truely repented at their conuersion to bee reconciled vnto God 2. Corinth 5. 20. meaning by renuing their repentance And Dauid was the true childe of God yet beeing left vnto himselfe hee fell into two grieuous sinnes wherein he lay almost a whole yeare without repentance during all which time he had not pardon of them actually for Nathan rebuked him to bring him to repentance and vpon his confession pronounced them pardoned yea and Dauid himselfe afterward for the fuller assurance of mercie to his soule most earnestly intreated pardon hereof at the hands of Gods Psal. 51. So that this petition is most necessarie as well for actuall pardon of sinnes present as for the more ful assurance of sinnes past The meaning This petition is propounded in the forme of a comparison which naturally standeth thus As wee forgiue our debters so forgiue thou to vs our debts and it hath two parts a request for pardon and a reason thereof Our request for pardon is this Forgiue vs our debts In the word debt is a figuratiue kinde of speech taken from bargaining wherein God is resembled to the Creditour Man is the debter the Law is the bond or obligation and sinne is that debt of ours for which we stand bound to God by the law this appeares by this that in the Euangelists the word sinne and debt are vsed promiscuously as Luk. 11. 4. compared with this of Matthew and Luke 13. 4. Now sin makes vs debters vnto God not for that we owe it vnto him for we are bound by the law to yeeld the contrarie obedience but because vpon default of obedience vnto God whereto wee are bound by the law we are bound for our sins vnto punishment which is as it were a second debt Euen as a man that is bound in an obligation to another through default of performing the condition thereof is bound to paie both the principall and the forfeiture the punishment of sinne which is eternall death being that forfeiture whereto we stand bound before God for want of obedience which is as it were the principall The consideration of this resemblance for which sinne is called a debt serues to direct vs in some points of religion as first it confutes their opinion who hold that our whole iustification consists in the remission of sinnes and that the same is wrought by the shedding of Christs blood alone for we owe to God a double debt first obedience and for default thereof we stand bound to punishment these two debts are different and distinct one from an other and they must both be paid and Gods iustice satisfied either by our selues or by a furetie before we can be accepted as righteous vnto life Now we our selues can discharge neither therefore Christ our suretie must doe both and so he hath for our second debt of sinne whereby we stand bound to punishment Christ discharged by his death and passion wherein he made his soule a sacrifice for sinne and our debt of obedience in perfect loue to God and man he also paid to God in fulfilling the law for vs whereupon it is true that the righteousnes of the law is fulfilled in thē which walke not after the flesh but after the spirit But say they the Scripture euery where ascribes our whole redemption and iustification to Christs blood-shedding and to his death and passion Ans. Christs blood-shedding must be considered two waies first as a part of his passion whereby we are discharged from punishment secondly as a part of his obedience wherein he testified singular loue both to God his father and vnto mankind for in suffering he obeied and in obeying he suffered now because his bloodshedding is a part of both therefore is our whole redemption ascribed thereunto not excluding but including his actuall obedience therein it beeing a part thereof Secondly debt in this place betokening sinne as it binds vnto punishment sheweth plainly that sinne and punishment goe alwaies together and therefore the Popish doctrine is false and erroneous which parteth them asunder by making some sinnes veniall not deseruing the punishment of death which is the wages of sinne Forgiue vs This forgiuenesse here asked is a free and full discharge from sinne and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sinne vnto vs but to account it as not committed and the punishment thereof as not due vnto vs beeing fully and freely contented with the all-sufficient satisfaction made by Christ in his death and passion This forgiuenesse Hezekias expressed when he saide to God Thou hast cast all our sinnes behinde thy backe and Michah saying He will subdue our iniquities and cast all our sinnes into the bottome of the sea So that our request to God is this that whereas our sinnes binde vs vnto punishment the Lord would be pleased for his Sonnes sake freely to remit all our sinnes and neuer to impute them vnto vs and to be fully contented with the suffering of Christ that the punishment of our sinnes be neuer laide vpon vs. Quest. But of what sinnes doe we here aske pardon Ans. Both of sinnes past and present for howsoeuer the child of God hath his sinnes past fully pardoned at once on Gods part vpon his true repentance yet he is not able so to receiue pardon as God giues it but must receiue it by little and little and as it were droppe by droppe this we may see in Dauid who had the pardon of his sinne pronounced by Nathan the Prophet and yet after that he penned the 51. Psalme wherein he begges mercie and forgiuenes most earnestly for that sinne which God had alreadie pardoned aiming no doubt at a more full and comfortable assurance of Gods pardon in his owne heart for this cause also in his olde age he praies for the pardon of the sinnes of his youth Psal. 25. 7. Againe here we pray for the pardon of sinnes present both that they may be actually forgiuen and also that our hearts and consciences may be setled in the assurance thereof The vses First by this petition we are taught to bewayle our carnall securitie for naturally we goe on from day to day in following the pleasures and profits of this world and neuer thinke of our debt to God by sinne till the euill day of death or distresse approach vnto vs like to desperate bankrupts that neuer regard their debt till the sergeant be vpon their backe This is that sinne which Christ foretold should raigne in the latter daies Math. 24. 39. and I appeale to the conscience in the veiw of all estates and conditions whether it be not so for though iniquitie doe abound yet no man saith what haue I done Ier. 8. 6. yea this is the sinne of many professors for the nature of man is prone to incroach vpon Gods favour But we must know that this securitie cannot stand with
mooue vs hereunto I. from the necessitie hereof in Gods Church and children for Gods name is dishonoured ouer all the world In the great dominions of the Turke God is acknowledged but yet out of the Trinitie And the Iewes confessing God denie Christ The Papists in word confesse and acknowledge the Trinitie but yet by their Idolatrie they greatly robbe God of his glorie they robbe Christ of his offices and giue diuine worshippe vnto creatures And in the bosome of the Church are many Atheists blasphemers oppressors drunkards adulterers and voluptuous persons whose bellie is their God all which though they will professe God in word yet by their workes they denie him so that vnlesse Gods children seeke to maintaine and aduance Gods glorie it is like to be trampled and troden vnder foote II. There is great daunger to Gods children in omitting and neglecting this dutie for by calling they are brought neare vnto God now God will be glorified in all that come neare him if we doe not honour him according to our profession his hand will be vpon vs for his glorie in our confusion hence it was that God slew Nadab and Abihu the sonnes of Aaron for offering straunge fire before the Lord and he debarred Moses and Aaron out of the promised land because they glorified him not at the waters of strife This made the wrath of God to burne like fire against the house of Elâ— for the iniquitic of his sonnes which their father saw in them and yet staied them not and so honoured them aboue the Lord. We had neede therefore to looke vnto our selues that we glorifie God in himselfe and in his workes els his hand will be vpon vs in soule or bodie goods or calling or some other way for the glorie of his iustice for God will not loose his glorie III. If wee say Halowed be thy name with our mouth and seeke not his honour in our life we bewray in our selues damnable hypocrisie and make profession of that sinne which the Lord vtterly detesteth we esteeme very basely of dissemblers among men but much more edious is this sinne in the matters of God and therefore let the practise of our liues shew the sinceritie of our hearts when we pray for the glorifying of Gods name Fourthly this petition teacheth vs that wee our selues must bee halowed and sanctified for else we cannot halow Gods name They that beare the vessels of the Lord in his sanctuarie must be clean Isay 52. 11. How much more ought they to be holy that beare the glorious name of God When Ananias doubted of going to Paul the Lord tels him he is a chosen vessel vnto me to beare my name alluding to that state of sanctification whereto the Lord had lately called him whereby hee made him a fit instrument for the glorie of his name in the ministerie of the Gospel And the same state must we labour after if we would be answerable to that we seeme to desire in this petition We must therefore labour to be new creatures changed in minde and heart for an vnholy person cannot truely desire the glorie of God but when wee once feele the grace of sanctification then will the desire of Gods glorie breed in our hearts and we shal know how worthy the Lord is to haue all glorie giuen vnto his name Fiftly if we compare this petition with the reason wherewith Christ concludes this praier wee shall see that the praise and honour of God is the beginning and end of Christs praier and so as it were the first last thing with Christ whence we learne that wee ought to bee more frequent and plentifull in thanksgiuing vnto God then in petition and request Thus we deale with those that be bountifull vnto vs on earth we giue them many thankes for one good turne and therefore should we much more abound in thanksgiuing to our heauenly father from whom we receiue euery good gift that we enioy It beseemes not the childe of God to be alwaies and onely begging as though he had nothing but withall he must be plentifull in thanks and praise for that argues he hath a taste of Gods mercie towards him this made Dauid say Praise is a comely and pleasant thing it well becommeth vpright men to be thankefull Our life of glorie shall be spent in praising God and therefore we should invre our selues thereto in this time of grace and indeed according to our thanksgiuing is our grace little praise little grace but he that abounds in thanksgiuing abounds in Gods blessings Againe heartie thanksgiuing for that we haue is an effectuall praier for more increase Lastly the place wherein this petition is set in this praier teacheth vs to seeke the glorie of God simply and absolutely before all other things This ought to be the affection of Gods child though he should receiue no blessings from God for looke what God preferres in his direction that must we alwaies prefer in all our actions though no good should follow vnto vs thereupon for this ende God giues vs time to liue in this world that wee might glorifie God in our places and callings and hee that imployeth himselfe otherwaies profaneth Gods name and transgresseth this heauenly order here set downe by Christ who is the wisdome of his father Verse 10. Thy kingdome come The Coherence Christ hauing taught vs to pray for the sanctifying of Gods name in the former petition doth in this and the rest which follow as it were expound the same by directing vs to the meanes whereby Gods name is halowed of vs for then doe we glorifie Gods name when he sets vp his kingdome in vs and we suffer him to rule in our hearts when we doe his will depend vpon his prouidence for the things of this life trust in his mercie for the pardon of our sinnes and on his power and strength against temptation Now of them all this second hath the neerest dependance vpon the former as beeing an especial meanes thereof for men ought to glorifie Gods name on earth but of themselues they cannot doe it till God rule in their hearts by his word and spirit and so set vp his kingdome in them The meaning Gods kingdome is two-fold Generall and Speciall Gods generall kingdome is his absolute power and soueraigntie whereby he ruleth all things in heauen in earth and in hell euen the deuils themselues Psal. 103. 19. The Lord hath prepared his throne in heauen his kingdome ruleth ouer all and this wee acknowledge in the ende of this praier For thine is the kingdome Now this wee pray not for because it is alwaies euery where no creature can hinder it no not all the deuils in hell for euery creature is subiect hereunto and can doe nothing but that which God either willeth or permitteth according to his will hee worketh in the armie of heauen and in the inhabitants of the earth and none can
bodies really for whatsoeuer he doth is by Gods permission only we must be carefull to please God and to relie on him who will shortly tread Satan vnder the feet of all his children Rom. 16. 20. 6. Use. That which we aske of God in praier we must sincerely endeauour after in life and therefore as we pray to God not to be carried into temptation so must we seeke to arme and furnish our selues with grace that wee may bee able to encounter with our spirituall enemies and to withstand their assaults This is the Apostles counsell Eph. 6. 11. 12 13. c. Put â—ee on the whole armour of God that ye may bee able to stand against the assaults of the deuill c. then after hee nameth those Christian vertues which as spirituall armour the childe of God must take vnto him and arme his soule withall if hee would perseuere in grace vnto the ende The first part of this armour is truth or veritie wherewith the loynes must be girt about and this is an excellent grace whereby a man professeth true religion endeauoureth himselfe in the practise of all the duties of religion in sinceritie his speeches and his actions are sutable proceeding from an honest heart that truely meaneth whatsoeuer the tongue vttereth or the members of the bodie doe practise The second part is iustice or righteousnesse when a man leades his life so vnblameably and vprightly that hee can truly say with the Apostle Paul I knowe nothing by my selfe 1. Corinth 4. 4. Indeede the best Christian hath his faults and falls but yet he must not liue in known sins for then he cannot say I know nothing by my selfe The third is the preparation of the Gospel of peace wherewith the feete must be shod By Gospel of peace is meant the glad tidings of saluation by Christ reuealed in the Gospel which promiseth pardon of sinne and life euerlasting by Christ and commandeth vs by way of thankfulnesse to denie our selues to take vp our crosse and to follow Christ now when we finde our affections thus cleauing vnto Christ though it be through tribulation then haue we put vpon our â—eete this spirituall furniâ—ure The fourth is the sheild of faith by which a man laies hold on the mercie of God in Christ for his saluation and vnder it shrowds himselfe against the fierie darts of Satan The fifth is â—ope by which we waite for that saluation which we apprehend by faith The sixt is the word of God which we must make a rule and square to all our thoughts words and deedes seeking to subdue thereby all contrarie motions that would take place in our hearts The last is praier whereby we betake our selues to God in all estates crauing mercie for the pardon of our sinnes and strength of grace to resist temptation and an happie deliuerance out of the middest of it And he that can take to himselfe these excellent vertues and put vpon him this compleat armour of Christianitie is readie and fit to meete with any temptation whatsoeuer and howsoeuer he may be assaulted yet he cannot be ouercome neither shall the gates of hell euer preuaile against him to hinder his saluation But deliuer vs from euill These words containe the second part of this petition which is added as an exposition of the former for then are we not lead into temptation when God deliuers vs from it giuing strength to withstand and a good issue out of it The meaning Some thinke that by euill here is meant Satan onely that euill one as he is called Matth. 13. 13. But we are to enlarge it further to comprehend all our spirituall enemies for first this title euill is not onely giuen to Satan but to sinne also Rom. 12. 9. Let vs abhorre that which is euill 1. Pet. 3. 11. Eschew euill And to the world 1. Ioh. 5. 19. The whole world lieth in euill Gal. 1. 4. Christ gaue himselfe to deliuer vs from this present euill world And to the flesh that is the corruption of our nature for that is the euill treasure of the heart Matth. 12. 35. Secondly that aduantage which the Deuill hath against vs is by the world the flesh and sinne and therefore with that euill one the Deuill sinne the world and the flesh must be vnderstood Indeede the Deuill is that maine and principall euill and great tempter against whome we pray chiefly but yet we also pâ—ay against sinne the flesh and the world because they are Satans agents and instruments in temptation against vs. We pray not to be deliuered from Satans presence for that is not possible while wee liue in this vale of teares where the deuil is a Prince with an infinite multitude of wicked spirits all which bestirre themselues most busily to get aduantage against Gods child neither is his presence so dangerous though it were visible But here we haue a greater matter in hand which wee pray against euen Satans sleights and policies which he exerciseth against all men but especially against Gods children for their ruine and destruction they indeede are many but here I will propound sixe most dangerous policies of Satan which we are to watch against I. Policie When men haue many good things in them as knowledge in the mysterie of saluation beside other morall vertues as temperance iustice c. then the deuil labours that concupiscence may still raigne in their hearts by their lying and liuing in some one sinne or other whereto they are naturally inclined Caine no doubt was brought vp in the knowledge and seruice of God as well as Abel for he offered sacrifice vnto God though not with the like truth of heart that Abel did but herewith all the deuil so wrought that the horrible sinne of hatred and malice should possesse his heart which brought him to kill his brother and so to destruction so Iudas no doubt had excellent gifts of wisedome and prouidence and therefore among all the Disciples hee was made as it were the Steward of our Sauiour Christs familie hee had questionlesse much knowledge and his carriage was such in his profession that the Disciples knewe not hee should bee the traitor but euery one was afraid of himselfe when our Sauiour Christ said One of you shall betray me Iohn 13. 22. yet for all this the deuill so wrought in his heart that the concupiscence of couetousnesse should raigne in him which mooued him to betray his master and so brought him to perdition And this course Satan holds to this present day in the bosome of the Church of God hee labours by might and maine to holde the professors of religion in some one sinne or other and therefore wee must alwaies praie as here wee are taught that this naturall concupiscence may bee daiely mortified and made weake so as it budde not forth in any branch of sinne raigning in vs. II. Policie When Satan cannot procure some grosse corruption to raigne
thus to approoue our hearts vnto God Thus much of the coÌ„mandement now followeth the reason therof drawne from the promise of Gods reward to them that fast in an holy manner And thy father which seeth in secret will reward thee openly that is seeing thee intend onely to approoue thine heart and action vnto God in fasting will giue thee an open reward at the last day This text the Papists doe notably abuse to prooue 2. heretical conclusions touching fasting First that fasting in it selfe for any good ende is a part of Gods worship because it hath a promise of open reward euen life euerlasting made vnto it as before was made to praier almes-deeds and therefore must needes be of the same nature with them for things indifferent bodily exercises profit little that which hath the promise is a part of godlinesse 1. Tim. 4. 8. Answ. This promise is made to him that fasteth not to the worke and that not simply for his exercise of fasting but for his repentance conuersion and inuocation which goe with fasting and are furthered thereby But they alleadge that Annath serued God with fastings and with praier Answ. In the old testament fasting was a part of Gods worship for it was commanded to be performed the tenth day of the seauenth moneth and then also was the making and performing of vowes a part of religious worship commanded of God Now in all likelihood Annah had bound her selfe by vowe to God to that course of praier and fasting and therfore was approoued of God therein But now in the newe testament wee haue no coÌ„mandemeÌ„t for set fasts or vowes therfore the case is not the same and so her example cannot prooue the thing for which they alleadge it indeed we haue the vow of moral obedience made in baptisme but that euery one is bound to performe that takes God for his God though he should not vow it Again a man may be said to serue God in praier and fasting as Annah did because praier is a true part of Gods worship and though fasting in it selfe be not the worship of God yet beeing ioyned with praier it is a notable furtherance thereunto and beeing so performed vpoÌ„ iust occasion it is a part of his worship because he requires it The second conclusion which the Papists would gather hence is that Fasting satisfieth Gods iustice and merits remission of sinnes and life euerlasting because this promise of open reward is here made vnto it Ans. We must know that the promises of God for remission of sinnes and life euerlasting beeing grounded vpon Christ are onely made to them that be regenerate and beleeue in Christ and so they are not made to him for his works sake but for his faith whereby he is in Christ and so indeede are made vnto him for Christs sake onely in whome we grant that God of his free grace makes himselfe a debter by his promise to euery beleeuer that doth any good worke yet the debt is not due to vs for any thing we doe but due to Christ who hath merited it and in Christ due to vs. But it will be said that works are oft mentioned with Gods promises and especially faith which is a worke Ans. True but yet the reward promised is not giuen for works sake nor yet for faith but for Christs sake whose merit imputed to vs is receiued by faith which faith we testifie by workes and so according to our faith and works we receiue a reward of God but not for them as Christ said to the Centurion As thou hast beleeued so be it vnto thee Thus then must we conceiue of this promise made to fasting though in it self it be a bodily exercise yet being done in obedience to God vpon iust occasion by him that beleeueth in Christ beeing ioyned with praier and conuersion to God it is a worke of faith and shall haue a reward Now this gracious promise made to fasting in this holy maner must stirre vs vp to a loue of this exercise and to the practise of it so oft as iust occasion is giuen And vndoubtedly one speciall cause of the continuall renuing of Gods iudgements among vs is because we humble not our selues by praier and fasting vnder Gods mightie hand It were therefore to be wished in regard of the manifold iust occasions that publike fasts were more often commanded by publike authoritie and priuate fasts more conscionably vsed in euery family And thus much of the fourth part of Christs Sermon containing a reformation of abuses in Almes Praier and Fasting out of all which we must learne this one thing which Christ principally intends to wit in all holy duties to auoid hypocrisie endeauouring to doe them with that simplicitie and sinceritie of heart whereby we truely desire to haue God and not man the seer and approouer of them And so shall our workes be not only good in themselues but in vs and acceptable vnto God otherwise if we doe them in ostentation or for other sinister respects the hypocrisie of our hearts defiles our good workes and so makes them vnacceptable vnto God and vnprofitable to our selues Verse 19. Laâ— not vp treasures for your selues vpon the earth where the moth and canker corrupt and where theeues digge through and steale 20. But lay vp treasures for your selues in heauen where neither the moth nor canker corrupteth and where theeues neither dig through nor steale Here beginneth the fift part of this excellent sermon and it continueth to the ende of this chapter wherein our Sauiour Christ intendeth to reforme his hearers of couetousnes and to worke in their hearts a moderate care desire of worldly things Now the order of this discourse is this First he laies down the substance of his perswasion and then enforceth and amplifieth the same The ground and substance of Christs perswasion consists in a double commandement the first shewes what we must not doe in respect of treasures v. 19. the second what we must doe v. 20. both which he enforceth by their seuerall reasons in the same verses as also with a reason common to them both v. 21. For the first commandement Laâ— not vp treasures c. The meaning The word here translated â—aâ—e vp is more significant in the original then our english doth expresse for it imports two things First to gather together secondly to hoard or heape vp in store things gathered against the time to come so Rom. 2. 5. Thou â—eapest vp vnto thy selfe c. Treasures that is worldly wealth in abundance pretious things stored vp as siluer gold pearls c. Upon earth here Christ aimes not so much at the place as at the kind of treasures for heauenly treasures may be laid vp while we are here on earth therefore he forbids hoarding of earthly treasures For themselues that is respecting your priuate gaine benefit all respect to the good of the Church common wealth laid
and rebellion into our Land if this were not our peace would continue for euer for the worke of iustice shall be peace quietnesse and assurance for euer And againe in righteousnesse shalt thou be established and be farre from oppression This therefore should mooue all vngodly persons to repent and to breake off the course of their sinnes vnlesse they will continue professed enemies to the peace of the state vnder which they liue The second Point wherein this blessednesse of Peace-makers consists namely in that they shall be called the children of God that is they shall be esteemed and reputed for Gods children in this world of God himselfe and all good men and in the world to come fully manifested so to be That this is true happinesse will soone appeare by the view of the state of euery childe of God for they are vnited vnto Christ by the spirit of grace by which they are regenerate and in Christ they are adopted for sonnes and daughters and so enioy Gods speciall grace and fauour Now hereupon they are Kings children hauing God for their Father who loues them more tenderly then any earthly Parents can loue their owne children secondly they haue Christ for their brother and so are heires annexed with him hauing heauen and earth for their possession In him they are made Kings and Priests vnto God and shall be iudges of the world at the last day yea they haue the holy Angels for ministring spirits to attend vpon their persons for their defence from the power of the enemie which farre surpasseth the dignity of any guard of men on earth whatsoeuer all things worke together for the best vnto them their crosses and afflictions are no curses but fatherly trialls and chastisements yea their sinnes are turned to their good to them death is no death but a sweet sleepe vnto their bodies and a straite passage for their soules into eternall glorie yea in the acte of death they haue the comfort of life in the ioy of the spirit and the Angels readie when breath departeth to carrie their soules to heauen If this be true happinesse to be called Gods children then they that liue after their owne wicked lusts voyd of all care to keepe a good cōscience are miserable and accursed for they are the children of the diuell seruing him in the workes of sinne and expressing his image in vngodlinesse and worldly lustes It stands them therefore in hand if they haue any care of true happinesse to labour after regeneration whereby forsaking the lusts and courses of their former ignorance and embracing and obeying sincerely the word of life they may become Gods children and so happie Secondly hast thou receiued this grace of Gods spirit whereby thou art inclined to haue peace with all men and to seeke for peace between God and thine owne conscience yea betweene the Lord and others then comfort thy selfe thou art the childe of God these motions come from grace flesh and blood brings forth no such fruits labour therefore to maintaine these good motions with all other pledges of thine adoption and so shalt thou growe fully assured of thine own happines In this age men make much adoe to get good assurance of earthly purchases but what madnesse is this so greatly to regard momentanie things and to haue no care in comparison of our eternall inheritance which we shall haue assured vnto vs when wee become the children of God Verse 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen 11. Blessed are ye when men reuile you and persecute you and say all manner of euill against you for my sake falsly 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ propounds his eight Rule touching happinesse which he handles more largely then the former for hauing laid downe the Rule vers 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses In the Rule it selfe note two points first the parties blessed secondly wherein their blessednesse consists The parties blessed are they which suffer persecution for righteousnesse sake Persecution properly signifieth pursuite such as one enemie maketh after another but here the word must be taken generally for all kind of persecution whatsoeuer Now because it is a paradoxe and absurd in humane reason to thinke him blessed that for any cause is persecuted therefore Christ to verefie the truth hereof repeats the same Rule in the nextwerse where also he expounds euery parcell thereof wherewith I will content my selfe because Christ is the best interpreter of his owne words In the 11. verse therefore Christ sets downe three things all pertaining to the true exposition of this Rule First he explaines more particularly the parties that be blessed saying to his Disciples Blessed are yee In the beginning of the Chapter wee heard that hee cast his eies vpon them and spake vnto them and now here he doth the like again therefore this Rule must not be vnderstood of all men in the world that suffer but of all Christs true Disciples and generally it is not true for the heathen and infidels doe often suffer for good causes and yet remaine infidels without the true God and so are not blessed Againe a Chrstian professor may giue vp his life in a good cause yet not of loue to God or his truth but vpon ambition and so not be blessed for though I giue my bodie to be burned yet wanting loue it profiteth mee nothing Secondly Christ expoundeth particularly what hee meaneth by persecution naming three parts thereof first slaundering and reuiling which is the persecution of the tongue Thus the Iewes persecuted the Apostles saying they were drunke or full of sweete wine Thus Festus persecuted Paul making him madde or beside himselfe Secondly persecution meaning hereby as the word doth properly signifie first pursuite such as one enemie maketh after another when he seekes to spoile him of his goods or of his life secondly the bringing a man vnto the Barre and there of malice to accuse and arraigne him thirdly euill speaking with lying when as men of purpose be without cause malitiously carried thereunto as when the Iewes called Christ a Samaritan that had a diuell and said that he cast out diuels by Belzebub the prince of diuels and thus were the Christians in the Primitiue Church persecuted beeing malitiously accused for killing their owne children for worshipping the head of an asse for incest and such like To these three kindes of persecutions S. Luke Chap. 6. 22. addes a fourth namely hatred and a fift called separation wherby men were excommunicated and cast out of the Temple Synagogues for Christs sake and his Gospels These are the seuerall kinds of that persecution for the enduring whereof Christ pronounceth men blessed vers 10.
Stephen giueth the reason hereof namely their hard hearts whereby they resisted the holy Ghost in the ministerie of the word for which God left them to themselues so as they ran headlong to this height of impiety to persecute Gods deerest seruants The like we may see in these our daies some that haue beene professors after long hearing breake forth into open Atheisme calling this into question whether there be a God and among others there is also to be seene as vile crueltie and oppression in their particular dealings and as abhominable filthinesse as is to be found among the heathen or Idolaters all which and many other enormous sinnes proceed from this that though men professe religion yet they denie subiection to the Gospel preached so as it is not in them a Word of power for which cause God in his iustice giues them vp to hardnes of heart to commit sinne without remorse And therefore if wee would escape the fearefull iudgement of a reprobate sense let vs labour with feare trembling to become obedient to the word which we heare for if we doe not glorifie God in the meanes wherein he offers grace and mercie God will bee sure to glorifie himselfe in our deserued confusion Vers. 13. Ye are the salt of the earth but if the salt haue lost his sauour c. In this verse and the rest to the 16. Christ propoundeth the second branch of his sermon touching the office of the Apostles and in them of all Ministers wherein his intent is to mooue them to diligence in preaching the will of God to all people The Coherence of this part with the former standeth thus Christ had shewed before in diuers precepts that many are blessed whervpon some might aske how they should attaine to this happines and to those graces of the Spirit which make them fit for that estate Christ here answers that the preaching of the Gospel is the principall meanes to worke in their hearts those graces to which true happines is promised And because it is an excellent priuiledge to bring men to this estate therfore he exciteth his disciples to diligence in this Ministerie by two Reasons drawne from the properties of this worke propounded in two similitudes The first is taken from salt in these words ye are the salt of the earth amplified in the words following to the ende of the verse The second is drawne from light ver 14. 15. For the first yee are the salt of the earth yee that is you whom I haue called to be Apostles and set apart for the worke of the Ministry are salt not properly but by resemblance yet not in regard of their persons but of their ministerie because hereby they were to season men for God and to make them sauourie both in heart and life Of the earth not of Iudea only but of the whole world as may appeare by their commission Math. 28. 19. Goe therefore and teach all Nations From this description both Ministers and people may learne their dutie First for Ministers by this title of salt heare giuen vnto them Christ would teach them first how they ought to dispence the word of God both Lawe and Gospell namely so as they labour therein to expresse the properties of salt whereto Christ alludeth in his Title Now the properties of salt applied to rawe flesh or fresh wounds are principally three First it will bite and fret being of nature hot and drie Secondly it makes meats sauourie vnto our taste Thirdly it preserueth meates from putrifaction by drawing out of them superfluous moistnesse The Apostles therefore and other Ministers being salt must not onely in generall deliuer the word of God vnto the people but withall applie the same particularly vnto mens hearts consciences as salt is applied vnto meat And that for three endes first the Law must be applied to rippe vp mens hearts to make them see their sinns it must fret and bite them by the curse thereof to cause them to renounce themselues and to crie with the Iewes Men and brethren what shall we doe Secondly the Gospel must be preached that men feeling their corruption like rottennes in their soules may by the blessing of the spirit be thereby seasoned with grace and so reconciled vnto God and made sauourie in his sight This is the end of the Ministrie 2. Cor. 5. 20. We are Embassadours for Christ as though God did beseech you through vs we pray you in Christs steed that you be reconciled vnto God Thirdly both the Law and the Gospel must bee continually dispensed that thereby sinne and corruption may be daiely mortified and consumed both in heart and life euen as superfluous humours are dried vp by salt And this is the right dispensing of Gods word for euery discourse vpon a text of Scripture is not preaching but he that so expoundeth and applyeth the word that his ministerie may be salt vnto his hearers he it is that preacheth the word indeede Secondly Christ calling his Disciples salt teacheth them and all ministers that they themselues ought first to be seasoned by the word for how can they fitly season others by applying this salt vnto their consciences who neuer felt the biting of it vpon their owne He that is vnseasoned himselfe may speake Gods word which God may blesse to the good of others but yet in respect of himselfe it is a riddle which can not be vnderstood Thirdly this Title giueth good direction to euery Minister for his manner of preaching for if the word of God alone be that sauory salt wherewith mans heart is seasoned for the Lord then it ought to be dispensed purely and sincerely without the mixture of humane inuentions This was Pauls care my word my preaching saith he stood not in the entising speach of mans wisedome but in plaine evidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God Experience teacheth vs that salt by mixture with other things looseth of his sauour and so is it with the word In deede there is a place for Arts and tongues and humane learning with euery dispenser of the word wherein he may vse them with great commendation to witte in his priuate preparation but not in the publique dispensation whereby he seasoneth mens hearts vnto God that the word of God alone must doe for to it alone belongs the promise of the spirit Isay. 59. 21. And therefore he must vse great discretion in this ministerie and labour so to speake that the spirit may take delight to accompanie the same Fourthly this Titile teacheth all Gods Ministers by patience to possesse their soules when the wicked doe fret and fume against them for their ministerie for this is a testimonie that their ministrcie is salt and bites their corrupt consciences as it ought to doe therefore they are to goe on with chearefulnes endeauouring more and more to season their hearers
obedience to God now vnlesse God appoint them the doing of them cannot be any obedience to his will Thirdly will-worship whereby men thrust vpon God their owne inuentions for his seruice is euery where condemned and of like nature be all those actions wherein men of themselues doe fasten goodnesse without the will and appointment of God This point must bee remembred because the Church of Rome doth teach the contratie That a man may doe good workes not required or appointed by God but the former Reasons shew this to be false and the arguments which they bring for their opinion are nothing but abuse of Scripture as in these fewe may plamely appeare First they say the Iewes had free-will offerings which were not commanded in the word and yet were acceptable vnto God and so do many now adaies many good workes acceptable to God though not commanded Answ. Their free-wil offerings were ordained of God and therefore were acceptable they were onely free in regard in the time of offering them but for the manner how and the places where they must be offered both these were appointed of God Againe they say Phinees slewe Zimrâ— and Cosbie with Gods approbation though hee was no Magistrate and therefore workes not commanded of God may be acceptable vnto him Ans. Though Phinees had not any outward commandement yet he had that which was answerable thereto to wit an extraordinary instinct by the spirit wherby he was carried to doe that fact which was as much as if God had giuen him an expresse commandement And so we may say of the Ministerie of sundry auncient Prophets who by extraordinarie instinct were mooued thereunto and vpon this ground did Elijah slaie Baals Prophets Thirdly Maries fact say they in powring a boxe of costly ointment on the head of our Sauiour Christ was a good worke and yet there was no commandment for it in Gods word Answer Maries fact was a worke of confession whereby she testified her saith in Christ and so was generally commanded though not in particular Againe she was carried thereto by a speciall instinct of the spirit for she did it to burie him as Christ himselfe testisieth because his buriall was so speedy after his death in regard of the approaching of the sabboth that they could not embalme him as the manner of the Iewes was now euery instinct of Gods spirit in the conscience of the doer hath the force of a particular commandement Fourthly the spirit of God say they mooues euery man to any good worke that is to be done and therefore men need not a particular commandement for euery worke for those that are carried by the spirit cannot but doe well Answer True it is the spirit mooueth men to good works freely but yet this motion of the spirit is in and by the word of God and at this day those instincts which are besides the word are mens owne fancies or illusions of the diuell Many other reasons they alleadge to this purpose for the Iustifying their vowes of Chastitie of regular obedience pilgrimages trentals and such like but they are like to these and notwithstanding them all the truth is this that for substance a good worke is such a one as is ordayned appointed commanded by God And here by the way we may obserue that they are farre deceiued who so much commend the times of Poperie for good workes for the truth is that all their oblations to Images to Monasteries and to Churches for Masses Pardons and such like were no good workes but onely in their owne opinion for God commanded them not Now it is the Lords reuealed will that must giue the goodnes to mans worke Mich. 6. 8. he hath shewed thee O man what is good and what the Lord requireth of thee Next I adde Done of a regenerate person The Author of a good worke is not euery one in the world but that man or woman that is a member of Christ borne a new by the holy Ghost so Christ here saith Let your light c. restraining his speech to the persons of his disciples True it is that among Turkes and Infidels many a ciuill man will doe workes of mercie of ciuill iustice and liberalitie and will abstaine from outward sinnes and liue orderly now these and such like though in themselues they be good workes so farre forth as they are required by the law of nature or commaunded by Gods word yet in an infidel or an vnregenerate person they are sins for first they proceed from an heart which is corrupt with originall sinne and with vnbeleefe for the heart is the fountaine of all actions and also they are practised by the members of the bodie which are weapons of vnrighteousnesse and therefore must needs be like vnto water springing from a corrupt fountaine and running through a filthy channell Secondly these workes are not done for Gods glorie and the good of men Thirdly they are not done in obedience to God according to the Rule of goodnesse the will and word of God and therefore cannot be good workes And this must teach euery one that would doe good to labour for regeneration by the holy Ghost that so his person may be good then shall his workes of obedience be good in Gods sight for such as the tree is such will be the fruit An euill tree cannot bring forth good fruite nor a good tree euill fruite Matth. 7. 18. Wee must therefore labour to be engraffed into Christ for without him we can doe no good thing but beeing paâ—takers of his grace we shall abound with the fruits of rightcousnesse which are by Iesus Christ vnto the praise and glorie of God Phil. 1. 11. Thirdly I adde that good workes must be done in faith for saith is the cause of euery good worke and without faith it is impossible to do any good worke Now in the doing of a good worke there is a twofold faith required First a generall faith whereby a man is perswaded that God requires of him the doing of that worke which he takes in hand as when a man giueth almes hee must be perswaded it is Gods will he should giue almes and so for other good workes for what soeuer is not of faith is sinne that is whatsoeuer proceedeth not from this perswasion in the conscience that it is Gods will that such a thing should be done or should not be done is sinne for he that doubteth of the thing he doth sinneth therein though the thing done be good in it selfe Secondly herein is required Iustifying faith whereby a man is perswaded in his conscience of his owne reconciliation with God in Christ of this it is said Heb. 11. 6. Without faith it is impossible to please God This Iustifying faith hath a double vse in the causing of a good worke First it giues the beginning to a good worke for by iustifying faith Christ with his merits is apprehended and applied
to the person of the worker and hee thereby is vnited to Christ who renueth the minde will and affections of the worker from whence the worke proceedeth and so it is as pure water comming from a clensed fountaine Secondly faith couereth the wants that be in good workes for the best worke done by man in this life hath it wants now faith apprehendeth Christ and his merits and applieth the same vnto the worker whereby his person is accepted and the imperfection of his worke couered in the sight of God and this must prouoke vs to labour for faith Lastly I adde the ende of a good worke namely Gods glory in mans good The honour of God must bee the principall ende of euery good worke now Gods honour stands in reuerence obedience and thankefulnesse so that when we doe any good worke we must doe it in reuerence vnto God in obedience vnto his commandements and in token of our thankefulnesse vnto him for his manifold mercies The good of man must herein also be respected the Apostle saith The Law is fulfilled in one word thou shalt loue thy neighbour as thy selfe how can this be seeing to loue the Lord our God is the great commandement of the Law It must therefore thus be vnderstood that the lawe of God must be practised in the loue of our neighbour and not apart by it selfe Againe the ende of a mans life and of all his actions is to serue God in seruing of man and by seruing of man to serue God as when we pray which is a good worke we must not onely respect our selues but pray for others as for the Church of God and for our brethren as well as for our selues yea and for our enemies So we must heare the word and receiue the Sacraments that thereby we may be better able to further our brethren in the way of saluation this our Sauiour doth here expresse saying that they may see your good workes and glorifie your father in heauen as if he should say Glorifie you God and also cause others to doe the same First here we may see what to iudge of the workes done by Papists It is commonly thought that they abound with good workes but it is not so their best workes are sinnes before God for they faile principally in the maine ende of well-doing which is to glorifie God in the good of men for a Papist doing a good worke according to the Rules of their religion doth it to satisfie Gods iustice for the temporall punishment of his sinnes and to merit heauen by it and so erreth quite from the right end of a good worke respecting therein his own good and nothing at all the good of others Secondly hereby wee may see for our selues how farre wee come short in our good workes for commonly wee faile in the maine ende thereof men spend their daies and strength in labour and toile but all is for themselues for their owne pleasure their owne profit and preferment without respect to the good of their brethren now all such actions wherein men seeke themselues only and not Gods glorie in the good of others be sinnefull in the doer though otherwise good in thēselues And therefore we must learne in all our actions to aime at the glorie of God in the good of men II. Point Thus we see what a good worke is now follow the differences of good workes Good workes be of two sorts First those which God in his word hath directly commanded as parts of his worshippe such are praier thanks-giuing receiuing the Sacraments hearing the word and releeuing the poore and these are the more principall kinds of good workes The second sort are actions indifferent sanctified by the word and praier and done to Gods glorie as to eate to drinke and such like for howsoeuer in themselues they bee neither good nor euill beeing things neither commanded nor forbidden and therefore in respect of the things themselues may with good conscience be either vsed or refused yet because God hath commanded the manner how they must be vsed namely by beeing sanctified by the word of God and praier and the ende thereof to wit Gods glorie therefore when they are so vsed they become good workes Vpon this difference of good workes obserue the largenesse thereof how farre they extend There be three estates ordained of God the Church the Common wealth and the Familie and for the preseruation of them there be sundrie callings required some whereof are prescribed of God and others left to bee appointed by men as all trades and such like now not onely the callings appointed by God and the duties thereof are good workes but euen all inferiour callings appointed by men for the good of these three estates and the duties thereof bee they neuer so base if they bee sanctified by praier and done to Gods glorie are good works Example A man is called to be a shepheard and doth willingly accept thereof now though the calling be but base and meane yet the workes thereof beeing done in obedience to God for the good of his Master are good workes yea as good in their kind as the best workes of the highest callings and the same may be said of all lawfull callings and the workes thereof bee they neuer so base for God iudgeth not the goodnesse of the worke by the excellencie of the matter whereabout it is occupied but by the heart of the doer This point must be learned for the Papists conceit doth sticke fast in mens hearts That there are no good workes but the building of Churches and Hospitals the mending of high waies giuing of large almes c. but we must learne that euery action of a mans lawfull calling done in obedience to God for the good of men is a good worke before God and therefore we must so walke euery one of vs in our callings that the duties thereof may be acceptable to God Againe this will hence follow that in these our daies we may as wel abound in such works as be good indeed as the Papists did in their superstitious Thus much of the differences of good workes III. Point Now more particularly in the text are further set down three points touching good workes the Necessitie the Dignitie and the Vse of good workes The necessitie of them appeareth by Christs commanding of them saying Let your light so shine c. for hereby hee bindeth all Christians after the example of his Disciples to walke in good workes If it be said that Christ hath freed vs from the law and therefore we are not bound to doe good works I answer Christ hath freed vs from the lawe in regard of the curse and rigour thereof but not as it is a rule of Christian obedience Quest. How farre forth are good workes necessarie to saluation or to vs that do them Ans. There be three opinions touching the necessitie of good workes First of the Papists who
propounding it by way of answer to a secret obiection which might be framed by occasion of his former exposition of this seauenth commandement for hauing condemned the Adulterie of the heart declared by the eie some man might say What shall wee doe with our eies if an vnchaste looke bee so dangerous Our Sauiour Christ answers If thy right eie cause thee to offend plucke it out Which words must not be taken litterally in their proper sense for this is a Rule in the expounding of Scripture that when the litterall sense is against any commandement of the law thē the words must not be taken properly Now these words in their proper sense do command a breach of the sixt commandement which bindeth euery man to preserue his owne and his neighbours life and so no man can without sinne pull out his eie or cut off his hand By eie then we are to vnderstand First the eie of the bodie yet not that onely but any other thing that is deere and pretious vnto vs as our eie euen our right eie is If it cause thee to offend that is cause thee to sinne to faile in the way of obedience vnto Gods commandements Plucke it out cast it frō thee these words are a loftie kind of speech called Hyperbole whereby thus much is signified Restraine gouerne it most carefully though it be to thine owne great paine losse and hinderance For better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell These words containe a Reason of the former exhortation to this effect It is better for thee to want the benefit and vse of things most pretious and deere vnto thee in this life and so to be saued then by hauing and vsing them to perish for euer So that the true meaning of this place is this as if our Sauiour Christ had said Goe through the whole course of thy life and take a viewe of all thy waies and therein see what thing is an occasion of sinne vnto thee that take heed of and auoyde though the vse thereof be most deere vnto thee for it is better that thou shouldest want the vse thereof and so bee saued then by it to perish eternally in hell fire Also if thy right hand make thee to offend cut it off for it is better for thee Here the same exhortation and Reason is againe repeated which we must not thinke to bee a thing needlesse and friuolous for such Repetitions in Scripture haue speciall vse to signifie that the things so deliuered bee of speciall importance worthie all carefull obseruation and obedience Now by right hand here is meant any thing that is most profitable vnto vs what euer it bee if it cause vs to sinne against God it must bee auoyded and left off most carefully By this Exhortation of our Sauiour Christ wee are taught to carrie a strict watch ouer all our senses and ouer all the parts of our bodies especially the eie and hands that they become not vnto vs occasions of sinning against God and for the gouernment of the eies there bee two speciall Rules First wee must vse our sight that is open and shut our eies in obedience vnto God Salomon giuing Rules for the well ordering of the tongue sight and foote saith thus of the eie Let thine eie behold the right and thy eie liddes direct the way before thee which wordes seeme to carrie this sense That wee should order our sight according to the straite Rule of Gods word for that is the way wherein wee ought to walke Now the necessitie of obseruing this Rule may appeare by sundrie examples Eues looking vpon the forbidden fruite with desire to eate thereof against Gods commaundement was the doore and entrance of that sinne into her heart was not Cham accursed for looking vpon his Fathers nakednesse was not Lots wife turned into a pillar of salt for looking backe towards Sodome Fiftie thousand threescore and ten men of Bethshemish were slaine for looking into the Arke of the Lord against his reuealed will by all which it is plaine that we ought to vse our sight in obedience to God for which end it wil be good before we looke on any thing to consider whether the same will be for Gods glorie the good of our selues of our brethren if it be we may vse our sight if not we may not vse it Secondly we must make our eies not the weapons of any sinne but the instruments of Gods worship and seruice This we shall doe if we imploy them thus 1. In beholding Gods creatures in heauen and earth that in them wee may see Gods glorie wisedome mercie power and prouidence and thereby take occasion to magnifie the name of God 2. In beholding Gods iudgements very wishly and narrowly that therein we may see his iustice and wrath against sinne and so bee humbled in our selues and terrified from sinne 3. In beholding of the Elements of Gods Sacraments especially the bread and wine in the Lords supper which be visible words wherein we may see our Sauiour Christ as it were crucified before our eies 4. In vsing them as instruments of Inuocation by lifting them vp to heauen to testifie the lifting vp of our hearts vnto God This vse of the eies nature teacheth vs for whereas other creatures haue but foure muscles in their eies wherby their eies are turned round about man onely aboue them all hath a fift muscle whereby his eie is turned vpward towards heanen And this which is said for the well ordering of our eies must bee obserued in the rest of the senses and in all other partes of the bodie they must all be imployed and set a worke in obedience to God and continually obserued that they become not the weapons of sinne but the instruments of his glorie Secondly this Exhortation of Christ must teach vs to auoyde all the occasions of euery sinne though it bee with great losse vnto our selues in the things of this life This is the chiefe point that our Sauiour Christ aimeth at in this place and therfore it ought with speciall regard to be learned and remembred Mans nature is like vnto drie wood or towe which will burne so soone as fire is put vnto it giue a man the least occasion of any sinne and hee is as readie to commit it as drie wood is to burne though thereby hee doe as much as in him lieth to cast away his owne soule for euer Looke therefore as Mariners on the Seas haue constant and continuall care to auoyd both rocks and sands whereby they may suffer shipwracke so must wee most warily auoyde the occasions of euery sinne A most worthie example hereof we haue in Moses who was brought vp in Pharaohs Court till hee was fourtie yeares old where he enioyed all earthly pleasures and honours that his heart
of Gods predestination whereby we teach that God hath decreed the condemnation of some This doctrine many doe renounce as a doctrine of crueltie and thereupon frame vnto themselues priuate opinions which will not stand with the word of God The way to auoyde this occasion of offence is this First to graunt vnto God himselfe so much in this case as we will yeeld to mortal man in the like Among our selues we allow of this libertie one to another that a man may kill a flie or a worme and for his lawfull vse and pleasure kill sheepe oxen and other creatures and yet be a mercifull man shall we not then allow vnto God that he may glorifie his name in the iust and deserued condemnation and destruction of his creature This is lesse then we grant to men for a worme is something vnto man but a man is nothing in respect of God Againe among our selues in some things we giue libertie one to another to doe as we will and yet thinke the action iust and lawfull much more then ought we to giue freedom of will vnto God in all his actions without conceit of crueltie in any one of his workes for all his workes are done in equitie Secondly it must be remembred that we teach not that God doth simply ordaine some men to hell fire but touching reprobation our doctrine is this that God hath decreed and purposed to glorifie his name in the due and deserued condemnation of some for in â—anâ— reprobation God hath two actions First he decrees to passe by some men without shewing his eternall mercie vnto them and onely to declare his iustice vpon them then after hee decrees when they are by themselues fallen into sinne to inflict vpon them deserued condemnation for the same The vnlearned also from this doctrine of Predestination take occasion of most fearefull falling for thus they reason If I be predestinate to saluation I am sure to be saued let me doe what I will and if I bee predestinated to condemnation I am sure to be condemned though I liue neuer so godly for Gods decree changeth not and therefore I will liue as I list Thus doe desperate persons imbolden themselues to sinne and to cast away their soules The way to cut off this offence is this they must remember that in Gods decree the ende and the meanes that bring men to that ende goe alwaies together and therefore that such as are ordained to saluation are ordained to the means thereof namely to vocation iustification sanctification Rom. 8. 30. The end and the means in Gods decree must neuer be seuered Now righteousnes and holines in Christ is the means whereby God hath decreed to bring men to saluation and therefore they sinne grieuously that vpon the immutabilitie of Gods decree take occasion to liue profanely Hezekias is sicke vnto death yet God promiseth to adde vnto his daies fifteene yeares now if Hezekias had consulted with these men they would haue told him thus be of good cheare O King neither eate nor drinke nor vse any thing to cure thy sore or to preserue life for thou shalt certenly liue fifteene yeares God hath saide it and it must be done but Hezekias taketh no such course nay he vseth the meanes both to cure his sore and to preserue his life And so did Paul for his owne and others preseruation keepe the mariners in the shippe who were the meanes vpon the sea to bring them safe to land though God had giuen vnto him all that sailed with him The second speciall doctrine of the Church whereat some take occasion of offence is concerning the fall of Adam for we teach that God in some sort decreed his fall whereupon some obiect that we make God the author of sinne considering his decree is vnchangeable Now to preuent this offence two Rules must be remembred I. that Gods will may be distinguished It is either generall or speciall Gods generall will is that whereby he willeth that sinne shall be by his iust permission But Gods speciall will is the approouing will of God whereby he taking pleasure in any thing will haue the same done and brought to passe Now we say not that God willed Adams fall by his approouing will but onely by his permitting will because it was good in regard of God that man should fall II. We must remember that Gods decree went before Adams fall onely as an antecedent not as a cause thereof for the vnchaungeable decree and will of God takes not away the libertie of mans will or of the second causes but onely inclineth and ordereth the same as the first and highest cause of all The Third speciall doctrine of the Church whereat offence is taken is this That man of himselfe can doe no good but all goodnes and grace in man come from God Hence our common people take occasion of loosenesse of life for tell them that they must repent and beleeue if they will be saued their answer is that they doe it so well as God will giue them grace all goodnes say they must come from God yea the wiser sort amongst vs will not sticke to lay the fault of their loose life on God who giues them no more grace But for the auoyding of this occasion of offence we must know that when we are not able to doe our duties as we ought and to pray to repent and beleeue as God requireth the fault is in our selues and not in God for we were created righteous in Adam and in him had power and grace to haue done whatsoeuer God required at our hands but Adam lost this power through his owne default and we in him lost it also and therefore our inabilitie commeth from our selues Againe we must consider that God giues grace indeede yet not miraculously in Ale-houses and Tavernes but then when men vse the meanes to come by grace and doe that which by nature they are able that is come and heare the word attentiuely endeauouring to beleeue and to obey the same for though the good vsage of the gifts of nature cannot merit any grace yet ordinarily we may obserue that in the vse of meanes is grace receiued Act. 2. 41. At one sermon there were conuerted three thousand soules among the rebellious Iewes Act. 16. 14. Lidias heart was opened in hearing Paul preach and ordinarily men are conuerted in the meanes for faith commeth by hearing the Gospel preached Rom. 10. 17. The last point of doctrine from whence many take occasion of offence is the doctrine of Iustification by faith alone without workes Hence the Papists condemne our Church as an enemie to all good workes and many hereby take occasion of a leud life because good works must not iustifie them before God Now to cut off this offence we must hold and know that good works and faith are disioyned in the worke of our Iustification before God but they are
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
in the child of God then hee labours to get him commit some offence and sinne whereby the name of God may bee dishonoured his profession disgraced his conscience wounded Gods children offended Thus he dealt with Dauid in his sinnes of adulterie murther 2. Sam. 11. ch 12. 9. and with Peter in the denial of his master Mat. 26. 74. We therefore must pray according to this petition that we may be sanctified throughout and that our whole spirit and soule and bodie may be kept blameles vnto the coÌ„ming of our Lord Iesus Christ that our hearts may be established in euery good word and worke God deliuering vs from euery euill worke and preseruing vs vnto his heauenly kingdome 2. Tim. 4. 18. III. Policie When the child of God is fallen into any sin then the deuil labours to cast him asleep therein that hee might lie in it without remorse and so neuer repent of it thus he dealt with Dauid who lay in his sinne of adulterie murther without repentance one whole yere almost thus hee hath dealt with the nation of the Iewes blinding their eies and hardening their hearts from the knowledge of the Messias whom they crucified euen vnto this day and thus he dealeth with many Christians in the Church of God In regard wherof we must pray in temptation as Dauid did that he would not forsake vs ouer-long Psa. 119. 8. but though in iustice hee may leaue vs to our selues for a time yet he would please to renue his mercies towards and repaire vs by his grace IV. Policie When the Lord vouchsafeth to men the means of saluation as the word and sacraments chastisements for sinne then SataÌ„ labours to make the same void and of none effect that so they may not only misse of saluation but bee condemned more deepely for the neglect and contempt of the means vouchsafed vnto them this Paul knew well and therefore he sent Timothy to the Thessalonians to know their faith lest the tempter had tempted them and so their labour vpon them had beene in vaine 1. Thess. 3. 5. For this cause he is called that euill one who steales away the seed of the word from out their hearts Math. 13. 19. and that enuious man who soweth tares among the seed v. 28. Here therfore we must pray against this practise of Satan that as the Lord vouchsafeth the meanes of grace vnto vs so he would giue his blessing withall that they may be profitable vnto vs for without this the meanes wil turne to our deeper iudgement V. Policie When he cannot worke his will in their soules inwardly as he desires then he assaies to do them mischiefe by some outward satanicall operations as possessioÌ„ witchcraft or striking their bodies with strange diseases or abusing their dwelling places with feareful noises apparitions thus he plagued Iob in his goods and in his body when he could not preuaile against his soule when hee could not preuaile against Christ by temptation then he vexed him by transportatioÌ„ Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence for the presence and assistance of the good angels that wee may be preserued though not from temptations inward in minde yet from such bodily and outward abuses and iniuries as the deuil would inflict vpon vs for herein he is curbed and restrained ordinarily in respect of that malice and crueltie which he beares to the children of God whereupon I take it the childe of God may lawfully pray against all outward crosses and afflictions so farre â—orth as they are euill and proceed from that euil one the deuil for this is Gods promise to the godly person Ps. 91. 10. There shall none euill come vnto thee neither shall any plague come neere thy Tabernacle that is so farre forth as it is euill for otherwaies it is most true that many are the troubles of the righteous because it is many times good for them to be afflicted Psal. 119. 71. VI. Policie Lastly Satan labours to bring Gods children to some fearefull and miserable ende not so much for the bodily death as in regard of the inward horror and terror of conscience for though he seldome spares any man yet he reserues the extremity of his power malice to a mans last gaspe Indeede he is many times restrained so as many a childe of God can say at his ende in despite of Satan Lord now lâ—ttest thou thy seruant depart in peace but where he is not restrained there he labours to bring men either to presumption or despaire Here therefore we are taught to pray to God for a good and comfortable death in the Lord and that we may be so presâ—rued therein and iâ—abled by grace that our ende may neither be euill to our selues nor in appearance but that we may haue both time and grace to prepare our selues so as though our death be neuer so suddain yet we be not vnprepared for though suddaine death be very vncomfortable yet it is neuer dangerous to him that is readie for the Lord but the vnprepared death is the plague of plagues for after it there is no time nor meanes allowed vnto man to alter the state of his soule Eccles. 9. 10. Uses 1. That which we here pray for wee must endeauour to practise and therefore our speciall care must be to resist the deuill and to keepe our selues from the assaults of Satan vnto sinne whether they come from our owne corruption or from this euill world 1. Iohn 5. 18. Hee that is borne of God sinneth not but keepeth himsefâ— that the â—icked one toucheth him not This wee see may be done and it is a notable signe of our adoption and regeneration now the way to doe it is set downe by the Apostle Paul 1. Tim. 1. 18 19. Fight the good fight which he expounds in the words following which prescribe 2. duties hauing faith and a good conscience To haue faith is to hold and maintaine true religion in life and death renouncing all heresie whatsoeuer whether of Iewes Turkes Papists or any other which whosoeuer would doe must not content himselfe with a shewe of godlinesse in profession but must get the power of religion fast rooted in his heart which hee must expresse in his conuersation And for this ende these rules must bee remembred First wee must haue in our hearts sincere loue to God in Christ and to his Church and true religion Christ must haue the chiefe place in our hearts our loue to God in him must be so strong that it must ouerwhelme all other affectioÌ„s so as we may truely say with Paul I count all things losse and doc iudge them to be dongue that I might win Christ and this must bee the order of our loue we must loue God and Christ for themselues the church
When the rich mans ground brought forth much fruit how prouident was he to lay vp store for the time to come yet God calls him but a foole because he had no regard or forecast to the state of his soule And the fiâ—e virgins are therefore called foolish because they contented themselues with blazing lampes and had no forecast for â—yle in their vessels and so many at this day content themselues with an outward profession and doe not prouide for the graces of saluation But though a man had all the wisdome of the world and by his wit could compasse vpon earth what his heart could wish yet if he faile in prouiding for true happinesse all his wisdome is but madnesse â— see this in Achitophel whose counsell for worldly things was like the oracle of God yet wanting this spirituall wisdome to forecast for true happinesse to his soule his ende was both shamefull and fearefull for in a discontent he went and hanged himselfe Let vs therefore practise this wise forecast for true happinesse and neuer be well till we get assurance hereof then doe we shew our selues truly wise If we faile in this we faile in all and therefore like the wise Virgins let vs get oyle in our vessels the sauing graces of Gods spirit into our hearts that when our bridegroome Iesus Christ shall come we may enter with him into glorie And thus much of the single eye with the fruites thereof The second point to be handled is the wicked eye with the fruits thereof in these words But if thine eye be wicked thy whole bodie shal be darke The wicked eye is the mind of man hauing some light of vnderstanding in it by nature yet maruelously blinded and darkened by the corruption of sinne through Adams fall And for our better instruction herein we must know that the mind of man by Adams fall receiues a two fold blemish first it hath lost the gift of discerning and iudging in spiritual things mistaking euill for good earthly for heauenly things to be refused for things to be chosen This is plaine by our blindnesse and ignorance in the true knowledge of God and of our selues First touching God howsoeuer the mind of man by nature know there is a God yet naturally man will not acknowledge the presence of God for if he did he would not without remorse or feare commit those sinnes in Gods sight which he is afrayd and ashamed to doe in the sight of many men Againe the mind by nature will not acknowledge Gods particular prouidence for in the time of want or distresse when meanes faile his heart is dead within him and the promise of helpe from man doth more cheere him then his hope in God which shewes plainely that he trusteth more in the creature then in his creatour Thirdly the mind of man by nature doth not acknowledge Gods iustice for naturally man thinks that though he sinne yet he shall escape punishment as Deut. 26. 16. Fourthly though man know God must be worshipped yet naturally the mind diseâ—â—eth not of Gods right worship herein the foolish heart is full of darknesse and turneth God into an Idol Rom. 1. 21. 23. And in a word the naturall man perceiueth not the things of God neither can he know them because they are spiritually discerned 1. Cor. 2. 14. which shewes plainely that herein he hath a wicked eye Secondly for our selues the mind herein wants the gift of discerning for I. no man naturally knowes the blindnesse of his owne mind they thinke themselues to be wiâ—e when in the things of God they be starke fooles II. man cannot discerne aright of his own sinnes nor see the vilenes of theÌ„ naturally though his conscience oft accuse him for if he did he would not sinne as he doth III. man naturally doth iudge amisse of his owne fradtie and mortalitie for there is no man so aged but he thinkes he may liue longer This Moses saw when he prayed God to teach them so to number their dayes that they might applie their hearts vnto wisdome IV. Naturaly men cannot discerne aright of the scope end of their liues for whereas we ought to aime at the glorie of God the good of our brethreÌ„ to serue God in mens good by nature we litle thinke on this but wholly seeke our owne good and our owne praise V. We cannot naturally discerne of our own true happinesse for doe we not measure it by outward things esteeming the rich and honourable happie and the poore man miserable By all which it is more then euident that the minde hath lost the gift of right discerning The second blemish of corruption in the minde is in respect of it slauish subiection vnto those things which it should rule and direct for naturally it is subiect to these three vnmeete guides I. to the corrupt will and affections II. to the wicked temptations of the deuill cast into it yea and that so farre that such as the temptation is such is the minde that is tempted III. to the world and the ill examples therein for naturally men sway with the times thinke the common course the safest And in this respect also is it here called a wicked eye Now the fruit of it is to make the whole bodie darke that is the whole life of man full of disorder and vnrighteousnes And how should it be otherwise when that which should discerne betweene good and euill and direct accordingly is disabled thereunto The vse 1. Seeing by nature we haue this euill eye for that Christ taketh for granted we must labour diligeÌ„tly to discerne it in our selues to find that naturally we caÌ„not iudge a right of God of our selues This is the first step to true knowledge to discerne of our own naturall blindnes and till we perceiue it in our selues in some measure we know nothing as we ought to know Also wheÌ„ we see it we must bewaile our miserie in this behalfe that we haue a minde so corrupt that it causeth disorder in our whol life yea we must treÌ„ble feare at this wicked eye Bodily darkenes causeth feare but farre more dangerous is this spiâ—ituall darkenesse for hereby the soule is kept from the sight of God vnder the power of Satan We therefore discerning in our selues this wicked eie must follow the counsell of our Sauiour Christ Reuel 3. 18. Buy of me eie salue that thou maiest see that is we must get of him the inlightning of his spirit in the holy ministery of his word for this is that anointing which teacheth vs all things 1. Ioh. 2. 27. which when we doe truly receiue then doth our wicked eie become single SecoÌ„dly hereby we see that the course of the world in regard of the state of their mindes is iustly to be reprooued for euery where both young and olde content themselues with this wicked eie if they can
which we speake or thinke of others els how could this be true that rash Iudgers shal be so rewarded in their kind seeing men may coÌ„ceale their thoughts and many times their words from the eyes of men To this purpose Salomon admonisheth not to curse the king no not in thy thought nor the rich in thy bedchamber for the foule of heauen shal carie the voice and that which hath winges shall declare the matter And this must teach vs to make conscience of all our speaches and thoughts that concerne others yea then when we our selues are iudged When Dauid was rayled vpon by wicked Shemei he staied himself with the consideration of this that God knew it and had appointed Shemei to curse Dauid 2. Sam. 16. 10. Lastly here it may be doubted howe God can be cleared from the guilt of rash iudgement seeing in his prouidence he causeth it by his decree Answ. Though he decree it yet is he free from the fault thereof for first he decrees it not to be the cause thereof himselfe but to permit it among men leauing them to be the authors thereof secondly he decrees to dispose of it well and to order it as a iust punishment of the rash iudgement of others and so in no sort is the cause of the euill in rash iudgement howsoeuer he dispose hereof for the iust punishment of offenders in this kinde The second confirmation of the first reason is contained in this parable which tendeth to the same ende with the former sentence And with what measure you mete it shall be measured to you againe That is the Lord hath ordained that men shall be rewarded in their kind like for like Hence we may obserue this rule of Gods iustice in the punishment of sinne namely to reward men in their kind punishing them in the same things wherein they offend David sinned by committing adulterie with Bathsheba the wife of Vriah and God by way of punishment raised vp euil against him out of his owne house in the same kind for his own son Absolon deflowred his fathers coÌ„eubines in the sight of all Israel 2. Sam. 12. 9. 11. 16. 22. And experience shewes that blood will haue blood for though the murtherer escape the hands of the ciuill Iudge yet the terror vengeaÌ„ce of God doth ordinarily pursue him to destruction A notable exaÌ„ple hereof we haue in the holy league as it is called but indeed the bloodie league wherein the enemies of Gods grace and truth did confederate themselues to roote out true religion and the professors thereof from off the earth but the Lord hath rewarded them in their kind and turned their owne swords against theÌ„selues causing them to spoile one an other according to the prophesie of Isai Woe to thee that spoilest and was not spoiled and doest wickedly and they did not wickedly against thee when thou shalt cease to spoile thou shalt be spoiled Isa. 33. 1. This rewarding iustice of God well obserued doth discouer vnto vs yea and denounce a fearefull woe not onely against all those that giue out rash iudgement of others but against all vsurers and oppressors who metâ— out hard measure vnto others euen cruelty without mercie but so shall they be serued againe Gods heauie hand hath heretofore laine sore vpon this land for many yeares in dearth and scaâ—fitie which also in some sort hath bin made more grieuous vpon the poore by hard hearted rich men who are like to great fishes that deuoure the lesser for they grind the faces of the poore and plucke off their skinnes from theÌ„ and their flesh from the bones by their wicked couetousnes yea doubtlesse their cruelty costs many a mans life Some in higher place by inclosing and racking of rents others of meaner sort by ingrossing and withholding the commodities of the land froÌ„ the common good till a time of dearth come wherein as the Prophet saith they may make the Epha small and the Shekel great that is sell little for much lessening the measure and enhauncing the price And indeed such a time of dearth is the worldlings day wherein they doe inrich themselues by the spoile of the poore but they must know that a feareful woe belongs vnto theÌ„ for the like mercilesse measure shall be measured to them againe and when they cease to spoile then shall they be spoiled for when the hand of God is heauie vpon the poore then no doubt is vengeance preparing for hard hearted rich men who increase the same The Lord forbiddeth to trouble the widdow or fatherles child Exod. 22. 22 2â— c. for if thou vexe and trouble such and so he call and cry vnto me I will surely heare his crie then shall my wrath be kindled and I will kill you with the sword and your wiues shall be widows and your children fatherles This is Gods word and it must stand The Lord himselfe foretold that towards the latter day iniquitie should abound and charitie should waxe cold are not these the times whereof Christ spake for what power hath the Gospel to withdraw mens hearts from iniquitie and when was there euer lesse charitie then is now well these are forerunners of greater iudgements and therefore in the feare of God let vs make conscience of this and all other sinnes euen in consideration of this that the Lord will pay vs home in that kinde wherein we offend v. 3. And why seest thou the mote that is in thy brothers eye and perceiuest not the beame that is in thine owne eye 4. Or how saiest thou to thy brother Suffer me to cast out the mote out of thine eye and behold a beame is in thine owne eye These two verses containe a second reason to inforce the former coÌ„mandement against rash iudgement The meaning of the words is this Why seest thou that is vpon what ground forwhat cause and with what conscience seest thou And so in the 4. v. How saiest thou that is with what face with what honestie and conscience saiest thou So much these interrogations how and why import Seest sight here is not a light or sudden beholding of the mote but a seeing with attention a serious and considerate obseruation thereof A mote the word vsed in the originall may as well be translated a straw or a peece of a straw as a mote as it hath beene in former times for it will beare eiâ—her translation yet the word beame seemes rather to haue reference to a straw then to a mote but which way soeuer it be taken it signifies small and little sinnes as sinnes of ignorance and infirmitie such as the best Christians doe commit cannot be free from in this life Again it signifies supposed sinnes such as are not indeed sinnes before God but onely in his opinion that giues rash iudgement And perceiuest not this perceiuing is properly an action of the minde standing in consideration and thinking which follows after seeing Thus the word
of a minister serues to build vp Christs kingdome to beate downe the kingdome of sinne and to feede the soules of men with the foode of euerlasting life It will be said this course is good among the common people but this is not the learning which is required in the handling of the word in the schooles of the Prophets I answer It is the greatest learning that can be in a minister to be able thus to diuide the word of God aright it goes beyond the gift of tongues and of miracles 1. Cor. 24. 1 2. I deâ—â—â— not but that it is a part of learning vsed of the learned to take a text of Scripture and to make a scholasticall discourse vpon the same But yet the worke of a Prophet stands rather in expounding Scripture by Scripture and in diuiding the same aright giuing thereout wholesome doctrine for the edifying of the people of God that heare In former times when the studie of Scripture was neglected men betooke themselues to expound the writings of men and so prophesie was banished and all sound knowledge in the truth of God and hence arose diuersitie of opinions and multitudes of foolish questions And so will it be with vs if prophesie faile for to leaue the right handling of Scripture is the way to bring in all errour and barbarisme in religion VI. Euery minister of the Gospel is hereby taught that he ought to be answerable to his calling walking worthie of the same for a good minister is knowen by his good fruites and therefore he must be faithfull in performing all those duties which his calling doth binde him vnto The titles and calling of a minister be high and excellent but yet they will not commend any man for good vnles he bring forth the friuts of a minister in the faithfull discharge of his ministeriall duties Lastly hence we must learne not to take offence though the minister failes in his life and conuersation yea though there be contentions in the ministerie about matters of Doctrine for these are not the friuts of the ministerie which is Gods ordinance but of sinnefull men who bewray their imperfections in this holy calling Thus much of the Rule Now followes the proofe and explication thereof by a comparison drawen from nature in these wordes vers 16. Doe men gather grapes of thornes or figges of thistles vers 17. So euery good tree bringeth forth good fruit a corrupt tree bringeth forth euill fruit vers 18. A good tree cannot c. The comparison standeth thus As a tree is knowen of euery one by his fruit so is a Prophet by his teaching More particularly As a good tree brings forth good fruit and cannot bring forth euill fruit and as an euill tree brings forth euill fruit and cannot bring forth good fruit euen so a true Prophet teacheth wholsome doctrine and cannot teach false doctrine and a false prophet teacheth false doctrine and cannot teach true doctrine Touching this similitude first obserue in generall from the ground of this comparison that our Sauiour Christ here makes two kind of trees a good tree and an euill tree by an euill tree meaning that which in regard of any fruit is as a rotten tree as is the briar the thorne and thistle for though they liue and growe yet they are void of good fruit and so are called euill Now here it may well be demaunded whence this difference of trees doth come for all were good by creation Gen. 1. 31. God saw all that he had made and loâ— it was very good Answ. Whether thornes or thistles were created of God I will not now dispute it is not certen that they were but now it is playne there remaines this difference among plants some are good some are bad the goodnesse that is in some comes from Gods blessing but the badnesse and barrennesse of others comes from the curse of God vpon the earth and vpon all creatures for the sinne of our first parents as we may see Gen. 3. 17. 18. The earth is cursed for thy sake thornes also and thistles shall it bring forth vnto thee And by this we may see the grieuousnes of our mother sinne it hath made the earth barren and cursed and many a goodly plant to become fruitles and vnprofible and therefore when we behold these things in the world we must take occasion hereof to consider our owne sinne and blame our selues and not the creatures for they were cursed for our sakes Now more particularly This comparison is here specially applied vnto Prophets but if we compare this place with S. Luke Chap. 6. 44. and 45. we shall see the holy Ghost their restraineth not this saying to Prophets alone but inlargeth the same vnto other men saying a good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill Now by comparing these together we may see that this comparison reacheth both vnto Prophets and to all other men from whence we may gather these instructions I. What we are to conceiue and thinke of a man that is not regenerate we are all by nature branches of the wild oliue and therefore as a thorne cannot bring forth a grape nor a thistle figges no more can a man vnregenerate bring forth a good worke And this we may more plainely conceiue if we consider a little the workes of man they may all be reduced to three heads some are euill as works forbidden of God some are things indifferent beeing neither forbidden nor commannded and some are good workes as outward duties of the morall law Now for euill works they cannot possible be good in any man For works indifferent as eating drinking buying selling c. they are sinnes not in themselues but in him that vseth them beeing out of Christ and for the outward duties of the morall law as euill iustice liberalitie and such like they are good workes in themselues because God requireth them but yet in the vnregenerate they are sinnes To the pure all things are pure but to them that are defiled and vnbeleeuing is nothing pure Tit. 1. 15. and Without faith it is vnpossible to please God Hebr. 11. 6. It wil be said that liberalitie chastitie c. be the good gifts of God Ans. That is true and they be good workes as they are giuen and commaunded of God but as they are receiued and vsed of the naturall man they are sinnes for he failes from the right vse of those actions both for the beginning of them for they proceed not in him from a pure heart a good conscience and faith vnfaigned and also in the ende he doth them not for the glorie of God simply but withall he aimes at his owne praise and reputation or some such sinister respect The vse of this Doctrine is this I. it teacheth vs to consider and acknowledge the greatnes of our originall sinne Our
casts downe his beames vpon vs by meanes whereof we againe see the body of the sunne euen so the knowledge of God whereby he knoweth vs for his worketh in our hearts a knowledge of God in vs whereby we know him for our God So Gal. 4. 9. Seeing ye know God or rather are known of God so that the knowledge of God whereby he knoweth vs to be his is the grounde of our knowledge of him to be our God Againe in this knowledge of God whereby he knoweth his elect is contained his loue towards them for he knoweth and accepteth of man and therefore loueth him this brings forth in man loue to God againe We loue God because hee hath loued vs first 1. Ioh. 4. 19. So likewise God by his knowledge chooseth vs to be his peculiar people and hence comes our choosing of God to be our God for looke as the seale sets a print in the waxe like vnto it selfe so the knowledge of God bringeth forth such fruits in vs to God-ward as therewith God beareth and manifesteth towards vs. On the other side there he some whom God neuer knewe and the fruits hereof in them bee the fruits of iustice God not knowing them they knowe not God and the fruits of this knowledge as loue and giuing their hearts vnto God they haue not Indeed the sinnes which men commit come not from this that God knoweth them not but froÌ„ the corrupt will of man and yet these wants of knowledge of loue faith to God as they are punishments come from this that God doth not know nor acknowledge men for his Now whereas this knowledge of God is powerfull in his elect to produce from theÌ„ true knowledge affiance loue of God againe we are to bee admonished to labour to feele in our hearts these graces which are the impressions and fruits of Gods knowledge of vs that by them wee may be able to say I knowe God to be my God and Christ my redeemer Let vs therefore labour to knowe God aright and to loue God in Christ in his meÌ„bers by true loue to choose the true God to be our God bestowing our hearts affections on him for by these graces wee shall know certainly that God knoweth vs loueth and chooseth vs for his sonnes and daughters in Christ because these graces in vs are the proper fruits of the knowledge loue of God towards vs euen as wee may knowe the Princes broade seale by the forme of it in waxe though wee neuer see the seale it selfe And on the contrarie wee must take heed of that heauie iudgement of God whereby men goe on without knowledge loue and affiance in God for these are fearefull tokens of his wrath befalling those whom he neuer knew The vse 1. Whereas God knoweth some men for his owne and will not acknowledge the same of others and that onely vpon his will pleasure we may see here a woÌ„derful vnsearchable mystery which first of all ought to stirre vs vp not to plead with God but in an holy reuereÌ„ce to woÌ„der at to admire his vnspeakable power soueraignty ouer his creature Rom. 11. 32. God hath shut vp all vnder vnbeleefe that he might haue mercie on all saith the Apostle Now he doth not reason the case further but there staies himselfe with an admiration of Gods wonderfull power and wisdome crying out O the deepnes of the riches both of the wisedom and knowledge of God how vnsearchable are his iudgements his waies past finding out v. 33. 2. This must strike our hearts with feare trembling towards God in regard of his iudgements the Apostle Paul speaking to the Gentiles of Gods auncient people saith the Iewes are cut off through vnbeleefe and thou standest by fâ—â—th thereupon makes this vse vnto the Gentiles Be not high minded but feâ—re Ro. 11. 20. 3. Hence we are taught not to sooth vp our selues as vsually we doe on hope of mercie in the death of Christ without some ground hereof through true grace but rather with feare trembling so long as we haue time to labour in the means of saluatioÌ„ which is Gods word prayer Sacraments to become true members of Christ because we may deceiue our selues with a vaine profession for though Gods mercie be endlesse in it selfe yet it admits restraint to vs-ward indeed it shall neuer be extended to all nay not to many that in their life time made full account thereof in their vaine perswasions A third point here to be obserued is this that such as professed Christs name here on earth yet after shall be condeÌ„ned neuer had true faith nor true repentance sound loue nor hope they might haue some kinde of faith I confesse many other excelleÌ„t gifts but if they had had true faith therby they should haue pleased God bin approoued of Christ so at sometime also haue bin accepted acknowledged of him for his owne For this wee must learne and hold as the truth of God that where true faith loue and hope are truely wrought there they remaine for euer at least in the roote they may seeme for a time to bee lost but yet neuer can be quite extinct for the gifts and calling of God are without repentance Rom. 11. 29. Fourthly here it is plaine that those whom Christ will not saue hee neuer knewe hence it followes that whom he knowes to bee his them he wil know to be his for euer This point must be remembred because it is the true foundation and ground of the saluation of mens soules we are said to bee saued by faith and by the word of God yet onely as by meanes not as causes but the onely cause of our saluation and of the meanes that brings vs thereto is this knowledge of God whereby he accepteth and approoueth vs to be his owne Hence we may gather that those who are elect vnto saluation shall neuer perish for whom God once knowes to be his them he knowes to be his for euer therfore Mat. 24. 24. it is made a thing impossible that the elect should perish and the Apostle takes it for granted that the election of God is vnchangeable Rom. 9. 11. remaining euer according to his purpose This knowledge of God is that foundatioÌ„ which remaineth sure 2. Tim. 2. 19. The first grace of all is Gods fauour choosing some men to be his of his meere good will and this first grace to whomsoeuer it is vouchsafed remaineth for euer admitting no change nor alteration nor interruption This doctrine must be remembred as the staie of our faith and a sure foundation of sound comfort in any distresse for true beleeuers in time of affliction finde in themselues much vnbeleefe and great pronenesse to fall away from God Yet here they haue a sure stay whereon to rest they must goe out of themselues and fasten their faith on Gods election knowing hence that though they