third ſimilitude, drawne from a Citie on an hill, he admoniſheth his Apoſtles and all teachers, that being as they are, in the view of all, good, and bad, they ſhould, in all their wayes, walke ſo circumſpectly and trylie, as might be to the admiration, inſtruction, edification, or conuiction, at the leaſt, of the lookers on. Their care ſhould be to teach by worke, as well as by word, acting before the eyes of their hearers, what they ſprake, the rather, becauſe men, for the moſt part, are affected, and receiue a deeper impreſſion, from what they ſee with their eyes, then from what they heare onelyonly. The contrarie alſo bringeth a very euill imputation vponupon the Goſpel it ſelfe, which people ordinarily are giuen to iudge & ſpeake of, according to the practiſe and conuerſation of the Preachers and profeſſors of it. Wherefore they alſo, I meane, the hearers, and profeſſers of true religion, had neede to looke well about them. Hereunto tendeth his fourth and laſt compariſon, from a candle lighted in a houſe, and ſet vponupon a candleſtick, to giuegive light to all therin. To put all teachers eſpecially in mind, that being not onelyonly inwardly enlightned themſelues, but raiſed vp of God, & appointed to be enlightners of others, they ſhould endeuor with all their might to be indeed ſuch, not onelyonly by teaching what to practice, but by practiſing what they teach: that the word of life, and the life of the word, may alwayes goe together. That as a candle filleth that part of the houſe, where it is placed, with the ſhining brightneſſe, ſo ſhould they fill that part of the houſe, or Church of God, ouer which the holy Ghoſt hath ſet them, with the ſhining brightneſſe both of their doctrine, and life alſo. And therein, like the lampes in the ſanctuaric, to bee content euen to ſpend themſelues, while they ſerue others. To which effect ſerueth that right notable exhortation following, fVerſe 16.Let your light ſo ſhine before men, that they may ſee your good workes, and glorifie your father, which is in heauen: that is, hauehave your conuerſation ſo honeſt, ſo amiable, ſo without all exception, ſo rich and plentifull in all good words and works, in the midſt of a crooked and naughty generation, that whereas for the moſt part they ſpeake againſt you, as euill-doers, they may, by your good workes, which they ſhall ſee, glorifie God in the day of their viſitation, that is, when by his gracious bleſſing vponupon your fruitfull teaching and liuing, he ſhall (as Saint gAct. 15. 14.Iames ſpeaketh) viſit any of them, to take them out of this ſinfull world, for a people to his name. Yee ought the rather to bee ſtirred vp hereunto, becauſe the maine end of our being, and of all Gods benefits ſpirituall and corporall, in hand, or in hope, eſpecially of miniſteriall gifts and callings, is the glorie of God: which ought to be much more deare to vsus, then our liues, yea then the ſaluation of our ſoules, as it was to hExod. 32. 32.Moſes, and iRom. 9. 3.the Apoſtle Paul. Now as our Lord and Maſter Ieſus teacheth, kIoh. 15. 8.Herein is our heauenly father glorified, if wee beare much fruit. So that we ſee heere, how the truth in all things, muſt anſwer to the ancient type: the Leuiticall Prieſts miniſtring in the holy place before the Lord, are commanded to hauehave their lExod 28. 33, 34golden bels, and ſilken pomegranates, vponupon the skirts of their garments; ſo the golden bels of pure and vncorrupt doctrine muſt euer bee heard from them, that are the ſalt of the earth and light of the world; and the pomegranates of a ſauourie, fruitfull, and wholeſome conuerſation muſt euer be ſeene in them, who are ſet, as a Citie vponupon an hill, and as candles, on the candleſticke, to giuegive light to the houſe of God, which is his Church.
The ſecond meanes of ataining to this bleſſedneſſe, is, the law and the Prophets, whereof he giueth a touch, Ʋerſe 17. Thinke not (ſaith he) as the Scribes and Phariſes erroneouſly thinke, and ſlanderouſly giuegive out) that I am come to deſtroy, repeale or diſanull the law, that is, the doctrine of Moſes, contayned in his fiue Bookes, which are to be holden as the fundamentall Scriptures, giuen by inſpiration of God; or the Prophets, the expoſitors of that law, and applyers of it, eueryevery one to their ſeuerall times and occaſions, all written by inſpiration of God: I came not to deſtroy them; but leaue them as I finde them, to bee the onelyonly cannon or rule of ſauing faith, and of a life pleaſing to God. So many, as deſire to recouer their loſt happineſſe, let them mIoh. 5. 39.ſearch theſe Scriptures, with no leſſe diligence and ſedulitie then men ſearch the bowels of the earth for precious mettals; for in them is eternall life to bee found, and they are they that teſtifie of me, ſaith our Lord Chriſt elſewhere. Not without cauſe therefore doth the bleſſed Apoſtle Peter (as hee had learned of his maſter) commend this diligence, and in commending, exhort all to continue and increaſe in it; wee hauehave (ſaith n2. Pet. 1. 19.he) a more ſure word of propheſie, to which yee doe well, that yee take heed, as vntounto a light that ſhineth in a dark place, vntill the day dawne, and the day-ſtarre ariſe in your hearts: meaning thereby a perf…r knowledge, then was vnderunder the law, by the cleare… …feſt…tion of Chriſt Ieſus. And wee cannot bee ignora… the Prophet long before deſcribeth a bleſſed man (ſuch a one, as Chriſt ſpeaketh of in this Sermon) hereby, and diſtinguiſheth him from all other that oPſal. 1. 2.his delight is in the law of the Lord, and in that law doth he meditate, or exerciſe himſelfe day and night. How much more doth this hold in vsus Chriſtians; who beſides the Law and the Prophets, remaining ſtill in full force, (for who ſhall repeale, or diſanull them, if Chriſt doe not?) hauehave the more cleare writings of the Apoſtles, and Euangeliſts, as authenticall expoſitors of them, ſhewing alſo plainely the fulfilling of all thoſe things, which were obſcurely foretold and prefigured therein, and expected of the people of God, in all ages with ſo great longing. Oh that it were wel weighed, how vngratefull and miſerable thing it is, that ſuch an vnualuable, and moſt neceſſarie treaſure ſhould bee left to the Church of God, and be ſo little regarded at moſt hands: That the complaint of the Lord, by the Prophet, may too iuſtly bee taken vp, pHoſ 8. 12.I hauehave written vntounto them the great things of my law, and they were counted a ſtrange thing; or that of Salomon, qProu. 17. 16.Why is there a price in the hand of a foole, to get wiſdome, and he hath no heart?
The third meanes of ataining to this bleſſedneſſe is Chriſts fulfilling of the Law and the Prophets, rVerſe 17.I came (ſaith he) to fulfill them: he fulfilleth them by his doctrine, merit, and efficacie; by his doctrine, as our Prophet; by his merit as our Prieſt, and ſacrifice alſo; by his efficacie, as our King. For as our great Prophet, hee reſtored them to their true ſence, freeing them from the moſt corrupt gloſſes of the Scribes and Phariſes. As our high Prieſt, offering vp himſelfe in ſacrifice to God, vponupon the croſſe, for the ſinnes of the whole world, he fulfilled all that was promiſed, and typified in the Law and the Prophets concerning our purgation from ſinne, and reconciliation with God. And as our King, by the efficacie of his ſpirit, concurring with his word, he openeth the eyes of our vnderſtanding, and worketh faith in our hearts, whereby we conceiue, receiue, and apply to our ſoules and conſciences, the merit of his ſacrifice, for our purgation and reconciliation with God. By which efficacie he reneweth vsus alſo, after the image of God, in knowledge, in righteouſneſſe, and true holineſſe. So that hee came to fulfill the Law, not ſo much in himſelfe (he had no neede of it) as in vsus, when ſRom. 8. 3. 4.by ſinne, or by his ſacrifice for ſinne, hee condemned ſinne in the fleſh, that the righteouſneſſe of the Law might be fulfilled in vsus, which walke not after the fleſh, but after the ſpirit: his meaning is that all we, which fulfill not the luſts of the fleſh, but mortifie the deedes of the body, by the ſpirit, approue our ſelues thereby, to be in Chriſt Ieſus by faith, and in him to fulfill the Law, becauſe for vsus, and in our place, he fulfilled it, doing all righteouſneſſe, and dying for our vnrighteouſneſſe, according to the tenour of the Law. This his fulfilling of the Law is the very Baſis, or ground-worke, both of our euerlaſting ſaluation, and of our conſolation in preſent: in that thereby wee recouer all our loſſes, by the wofull fall of our firſt parents; hee being t1. Cor. 1. 30.made vntounto vsus of God, wiſdome and righteouſneſſe, and ſanctification and redemption; wiſdome, by his moſt ſound and plenarie doctrine; righteouſneſſe, by his moſt meritorious and ſufficient ſacrifice, once offered: ſanctification, in this preſent life; and redemption in the life to come, by the effectuall operation of his almightie ſpirit; freeing vsus from the dominion, not only of ſinne, but of the graue, and cloathing vsus with glorie and immortalitie in due time: That no fleſh ſhould glory in his preſence; not the ſuperſtitious rabble, in their traditions, will-worſhips, opus operatum, or bodily exerciſes; not the iuſtitiarie, phariſaicall, or papiſticall, in their legall righteouſneſſe, or merit of workes; nor the Pelagian, Papiſt, or Arminian, in their free will: but hee that glorieth, let him glorie in the Lord Ieſus Chriſt, aſcribing all to his moſt ſacred word, bloud, and ſpirit alone. Hence the perpetuitie of the Law of God, and of eueryevery part and parcell thereof is auouched with a vehement aſſeueration, and laying the weight of his authoritie vponupon it uVerſe 18.Amen, or verily, I ſay vntounto you, till heauen and earth paſſe, one iote or one title, ſhall in no wiſe paſſe from the law, till all be fulfilled; meaning that both all Euangelicall promiſes and types ſhould moſt certainely hauehave their accompliſhment in due time: and all the precepts, morall, ceremoniall and iudiciall, in regard of the truth and equitie of them, ſhould endure for euer. To this effect, the Prophet, with a holy admiration extolleth the word of God, for the conſtancie and perpetuitie of it, by comparing it with the moſt eminent and durable creatures; xPſal. 119. 89, 90.O Lord, ſaith he, thy word indureth for euer in heauen. Thy truth is from generation to generation, thou haſt layed the foundation of the earth, and it abideth. They remaine to this day by thine ordinances. Teaching vsus, not to meaſure the word and truth of God, by the wheeling about of things, which we ſee in this world: it ſtanderh firme, and ſhall ſtand firme for euer, by the vnchangeable decree of God in heauen. And if the earth, with the fulneſſe of it, remaine ſtill in that eſtate, wherein it was created, at the firſt by vertue of Gods word; how much more ſhall that word ſtand for euer, which he hath ſpoken concerning his Church. Wherefore moſt aſſuredly bleſſed are all they, that reſting vponupon it, yPſal. 103. 18. and 119. 1, 2, 3.keepe his couenant, and thinke vponupon his commandements, to doe them, as the ſame Prophet teſtifieth elſewhere. And woe be to the tranſgreſſers, becauſe of neceſſitie, it muſt at the length befall them, according to Ioſhuas premonition, or forewarning, giuen to the people of Iſrael, vponupon experience of Gods former workes, zIoſh. 23. 14. 15ye know (ſaith he) in all your hearts & in all your ſouls, that not one thing hath failed, of all the good things, which the Lord your God ſpake concerning you; all are come to paſſe vntounto you, and not one thing hath failed thereof. Therefore it ſhall come to paſſe, that as all good things are come vponupon you, which the Lord your God promiſed you, ſo ſhall the Lord your God, when you hauehave tranſgreſſed his couenant, bring vponupon you all euill things, vntill hee hauehave deſtroyed you, &c. All which afterward, as we know, they found moſt true, to their great coſt: Wee alſo (vponupon whom the ends of the world are come) may in like manner now reaſon; As no one thing hath failed, of all that which God had ſpoken before, concerning the firſt comming of his Sonne, concerning his incarnation, manifeſtation, death, buriall, reſurrection, glorification: all things hauehave come to paſſe in due time, iuſt acording to the predictions of the Prophets, though the…e we…e the greateſt vnlikelihood, and oppoſition that could be, ſo can nothing faile, which he hath foretold in the holy Scriptures concerning his ſecond comming in maieſtie and great glorie, to iudge both the quicke and the dead, and to render to eueryevery one according to his workes. And concerning his perpetuall preſence, and preſidencie among his people, for their defence and comfort, in all their tribulations and temptations, and his iudgements vponupon his and their enemies, how flouriſhing and well-rooted ſoeuer they ſeeme to bee in this preſent world. Let this ſuffice for the ſecond paſſage, contayning the three meanes of ataining to bleſſedneſſe, to wit, the miniſterie of the Goſpell; the Law and the Prophets; and Chriſts fulfilling of the Law and the Prophets.
The third part of this Sermon followeth, concerning the righteouſneſſe of all thoſe, who are to be accounted worthy to partake this bleſſedneſſe. This righteouſneſſe is firſt, deſcribed; ſecondly, commended, thirdly, explained. It is moſt ſhortly, but moſt pithily both deſcribed, and commended, Ʋerſe 19. and then explained in the reſt of the Sermon. The whole nineteenth verſe is inferred vponupon his former ſpeeches to this effect; Since I came not to deſtroy the Law and the Prophets, but to fulfill them: againe, ſince no one iote or title of the Law ſhall paſſe vnfulfilled, Therefore, whoſoeuer ſhall break one of theſe leaſt commandements, & teach men ſo, &c. where to make the deſcription of righteouſneſſe more cleare and lightſome, hee illuſtrateth it, by prefixing the deſcription of the contrary vnrighteouſneſſe. As if hee ſhould ſay, that you may know your owne dutie the better, learne to know an vngodly teacher and liuer by theſe properties; firſt, by not teaching what hee ought, or not doing what hee teacheth, for this is to breake the law of God. Secondly, by conce…ting and maintayning ſome of the ſacred commandements of God to be of little or no moment, in compariſon of mens traditions, as did aMat. 15. 16.the Scribes and Phariſees; or in fauour of his luſts, as did bMat. 14. 3.Herod, who would needes take libertie to hold his Herodias. Thirdly, he would hauehave all other as bad as himſelfe; other ſolkes muſt thinke, as his bels tinke, he teacheth men ſo. So that this in ſhort, is the deſcription of a wicked and vnhappie perſon; he breaketh the commandements of God, at the leaſt, ſome one or few, which he conceiteth himſelfe, and would beare other folkes in hand, not to be ſo greatly neceſſarie: and is an author to all others (ſo much as in him is) to doe the like, which is the brand of one that breaketh them habitually. For otherwiſe through ignorance and frailtie, who doth not?