one flesh The truth of this may appeare by the Lords owne complaint against his people to whom he speaketh as to a wife that had forsaken her husband without a cause on his behalfe Isay 50. 1. Where saith he is that bill of your mothers diuorcement wherby I sent her away As if he should say I gaue her no bill but her departure and separation from mee is by her owne sinnes which phrase sheweth what was the custome of the Iewes in this case II. Point The straitnesse of this law appeares in this that the man onely was permitted to giue this bill vnto his wife but the wife might not giue it to her husband for Moses saith Whosoeuer shall put away his wife neither is there any place in Scripture to prooue that the wife had this libertie so to deale with her husband If it bee asked whether the wife in a iust cause as for adulterie had not the like libertie I answer If we respect Gods institution touching mariage the right of diuorce is equall to them both for in regard of the bond of mariage they are equally bound one to another Here indeed this libertie is permitted onely to the man by this politicke law not that he had more right but to preuent the euill of the hardnesse of his heart who taking displeasure at his wife would rather spill her blood then continue with her If it be alleadged that a man is the womans head I answer that is for regiment and direction in her place but not in regard of breaking the bond of mariage whereby he is bound to his wife as well as she to him as the Apostle teacheth 1. Cor. 7. 4. III. Point The force and effect of this law was this It made the Bill of diuorcement for any cause giuen to be tolerable before men mariage after such a diuorce lawfull and warrantable in the Courts of men Deut. 24. 4. But yet in the court of conscience before God the diuorcement it selfe and second mariages made thereupon were both vnlawfull for God hateth this separation Mal. 2. 15. And whether partie soeuer marieth another vpon this diuorce commits adulterie Matth. 19. 9. This must be remembred for the true vnderstanding of this law of Moses the first words whereof are a permission to this effect If a man do conceiue such a dislike against his wife as that he wil not abide with her but will needes put her away then he may but yet so as hee giue her a bill of diuorce which doth not acquit him before God but before men onely Hauing thus shewed the true meaning of this law it remaineth now to see what the Pharises taught touching diuorce Their doctrine was this that hee which gaue a bill of diuorcement vnto his wife for any light occasion was thereby acquitted from her before God and thereupon might marie another without the guilt of adulterie and also that another man might lawfully marrie her that was thus diuorced That this was their meaning may appeare by the contrarie answer of our Sauiour Christ wherein he crosseth and confuteth this their interpretation in the words following Verse 32. But I say vnto you whosoeuer shall put away his wife except it be for fornication causeth her to commit adulterie and whosoeuer shall marrie her that is diuorced committeth adulterie Here Christ answereth not to Moses law but to the corrupt interpretation of the Scribes and Pharises whereby they depraued that law By fornication Christ meaneth not euery sinne of that kinde but onely the sinne of adulterie or that which is greater in that kind namely incest Adulterie is a sinne that is committed by two parties one whereof is either maried or espowsed as hath beene shewed before Causeth her to commit adulterie That is giueth her occasion to marie againe and so to commit adulterie because their first bond remaineth stil and he that marieth her that is diuorced that is for any small cause not for adulterie he also commits adulterie Here then two points are set downe First that he who puts away his wife for any light cause causeth her to commit adulterie Secondly hee that marieth her that is diuorced committeth adulterie Yet vnto both these Christ putteth an exception in the case of adulterie The Papists and some others would restraine the exception to the first part of the sentence and make it a negation to this effect He that puts away his wife beeing no fornicator c. But the truth is that the exception belongs to the whole answer of our Sauiour Christ denying diuorce saue onely for adulterie and permitting no mariage after diuorcement saue onely where the diuorce is for adulterie First whereas our Sauiour Christ opposeth vnto this politicke law of Moses concerning diuorce the law of nature touching mariage Ge. 2. 24. He giueth vs an excellent distinction between all politicke laws and the law of nature which is the morall law for that is a law of eternall equitie commaunding good and forbidding euill simply without respect of man but politicke lawes are tempered according to the cōditions of men and though they doe not approoue yet sometimes they permit euill for the auoyding of greater mischiefe yea they tolerate that which before God and in conscience is condemned This point must teach vs not to content our selues with performing obedience to the politicke lawes of men for the lawes of men may tolerate that which Gods law doth condemne so the law of this Land in practise tolerates vsurie but vsurers must not hereupon thinke that all is safe well with them and that they sinne not in taking ten in the hundred because the law of the land permits it for our law tolerates that for the preuenting of greater vsurie when as the law of God doth vtterly condemne the same Againe our laws are open for men to goe to law at the first vpon euery light occasion without seeking former means of agreement but yet such men as doe so are guiltie of sinne before God notwithstanding their libertie by our politike lawes Some politike lawes also tolerate contracts of mariage made without consent of parents yet such children sin against the law of God for herein God requires childrens subiection to their parents and gouernours And the like might be shewed in many other points so that it is no sufficient iustification of our actions to say the lawes of men allow vs so to doe Secondly hence we may learne that a man cannot lawfully and with good conscience put away his wife except it be for adulterie the text is cleare both heare and also Math. 19. 7. which confuteth the ciuill laws of some countries the popish constitutions that allow other causes of diuorce besides adulterie Here they obiect sundrie things in their defence against this doctrine As 1. the saying of Christ Whosoeuer forsaketh Father or Mother wife c. shall receiue much reward Math◠19. 29. Here say they is diuorce for
could wish and so might haue continued if he would for hee was the adopted sonne of Pharaohs daughter but yet Moses left them all and chose rather to suffer affliction with the people of God in Goshen then to enioy all the pleasures of Egypt And this he did because they were but the pleasures of sinne which hee could not enioy vnlesse hee would forsake the true feare and worship of God and all good conscience his example we ought to follow Now that we may auoid all the occasions of sinne and so put in practise this wholesome precept of our Sauiour Christ I wil here intreat of the occasions of sinne and shew withall how they may be auoyded By occasion of sinne I meane any thing that either of it selfe or by mans abuse becomes offensiue and prouoketh vnto sinne In this large acceptance an occasion of sinne extendeth it selfe not onely to such things as are euill but euen to things good and commendable in themselues which by mans abuse cause transgression against God Occasions of sinne are two-fold either giuen or taken An occasion giuen is that thing either word or action that is euill in it selfe the speaking or doing whereof stirres a man effectually to sinne Occasions giuen are two-fold either of one man vnto another or of man vnto himselfe The occasions whereby one man may prouoke another to sinne are many I will reduce them vnto sixe heads The first is badde counsell whereby one man perswadeth another vnto sinne This is a great cause of much euill in the world thus came the fall of our first parents for Sathan perswaded Eue and Eue her husband thus came the crucifying of the Lord of life for the high ' Priests and Rulers perswaded the people to aske Barrabas and to destroy Iesus Hence commeth seeking vnto wisards one friend perswades another for their outward good as they thinke yea from this bad counsel comes the common neglect of all good duties in Gods worship The second is consent or approbation of sinne and it is two-folde secret or open Secret approbation and consent is when men see sinne committed and are not grieued thereat for this cause the Apostle Paul checketh the Corinthians that they were not sorrowfull but rather puffed vp at the facte of the incestuous man whereby they did in some sort hearten him in his sinnes this is a great occasion of sinne in our daies The Prophet Dauid was of another minde his eies gushed out riuers of teares because men brake Gods lawes Open approbation of sinne is when men doe openly countenance sinners and lewd persons which make profession of badde practises this is a great occasion of many horrible impieties hereby the hands of the wicked are strengthened in their wickednesse as the Lord complaineth and this is the sinne of this age for who is so badde that hath not some patrone of his euill and some backe friend to sooth him in his sinne which makes sinne shameles and sinners impudent But all Gods children must follow Elisha who in great feruencie of spirit told Iehoram to his face though he were a king that if it had not bâ—ene for the preseuce of good King Iehosaphat he would not haue looked towards him nor seene him the Lord himselfe will not take the wicked by the hand neither can he endure that his children should helpe the wicked or loue them that hate the Lord. The third occasion giuen is prouocation vnto sinne when either by word or deed men excite or drawe on others to some euill as vnto anger reuenge hatred to drunkennesse or such like and this is a common fault of those that delight in drunken fellowship The fourth occasion is neglect of good duties vnto our brethren as of exhortation admonition instruction or rebuke Ioshua 7. Achan stole the execrable thing for himselfe alone yet all the people are charged with that fault and punished for it the cause was their neglect to keepe one another from that sinne according as God commanded theÌ„ chap. 6. 18. This is a great occasion of impietie among vs if neighbour would admonish neighbour and one brother an other sinne would not be so rife as it is But this dutie is not onely neglected of priuate men one to another but of publike persons who are more bound vnto it The Magistrate is negligent in punishing and the Minister in reproouing sinne and the master of the family carelesse in reforming those that are vnder him which causeth sinne to abound The fift occasion giuen is euill Example in the practise of any sinne whatsoener which may be knowne this is most dangerous like vnto wild fire that inflameth all places whereon it lighteth The truth hereof appeares among vs for let any one man or woman take vp a new fashion in attire and presently the same is generally receiued let a man inuent or sing a leud song and presently it is learned of all euen of little children that can scarse speake whence also comes it that crawling infants should sweare roundly and frame themselues to all impietie when they cannot speake readily but from the bad example of their Elders with whome they are brought vp Now among all men their bad example is most dangerous who make the greater profession of Religion They are like false lights vpon the shoare which lead the shippesvpon the sands And therefore such as shew any care or forwardnes in holy practises of religion must haue speciall watch ouer all their waies that if it be possible they may be blamelesse both in word and deede for all men haue an eye at them and the wicked would gladly spie holes in their coate The last occasion giuen is the priuate slandering of Gods Ministers and the disgracing of their Ministerie this is an offence as generall as the rest and it causeth many to contemne the meanes of their saluation When men meete together their common talke is of the Ministers and of their doctrine not to be edified by mutuall conference but onely to disgrace their persons and to make their ministerie contemptible but they little know what mischiefe this causeth and therefore it ought to be auoided These are occasions of sinning giuen by one man to another for the auoiding whereof which is the plucking out of the eye and cutting off the hand here commanded this Rule must be obserued We must hate and eschew the occasions of sinne as deadly poison and esteeme those persons that giue them vnto vs in that regard as ill as the deuill Thus Christ dealt with Peter his owne disciple when he went about to hinder him from doing his Fathers will in suffering for our sinnes saying Come behinde me Satan considering him in that action as if he had beene the deuill himselfe for we must know that the deuill comes not openly vnto men but cunningly conuaies himselfe in these
want thereof ought not to keepe the godly from this Sacrament for another mans euill conscience cannot defile thy good conscience another mans sinne cannot hurt thee vnlesse thou doe some way communicate with him therein Christ was more carefull in his dutie then euer man was and yet hee communicated with the wicked Iewes Scribes and Pharises in the seruice of God vnder the Law The fourth head from whence offence is taken is the state of the wicked principally in regard of their prosperitie Hence some holy ones suspect their owne estate and religion as either not good or not regarded of God This befell Dauid Psal. 37. when hee sawe the prosperitie of the wicked and their increase in riches with peace and ease hee said Certainly I haue clensed mine heart in vaine â—nd washed my hands in innocencie Hence also Ieremie reasons with God why the way of the wicked should prosper and they bee in wealth that transgresse rebelliously Hence vndoubtedly at this day many call into question the good prouidence of God Now the way to cut off this offence is to enter into the sanctuarie of God as Dauid did that is to come to the assemblies of Gods people where the word is preached for there a man shall see the manifold reasons why God will haue his owne people afflicted also the fearefull end of the pleasures of the wicked namely a fitting of them to further destruction Againe from this same ground doe many rich men take offence for hauing the world at will they blesse themselues with this perswasion that God loues them and thereupon take occasion to condemne all religion and to goe on in the pursuite of worldly profits and delights And this is one maine cause why among the rich we haue so few good and sound Professors because that from a false ground of outward things they perswade themselues of Gods loue fauour But to cut off this offence we must remember that mans case is the more fearefull when he wants all crosses for God chasteneth euery child whom he receiueth Heb. 12. 6. it is a marke of Gods child to be in affliction if he profit thereby the stalled oxe commeth sooner to the slaughter then the oxe that is vnder the yoke and the sheepe that goeth in fat pasture commeth sooner to the shambles then that which goeth on the bare commons so oftentimes God fatteth the wicked with the blessings of this life as hee did the rich glutton that he may more iustly condemne them in the world to come Lastly we must remember what Salomon saith No man knoweth loue or hatred of all that is before him that is of all outward things all things fall alike vnto all both good and bad therfore no man must so blesse himselfe with his outward estate that he be drawne to esteeme of religion as a thing needlesse or superfluous Verse 31. It hath beene said also whosoeuer shal put away his wife let him giue her a Bill of diuorcement 32. But I say vnto you whosoeuer shall put away his wife except it be for fornication causeth her to commit adulterie and whosoeuer shall marie her that is diuorced committeth adulterie Our Sauiour Christ proceeding further to restore the seauenth commaundement to his perfection doth here confute a false interpretation of a Politicke law of Moses giuen by the Scribes and Pharises For this ende first he laies downe the wordes of Moses politicke law but yet so as containing in them the false interpretation of the Iewish teachers ver 31. then hee opposeth the truth of God against their false interpretation and maintaineth the first institution of mariage v. 32. For the first Moses politicke law was That hee which put away his wife should giue her a Bill of diuorce This law the Iewish Teachers did falsly interpret for the better perceiuing wherof these three points are to be handled touching Moses politicke law 1. what kinde of law it was 2. the straitnesse of that law 3. what effect and force it had For the first the law is set downe Deut. 24. 1. when a man marieth a wife and she finde no fauour in his eies because he hath espied some filthinesse in her then let him write her a bill of diuorce and put it in her hand and send her out of his house This law was not morall but ciuill or politicke for the good ordering of the common wealth Now among their particular lawes some were laws of toleration and permission which were such as did not approoue of the euill which they concerned but did onely tolerate and permit that euill which could not be auoided for the preuenting of a greater euil which otherwise would fall out As when the sea hath made â— breach into the land if it cannot possibly be stopped the best course is to make it as narrow as may bee Such was the law concerning vsurie Deut. 23. 20. permitting the Iewes to exercise it vpon a stranger but not towards a brother and the like was the law touching polygamie Deut. 21. 15. If a man had two wiues the one hated the other loued and they both haue borne him children if the first borne be the sonne of the hated though shee were maried to him the latter yet her seed was legitimate and her sonne had the right of the first borne In both which lawes were tolerated that which God condemned onely for the preuenting of a greater euill Vnder this sort comes our law of vsurie for taking tenne in the hundred not approuing but permitting so much for the auoyding of greater vsurie Vnto this kind the Papists would reduce their law of permitting Stewes for the preuenting of greater sinnes but that law can haue no title to such permission for a law of permission is to diminish that euill which by man cannot possibly be cut off altogether now that sinne which they would preuent by their Stewes might be cut off among them if they would giue allowance to Gods owne ordinance of lawfull mariage vnto all sorts and sexes So likewise this law of Moses for diuorce was a law of permission not approouing of the giuing a bill of diuorce for euery light cause but tolerating of it for the preuenting of greater mischeife euen of murther for the nature of the Iewes was this if a man once tooke dislike to his wife he would neuer be at rest till he had shed her blood if they might not bee parted asunder Now this law of diuorce was giuen to restraine this great euill for hereby a man was tolerated to put away his wife when shee found no fauour in his eies lest hee should kill her yet so as he gaue her a bill of diuorce wherein hee must set downe the cause why hee put her away whereby also many were restrained from putting away their wiues because it was a great shame for a light occasion so highly to transgresse Gods holy institution who made them by mariage
religion allowed Ans. Christ by forsaking meaneth not that separation which is made by giuing a Bil of diuorcement but that which is caused by imprisonment banishment or by death 2. Obiect 1. Cor. 7. 15. If the vnbeleeuing depart let him depart a brother or a sister is not bound in such things Here say they is another cause of diuorce Ans. The malitious and wilfull departing of the vnbeleeuer doth dissolue the mariage but that is no cause of giuing a bil of diuorce onely adulterie causeth that Here the beleeuer is a meere patient and the diuorce is made by the vnbeleeuer who vniustly forsaketh and so puts away the other 3. Obiect Titus 9. 10. Auoide an heretake after once or twice admonition This say they is spoken to all Christians and therefore for heresie may a bill of diuorce be giuen Ans. First that commandemēt is not giuen to euery priuate person but to the Ministers of the church who after one or two admonitions are to excommunicate and cut off all heretikes from the Church Secondly it hindreth not but that the bond of mariage may remaine sure and firme though one of the parties be cut off from the Church for the beleeuing husband must not forsake his vnbeleeuing wife if shee will dwell with him 1. Corinthians 7. 12. 4. Obiect After mariage one partie may haue a contagious and incurable disease which may cause the other to giue a bil of diuorce Answer A contagious disease may cause a separation for a time but no diuorce and if that disease bee incurable and disable the partie from the dutie of mariage then such parties must thinke themselues as it were called of God to liue in single life 5. Obiect But maried persons may seeke to spill the blood one of another and therfore it is good to giue a bil of diuorce to preuent that euil Answer Such enmitie may cause a separation for a time till reconciliation be made but the bond of mariage must not therefore bee broken 6. Obiect Death maketh a diuorce Ans. Death indeede endeth mariage estate and setteth the partie liuing free to marrie in the Lord where he or shee will but this comes not by diuorce giuen of either partie so that the conclusion still remaineth firme that a man with good conscience cannot giue a bill of diuorce for any cause but for adulterie and therefore those lawes which permit diuorce for other causes are greatly faultie before God If any shall aske whether mens laws may not make more causes of diuorcemēt then this one I answer no for mariage is not a meere ciuill thing but partly spirituall and diuine and therefore God onely hath power to appoint the beginning the continuance and the end thereof If any yet aske why Idolatrie Magycke which be greater sinnes then adulterie may not breake mariage Ans. They are greater indeede against God but not in this ordinance of mariage for the sinne of adulterie breaketh onely the bond of mariage which may remaine still betweene two parties though one be an idolater a witch or an Atheist Now considering that Adulterie is so great a sinne that it cuts of the knot off mariage aboue all things those persons that are called to this estate must take heede of all sinnes so of this especially Thirdly here may be asked whether after diuorce for adulterie the parties diuorced may marrie againe without committing adulterie This point hath bin diuersly discussed wee will consider the reasons on both sides First for the lawfulnes of it especially to the party innocent 1. From Christs doctrine in this place for in his answer to the false interpretation of Moses politicke Law touching diuorce hee first propounds a generall rule and then puts an exception thereto the nature of which exception is alwaies to implie and put downe the contrarie to the generall rule As in this place the generall rule is Whosoeuer putteth away his wife causeth her to commit adulterie hee that marieth her committeth adulterie The exception then must bee contrarie namely that in the case of adulterie hee that puts away his wife lawfully conuicted thereof causeth her not to commit adulterie neither he that marieth her that is diuorced doth commit adulterie If it be said that Christ propoūdeth two rules one for the case of diuorce the other for the case of marying after diuorce applyeth his exception for adulterie only to the case of diuorce and not to the case of mariage after diuorce Ans. As the exception for adulterie is here in this chapter ioyned with the case of diuorce he that putteth away his wife except it be for fornication c. so in the 19. cha v. 9. the same exception for adulterie is expresly applied not only to the case of diuorce but also to the case of mariage after diuorce saying Whosoeuer shal put away his wife except it be for fornication and marie another committeth adulterie so that if in this place the exception make the diuorce lawfull for adulterie then in the 19. chapter it maketh it lawfull to marie againe after such diuorce without the guilt of adulterie 2. The innocent partie is not to bee punished for the wilfulnesse of the offender and therefore the partie that is faultlesse may with good conscience marrie againe after lawfull diuorce 3. God hath prouided mariage to bee a remedie against incontinencie for all persons 1. Corinth 7. 2. But if parties lawfully diuorced might not marie againe then they should want this remedie and bee depriued of this benefit If it be said they may reconcile themselues each to other and so haue remedie Answer But what if the partie offending liue in adulterie still then the partie innocent cannot in conscience ioyne him or her selfe to the other and reunite the bond of matrimonie for that were too much lenitie towards so foule a crime and a sinne against God for want of Christian reconciliation which requireth that this revniting should bee in the Lord and not in the flesh alone 4. The phrases of Scripture vsed by the holy Ghost concerning mariage after diuorce restraining it to some cases and allowing it in others seeme to take it for granted that after lawfull diuorce it is no sinne to marrie againe Reasons alleadged on the other side First Christs generall saying Whosoeuer putteth away his wife and marieth another committeth adulterie Hence some inferre that there may be no mariage at all after any diuorce But they abuse that Scripture for though Saint Marke put downe no exception yet Matthew hath made supply therof in two places Chapter 5. 32. and 19. 9. Now the Gospels were penned by seuerall men that that which was not fully expressed by one might bee supplied by another that so by conferring writer with writer the whole truth might be made manifest Secondly Matth. 19. 6. Whom God hath coupled let not man put asunder Therefore after diuorce they stil remaine man and wife before God and may not marrie to
others Ans. The partie offending breaks the bond of mariage and so sinneth grieuously against that commandement but the partie innocent marying againe after lawfull diuorce only taketh the benefit of that libertie whereto God hath set him free through the vnlawfull breaking of the bond by the partie offending Thirdly Rom. 6. 2. The woman is bound to the man while he liueth and therfore may not marrie againe after diuorcement Ans. That place must be vnderstood of the state of mariage continuing vndissolued till death but in the case of adulterie the bond of mariage is broken and therefore that hindreth not but mariage may bee after lawfull diuorce Fourthly 1. Corinth 7. 10 11. Let not the wife depart from her husband and if shee depart let her remaine vnmarried and be reconciled vnto her husband and let not the husband put away his wife Here say they is a plaine place against mariage after diuorcement Answer The Apostle speaketh of departure and putting away for other causes then adulterie as for hatred dislike c. which indeede are no sufficient causes of diuorce and therefore they that separate therupon ought not to marrie Fiftly The bond of mariage is a resemblance of the coniunction that is betweene Christ and his Church which is inseparable and eternall and therefore mariage also is inseparable Answer That resemblance stands not in euery thing but in this That as in mariage two are made one flesh so spiritually Christ and euery true member of his Church become one and that as Eue was taken out of Adams side and made flesh of his flesh and bone of his bone so the Church springeth as it were out of Christs bloode which issued from his side for else if their reason were good wee might say that mariage should be eternall in the life to come because the vnion of Christ with his Church is eternall which we know to be false for in the resurrection men mary not but are as the angels of God Sixtly If parties diuorced might mary again their children should be miuried hauing step-fathers or step-mothers in stead of their owne naturall parents Ans. This reason is not sufficient to disallow diuorce or mariage after it for by the same reason we might delude all the iudicial lawes of Moses and of all countries which impose death for sundrie crimes because thereby some children should loose their parents but Iustice must be iustice with all men though the posteritie haue hinderance by the execution thereof Quest. But what if the lawes of some countries forbid mariage after diuorcement Ans. Yet the libertie of conscience remaineth still for this beeing giuen of God cannot be taken away by men and therefore when men haue freedome from the Magistrate they may with good conscience marie againe after lawfull diuorce And yet here we must know that diuorcement or mariage after must not be done priuately by man and wife vpon their own heads but by order of law before the Magistrate according to the custome of that Church or Commonwealth whome it concernes Againe there be some particular causes which may iustly hinder mariage after diuorce as first if the parties reunite their bond againe by reconciliation for the knot broken by adulterie may be reunited by the consent of the partie innocent Secondly when the one partie is a manifest cause of the Adulterie of the other and so becomes an accessarie to the others offence for it seemes vnequall that he who hath put his hand to the committing of a sinne should reape any benefit or priuiledge by the same And therefore I say the partie innocent hath freedome in this case verse 33. Againe ye haue heard that it was said to them of olde time Thou shalt not forsweare thy selfe but shalt performe thine oathes vnto the Lord. 34. But I say vnto you sweare not at all c. Our Sauiour Christ hauing restored the seauenth commandement to his true sense and meaning doth here proceede to doe the like vnto the third commandement obseruing herein the same order that he did in the former for first he laieth downe the false interpretation of the Scribes and Pharisies giuen to this commandement concerning swearing v. 33. and then deliuereth the true doctrine of an oath v. 34. The corrupt sense giuen by the Scribes and Pharisies is propounded in the words of the holy Ghost Leuit. 19. 12. Deut. 5. 11. Thou shalt not forsweare thy selfe but shall performe thine oathes vnto the Lord which are not here taken in that true meaning wherein Moses set them downe but in the false interpretation of the Iewish teachers whereof that we may the better iudge let vs search out the true meaning of Moses law concerning an oath for which ende we must first see what periurie is then propound the kinds of periurie and lastly shew the grieuousnes of this sinne I. Point In periurie there must be two things First a man must affirme or auouch something against his owne minde his owne meaning purpose intention or perswasion When a man knowes a thing to be true and saith it is true or knoweth a thing to be false and saies it is false and swears thereto this is no periurie because his speech is answerable to that which is in his minde but when a man knowes a thing to be true and auoucheth it to be false or knowing a thing to be false auoucheth it to be true vpon his oath this is periurie because in so doing he speakes against his minde and perswasion Secondly in periurie there must be an oath it is not periurie to speake a thing that is false vnlesse he also sweare to the thing he speaketh falsly against his minde and yet euery oath maketh not direct periurie vnlesse it bee a binding oath for a man may sweare to a thing that is vnlawfull and after alter his minde and not performe his oath without the guilt of periurie as if a childe beeing vnder age doe binde himselfe by oath to marrie without his parents consent but comming to riper yeares doth better consider of the matter and subiects himselfe to his parents disposing who marrie him to another Now though he sinned in so swearing yet he is not periured because the oath was not a binding oath for a childe vnder yeares hath not power to take an oath II. Point That wee may yet better iudge of this sinne wee must knowe that there be three kindes of periurie First when a man confirmeth by oath that which he knowes or thinkes to be otherwise as when hee takes an oath that a thing is true which he knowes to bee false that a thing was thus which hee knowes was otherwise Secondly Deceitfull swearing is periurie when a man either about things past or to come sweares contrarie to the true knowledge and purpose of his owne minde Example of this wee haue in the Romish Priests who both defend in writing and practise in action this deceitfull swearing for beeing
brought before the Magistrate and made to sweare to this demaund or such like Whether they said Masse or knewe where Masse was said at such a time They answer vpon their oathes That they did not or knewe not though indeede they did which is according to their doctrine That vnto dangerous Interrogatories a man may frame a safe meaning vnto himselfe and sweare to it as in the former instance they sweare they knewe not where Masse was said meaning to reueale it to the Iudge But this is flat periurie for their oath is giuen them to answer according to the meaning of the Magistrates demaund and if a man might lawfully frame a meaning to himselfe in swearing hee might easily delude all truth and so should not an oath for confirmation be the ende of strife but the breeder thereof through surmise of false meaning in him that sweareth The third kind of periurie is The breaking of a binding oath as when a man vpon his oath promiseth to doe a thing that is lawfull and doth it not yet this is not alwaies periurie as First If God after the oath taken make the thing promised impossible to be done as if a man sweare to make another his heire of such and such lands now dwelling by the Sea side the Sea breaks out drownes all his land before he dieth Is this man periured because he performed not his promise bound with an oath no verely for God made the thing impossible Secondly if a man be bound in conscience to breake his oath Thus Dauid swearing rashly to slaie Nabal and his familie was yet staied from so doing by Abigals counsell and brake his oath and gaue God thankes for it for indeed his oath was vnlawfull beeing the bond of iniquitie and the doing of it had beene the doubling of his sinne Here it may well be demanded whether those that are sworne to the Statutes and lawes of societies and incorporations be periured if they breake the same Ans. The Statutes of incorporations bee of two sorts some are of the foundation of societies without which the incorporation cannot stand and these not beeing against the word of God cannot be broken without the guilt of periurie others are Statutes only of outward order and decencie as touching apparel gesture and such like as in some incorporations the Statutes require that euery man therein should weare the round cap hereunto many are sworne who alwaies weare it not now though I say not that they are faultlesse altogether yet they are not periured because this Statute of order binds not a man simply but either to obedience or to paie the mulct which if a man be content to paie he satisfies the Statute and benefits the societie as much as if he kept the Statute Hauing shewed what periurie is with the kinds thereof let vs see whether we be free from it After examinatiō it will appeare that mens liues are full of periurie for where is much swearing vsually there cannot but be much periurie because they that sweare in their common talke doe forget their oathes as they doe their communication But say we are cleare from periurie yet are wee in danger of Gods heauie iudgements for the breach of our vow in baptisme wherein wee promise to beleeue in God to serue him forsaking the world the flesh and the diuell now the breach of this vow is as ill as periurie for therfore may Baptisme be called a Sacrament because of the oath and vow which a Christian makes to God therein for the word Sacrament properly betokeneth the oath which a Souldier maketh to his Captaine for his fidelitie The breaking of Iosua his oath vnto the Gibeonites by Saul caused 3. years dearth and was not satisfied but with the blood of 7. of Sauls kindred And Zedekias periurie to the King of Babel was one cause of the Lords fierce wrath against Ierusalem and the Princes thereof Now shall one mans periurie cause such iudgements and shal we not thinke that among other sinnes this our periurie vnto God in breaking our vow in Baptisme bringeth vpon vs Gods heauie wrath by plague famine and vnseasonable weather Wherefore let the consideration hereof perswade vs to repentance and to a more conscionable care of performing our vow vnto God III. Point The grieuousnesse of this sinne of periurie which here the Lord forbids appeares by these three sinnes which are contained in it First the vttering or maintaining of a lie Secondly the calling on God to be a witnesse vnto a lie wherein men doe as much as in them lieth set the diuell himselfe the father of lies in the roome of God and so greatly robbe him of his honour and maiestie Thirdly in periurie a man praies for a curse vpon himselfe wishing God to bee a witnesse of his speech and a iudge to reuenge if he sweare falsly so as herein a man is his owne vtter enemie as much as in him lieth doth cast both bodie and soule to hell Quest. Seeing this sinne of periurie is so great whether may such a man be put to his oath as is certainely thought will periure himselfe if he be put to sweare I answer men that put others to sweare are either priuate persons or publike Magistrates a priuate man for his owne priuate cause may not put such a man to his oath for hee should haue greater care of Gods glorie and of the other mans soule then of his priuate gaine and therefore ought rather to depart from his temporall right then suffer his brother so to dishonour God and to hurt his owne soule But if a Magistrate bee to put such a man to his oath as is verely thought will periure himselfe he may lawfully doe it but yet he is first to aduertise the partie of the waight of an oath and of the fearefull sin of periurie and then if the order of Law and Iustice so require he may minister an oath vnto him leauing the euent to God for the execution of iustice must not staie on mans misdemeanour nor waite till they make conscience of sinne for if it did no common wealth could stand no warre could bee made Moses and the Leuites executed vengeance vpon the idolatrous Iewes without waiting for their repentance But shall performe thine oathes vnto the Lord. These words are not set downe in any of Moses bookes but are a collection from the former law of Moses gathered by the Iewish Teachers which collection though it be not expresly set downe yet is it the very sense of the Law for if a man cannot without periurie breake a lawfull binding oath then that Law which forbiddeth periurie bindeth man to performe all that he hath lawfully sworne vnto God Here then in this collection of the Iewish Teachers is set downe an excellent point touching the straitnesse of the bond of an oath In euery lawfull oath there is a double bond First it bindes one man to another for
the highest that agreeth vnto man beeing of life and death This reuenge is executed partly in peace and partly in warre In peace by the confiscation of goods by imprisonment banishment and if the offence deserue it by taking away of life for the good of the state publike In time of warre when as not for euery case but for the iust repelling or requiting of wrongs warre is made against the enemies of the state Now though it belong to the Magistrate only to execute publike reuenge yet euery priuate man may haue the benefit hereof may vpon iust causes vse the Magistrates helpe for his reuenge as first if his cause be waightie wherein he is wronged 2. if it be necessarie 3. if it be for his iust defence for the common good the punishment of the offender and the Magistrate in these cases may lawfully nay he must put in executioÌ„ reuenge for priuate men for without this neither church nor coÌ„mon wealth nor any society could stand Thus we see what iust reuenge is now considering it is the ordinance of God this must admonish vs to eschewe all outward offences that we may so escape the iust reuenge of the Magistrate and also to make conscience of all sinnes that so we may auoide the vengeance of God And thus much of the generall rule Now because this generall rule might seeme to bee hard therefore Christ explaines the same in 3. particular examples wherein hee shewes how men are to behaue themselues when they are wronged The first example is in these words Whosoeuer shall smiâ—e thee on the right cheeke turne to him the other also vnder which are comprehended all iniuries done to mens bodies not onely by blowes words but also in the contempt of their persons signified by striking on the right cheeke for vsually men strike with the right hand which directly should light on the left cheeke and if the right cheeke be smitten it is commonly with the backe of the hand which is a blow with contempt now say a man is abused in his bodie euen by blows of contempt yet he must not reuenge himselfe but turne the other cheek also which words must not simply be vnderstood but by comparison thus rather then thou reuenge thy selfe and resist the euill one that hath stricken thee on the right cheek turne to him the other for this particular example comprehendeth in it the generall rule of not resisting euill by priuate reuenge and that it may not simply be taken may herby appeare first because Christ should then command the sufferer to giue further occasion of wrong doing to the euill man which is not his meaning againe Christ himselfe who gaue this rule did not so practise it when he was smitten by the seruant of the high Priest Ioh. 18. 22 23. First by this example Christ condemneth the common practise of chalenging the field for personall wrongs and of taking that chalenge when it is giuen as also the fighting the single combate for Christ teacheth that a man must take many wrongs before he seek to reuenge himselfe by any such course if it be saide it is a disgrace to refuse a chalenge we must know that true grace and credit standeth in yeilding obedience vnto God and not in sinning against him for the sauing of our reputation with men Secondly the common practise of fighting and quarelling is here condemned many hold it vnlawfull to giue the first blow but yet if an other strike them then they thinke they may strike againe but this Christ here condemnes and his owne example is against it for when he was smitten before the high Priest he smote not againe when Paul was smitten he onely defended himselfe in word but smote not againe And Christ checketh Peter for taking the sword to resist the officers that apprehended him in the garden indeede he permitted his Disciples to weare weapons yet not for reuenge but for their iust defense onely Thirdly Christ here condemneth their opinion that make it a matter of praise for a man that he will not turne his face from any man It is indeede the praise of the Magistrate to be couragious and not to feare the face of man But yet a priuate man be he neuer so strong ought to turne his face from the aduersarie vnlesse it be in the case of his necessarie defence for a man must suffer double or treble wrong rather then defend himselfe If any shall thinke this to be a great disgrace still he must remember that our chiefest honour consisteth in approouing our selues vnto God by obeying his wil who here commandeth vs rather to turne our backs and flie then to resist in our own reuenge Question But what if a man be assaulted either on the high way or in his house may he not then resist to saue his life and his goods Answer In such a case he may doe two things First hee may to the vttermost of his power defend himselfe and his goods for this Text speaketh not against defence but against reuenge Secondly if a man can see no way to escape either by flight or calling for helpe of the Magistrate then he is to stand so farre in his owne defence that hee is rather to kill then be killed for in this case God puts the sword into a priuate mans hand and makes him a Magistrate to execute reuenge vpon his aduersarie and thus might a man lawfully kill a thiefe in the night without the guilt of blood Exod. 22. 2. Fourthly hence obserue that no priuate man may lawfully kill a Prince though he should tyrannically destroy both Church commoÌ„ wealth for this Rule must square the actions of priuate men they must rather beare double and treble wrong then by way of priuate reuenge resist the euill one The reuenge of euill Magistrates must be referred to God to whom it iustly belongeth as Dauid did 1. Sam. 26. 10. and Psal. 43. 1. Lastly in this first example of particular iniurie we may see one propertie of an euill man namely to be giuen to fighting quarrelling and contending such a one may thinke himselfe a goodly fellow but yet he that vseth his strength to ordinarie quarrelling and wrong doing to others is here made an euill one by the sentence of our Sauiour Christ and therefore such as excell in strength if they would be approoued of Christ must make conscience of quarrelling and fighting and offer violence to no man Verse 40. And if any man will sue thee at the law and take away thy coat let him haue thy cloake also Here Christ propouÌ„ds the second example of wrong done vnto meÌ„ wherein he forbids the party wronged to reuenge himselfe to wit being iniuried in his goods either priuatly or vnder colour of law for both these may here well be vnderstood By coate properly is meant the inner garment by cloake the outward but here the words are
in sinne and feeles it not wee therefore must labour to feele in our selues this spirituall bondage vnder sinne and when we feele it we must bewaile it and so shew some life of grace to be in vs. This Paul did Rom. 7. 24. O. wretched man that I am who shall deliuer me from the body of this death Looke as the prisoner feeles his bolts and fetters so sensibly should we feele the chaine of sinne wherewith our soules are kept in bondage and till we feele it and bewaile it the kingdome of Christ doth not come vnto vs wee must therefore euery day crie vnto Christ our Lord that he would shew himselfe to be our Redeemer by breaking the fetters of sinne wherewith our soules are kept in bondage and giuing vs that free spirit which may fully erect his blessed kingdome in our hearts for where the spirit is there is libertie 2. Cor. 3. 17. Secondly wee must bewaile the sinnes of all the world in the transgression of Gods law whereby God is dishonoured and his kingdome hindered and the kingdome of darkenesse furthered 2. Pet. 2. 7 8. Iust Lot vexed his righteous soule with the vncleane conuersation of the wicked of his time 1. King 19. 10. When Elias saw the children of Israel forsake Gods couenant breake downe his altars and slay his Prophets with the sword then he became very zealous for the Lord of hosts Psal. 119. 136. Mine eies saith Dauid gush out with riuers of water because they keepe not thy Law Vers. 139. My zeale hath euen consumed me because mine enemies haue forgotten thy law Mark 3. 5. Christ mourned for the hardnesse of the hearts of the people and Luke 19. 41 42. Hee wept ouer Ierusalem for that they knew not the day of their visitation Now looke how these were affected with the raigning sinnes of their times so must we also mourne for their sinnes that raigne among vs as Atheisine and profanenesse contempt of Gods word blasphemie sabbaoth breaking oppression crueltie and pride all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie how much more then ought the godly to grieue when they see impietie practised with an high hand which is as it were a flagge of defiance in the kingdome of Christ and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes When the deuil sees one that hath liued in sinne but cast a looke toward the kingdome of Christ hee rageth greatly and labours by all meanes to turne him backe and when we see those that haue made profession of religion returne againe to the lusts of their former ignorance O it should grieue our soules and cause vs to pray thy kingdome come Doe we perceiue the Turke or Pope or any instrument of Satan either by subtiltie or tyrannie to hinder the Gospel preached which is the scepter of Christs kingdome and the aime of God whereby hee puls men from the kingdome of darkenesse O then we should mourne Or doe we see the want of Gods ordinance in preaching sacraments and discipline which serue for the furtherance of Christs kingdome or the Lords people committed to ignorant or idle Ministers to scandalous teachers either for life or doctrine In all these we haue cause of mourning and they should stirre vp our hearts to crie vnto the Lord Thy kingdome come Use 2. Graces to be desired As we must mourne for the wants and hinderances of Christs kingdome so we must hereby learne to haue our hearts inflamed with spirituall desires after all helpes and furtherances vnto Gods kingdome both in our selues and others as First for the preaching of the Gospel and all other diuine ordinances whereby Gods kingdome is erected and maintained our hearts desire to God must be that these may bee set vp and continued where they are wanting and that God may blesse them where they are vouchsafed Secondly that God would enlighten the eies of our minds that we may see the wonders of his Law as Dauid did that so the Lords ordinance may be blessed vnto vs. Thirdly that we may be wholly subiect vnto Christ and that of conscience not onely in our outward behauiour but in minde and heart in will in all our affections wee must make sure this holy desire bee in vs indeede and therfore must denie our selues and subiect our selues wholly vnto God as a willing people to serue him and none but him and then we may be sure his kingdome is come vnto vs. Fourthly we must desire to be dissolued and to be with Christ in the kingdome of glorie for this end that we may make an ende of sinning and become more obedient subiects vnto Christ yea wholly ruled by him though for the good of others we must be content to liue Fiftly that Christ would come in iudgement when all things shall be subdued vnto God and all his obedient subiects shall be fully glorified This wee may desire in heart though we must leaue the time to Gods good pleasure still waiting for it by faith in his promise Sixtly that God would inlarge his sanctuarie here on earth gather his elect more and more and still defend and maintaine his Church in euery place in the world when these desires affect our soules then doe wee truely say Thy kingdome come 3. Use. Duties to be practised Whatsoeuer we aske in praier that must we endeauour after in life and conuersation else we mocke God saying well and doing nothing First therefore as we say Thy kingdome come so must we seeke to meet it striue to enter into it for this end God giues vs time to liue in this world that here we might enter the gate of grace and wait for the fruition of glorie and therefore we must diligently frequent the suburbs of this heauenly Ierusalem euen the preaching of the word and therein labour both for true humiliation and conuersion or else wee cannot enter into this kingdome Math. 18. 3. Iohn 3. 5. First we must haue the pride of our hearts pulled downe and become as little children beeing humbled in our selues through the knowledge of our sinnes and the feeling of that miserie which is due vnto vs for them yea wee must confesse them vnto God and crie vnto him for mercie and by this meanes lay aside this burden which hinders our entrance into the gate of grace Secondly we must bee conuerted and changed by the renuing of our mindes our hearts must cleaue vnto God and we must carry therein a resolute purpose not to sinne when these things be in vs we enter into Gods kingdome but till we endeauour after them in some truth we say in vaine Thy kingdome come Secondly wee must bee carefull to bring forth the fruites of Gods kingdome for therefore doth he send it among men and for want hereof doth he take it from them Matth. 21. 43. Now these fruits are Righteousnesse peace
say there is a God and this God is to be worshipped to be loued and feared and that we must loue our neighbour as our selues and liue wel they seeke no further and yet if a man were brought vp in the wildernesse he might see all this by the light of nature the wicked eie seeth thus much but we must not content our selues herewith for if there be no more the life is full of darkenesse still and the soule may goe to vtter darkenesse with all this We therefore must remember to get the single eie else we are no schollers in the schoole of Christ. Indeed some plead that Preachers can say no more in effect but this Loue God aboue all and thy neighbour as thy selfe but these men know not what they say blessing themselues in their ignorance they must know that grace must be put to nature and sanctifie it and spirituall knowledge ioyned with naturall or else we remaine with the wicked eie If wee haue no more but a generall confused knowledge in moral points that serues not to saue vs but to make vs without excuse at the last day Againe another common fault worthy reproofe is this that men content themselues with naturall reformation they will graunt that God is to bee worshipped and loued that we must liue wel deale iustly and loue our neighbours but the blinde eie seeth thus much The meere ciuill man will goe thus farre and yet his life is nothing but darkenesse all this reformation is but naturall We therefore must labour for renued hearts by the spirit of God and reformed liueâ— according to the Gospel for howsoeuer a ciuill conuersation may commend vs vnto men yet it will not saue vs in the day of the Lord. Thirdly is this euill eie in euery one by nature then beware we bee not wise in our selues and from our selues in matters of saluation herein the word of God must be our wisedome Deut. 12. 8. 11. Ye shall not doe euery man that which seemeth good in his owne â—ies but that which I command you Farre be it therefore from vs to appoint to our selues how we will worship God or how we will be saued and yet such is our blinde presumption that wee will bee our owne masters in these things The Turke hath his religion the Iewe his and the Papist his all swaruing from the truth of God and yet euery one of these look to be saued in their religion each one of these haue a different manner of worshipping God and all swaruing from the true worship and yet they all perswade themselues that God is well pleased with their seruice And thus it goes with naturall men among vâ— though otherwise sufficiently wise for worldly things they resolue vpon their own course for the saluation of their soules let the preacher say what he will some thinke if they repent at their ende and then commend their soules to God it is sufficient others looke to be saued by their wel-doing and others by their faith as they call it but in truth by their owne good meaning and intent to liue well for what faith haue they that knowe not Gods word and promises Thus by their owne wisedome wil men be saued and hereby the deuil destroyes many a soule but let God bee wise and euery man a foole and let vs submit our selues in the things of God wholly to be ruled and guided by his written word lest Iewishly and Popishly we going about to stablish our own conceits in the matters of saluation doe plunge our soules into the pit of destruction Fourthly is the eie of the minde naturally corrupt then must wee labour for a better eie that is the eie of faith by which we relie on Gods mercie for our saluation and on his prouidence for all needfull things in life and death This eie makes supply to that which is wanting to naturall knowledge hereby we discerne rightly of God and of our selues this enables vs to see afarre off yea hereby we see things inuisible for it is the euidence of things which are not seene Heb. 11. 1. hereby Abraham saw the day of Christ and was glad Ioh. 8. 58. and all the Patriarkes saw the promise of God afarre off Heb. 11. 13. This will inable vs to walke in their steps towards the heauenly ciâ—ie and therefore let vs get this faith that so becomming children of the promise we may be counted for the seed And thus much for the wicked eie The third kind of eie is the blinde eie which is set out with the fruits thereof in these words Wherefore if the light that is in thee bee darkenesse how great is that darkenesse For the better discerning of the state of man with this blinde eie we must see what is meant by light and also by darkenesse By light is meant that knowledge of God of iustice of good and euill which is in the minde by nature now though this cannot be quite put out for the most wicked wretch and the veriest Atheist that liues hath some conscience remaining which is a worke of this light yet it may be so buried and couered that no light shall appeare nor any vse be made of it and then is it said to be darkenes which is the state of those that are giuen vp to a reprobate sense as when a man denies there is a God or that the Scriptures be the word of God or such like in these men naturall light is become darkenesse And the cause of this change in them is their corrupt will and rebellious affections which ouer-ruling naturall knowledge and conscience cause men to giue themselues to actuall sinnes whereby at length they come to commit sinne greedily and without remorse yea euen against conscience and the light of nature and so burie them both in such sort that they haue no more vse of them then if they were quite put out Now where the light of nature is thus put out the fruite of it is most palpable darknesse How great is that darkenesse that is there is nothing in that mans life but brutish confusion in hellish actions of pride couetousnesse enuie blasphemie and vnnaturall vncleannesse as Rom. 1. 27 29 c. The Use. Considering the light of nature may be thus put out wee must hereby be admonished First to enter into a serious consideration of our owne vilenesse for naturally wee haue in vs euen the best of vs all such rebellious lust and damnable desires as vnlesse they be restrained or renewed by grace will darken and as good as put out the light of nature This should make vs vile in our owne eies that nourish such corruptions and esteeme so of sinne which wil put out that light which yet Adams fall left in vs. Secondly hereby we are admonished to haue speciall care to mortifie our corrupt desires and our vnruly affections that else wil exstinguish in vs the light of nature Before the fall the
This I note because they beginne to be in disgrace with many and corrupt Popish writers are farre better accounted of Thirdly if any among vs doubt of any point in religion let him doe these two things for his resolution which are the ordinarie meanes to know the truth First let him search the holy Scriptures diligently not by priuate studie onely but by conference with the godly Secondly let him in true humilitie of heart pray vnto God for the illumination of his spirit whereby he may in minde rightly conceiue of the truth embrace it by faith in his heart and honour it by obedience in his life thus doing constantly and in sinceritie he shall be sure to be preserued from errour both finall and fundamentall and in due time shall know the truth for the promise is Aske and ye shall haue seeke and ye shall finde verse 12. and Saint Iames saith If any man lacke wisedome necessarie for his saluation let him aske of God vsing withall other lawfull meanes to come thereby and it shall bee giuen vnto him Hereto may be added this good help for satisfaction in this case of doubting namely to haue recourse to the generall confessions of reformed Churches which may be had in that notable booke The Harmonie of Confessions for although priuate men may erre as also particular Churches not onely seuerally but ioyntly in some things in this world yet the generall consent of reformed Churches may be a good direction to the knowledge of the truth and a good perswasion to constancie therein Fourthly we must keepe a good conscience if we would preserue the truth and puritie of religion for faith and good conscience goe alwaies together whereupon Saint Paul perswading Timothie to this dutie bids him haue faith and a good conscience which some haue put away as concerning faith haue made shipwracke 1. Tim. 1. 19. where a good conscience is resembled to a shippe which saileth ouer the sea of this world beeing laden with faith that is with true religion and other spirituall graces needefull to saluation Now if the shippe of our conscience be crazie and vnsound then is our faith and saluation in great danger and therefore wee must endeauour in all things to haue a cleare conscience both towards God and towards men IU Instruct. This commandement of our Sauiour Christ to beware of false Prophets doth barre the Church of God and euery member thereof from conuersing with false Prophets after they bee conuicted to be such It was Eues fault to admit conference with the deuill in the serpent and all of vs feele the smart thereof at this day It was Pauls counsell to the Romans to marke them diligently which caused diuision and offences among them contrarie to the doctrine which they had learned and to auoyde them and Saint Iohn plainely forbids this societie with them 2. Epist. verse 10. Receiue not him to thine house neither bidde him God speed that comes to teach you and brings not this doctrine yea though we saith Paul or an Angel from heauen teach you otherwise then that which we haue preached vnto you hold him accursed Galat. 1. 8. In the histories of the Church it is recorded that S. Iohn would not wash himselfe in the same bath wherein Cerinthus an heretike was washing himselfe nor abide vnder the same roofe but leaped out and perswaded others so to doe And indeede by Eues example we may see the danger of conference with false Prophets for the same euill spirit speakes in them Now this shewes first that the practise of many students is dangerous and against this commandement who take delight in popish Cōmentaries and postils ascribing to them more learning and Iudgement then can be sound in those writers that were the restorers of true religion vnto vs hence it is that they labour more in them then in the Scripture it selfe or in other sound writers thereupon But if there bee any false Prophet at this day it is the Papist and their writings are dangerous to be read of those that are not well grounded in the truth for by reading we haue a kind of familiaritie with them and indeede many sucke out of them at vnawares much venim in waighty points of doctrine and religion We ought rather to doe with them as the beleeuers of Ephesus did with their bookes of curious Arts namely bring them out and burne them then take such delight in them albeit this must be graunted it is both lawfull and necessarie for the defence of the truth that men of sound iudgement and piety doe labour in them Secondly hence also it may appeare that it cannot bee but a great hindrance to true religion that hereticall bookes may be publikely sold to any one that will buie them without due consideration whether the partie haue gifts to discerne of truth from falshood in the Popish Church they are more carefull they permit not a man to read an heretikes booke as they call vs Protestants without leaue and that vnder a great penaltie which is seuerely inflicted vpon offenders that way V. Instruct. This commandement also shewes that it is not lawfull to graunt to any man or to any people the libertie of their owne conscience in the matters of religion permitting them to professe what religion they will for how should false Prophets be auoided when euery man may freely professe what he will in religion All gouernours therfore must follow the practise of good king Iosias who assembled all Iuda and caused all his people to heare the word of the Lord and to stand to that religion which the booke of God made knowne vnto them 2. Chro. 34. 32. V. Doctr. Wee haue from this commaundement an answer to the false charge of the Church of Rome who accuse vs of schisme and apostacie because we separate from their Church But we must know that the schisme apostacie is there where the cause of departing is which indeede is not in vs who doe no more herein but obey this commaundement of Christ the cause is in them who are become false prophets whom we must auoyd Here yet two questions may bee demaunded I. Whether a false Prophet may be put to death seeing Christ bids onely to beware of them Answ. Christ here speakes to his Apostles and to other of his auditors that were priuate men whose dutie raught no further but yet the truth is that a false Prophet beeing iudicially conuicted is to bee put to death the word of God elsewhere is plaine Leuit. 24. 14. there is both a commandement and a practise Euery blasphemer must die This wicked Iesabel knew wel who vnder pretence of blasphemie caused Naboth to be put to death and hereupon the Iewes sought to put Christ to death Yea Nabuchadnezzar an heathen king hauing but a taste of this that the God of Israel was the true God made this lawe that whosoeuer blasphemed