Exposition of the Sermon on the Mount, Sermon · Chapter 7
CHAP. VII.
WE hauehave heard, oFrom ver. 1… to the end of chap. 6.how earneſt and powerfull our Lord Chriſt hath beene in diſſwading from worldlineſſe, and perſwading to heauenly mindedneſſe, that ſo he might remoue the firſt and chiefeſt of the three obſtacles or lets vntounto Righteouſneſſe. Now in the next place, becauſe Righteouſneſſe is the doing of Gods Commandements, euen to the leaſt, and teaching men ſo, as he pChap. 5. 19.taught before, he inſtructeth all, both Miniſters, and People, concerning the right manner of teaching: wherein hee giueth two moſt worthy caueats; the firſt, to beware r of iudging raſhly, proudly, or partially; the ſecond, to beware of rVerſe 6.zeale without knowledge, in diſpenſing Gods holy Myſteries. As for raſh iudging, hee firſt qVerſ. 1. to 6.moſt earneſtly forbiddeth it: Secondly,ſ Verſ. 1. 2, 3, 4. tVerſe 5.he preſcribeth a ſouereigne remedie againſt it. He forbiddeth it in two words, Iudge not, and then deterreth, & euen beateth vsus from it by very piercing Reaſons, drawne from the danger and odineſſe of that ſinne. In ſaying, Iudge not, his meaning is not ſimply to forbid all manner of iudgeing, for there are iudgings not onelyonly lawfull and warrantable, but neceſſary, without which no Church or Commonwealth can ſtand; as firſt, publike iudging by the Magiſtrate, Ciuill, or Eccleſiaſticall, who hauehave a calling to iudge, and ſit in Gods place to that end, euen by his owne aſſignement, and are called Gods, and their ſentence, Gods ſentence. Secondly, priuate iudging, which is done by way of brotherly admonition, exhortation, rebukes alſo, when need requireth, and the offence giuen doth iuſtly call for it. God himſelfe commandeth eueryevery man and woman in that caſe, and manner to iudge, uLeu. 19. 17.Thou ſhalt in any wiſe rebuke thy Neighbour, and not ſuffer ſinne vponupon him. Againe, xMat. 18. 15.If thy brother treſpaſſe againſt thee, goe tell him his fault, or reproue him, &c. Prouided, that it be done brotherly, out of a pure conſcience, to reforme and gaine one another, and not to croſſe, gore, and ſhame one another, or any other ſiniſter end. The thing heere forbidden, is an euill Diſeaſe or Itch in our corrupt nature, whereby, either out of malice or in a kind of brauery, men are ſharp-ſighted and curious, euer peering into other folkes frailties, yea, making faults many times where none are, and, in the meane ſeaſon, are altogether careleſſe of their owne faults, though neuer ſo foule and groſſe: they are more then Eagle-eyed abroad, and as blind as Beetles, or Moules at home. To preuent this euill ſo much oppoſed by Chriſt, our wiſdome is, firſt, to beware of iudgeing or ſpeaking againſt any bodie in paſſion, or when we doe but ſuſpect our ſelues to bee paſſionate, by reaſon of ſome vnkind paſſages betweene vsus and any other: for Anger, Enuie: Diſdaine, and ſuch like affections, may bee reſembled to falſe Glaſſes, which make eueryevery thing appeare otherwiſe then it is. It will be ſafeſt, in that caſe to bend our ſelues to the contrary, either to ſay nothing at all, or make the beſt of eueryevery thing. Secondly, in indifferent matters, which may be done, or left vndone, without ſinne, to carrie our ſelues as indifferent perſons, not iudging one another in meate, drinke, apparell, company, recreations, or any thing of the like nature: but leauing eueryevery man to ſtand, or fall to his owne Maſter, it is ſufficient for vsus, vponupon good grounds, to be fully perſwaded in our owne minds of the lawfulneſſe, and conueniencie of that, which we our ſelues doe. It was extreame vncharitableneſſe in the Scribes and Phariſies, to bee euer cenſuring of Chriſt and his Diſciples, about healing on the Sabbath day, eating with Sinners, and with vnwaſht hands, plucking the eares of Corne, &c. So for Iudas, and others to grumble at Marie, for her coſt of Oyntment, Michol, to taxe Dauid, for d…ncing before the Arke; Eli, to iudge Hannah to be a drunken and wicked woman for her geſture. A dramme of Charitie, Wiſedome, and Humilitie, would hauehave holpen all that. Thirdly, to preuent raſh iudging, wee muſt acquaint our ſelues more and more with Chriſtian equitie, which teacheth to ſet the beſt conſtruction vponupon eueryevery thing, which hath ſome appearance of euill: if it will beare any good conſtruction, Charitie (which biddeth vsus louelove our Neighbours as our ſelues) bindeth vsus to make the beſt of it: and if, among many conſtructions, one onelyonly bee good, to take that. So deale Parents, excuſing, before ſtrangers, all the weakneſſes and faults of their children, ſo farre as there is any place for an excuſe: ſo one deare friend, with another; and thus ought it to bee among all Chriſtians. Fourthly, where no excuſe can be found, but a fault is a fault, and cannot be denied, yet when it ſeemeth to proceed of frailtie, Charitie (which beleeueth all, and hopeth that all ſhall bee well) being euer long-skirted, is not ſlacke to ſpread her garment ouer it. It inſulteth not, it clamoureth not, it divulgeth not, but laboureth to hide it, ſo much as is poſſible. Feeling members of the myſticall body of Ieſus Chriſt endeauour to couer ſuch things, euen as people deſire to hide (ſo much as in them is) the vncomely ſores and blaines in their naturall bodie. Fiftly, they goe yet further; for if any be ouertaken in a fault, they endeauour, with all their might, to reſtore ſuch a one, with the ſpirit of meekneſſe, dealing tenderly with them (as Surgeons with ſuch armes and legges of their Patients, as are broken, or out of ioynt) yGal. 6. 1.conſidering themſelues, leſt they alſo bee tempted. The obſeruing theſe fiue points well, will make vsus good obſeruers of this moſt charitable charge, Iudge not, and raſh iudgement commeth of the neglect of all or ſome of theſe.
This ſhall ſuffice for the charge: let vsus take in the reaſons, and all the reſt, more briefly. The firſt is from the danger to hauehave the wrong done to others in their good name, retaliated or returned backe vponupon our ſelues; for ſo hee ſaith, that yee bee not iudged. God in his iuſt iudgement will raiſe vp others to pay vsus home with our owne money, to ſerue vsus as wee hauehave ſerued others; to cenſure the cenſurers, to backbite the backbiters, to whiſper of whiſperers, to ſcoffe at ſcoffers, to raile vponupon railers, in a word, to miſ-iudge miſ-iudgers. If then conſcience towards God, if louelove of the brethren (the very marke and character of a true child of God) cannot reſtraine men from thinking and ſpeaking amiſſe of others, or from ioyning with others in that ſinne by lending their cares to the deprauers of their neighbours (then which nothing is more common) yet a man would thinke, the care of their owne reputation ſhould doe it: ſince Chriſt that cannot lye, hath told vsus that they ſhall carrie it neither to hel nor to heauen (according to the Prouerbe) but as they deale, they ſhall bee dealt withall; ſpeaking of that which falleth out moſt commonly, euen by diuine ordination. It is confirmed therfore by the vſuall by-word, zVerſ …2.With what meaſure you mete, it ſhall bee meaſured to you againe. So that if wee deſire to hauehave and hold a good name in the world, it lyeth vsus in hand to be charie of other folkes good name. If wee deſire to bee equally and iuſtly dealt withall, belay we then to deale equally and iuſtly with all people. If wee deſire to finde merciemercy in our need, our care muſt bee to extend merciemercy to the needie: and ſo in all other matters. This may alſo ſerue to admoniſh vsus, that when any thing falleth out croſſe with vsus any way, to ſeeke and ſearch for the cauſe in our ſelues. Dauids adulterie and murther came home to him in the ſame kinde, and hee tooke knowledge of it. And no maruell, ſince the very heathen, yea, the very worſt of them did ſo; aIudg. 1. 7.Seuenty Kings (ſaith Adonibezeke) hauing the thumbs of their hands and of their feet cut off, gathered bread vnderunder my table: as I hauehave done, ſo God hath rewarded me. Surely, eueryevery calamitie, either of bad tongues, or of bad vſage otherwiſe, ought to bee as a bloud-hound to bring vsus to the ſight of our owne ſinnes, and miſ-handlings. His ſecond reaſon againſt raſh iudging, is drawne from the abſurditie and odiouſneſſe of the ſinne propounded (according to his manner) by vehement interrogations, to declare his extreame indignation againſt it, bVerſe 3. 4.And why ſeeſt thou the mote that is in thy brothers eye, and perceiueſt not the beame that is in thine owne eye? or how ſayest thou to thy brother? ſuffer mee to caſt out the mote out of thine eye, &c. Speaking by way of ſuppoſition, that if it were poſſible for a beame to bee ſet in ones eye, the ſonnes of hypocrites (which they would take no knowledge of, but bare them out vnderunder a maske or vizard of holineſſe) were as b…g as ſuch a beame, in compariſon of the ſmaller faults of their brethren, whom they cenſured, and would needs bee correctors of. For whatſoeuer the ſinnes of ſuch reformers were in ſubſtance, as thoſe of the Scribes and Phariſes (whom Chriſt ſeemes heere chiefly to thunder againſt) were intolerably enormious, viz. cMat. 23.their ambition, couetouſneſſe, extortion, hatred and perſecution of the truth: yet by circumſtance, they became infinitely more abominable, becauſe they liued therin, vnderunder an hypocriticall ſhew of ſanctimonie: that was in them (as it is in all other) double iniquitie. And this vehemencie of our Lord Chriſt, in reprouing, (who vſed not to be ſtirred, but for very great cauſe) ſheweth not onelyonly how deteſtable this ſhameleſſe ſelfe-louelove, pride, and hypocriſie, is in the eyes of God, and ought to be in our eyes, but alſowhat propenſitie is in eueryevery one of vsus, to hood-winke our ſelues, and paſſe by our owne fouler corruptions: and in the meane ſeaſon, as if wee had no worke at home, to caſt our eyes abroad vponupon other folkes, and to take their actions and intentions (nothing ſo much out of ſquare as our owne) to doe; as if Lazars, all ouer-ſpread with botches and blaines, ſhould hauehave their fingers itching to turne Phyſicians, for the healing of other mens puſhes and pimples.
But let vsus now come to the remedie here preſcribed dVerſe 5.Hypocrite, first caſt out the beame out of thine owne eye: as if he ſhould ſay, Thou, whoſe grace conſiſteth in diſgracing thy betters, firſt relinquiſh, and that with deteſtation, thine owne villanous actions and intentions, and then thou ſhalt clearely ſee to caſt out the mote out of thy brothers eye. The mending of thine owne greater faults will get thee both experience, and authoritie alſo, to redreſſe other mens leſſe faults. This then is the rule of our Lord Ieſus, euer to bee remembred of all that deſire to doe good in their places, and not much harme to themſelues and others, That whoſoeuer goeth about to mend others, muſt firſt mend himſelfe, and he that taketh vponupon him to redreſſe his neighbours leſſe faults, muſt goe through-ſtitch in the redreſſing of his owne greater faults. Is it probable that he, who is faſt ſet in the quagmire of groſſe wickedneſſe and hypocriſie, ſhould worke his brother out of the ſlough or ordinarie frailties and infirmities? It is a rule in oratorie, that to moue others, a man muſt firſt bee moued himſelfe; hee muſt feele the part which hee acteth: this holdeth in preaching, reprouing, inſtruction, admonition, or whatſoeuer other dutie of that kinde, which neceſſarily call for an affectionate reformation of our owne liues, with an inteſtine hatred and loathing of whatſoeuer ſinnes wee formerly liued in. And as for authoritie, wee know it is vtterly loſt, and inſteed thereof contempt and irriſion commeth in place, when it may bee ſaid, Phyſician, heale thy ſelfe. Naturally men are led rather by the eye, then by the eare, (as hath beene ſaid) ſo that when they heare good words and ſee euill deeds, they will incline rather to what they ſee, then what they heare. In ſumme, Chriſt teacheth vsus thus much, that it is a moſt fearefull thing for Miniſters, Magiſtrates, Parents, Maſters, or ſeeming Zelots of any kind to hauehave the place, and to take vponupon them the office of reformers, if their practice hold not correſpondencie in all points, with their place and profeſſion. Not, but that hauing a calling thereto, men are to admoniſh, reproue, and correct others, as neede requireth, though themſelues labour of many frailties and infirmities, ſo brethren in Chriſt to exhort one another and edifie one another, though there bee weakneſſes on all ſides: elſewhere there an end of this duty for euer, ſince the poore Saints of God vponupon earth ſhall neuer be fully freed of them. But it is to bee vnderſtood, that Chriſt heere ſpeaketh of regnant ſinnes, when there is alſo little or no care vſed for the repreſſing or reforming of them, but onelyonly a face of holineſſe ſet vponupon it, borne vp by moſt vnconſcionable cenſuring of othets. Whereas if there bee in men an vnfeined purpoſe of heart, to turne from all vnrighteouſneſſe, if there be a continuall ſtrife, & indeuor to keep a good conſcience in all things, & that the duty of admonition be performed out of Charitie, Humilitie and fellow-feeling, at the leaſt, there appeareth nothing to the contrarie: in this caſe, notwithſtanding all wants and imperfections (as ſickly folkes vſing all the meanes they can for recouerie, louingly communicate their counſels and medicines one to another) we muſt eueryevery one of vsus, ſo much as in vsus is, be our Brothers keeper, obſeruing & conſidering one another, to reclaime, ſo much as may be, from all euill, & to prouoke to louelove & good works. And we muſt eueryevery one of vsus eEpheſ. 5. 21.be ſubiect one to another, in the feare of GOD: and then not onelyonly the beames of groſſer vices, but the motes or ſtrawes of ſmaller offences come within the compaſſe of our Brotherly conſideration and admonition.
The ſecond caueat followeth concerning iuordinate zeale in diſpenſing of holy things. Wherein, howſoeuer hee fChap. 5. 19.taught before, that Righteouſneſſe conſiſteth in doing and teaching the Commandements of God, euen to the leaſt of them, eueryevery one according to his gifts and calling: yet, for all that, hee willeth vsus, in teaching, to hauehave reſpect to the perſons, with whom we deale, to the ſacred ſubiect whereabout we deale, and to our owne ſafetie and comfort: ſo much doe his words intimate, gVerſe 6.GiueGive not that, which is holy, vntounto Dogs, neither caſt yee your Pearles before Swine: leſt they tread them vnderunder their feete, and turning againe, all to rend you. Where he inſtructeth vsus, Firſt, for the perſons, whom we take in hand to teach, admoniſh, or reproue; that they be not Dogges, for their inueterate hatred, and enmitie againſt the doctrine of the Goſpell; or Swine, for their contempt of holy documents, and delight to wallow in the pleaſures of ſinne, as Swine in the mire. For if, vponupon good iudgement and experience, we find them to bee ſuch, and to be habituated therein: then, though we hauehave caſt the beame out of our owne eye, & through Gods grace, ſee in part, how to pull the mote out of our Brothers eye, yet are they none of thoſe Brethren, to whom this dutie of priuate inſtruction and admonition belongeth. They put a barre againſt themſelues, by their dogged ſnapping, and ſwiniſh grunting, and wallowing in the mire. The Holy Ghoſt forbiddeth hProu. 9. 8.to rebuke a Scorner, that is a deſperate wicked man, that is readier to iarre, or to geere, then to receiue good counſell. Secondly, he willeth vsus to hauehave due reſpect of their maieſtie and worth, which he tearmeth holy things and Pearles, to ſhew how reuerend, precious, and inualuable, good counſell and inſtruction, out of Gods moſt holy Word, is. That we might learne, to make more account of theſe heauenly treaſures and iewels; bee more thankfull to Almightie God for them; reſt in them, with mote contented minds, whatſoeuer our outward eſtate be, rich or poore, noble or ignoble; and finally (which is the ſcope of this place) to diſpenſe them with more care and conſcience, that, ſo much as in vsus is, they may be glorified by all meanes, and no way abaſed and abuſed by malicious and filthy wretches. Thirdly, hee willeth vsus in all our inſtructions, admonitions, and reproofes, to hauehave an eye to our owne ſafetie, that we bring not an old houſe vponupon our heads, when like ſleeping Curres, ſo awakened by vsus, they turne againe, and all to rend vsus, by railing and reprochfull ſpeeches, and other cruell handlings, which vſually commeth from ſuch companions. Of this alſo wee are forewarned by that wiſe Salomon, iProu. 9. 7.Hee that rebuketh a Scorner, purchaſeth to himſelfe ſhame, and hee that rebuketh the wicked, getteth himſelfe a blot. Be yee wiſe as Serpents, ſaith our Sauiour: now heerein conſiſteth this wiſdome in great part, that when we ſpeake the words, or k1. Pet. 4. 11.oracles of GOD (which wee ſtand bound to doe eueryevery where, vponupon eueryevery iuſt occaſion) wee obſerue carefully to whom we ſpeake, that they bee teachable, and not doggiſh Carpers, or ſwiniſh Deſpiſers. Againe, what wee ſpeake, euen the moſt holy words and oracles of God, the rather to ſtirre vp reuerence, and admiration in our ſelues and others. Laſtly, what iſſue, or fruit is to bee hoped for, whether it ſtand with our owne ſafetie and comfort. For why ſhould we not beware of men, according to Chriſts caueat, but expoſe our ſelues with our moſt holy and precious treaſures, to needleſſe and forbidden dangers and diſgrace.
Hauing thus forewarned, and ſo fore-armed vsus againſt the hinderances of Righteouſneſſe, to wit, worldlineſſe, raſh iudgement, and indiſcretion, he commeth now at the length to the lHandled from Verſe 6. to 15.parts of it, which are Pietie toward… God, Charitie towards our Ne…ghbour, and Mortification of our owne corrupt n…tu…e. Pietie towards God (according to the vſuall manner in the holy Scriptures) is expreſſed mVerſ. 7. to 12by the principall part of it, which is inuocation of the Name of God, or Prayer: to the true and due performance whereof, all other parts of Pietie muſt needes concurre, as the knowledge of God, Faith vnfained, the feare and louelove of God, with obedience to all his Commandements, Thanſgiuing for his manifold benefits, and what not? without which there can be none acceptable Prayer offered vp vntounto God. This aboue others, is enioyned and vrged, as the onelyonly meanes, to fetch in grace and ableneſle for the performance of all thoſe great duties before required, as alſo of thoſe, which ſhall yet further bee commended and commanded vntounto vsus. Withour helpe from Heauen wee can doe nothing: and Prayer aſſid…ous and feruent, by diuine ordination, is the hand to reach to vsus that helpe. In all this paſſage it is to be obſerued, that he doth not ſo much call for the thing to be done, as for the due manner of performance; that Prayer bee made in ſence and feeling of our owne wants, in aſſurance of Faith, with ſeruencie alſo and perſe…erance, and finally, in holy reuerence and ſobrietie; not preſuming to open our mouthes about that which we hauehave no warrant to aske, and is not fitting for vsus to receiue. For all theſe and ſuch like matters are implyed in the vehemencie of his exhortation, and his moſt patheticall Reaſon adioyned, drawne from vsus earthly Parents, by a compariſon of the leſſe. For a man had need to bee deeply touched with the ſence of his owne wants, hauehave much aſſurance of Faith, be very feruent in Prayer, very ſubmiſſe alſo, and ſober-minded, that rightly turneth himſelfe into the practice of this moſt worthy and comfortable exhortation and Reaſon. For obſerue heere with me, how he is not content to bid vsus aske, but withall aſſureth vsus, that it ſhall bee giuen vsus, (and what maketh more for the aſſurance of Faith) yet not reſting there, he biddeth vsus ſeeke thoſe things, which we hauehave not, at the hands of God, whereof wee feele our extreame want, and ſee no meanes in the World how to come by them, he warranteth vsus, that wee ſhall find them. And as if that were not enough, hee vrgeth vsus to knocke, to vſe all earneſtneſſe and violence, as it were rapping and pealing at Heauen-gates without intermiſſion, when the doore of Gods bountie ſeemeth to be ſhut againſt vsus: euen in this caſe he layeth the weight of his Word and Promiſe vponupon it (which neuer failed nor euer ſhall) that it ſhall bee opened vntounto vsus. Our Prayers, made in ſuch feeling, aſſurance, feruencie, and reuerence, will breake open all locks and barres, Iacob wreſtled with God, and was too hard for him, becauſe his good pleaſure was to be ouercome by the importunitie of his poore, afflicted, and infirme Seruant. Neither hath he any more power to reſiſt vsus, ſetting vponupon him with that humble reſolution and courage, which was in Iaakob, and the Cananitiſh woman, who extorted this from our Sauiour nMat. 15. 28.O woman, great is thy faith, bee it as thou deſireſt. And this is yet further made good in the next Verſe, where it is admirable to conſider, that, not contenting with what he had ſaid, hauing ſpoken ſo comfortably and fully, knowing the certaintie and infallibilitie of this great truth, and our extreame propenſitie to diſtruſt and ſo to waxe faint in Prayer, he yet fetcheth it about againe, and auoucheth it as confidently, as before, that not onelyonly his Diſciples, or neere and deere Fauourites, but generally whoſoeuer (man or woman, learned or vnlearned, ſtrong or weake Chriſtian) asked, receiued; ſought, found; knocked, had the doore opened. As the Sunne ſhineth indifferently vponupon all, who could open the eye of Faith to behold it. As none at Gods bidding, did looke vponupon the Brazen Serpent, which, by vertue of the promiſe, were not cured: ſo aſſuredly none, at Chriſts bidding, doe thus flie vntounto the Throne of Grace by Prayer, caſting the eyes of their Faith vponupon him lifted vp vponupon the Croſſe (now aſcended into Heauen, and ſitting at the right hand of his Father, to make requeſt for them) which by vertue of this, and many ſuch like promiſes receiue not that they pray for, ſo farre forth, as is any way expedient for them. Heereunto ſerueth the compariſon before mentioned, oVerſ. 9 10 11What man is there of you, which if his Sonne aske him bread, &c. The ſumme is, You Parents, that are naturally euill, yet when your children aske good things at your hands, cannot find in your hearts to giuegive them any thing, which you know to be naught or noyſome; nay you would withhold it from them, and looke out ſuch things as you thought beſt and wholſomeſt for them: ſhall not then your heauenly Father, who is good and gracious, abundant in kindneſſe and truth, that ſetteth you on worke to aske, and hath ſo often, and earneſtly promiſed to grant your requeſts, much more, in due time, giuegive you good things indeed, and withold the contrarie, though hee exerciſe your Faith and Patience with neuer ſo long delayes? And our Lord Ieſus, by this notable compariſon, further teacheth vsus to deſcend into our ſelues, and ſeriouſly to conſider of thoſe few drops of Fatherly kindneſſe, which hee hath inſtilled into vsus, that when our Faith, in Prayer, fainteth, and, by reaſon thereof, our feruencie ſlaketh, wee may comfort and quicken our ſelues with the meditation of that fulneſſe, and Ocean (as it were) of Fatherly goodneſſe, which wee hauehave learned to bee eſſentiall, and ſo immutable in him. And this is yet further put home, Luke 11. 13. where hee ſaith, If yee which are euill, can giuegive good gifts to your children; how much more ſhall your heauenly Father giuegive the Holy Ghost to them that deſire him? meaning an happie increaſe of the gifts and graces of the Holy Ghoſt: and if that, then what not? He that witholdeth not his Spirit, what will he withhold?
The ſecond part of Righteouſneſſe followeth, which is Charitie and Equitie, inferred (as it ſeemeth) vponupon that which goeth before, pVerſe 12.Therefore all things whatſoeuer yee would that men ſhould doe to you, doe euen ſo to them: for this is the Law and the Prophets. As though he ſhould ſay, Since your heauenly Father, being good, and the vndrainable Fountaine of all goodneſſe, is more readie to giuegive good things to you, then you, who are euill, are or can bee, euen to your deareſt children: And ſince with what meaſure you mete, it ſhall, without all queſtion, bee met to you againe: ſee therefore that you doe iuſtly, and extend merciemercy in all things, great and ſmall, to the vttermoſt of your power, as your ſelues would gladly be dealt withall. For beſides this, that you are one fleſh, end partake the ſame Image of God; beſides alſo that you may certainly expect not onelyonly a iuſt retribution in the world to come, but, euen in this very life, to drinke of the ſame cup your ſelues, which you hauehave filled to others, you are of neceſſitie to take knowledge, that it is your heauenly Fathers will, who ſtreightly cha…geth you ſo to doe. His will alone is and ought to bee reaſon enough, without all other Reaſons. Yea it is not onelyonly his will & abſolute Commandement, but the tenour & purport of the whole Law, or Doctrine of Moſes in his fiue Bookes, and of the Prophets, his Expoſitors, ſo much as concerneth the ſecond Table of the Law, preſcribing all dutie to our Neighbour. Otherwiſe, the Law and the Prophets containe all the duties of the firſt Table concerning Pietie towards God: they containe alſo the promiſes and types concerning the Meſſiah then to come. This paſſ…ge barreth all men from doing any harme to their Neighbour, any manner of way, directly, or indirectly, or to ſuffer any to bee done, either in his perſon, goods, or name, more then they would hauehave done to themſelues. It doth alſo lay a neceſſitie vponupon eueryevery one to turne his Brothers keeper; no man qPhil. 2. 4.looking on his owne things, but eueryevery man on the things of others alſo; Remembring euer, wh… ſaid, Thou ſhalt louelove thy Neighbour as thy ſelfe. When we find any particular Rule in the holy Scripture to goe by, let vsus follow it and cleaue to it: but where particular precepts are wanting there are wee alwayes to ſet before our eyes this generall direction; not daring to goe one haires bredth from it, and paſſing no day without ſtrict examination of our liues and actions by it; thanking God, who hath ſet vsus downe the whole mind of the Law and the Prophets, and of this our great Prophet and Law-giuer, Chriſt Ieſus, concerning mutuall louelove, in ſo few words. And if this moſt equall and iuſt rule, by which wee ſhall be iudged at the laſt day, now beare palme in our hearts, wee would eueryevery one of vsus erect ſuch a high Court of Chancerie within our ſelues, that a little law would ſerue the turne, and many flaunting Lawyers would bee forced to turne their veluet and ſilken ſutes into plaine beggers g…ay.
The third part of righteouſneſſe, which is mortification of our owne corrupt nature, rVerſe 13. 14.followeth. And this is brought in by way of an anſwer to a ſecret obiection, If ſo exact louelove towards our neighbours, ſuch faith and feruencie in prayer, ſuch reformation of our ſelues, and diſcretion in our admonitions, ſuch reſting vponupon Gods prouidence, for all neceſſaries of this preſent life, and laying vp of treaſures in heauen, ſo ſpirituall, vniuerſall, and ſincere obedience, in doing Gods commandements, euen to the leaſt, bee requiſite and neceſſarie, who then can bee ſaued? For vponupon this ground, (no doubt) was his queſtion raiſed, ſLuk. 13. 23.Lord, are there few that ſhall be ſaued? our Lord Chriſt anſwereth there as heere, that there are indeed few in compariſon of the great multitude that periſh: and thoſe few are to ſtriue and ſtraine mightily, as if they were to croud hard in at a ſtrait gate, and goe on along in a very narrow way or lane (which wee know is often mirie, and many wayes vncheerly to trauellers:) whereas contrariwiſe, the vngodly, being many in number, and marching by troopes and armies (as it were) enter in a-breſt at the broad gates, and expatiate all the fields, and countrie ouer, taking their delight and paſtime therein: ſo much the word foreign importeth. But all is well that ends well, and a wofull end maketh all that went before miſerable and deare-bought pleaſures: and that our Sauiour Chriſt forgetteth not to put v… in mind of. Fot when hee had firſt generally propounded his exhortation to his Diſciples, and all well affected, Enter tVerſe 13.in at the ſtrait gate, by way of explanation hee telleth vsus, that it is the wide gate and broad way that leadeth to deſtruction euerlaſting, and that many there bee which goe in thereat. On the other ſide, that uVerſ. 14.the gate is ſtrait, and the way narrow, that leadeth vntounto life (euerlaſting and few there bee that finde it. Now for the wide gate and broad way, taken by the vngodly, there needes no great proofe, experience teſtifieth ſufficiently. They follow the current of their corrupt nature, and what great reluctation can there bee in that their predominant luſts command, and they obey? Beſides, the deuill en…yeth them not, he croſſeth them not: but rather leuelleth and ſtroweth the way for them And as for the world and children thereof, they c…y all, hauehave with you; yea, when they giuegive Almes, Pray, Faſt, and doe other workes, in themſelues good (as the Scribes and Phariſees did) but not from the right fountaine, nor to the right end, that is, not from a pure heart, nor to the glorie of God, they may gallop away with them, as horſes doe with an emptie Cart, there is nothing to ſtraiten the gate or way againſt them: while God is not ſerued in the practice of ſuch workes, but their owne luſts, they ſhall hauehave good thankes of the fleſh, world, and deuill, so be forward in them; which made workes of that nature to bee ſo rife in Poperie and Paganiſme, and not to bee vnuſuall among the better ſort of ciuill people. But let a man or woman (according to Chriſts teaching elſewhere) xIohn 8. 31.continue in his word, and ſo become his Diſciple indeed, and he ſhall tell mee tidings, that theſe words, Strait is the gate, and narrow is the way, were not ſpoken for nothing; when he ſhall find the Fleſh, World, and Deuill meet in a conſpiracie, and practice inuiſibly againſt him. yEpheſ. 6. 12.Wee wreſtle not (ſaith the Apoſtle) againſt fleſh and bloud (onelyonly or chiefly) but againſt Principalities, Powers, rulers of the darkneſſe of this world, againſt ſpirituall wickedneſſe in high places. Where he reſembleth the life of a Chriſtian to a continuall wreſtling not onelyonly with our ſelues and men, (the fleſh alwayes luſting againſt the ſpirit, and men hating vsus to the death, for cleauing to God and his truth) but with the deuils of hell, by nature, ſpirits, by ſituation, in high places ouer our heads, by condition, principalities, powers, and rulers of this darke and blind world, z1. Pet. 5. 8.ranging abroad, as Lyons, that ſeeke their prey. In regard of all which dangers, the putting on of the whole armour of God is enioyned: that wee ſhould not ſometime onelyonly, when need requireth, as in other warres, but alwayes hauehave it about vsus, march, and lye in it. As the warre admitteth no truce with the enemie, extreamely malicious and reſtleſſe; ſo no vacation or freedome from armes: which how vncouth it is to fleſh and bloud, who knoweth not? But to make this point concerning the ſtrait gate and narrow way, more cleare wee may remember, that there are two things, whereunto the ſtate of Chriſtians is moſt vſually and aptly reſembled, whoſe paſſages, of all other are moſt ſtrait and narrow; that is to ſay, of the birth and death of a man. For with what paine and difficultie wee come into the world, and goe ont of the world, who is ignorant? Now aIohn. 3. 3, 5.except a man bee borne againe, or from aboue, hee cannot enter into the Kingdome of GOD. A new birth and b2 Cor. 5. 17.creature, is abſolutely neceſſarie; againe, without dying to ſinne, and to the world, being cGal. 5. 24.crucified thereto, by partaking with Chriſt Ieſus in his croſſe and dCol. 3. 3. 4.death, there can be no ſuch new birth. This mortification or dying to ſinne, and regeneration or liuing to God, is (to the quicke) expreſſed in our baptiſme; wherein wee are ingraffed into the death, buriall, and reſurrection of Chriſt, as eRom. 6. 3, 4the Apoſtle teacheth: which cannot be without repentance from dead workes, faith in Chriſt Ieſus, and a ſacrificing of our ſelues to God in new obedience. All which neceſſarily require ſupernaturall ſtriuing and ſtreining on our part, and trauelling (as it were) in birth, or vnderunder the pangs of death. For to beginne with repentance, how can that be, without an vtter renouncing of all our ſinnes (naturally moſt ſweet and deare to vsus) without bewailing and confeſſing of them, out of a broken and contrite ſpirit, without crucifying (the moſt grieuous manner of killing) fGal. 5. 24.the fleſh, with the affections and luſts of it? Againe, what faith in Chriſt can there bee without diſclaiming of our owne righteouſneſſe. ciuill, hypocriticall, legall, that comming naked to him, we may bee cloathed with his, to reſt and reioyce therein meerly: to which how hardly the naturall man (who would faine be ſome body) is drawne, all experience teacheth. This is a very hard nut to cracke: yet is there a farre harder. For when the performance of Gods promiſe is long delayed, and nothing almoſt appeareth in the meane ſeaſon, which ſeemeth not contrarie to it, then with faithfull Abraham, gRom. 4. 18.againſt hope, to beleeue in hope, and to hPſal. 109. 13.wait for his counſell: and not rather with the vnbeleeuing Iſraelites in the wilderneſſe, to flinch, murmure, and limit the holy one of Iſrael, hoc opus, hic labor, this indeed is to croud in at the ſtrait gate, and to walke in the narrow way. Summa ars piorum (as it was notably ſpoken by an ancient Diuine) credere inuiſibili…, ſperare dilata, diligere Deum oſtendentemſe tanquam hoſtem, & inimicum, & ſic in finem vſque perſeuerare, that is, The art or myſterie of the godly is the higheſt of all other, to beleeue things inuiſible, to hope for things delayed, to louelove God ſhewing himſelfe, not as a father or friend, but as an enemie; and ſo to perſeuere euen vntounto the end. Laſtly, what ſacrificing of our ſelues in new obedience can there be, without an vtter deniall of our ſweet ſelues, of our wit, will, affections, appetites, with whatſoeuer ſeemeth excellent in our owne eyes, that wee may ſubmit our ſelues intirely to the moſt ſacred will of Almightie God our heauenly Father, as it is teuealed in his world; to make that alone the man of our counſell, a lanthorne to our feet, and a light vntounto our path, not turning to the right hand, or to the left? A mans heart would farre more eaſily bee drawne to cloy God with iMic. 6. 6. 7.burnt offerings, and calues of a yeare olde, to pleaſe God (if that would doe) with thouſands of rammes, and with ten thouſand riuers of oyle, to giuegive his first borne for his tranſgreſſion, and the fruit of his bodie for the ſinne of his ſonle. He would build Almes-houſes, Churches, Colledges (good workes indeed) Abbe…es, and what not? rather then to humble himſelfe to walke with his God in this new obedience. This is to him too ſtrait a gate and narrow a way: the more are wee to ſtriue to it, giuing God moſt high thankes, who, of his rich grace hath giuen vsus both a calling, and minds alſo to ſtoope to it. To this point of new obedience belongeth that which is terrible of all terribles to fleſh and bloud, to wit, our paſſiue obedience, which euer muſt goe with the actiue in ſome degree or other. kLuke 9. 23.Whoſoeuer will be my Diſciple (ſaith our Lord and Maſter Chriſt Ieſus) let him deny himſelfe, and take vp his croſſe (either of paſſion or compaſſion) daily, and follow me. And whoſoeuer ouercome (woe be vntounto vsus if we ouercome not) muſt ouercome lReu. 12. 11.by the bloud of the Lambe, by the word of their teſtimonie, and not louing their liues vntounto death, that is, by faith in Chriſts bloud, by free and faithfull confeſſion of the truth, and by martyrdome if God ſo appoint. Thus wee ſee how the gate is ſtrait, and the way narrow, and by reaſon thereof much vnknowne and vnfrequented: but this ought not to diſcourage the poore Saints, for he that calleth them hereunto, and hath promiſed not to leaue nor forſake them, will ſo vphold them by his grace, cheere and ſtrengthen them by his holy ſpirit, from time to time, according to their needs, that they ſhall finde it no vaine word, mMat. 11. 30.My yoke is eaſie, and my burthen light: and n1. Ioh. 5. 3.his commandements ate not grieuous. In comfort and confidence whereof, as alſo in the vndeceiueable hope of the life and glorie which is to be reuealed, let vsus reſt, and ſo proceede.
Our Lord Chriſt, hauing thus inſtructed vsus concerning the parts of righteouſneſſe, pietie, charitie, and mortification, before he commeth to the concluſion of this notable ſermon, giueth vsus warning of three extreame dangers, to be put out of the ſtrait gate and narrow way, before commended to vsus; the firſt is from oFrom Ver. 15 to 21.falſe Prophets; the ſecond is from pWherof v. 21a glorious profeſſion and ſeeming zeale; the third is qWhereof v. 22, 23.from eminencie of gifts and prerogatiues. Concerning falſe Prophets, firſt he giueth vsus an earneſt caueat againſt them, Beware of falſe Prophets: ſecondly, he ſheweth the dangerouſneſſe of them, they come in ſheepes cloathing, but inwardly they are rauening wolues: thirdly he directeth to their fruits, to know them by; rVerſe 16.yee ſhall know them by their fruits, &c. By falſe Prophets he vnderſtandeth not onelyonly ſuch as pretended to foretell things to come, and by lying fignes and wonders would ſeeme to countenance ſuch predictions, prophecies, or any falſe doctrine whatſoeuer; wherewith the people of God were tryed, before Chriſts comming in the fleſh (as ſDeut. 13. 2 & 18, 22.Moſes gaue warning,) and ſhould alſo be tryed after his a…cenſion into heauen, Mat. 24. 24. but hee vnderſtandeth generally all falſe and corrupt teachers that ſhould riſe vp from time to time, who vnderunder pretence of reducing, ſhould ſeduce the people; for conuerting ſhould ſubuert both them and the ſtrait wayes of God; inſteed of building vp ſhould deſtroy many by their peſtiferous doctrine, application, examples tending either to hereſie or carnall libertie, and ſo carrying amaine from the ſtrait gate and narrow way, whereunto hee calleth. Such as (not long after) were the Nicolaitans, who for their filthy luſts and lucres ſake (Balaam-like) taught things that they ought not; as to eat meat ſacrificed to Idols, and to commit fornication: againſt whom, as alſo againſt their fauourers, Chriſt threatneth tReue. 2. 16.to fight with the ſword of his mouth, euen his moſt holy and ſacred word. In which hee is a preſident to vsus, to beware of falſe Prophets, and to withſtand them in like manner, and fight againſt them with the ſame ſword: which yet is to bee done with ſome diſtinction. As for the leauen of the Phariſies and Sadduces, which is falſe doctrine, wee m… hauehave nothing at all to doe with it, but with the ſword of Chriſts mouth beat backe both their erroneous expoſitions of the holy Sctiptures and impious traditions, ſet vp by them aboue the word of God.
But eſpecially, and with the vttermoſt deteſtation, that Sword is to be vnſheathed againſt their damnable Hereſies, as that of the Sadduces, denying the Reſurrection; of the Papiſts, vrging Iuſtification by Workes, Image and Breadworſhinpping, ſetting the authoritie of the Church aboue the holy Scriptures, mayntayning that a man is able to keepe the whole Law of God in regard of any mortall ſinne, and ſuch like abominations. Heere, if any where, that caution of the Apoſtle taketh place, u2. Joh. v. 10.If any (bee hee Sadduce, Ieſuite, Seminary Prieſt, or whatſoeuer) come, and bring ſuch Doctrine, receiue him not into your houſe, neither bid him God-ſpeed. Deale in this caſe, as Eue ſhould hauehave dealt with the Serpent; breake away from them, hauehave nothing at all to do with them, except you hauehave a ſpeciall calling thereto. But for the xLuke 12. 1.leauen of the Scribes and Phariſies, which is hypocriſie, when yMat. 23. 3.they ſay; and doe not, or apply the generall truths, which they teach, to their owne ends, which tend to carnall libertie any way, making the wicked glad, and the godly, ſad, in this caſe of Hypocriſie, while they preach the Truth, and hold them thereto, in all the fundamentall points of Religion, at the leaſt, that Golden Rule is to bee followed. zMat. 23. 2, 3, 5The Scribes and Phariſies ſit in Moſes ſeate: all therefore whatſoeuer they bid you obſerue, that obſerue and doe, but after their workes doe yee not, for they ſay, and doe not: all their workes they doe to be ſeene of men: when we meete with ſuch Teachers, we ſtand bound to follow their Doctrine, and let their hypocriſie goe. And remember, that heere, aboue all, is need of much watchfulnes and Prayer: for as the Deuill is euer to bee taken heed off, but then eſpecially, aMar. 1. 24 Act. 16. 17.when he ſpeaketh ſome truth: ſo his Miniſters, and Agents are euer to be taken heed of, but then eſpecially▪ when they come with the truth in their mouthes. It requir… a great deale of grace, hearing them ordinarily, to be able to looke or goe neither to the right hand, nor to the left, but to cleaue at all times to the truth which they bring. The dangerouſneſſe of them (which is the ſecond point) is greater, then can be imagined, becauſe they come in ſheepes cloathing, they bLuk. 16. 15iustifie themſelues before men, by ſetting a faire out-ſide, not onelyonly of profound knowledge, and moſt glorious titles c2. Cor. 11. 13▪ 14, 15.transforming themſelues (through Satans art) into the Apoſtles of CHRIST, and Ministers of righteouſneſſe; but of ſanctimony alſo, through much exerciſe of the holy Scriptures, long Prayers, and very deuout in appearance. Adde hereunto frequent faſting, plentie of Almes, feruencie of zeale, (in that they, like the ancient Phariſies, ſticke not to compaſſe Land and Sea, to make one of their profeſſion (pretended Charitie towards their hearers, for whoſe ſake, their bloud ſhould not be deare vntounto them, (as they beare them in hand) vndaunted courage and reſolution (as we ſee in the Seminary Prieſts, Ieſuits, and other Heretickes) to lay downe their liues for their hereticall Aſſertions, ſtrange Simplicitie, Humilitie, and Mortification in ſhew, according to that of the Apoſtle, dCol. 2. 23.Who make indeed a ſhew of wiſdome in voluntary Religion and humbleneſſe of minde, and in not ſparing the bodie, neither hauehave they it in any eſtimation to ſatisfie the fleſh. Beſides the Lure or Charme rather, eRom. 16. 17, 18.of good words, and faire ſpeeches, whereby the cauſers of diuiſion and offences, contrarie to ſound Doctrine, ſeruing not the Lord Chriſt, but their owne bellies, deceiue the hearts of the ſimple: To bee ſhort, there is no vertue to bee found among the Saints of God in truth, which they will not expreſſe to the very life of it in hypocrifie. So that a man had need to hauehave his wits about him, not naturall, (which affordeth no helpe, but hinderance rather in this caſe) but ſpirituall, whereby wee may be able fIoh. 4. 1, 2.not to beleeue eueryevery ſpirit, but try the ſpirits, whether they be of GOD, for many falſe Prophets are gone out into the World. This, of neceſſitie, requireth much watchfulneſſe at all times, much Prayer to God, not onelyonly for wiſe and faithfull, and againſt corrupt and hypocriticall Guide…, or Teachers, but for the ſpirit of diſcerning, and for abilitie to iudge: and to that end, with the wiſe and noble Beraeans gAct. 17. 11receiuing the Word with all readineſſe of minde, to ſearch the Scriptures daily, whether thoſe things bee ſo, as wee are taught. This of neceſſitie, requireth much hearing, reading, reading, meditation, conference in all humilitie, feare, and reuerence, an holy conſociation with the Saints alſo, left, as ſtraglers ftom the Campe of Iſrael, wee bee ſurprized by the hDeut. 25. 18.Amalekitiſh Ieſuites, Seminaries, Arminians, looſe and diſſolute Paſtors and Teachers. This, of neceſſitie, requireth a ſpeciall care in eueryevery one of vsus, to bee well grounded our ſelues, and to ſee our Families and Charges, (ſo much as in vsus is) to bee well grounded in the principall and fundamentall points of our moſt holy Religion, by the publike and priuate exerciſe of Catechiſing. For as an houſe, hauing a good foundation, ſaueth it ſelfe from windes and ſtormes; contrariwiſe, for want of ſuch a foundation, is ruinated: ſo falleth it out in Chriſtianitie; a man well grounded and founded in Religion, ſaueth himſelfe from all Impoſtors, and Seducers, whereas others are cartied about with eueryevery wind of Doctrine. Laſtly, and aboue all, this, of neceſſitie, requireth that we ſhould beware of that moſt fearefull and regnant ſinne, which we may call Epidemicall, as ouerſpreading all (ſome few excepted) farre and heere; which the Apoſtle maketh the breeder and bringer forth of this deadly plague by falſe Prophets, i2. Theſ. 2. 10.Becauſe men receiue not the louelove of truth, that they might bee ſaued, GOD ſhall ſend them ſtrong deluſion, that they ſhould beleeue lyes: that they all might bee damned, who beleeued not the truth, but had pleaſure in vnrighteouſneſſe; ſo he calleth whatſoeuer is embraced inſteed of the truth, or Goſpell, beare it neuer ſo great a ſhew in the World. This not receiuing of the louelove of the truth, but pleaſuring in vnrighteouſneſſe, is the very cauſe, why God at this day giueth vp ſo many to be ſeduced by falſe Prophets, Popiſh, and others. Wherefore, not the profeſſion onelyonly, but louelove and delight in the truth, with all due expreſſions of it, is to be looked, and laboured after, infinitely more, then we would doe for our life it ſelfe, if it were any way hazardous. The rather, becauſe falſe Prophets, whatſoeuer they appeare outwardly, yet indeed they are rauening Wolues, if not in intent, (which they are commonly) yet in euent. All they that fall into their hands, ſhall bee ſure to finde them ſuch, at the long runne, when it ſhall be too late to ſay, Had I wiſt.
In the third place kVerſe 16. 17.he directeth to the fruits, whereby they are to be knowne, Yee ſhall know them by their fruits, which he illuſtrateth by a ſimilitude drawne from trees, Doe men gather grapes of thornes, or figs of thiſtles? So eueryevery good tree bringeth forth good fruit, and a corrupt tree, &c. Theſe fruits, which Chriſt here directeth vsus vntounto, may (as I take it) be drawne to three heads; firſt, their Doctrine; ſecondly, their life and conuerſation; thirdly, their ſcope, ayme, or end: as the Apoſtle, among other things, mainly appealeth to to theſe three, approouing himſelfe thereby to Timothy's conſcience, that hee was an vncorrupt Teacher, Thou haſt fully knowne my doctrine, manner of liuing, purpoſe, or ayme; to which three heads may other vertues, there annexed, bee reduced. And hereby may eueryevery Teacher try himſelfe, and euerie hearer diſcerne his Teacher; firſt, whether his doctrine (at the leaſt, in the fundamentalls) bee agreeable to the holy Scriptures, that he both can, and doth bring Scriptum eſt, It is thus written, for it: and concerning any other matter, that is not of the foundation or eſſence of Religion, but appertaineth to order and decencie, that there bee no Scripture againſt it. Secondly, whether his life bee conſonant to his Doctrine habitually, or in a ſetled courſe: for there are none ſo looſe, but that they ſtumble vponupon ſome good words and actions ſometimes; and there are none ſo perfect, but that they labour of ſome frailties, and tread their foot awry ſomtimes. Thirdly, whether his aymes and ends be holy, as his Doctrine and life ſeeme to bee. Now they are to bee iudged holy, when, in the iudgement of Charitie (which beleeueth all things, hopeth all things) wee cannot perceiue that his owne pleaſure, profit or glory, or the pleaſing or diſpleaſing of other men in any thing, is ſo much looked after, as l1. Pet 4. 11. Iohn 7. 18. Phil. 3. 19.that God in all things, may be glorified in Chriſt Ieſus. Contrariwiſe, it is many times found in experience, that ſome Teachers howſoeuer they preach generall truths, and leade peraduenture a ciuill life, free from ſcandall, yet doe ſo diſtaſte the power of Religion (without which what deniall of our ſelues can there be?) and are ſo fallen out with zeale, that they turne the edge of their Doctrine againſt all ſuch as are not of the Laodicean temper. When the Lords fences and pales are thus broken downe, and all laide common, that eueryevery one ſhould be alike, and no one more ſtrict then other, but all to liue in a kind of carnall good fellowſhip, and worldly iollitie, what becommeth (I pray you) of the ſtrait gate and narrow way, before ſo earneſtly commended and commanded vntounto vsus? Queſtionleſſe, either our Lord Chriſt was miſtaken, when he added, and few finde it, meaning the ſtrait gate and narrow way: or elſe are they all miſtaken, who imagine that all or the moſt part finde it.
The ſimilitude followeth drawne from trees, mVerſe 17.Doe men gather grapes of thornes, and figs of thiſtles? euen ſo eueryevery good tree bringeth forth good fruit, but a corrupt tree bring…th forth euill fruit. A good tree cannot bring forth euill frnit, neither can a corrupt tree bring forth good fruit. EueryEvery tree that bringeth not forth good fruit, is hewne downe and caſt into the fire: wherefore by their fruits you ſhall know them. The effect and purport of all is this; As a good tree bringeth forth good fruit, and cannot bring forth euill, and an euill tree bringeth forth euill fruit, and cannot bring forth good: ſo a true Prophet teacheth holſome doctrine, leadeth a life anſwerable, and propoundeth none other end then to ſerue and glorifie God, and to winne others to the louelove and obedience of the truth, and can doe none otherwiſe habitually (whatſoeuer befall him through infirmitie) becauſe the holy Ghoſt is his teacher, quickner, and as it were the ſappe of the tree. Contrariwiſe, a falſe Prophet (like a corrupt tree) bringeth forth the fruit of falſe doctrine, leadeth a ſcandalous, or (at the beſt) but a ciuill life, and would faine hauehave all others as bad as himſelfe. Neither can hee doe otherwiſe habitually (howſoeuer at a ſtart hee may ſeeme to doe pretily well) ſtanding, as hee doeth, in the ſtate of corrupt nature, vnderunder the power of Satan, the Prince of this world. And as eueryevery tree that beareth not good fruit, is at the length hewen downe and caſt into the fire: ſo all corrupt teachers with their Diſciples and followers, ſhall in fine, be cut off, and caſt into hell fire.
The Euangeliſt Luke nLuk. 6. 43. 44.extendeth this not onelyonly to all Miniſters, but to all perſons in generall, as alſo wee finde it, Mat. 3. 10. and 12. 33. From whence in briefe ariſe theſe doctrines neceſſarily to bee conſidered of eueryevery one; firſt, that it is impoſſible for a mam not borne againe, to doe any good and acceptable worke: for till a man bee accepted himſelfe, his worke cannot. The oGeneſ. 4. 4.Lord had reſpect to Abel, and then to his offering, but vntounto Cain, and vntounto his offering hee had no reſpect. pMat. 12. 33.Either make the tree good (onelyonly regeneration, or the new birth doth that) and his frnit good: or make the tree euill, and his fruit euill; the fruit muſt needs bee as the tree is. Nothing therefore is done in the buſineſſe of religion, vntill a man in deed and in truth become a new creature: or as our Lord Chriſt phraſeth it, qIohn 3 5.vntill hee bee borne againe, or from aboue, of water and the holy Ghoſt; that is, vntill the holy Ghoſt hauehave renued and reſtored him to the fauour and Image of God, through the miniſterie of the Goſpell, rLuke 3. 3.preaching the baptiſme of repentance for the remiſſion of ſinnes. The ſecond doctrine is, that vniuerſall righteouſneſſe (or walking ſLuke 1. 6.with Zacbarie and Elizabeth, in all the commandements and ordinanees of the Lord blameleſſe) doth of neceſſitie proceed from all that are ſo regenerate. It is heere ſet downe as a ruled caſe, That eueryevery good tree bringeth forth good fruit, and cannot bring forth euill habitually, or in a ſetled courſe, as hath beene ſaid: they are, and muſt tMat. 5. 48.be perfect, as their heauenly father is perfect, as wee hauehave heard The third doctrine alſo is as true, as it is terrible to all hypocrites and worldlings, that vtter reiection from the face of God, and hell fire it ſelfe, are the certaine reward of an vnfruitfull life, though it bee not tainted with groſſe ſinnes. The fruitleſſe tree is ſentenced to be cut downe, uMat. 25. 30the vnprofitable ſeruant to bee caſt into vtter darkneſſe: and in the laſt day, it ſhall bee ſaid, I was hungrie, and you fed mee not, naked, and you cloathed mee not, ſicke, and in priſon, and you viſited mee not, &c. Wherefore, goe yee curſed into euerlaſting fire, prepared for the deuill and his angels: and none excuſe will ſerue their turne. The fourth and laſt doctrine is, that which ought to awaken eueryevery man to liue righteouſly and fruitfully, viz. that eueryevery one is to bee iudged not by his words, or profeſſion, but by the euidence of his workes, and that not onelyonly at the laſt day, but euen in preſent; for ſo hee ſaith, xVerſe 20. ſo Cap. 12. 33.Ye ſhall know them by their fruits: in which reſpect, a man is truly ſaid to be iuſtified or condemned by his works declaratiuely. Wherefore (as the Apoſtle writeth) yTit 3 14.Let ours alſo learne to ſhew forth good workes for neceſſarie vſes. But of this more followeth to be ſpoken vponupon the next verſe wherein is contayned the ſecond danger of being with-holden or carried from the ſtrait gate and narrow way: and that is by a glorious profeſſion and ſeeming zeale, in theſe words, zVerſe 20Not eueryevery one that ſaith vntounto mee, Lord, Lord, ſhall enter into the kingdome of heauen: but hee that doth ehe will of my father which is in heauen. As there is extreame danger from falſe Prophets, ſo except we looke well about vsus, there is no leſſe danger (if not much more) from our owne ſelues, through the deceitfulneſſe of our euil hearts. For it is poſſible (and too too frequent in vſe) for men to liue vnderunder wiſe and faithfull teachers, and to heare from them the pure word of God, with out mixture of falſe doctrine, or hypocriſie, to receiue it alſo gladly, to beleeue Ieſus Chriſt to be the onelyonly begotten Sonne of God, the promiſed Meſſiah, to profeſſe him to bee their one and onelyonly Sauiour, to call vponupon him, not with a ſingle Lord, but with Lord, Lord, that is, affectionately and zealouſly in appearance, to doe, yea and to ſuffer many things gladly, being at a point with aMat. 8. 19.the Scribe to follow Christ, whitherſoeuer hee goeth, and in regard of theſe and ſuch like matters, to thinke themſelues as good as in heauen alreadie; and yet for all that to come ſhort of the goale, which is the prize of the high calling of God: becauſe theſe glorious ſhewes are without the ſubſtance and power of godlineſſe, wherein the Kingdome of God conſiſteth, and not in word, profeſſion, or any externall thing. This is that which Chriſt here calleth the doing of the will of his father which is in heauen; which may then truely be ſaid to be done, when the doctrine which wee heare out of his holy word, is on our parts receiued, and bHeb. 4. 2.mixed with faith vnfained; when daily and deepe repentance for our daily tranſgreſſions followeth it, & to that end, we narrowly cPſal. 119. 59. Lam. 3. 40.ſearch our own hearts and wayes that we may the more effectually turne vntounto God, in obedience to all his commandements and ordinances; when there is to be found in vsus a perpetuall ſtriuing and ſtreyning, that wee may not eRom. 8. 13.liue after the fleſh, but mortifie the deeds of the body by the ſpirit; when our ſpeciall combating is againſt our ſpeciall ſinnes and corruptions, either by cuſtome, complection, or calling, and herein cheifly againſt hypocriſie, deſiring from the heart▪ euen before God, to be righteous in eueryevery thing, rather then to ſeeme ſo; making it our ambition and couetouſneſſe, not to pleaſe men, and to grow great in the world, or in common graces of the ſpirit: but to pleaſe the all-ſeeing eyes of God, and to grow rich in ſauing graces, in faith, hope, charitie, patience, humilitie, meekneſſe, temperance, heauenly-mindedneſſe, to be plentifull in good workes, laying vp fot our ſelues treaſures in heauen, euer ſuing and ſaying with Dauid, fPſal. 4. 6.Lord lift vp the light of thy countenance vponupon vsus: when wee apply and ſettle our hearts g1. Theſ. 5. 17, 18.to pray without ceaſing, and watch thereunto; In eueryevery thing to giuegive thankes alſo, becauſe this is the will of GOD in Chriſt Ieſus concerning vsus. Laſtly, to let paſſe all other particulars, when in the point of charitie, our faithfull and conſtant indeauour is to louelove our neighbours, yea euen our very enemies, not onelyonly as our ſelues, which is the righteouſneſſe of the law, but euen aboue our ſelues, being readie according to the will of God, to ſacrifice not our goods onelyonly, but our very liues alſo, for their behoofe, which is the righteouſneſſe of the Goſpel: whereof Chriſt our Sauiour is both the author, and patterne or preſident; who loued vsus, his enemies aboue himſelfe, and layde downe his life for vsus, h1. Ioh. 3. 16, and 2. 6. Phil. 2. 5, &c.whoſe example is often ſet before vsus for imitation. To this doing of the ſacred will of our heauenly father wee ſtand bound (as we may and ought to remember) by our baptiſme; wherein our renouncing of the fleſh, world, and diuell, our faith in Chriſt, and our new obedience according to the tenour of the Law and of the Goſpell, was reſtipulated and vowed on our parts in the preſence of God, Angels, and Men. The performance whereof in trurh, though in much weakneſſe, is the doing of the will of God, and the certaine and infallible way to the Kingdome of heauen: the contrarie leadeth to perdition, which perdition will proue ſo much the more ſore and grieuous, as the ſinne of receiuing ſo ineſtimable a grace of God in vaine is heinous.
In the third and laſt place he forewarneth of the great danger of preſumption and carnall ſecuritie, through eminencie of gifts and Prerogatiues, which might and would occaſion many to bee leſſe carefull to enter in at the ſtrait gate, and to walke in the narrow way, as fancying themſelues to bee in farre better eſtate then many others, by reaſon of their very extraordinarie graces and operations, as to prophecie in his name, that is, to interpret the holy Scripture, and to preach the Goſpell by reuelation from heauen, at his appointment: and through his ſpirit, and in his name, by his power and authoritie, or through calling vponupon his name, (ae wee ſee, Act. 19. 13.) to cast out deuils from ſuch as were poſſeſſed, and by his name, iAct. 3. 16.by faith in his name, to doe many wonderfull workes or miracles, while it pleaſed God at the beginning, in ſuch manner kIoel. 2. 28.to poure out his ſpirit vponupon all fleſh, for the gracing of the Goſpell, and gathering together of the Saints from among the Iewes and Gentiles. And there is the more danger herein, becauſe it would be the caſe of many liuing vnderunder the Goſpell, and famous alſo, not onelyonly for Lord, Lord, which theyin like manner ſhould hauehave in their mouths, making ſhew of no ſmall forwardneſſe; but for thoſe their ſpeciall endowments before mentioned, for the good of the Church, though to their owne great coſt, lVerſe 22.Many ſhall ſay vntounto mee in that day, Lord, hauehave wee not prophecied, &c? The wide gate and broad way (as wee heard before) is the hardlier to bee ſhunned, becauſe many walke in it. Examples moue much, eſpecially tending to libertie and looſneſſe of life; but aboue all, the examples of men notable for their great gifts, labours, and miraculous operations, being alſo many in number. What is more readie with diuers, then to thinke and ſpeake alſo? if ſuch worthy perſons miſcarrie, what will become of vsus, who hauehave not the tithe of their graces? what will become of many thouſands of inferious rank?
But our Lord Chriſt readeth vsus a Lecture heere worthy and neceſſarie to be learned of all that looke to be ſaued; not to liue by examples, but by Rules, euen the infallible Rules of the holy Scriptures, let the examples bee what they will, excepting that of Chriſt Ieſus. The bleſſed Apoſtle will hauehave vsus m2. Cor. 21. 1.followers of him, as hee is of Chriſt Ieſus, and none otherwiſe. And in his ſtriuing after perfection with all his might, he exhorteth the Philippians; and all others, nPhil. 3. 17, 18to be followers together of him, and make them which walke ſo, as they hauehave him for an example. For many walke (as he then complained, and the Church in all ages may) as the enemies of the Croſſe of Chriſt (what face ſoeuer they ſet on it) whoſe end is deſtruction, whoſe God is their belly, and whoſe glory is their ſhame, and who minde earthly things. Wherefore it lyeth vsus in hand, to hold on our way (euen the narrow way) as they that oPhil. 3. 20.hauehave their conuerſation, or Burgeſhip, in Heauen; reſoluing with our ſelues, that how many ſoeuer they be, that walke otherwiſe, whatſoeuer their calling, profeſſion, gifts, and operations be, howſoeuer they be applauded and magnified of men (as falſe Prophets, Timeſeruers, and mealy-mouthed Preachers hauehave beene before them) and whatſoeuer apparent Reaſons they vſe, to beat vsus from the ſtreight gate, and narrow way, yet, through Gods grace. according to Chriſts bidding, and the Prophet Ieremies exhortation, we will pIer. 6. 16.ſtand in the wayes, and ſee, and aske for the olde pathes, where is the good way, and walke therein, that ſo indeed we may find reſt for our ſoules. And know wee, that that olde and good way is plainly chalked out by our Lord Chriſt, in this Sermon vponupon the Mount.
All they that are carefull to walke according to theſe Rules, may know themſelues aſſuredly to be in it: but contrariwiſe, they that complaine of them to bee ouer ſtrict, or are readie to ſay, It were well indeed, if we could doe them, but where is the man, who can? and ſo will needs be deſpenſed withall for the whole, or, at the leaſt, for ſome part; let ſuch ſet their hearts at reſt, they hauehave no part nor fellowſhip in this buſineſſe. Whoſoeuer is in the narrow way, they are in the broad, and whoſoeuer commeth to life, they are in the high-way, that leadeth to deſtruction. And their corrupt Teachers, what eminenceie of gifts ſoeuer they hauehave, ſhall doe them no good, but periſh with them euerlaſtingly at the laſt day; when Chriſt, the Iudge, ſhall ſolemnely qVeeſe 23.profeſſe vntounto theſe great Maſters, extraordinarily gifted, and officiating accordingly, much more to ordinary Teachers, I neuer knew you, or approued of you for mine owne, no more then I did of Iudas (whom otherwiſe I knew from the beginning to be a Reprobate) hitherto, yee hauehave holden a kind of communion with mee, in my Kingdome of grace, and I hauehave made vſe of your perſons and gifts, for the conuerſion and edification of others: but now depart yee, and be yee ſeparated for euer from all fruition of my Kingdome of glorie. Take your parts among Hypocrites, your aſſociates, according to your demerits, in the Lake that burneth with fire and brimſtone. For howſouer you made a profeſſion of godlineſſe, and imployed my gifts and graces to ſerue your owne ends, that you might ſeeme ſome-bodie in my Church: yet in your hearts and practice alſo (open, or ſecret) you were workers of iniquitie; turning your ſelues into the courſes of this ſinfull World, balking and beating downe the ſtreight wayes of the Lord, and cauſing all others to do the like, ſo much as in you was. But letting them alone, and leauing them to their Lord and Iudge; bee it ſpoken to all that are indeed Religious, and, with full purpoſe of heart, cleaue vntounto the Lord, how ſtreight and narrow ſoeuer the gate and way be, as the Apoſtle ſpake to his Scholer Timothy, r1. Tim. 6. 11, 12.Thou, O man of GOD, flee theſe things (meaning the inordinate louelove, and purſuite of worldly wealth) and follow after righteouſnes, godlines, faith, louelove, patience, meekneſſe, fight the good fight of faith, lay hold on eternall life. And as in the ſame Epiſtle ſIbid. 4. 8.he oppoſeth godlineſſe to all bodily exerciſes, auouching that it is profitable for all things, (which nothing in the World is beſides) ſo may and ought it to bee oppoſed to all excellencie of gifts, miniſtrations and operations; knowing that without godlineſſe (which comprehendeth the awfull feare and louelove of God, proceeding from faith, and cauſing a dutifull obſeruation of all his Commandements) without this godlineſſe, I ſay, all common graces of the Spirit, as Propheſie, caſting out Deuils, miraculous operations, ſtrange languages, deepneſſe of learning, and knowledge, eloquence, to bee able t1. Cor. 13. 1.to ſpeake with the tongues of men and Angels, the greateſt largeneſſe of Almes alſo, or any other thing of the like nature, are of none eſteeme with God, yea, tend rather to the heauier condemnation of all them, in whom they are found. But godlineſſe either without, or with theſe, hath the vndeceiueable promiſes of this life, and that which is to come. One dramme of it is of more worth, and will ſtand vsus in more ſteed at the laſt day, then many talents of knowledge, that puffeth vp, and of other endowments of the Holy Ghoſt, ſo highly prized (and not vnworthily) among men.
Wherefore to conclude this paſſage, as all the reſt; I humbly intreate all good people, to take Chriſts yoke vponupon them, and to hold on conſtantly in the narrow way, what ſloughes, and rubs ſoeuer they meete withall; Heauen will pay for all, and in the meane ſeaſon, God, that cannot lie, hath promiſed not to leaue nor forſake them. GiueGive no way either to the inchantments of falſe Prophets, or to any vaine opinion or ſhew of zeale, without the ſubſtance and truth of it (beware of ouer-weaning) or to any conceit of your owne, or other mens worth, by reaſon of ordinary or extraordinary great gifts. Whatſoeuer is not godlineſſe, as Faith, Hope, Charitie, Zeale, Humilitie, Meekneſſe, Temperance, Patience, Watchfulneſſe, Heauenly mindedneſſe, vſe it ſo far forth, as God appointeth it for vſe, and labour euer to make the beſt vſe of the beſt graces, and Ordinances of God, but reſt not therein. Reſt only in thoſe gifts and workes, (make them the ſole matter of your reioycing) which make an aſſured way for you into your heauenly countrie, and will ſhine as Pearles, in your heauenly Crowne. I ſay againe, forget not to follow euer, and earneſtly ſuch uReuel. 14. 13.workes, as will follow you at the houre of death, and grace you at the Day of Iudgement; beſides, that will comfort you alſo in the euill day, euen while you are in your iourney. The God of peace and Father of all conſolation, guide and vphold vsus in the wayes of peace, euermore, with all that call vponupon his Name in truth.
Amen, Amen.
FINIS.
End of the text · John Carter, Exposition of the Sermon on the Mount (1627)