the God of Israel should die And it stands with equitie for hee that reuiles his lawfull Prince must die and that iustly how much more then ought hee to die that blasphemes the liuing God who is king of kings Now euery false Prophet is a blasphemer for his opinions are blasphemies against the truth of God therefore he ought to die The expresse wil of God herein is manifest Dout. 15. begin A Prophet comes and workes miracles and shewes signes that come to passe yet if he thereupon entice the people to idolatrie he must be slame and this is one way whereby the ciuill Magistrate must helpe the people to auoyde a false Prophet II. Quest. Why doth God then suffer such to liue in his Church as doe seduce men Answ. For two causes First that such as hold the truth in sinceritie may be knowne 1. Cor. 11. 18. Secondly for the punishment of the wicked and vngodly who receiue not the loue of the truth to seduce them by strong illusions and to cause them to beleeue lies The second point The danger of false Prophets They come in sheeps cloathing but inwardly they are rauening wolues In these words Christ alludeth to the practise of false Prophets in former times who counterfeited the true Prophets in their attire for the auncient Prophets were vsually cloathed in rough and course attire Elias in regard of his garments is called an hairie man 2. Kin. 1. 8. and Iohn Baptist had his garment of Camels haire Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire for this ende that they might the more easily deceiue the people as is most plaine Zak. 13. 4. where the Lord saith of false Prophets that they shall not weare a rough garment to deceiue for when they wore such course attire made either of sheep skins or sheeps wooll wherewith the true Prophets were vsually cloathed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeede they were ful fraught with daÌ„nable errors Now Christs meaning in this allusion is to shew that false Prophets haue plausible pretences for their daÌ„nable doctrine and therfore are the more daÌ„gerous Yet that we may the better perceiue the danger of false Prophets I will a little stand to describe their cloathing that is their pretences of deceit They may be reduced to 7. heads the first is allegation of Scripture which they will as often vse as the true Prophet hereby they blind the eies of many But the truth is that in alleaging Scripture they depraue change the sense either adde to or detract from the words following rightly their master Satan Mat. 4. 6. who alleaged Scripture to Christ but left out the principal point whereto the promise was made namely walking in thy waies And thus deale the Papists as this day sometimes they mangle the text alter the sense sometime they leaue the Scripture and go to traditions to Councels Fathers This also is the practise of the family of loue of the Anabaptists who turne the naturall sense of scripture into mysticall allegories The second cloake or pretence is the depth of their learning Reuelat 2. 24. The heresie of the Nicolaitans was by themselues called profound learning but by the holy Ghost the deepenesse of Satan So plaie the Papists at this day for sundry points of their religion for they hold that because the church in the Apostles time was weake in knowledge and feeble in faith therefore the Apostles omitted sundry deepe points especially concerning the masse which yet the Church receiuing by tradition doth now teach plainly and fully But though they match these doctrines of the Church with the holy Scripture yet we need not to trouble our selues therewith for in the writings of the Prophets and Apostles all things necessary to saluation are made known and we must not receiue any doctrine that cannot be confirmed thence and therefore in the parable Luk. 16. 3. Abraham prefers Moses and the Prophets before visions and reuelations from the dead The 3. cloake and pretence To assume to themselues the persons and titles of most worthy men 2. Cor. 11. 13. Paul speakes of such deceiuers that tooke to them the name of the Apostles of Christ therein following their master Satan who can transform himselfâ— into an angel of light See this in the Papists especially in the Pope ho will be Christs vâ—car Peters successour and the seruant of seruants The doctors call themselues Ceraphicall and Angelicall doctors and the Church of Rome must be the true Church but all this is but counterfeit deceipt for succession in place onely from Peter and from Christ himselfe is no certaine note of truth The Scribes and Pharisies had their succession from Aaron appointed by God and yet Christ bids his Disciples take heed of the leauen of their doctrine Matth. 16. 12. and calâ— them the blind leaders of the blind Succession then in true doctrine is the onely and sure note of true religion The 4. cloake or pretence is forged and counterfeit humilitie this Paul notes in false Apostles among the Colossians First they would not worship God directly but in and by the Angels Secondly they vsed much bodily exercise afflicting their owne bodies thirdly their worship was â—il-worship deuised by themselues If we would haue a liuely example hereof behold the Romish Priests they come to God in the mediation of Saints their whole religion stands in bodily exercises so as many of their orders are famous for their whippings and such like trumperie and their worship of God is wil-worship deuised by men The 5. pretence is working miracles hereby they labour to confirme their doctrine 2. Thess. 2. 9. The comming of Antichrist that â—an of sinne is with signes and lying wonders through Satans working and of such God forewarnes his people Deut. 13. that they should not bee dâ—aâ—ne to Idolatrie for a miracle for either they be false miracles and lying â—onders or if they be true miracles as God may suffer such to be wrought by false Prophets for the plague and punishment of the vnthankefull world yet their ende is to deceiue and to drawe men into errour from the truth We haue ordinarie experience of this pretence among the Romish Priests who by â—orcerie cast out deuils and cure strange diseases and so delude the simple but this must not drawe vs from the truth A miraculous worke truely done is not a sufficient warrant of a doctrine in religion for true and sound doctrine may want this confirmation Ioh. 10. 41. and false doctrine may haue it as Deut. 13. 1 2. c. The 6. pretence is faire speeches and blessings pretending the good and saluation of those to whom they come see this Rom. 16. 18. With faire speech and flattering â—aith Paul of false Apostles they deceiue the hearts of the simple so
of God The Second head from whence offences are taken is the doctrine of the Church grounded on the word of God The offences hence taken are manifold first from a supposed newnesse of our doctrine this is taken of the Papists and especially of our owne Recusants for they say our doctrine is but of fourescore yeares continuance since the daies of Martin Luther auouching also that for the space of fourteene hundred yeares we cannot bring record of any Church that held and professed the doctrine which we now teach and hold Now for the auoiding of this offence two points must be remembred I. that the doctrine of our Church for the substance thereof is the doctrine of the Prophets and Apostles Act. 2. 42. the doctrine taught by the Apostles concerning Christ is made the foundation of the Church and looke where this doctrine is rightly helde and confessed there it is an infallible note of a true Church Againe the Apostles to iustifie their doctrine had recourse to Moses and the Prophets as we may see in the Acts of the Apostles in sundrie places now the doctrine touching Christ held and receiued in our Churches is confirmed by the testimonies of the Prophets and Apostles and therefore for substance and doctrine is theirs Secondly we must knowe that for the ground and foundation of Religion our Churches agree with the Churches after Christ which continued for the space of sixe hundred yeares for wee doe not onely allow of the Apostles Creede but of the foure generall Councells and of their Confessions and Creedes and that in the same manner and sense which they did so as the religion of our Church is vniustly slaundered to be new The second offence taken from the doctrine of our Church is from the supposed strictnesse and rigour thereof we teach indeede that a Christian man must wholly denie himselfe his owne will and desires and resigne himselfe wholly vnto Christ to be guided by his spirit according to the direction of his word Now hence some would gather that our doctrine permits not a man to laugh or be merrie or to doe any thing for his owne delight and hereupon they grow to contempt of Religion counting the profession and practise thereof precisenesse and therefore will not be bound vnto it but liue as they list and this is common among vs. The way to cut off this occasion of offence is twofold 1. we must know that by the doctrine of our Church it is lawfull for a man to be merrie so it be in the Lord Philip. 4. 4. Reioyce in the Lord alway saith the Apostle againe I say reioyce Psal. 104. 15. God causeth wine that maketh glad the heart of man and oyle to make his face to shine and bread to strengthen his heart Againe God doth put most glorious colours and delightsome smells into the flowers of the field no doubt for this ende that man might take his delight therein yea besides the skill of musicke God hath giuen to many a man a voice more sweete and pleasant then is the sound of any musicall instrument which were to no ende if a man might not therewith cheere vp his heart in a moderate delight nay laughter it selfe is the gift of nature which was in Adam before his fall and therefore is lawfull But yet I say mans reioycing must be in the Lord to cut off many abuses of delight for first there be many that cannot be merrie but in the practise of some sinne if there be a thought of God or of his word all their mirth is quasht But we must endeauour our selues so to reioyce that God may approoue thereof Againe I say in the Lord because sinne will soonest preuaile with a man when he giues himselfe to delight and pleasures This Iob knew well and therefore while his sonnes feasted each other he offered sacrifices for them particularly euery day for saith he it may be my sonnes haue sinned and blasphemed God in their hearts The second way to preuent the taking of this offence is to resigne our selues wholly vnto God that he may doe his whole will in vs and vpon vs so Christ said to his Disciples If any man will come after me let him denie himselfe take vp his crosse and follow me that is wholly resigne himselfe to be guided by me and Math. 13. 46. he that would get the pretious pearle must sell all that he hath and buie it Rom. 12. 1. We are desired by the mercies of God to giue vp our selues both soules and bodies vnto God whereby we may see that we haue iust cause to bewaile the case and condition of all such as count religion precisenes for they are like vnto Ananias and Saphyra who brought part of the sale of their possession vnto the Apostles and said it was all so these men looke to be saued by Christ they heare his word and receiue his Sacraments and therin make as high a profession as any can doe namely that they will giue themselues wholly to Christ but when they are out of the assemblies they shew themselues to haue dissembled with God for they practise no such thing as they made shew of and therefore they may iustly feare least that befall them in their soules which befell Ananias and Saphyra in their bodies euen sudden death for they are lyers vnto God himselfe Thirdly others take offence at the crosse which accompanies the syncere profession of true Religion many like well of the doctrine of our religion but yet they are loath to imbrace and to professe the same least they should be reproached for it in the world The way to cut off this occasion of offence is this we must remember that the crosse endured for the Gospel sake especially if we profit by it is an infallible marke of a child of God Heb. 12. 17. If ye endure chastening God offereth himselfe vnto you as vnto sonnes for what sonne is it whome the father chasteneth not In reason we finde this to be true for say that two children be fighting in the streete and there comes a man who taketh one of them and beateth him but the other he lets alone will not all men say that the man is father to the child whome he beateth euen so the Lord for our nurtering will send crosses vpon vs when we imbrace his Gospel now if we shall profit by his corrections and learne thereby to humble our selues vnder his mightie hand then we begin to receiue assurance of his fatherly dealing towards vs his sonnes and daughters and therefore we must be so farre from beeing hindred in the course of our holy profession by reproches and crosses that they must be meanes to incourage vs therein Iam. 1. 2 3. As from the doctrine of the Church in generall so from the parts thereof doe many both learned and ignorant take occasion of offence as first from the doctrine
conioyned in the whole course of our liues and conuersation both before God and man No worke in man but faith is required to his Iustification though in God there be respect to his owne free mercie and to Christs merits but in our liues faith and works must goe hand in hand together Now that these may thus be well distinguished I shew it plainely In the fire is both heate and light yet in the warming of the bodie the heate hath force onely and not light though to many other vses it serue necessarily euen so in a child of God are required both faith and workes but to iustifie him faith onely is required though works be necessarie thorough his whole life for they iustifie vs before men and winne vnto vs a testimonie of our iustification before God not onely in our owne hearts but from the Lord Iam. 2. 21. and therfore we must not content our selues with a faith in speculation voide of workes but within the compasse of our callings doe what good we can for Gods glorie and the comfort of our brethren The Third head from whence offences are taken is the state of the Church first in regard of the wants that be in the Church and namely in this our Church Hence sundrie men take occasion to condemne our Church as no Church our Sacraments as no sacraments our Ministers as no Ministers and our people as no Christians and therefore doe seperate themselues from our Church as beeing no true members of the Church of God To preuent this occasion of sinning three Rules must be obserued first that to beleeue and confesse the doctrine of saluation taught and deliuered by the Prophets and Apostles is an infallible and inseparable note of a true Church of God for Gods Church is nothing els but a companie of Gods people called by the doctrine of the Prophets and Apostles vnto the state of saluation This doctrine is the seede of regeneration whereby men are begotten vnto Christ and it is that sâ—ncere milke whereby they are fedde and nourished vnto eternall life Now I say that this our Church of England through Gods mercie doth maintaine beleeue and professe this doctrine of the Prophets and Apostles for the proofe hereof let him that doubteth haue recourse to our English confession and to a booke intituled the Articles of Religion established in the Church of England in which are set downe the foundations of Christian Religion allowed and held by all Euangelicall Churches And further to shew that this our profession is not in hypocrisie but in truth this our Church is readie to maintaine and confirme the same doctrine by the shedding of their blood against all foes whaâ—soeuer and this thing indeede hath beene the onely cause of all our disseâ—tions with the Church of Rome whereupon wee see there is iust cause our Church should be reputed the true Church of God and a good member of his Catholike Church Secondly obserue the practise of Christ and his Apostles towardes the Church of the Iewes which in their time without all doubt was exceedingly corrupt for the office and place of the high Priest was bought and sold and through ambition and couetousnes became annuall yâ—a there were two high Priests together at one time all which were against Gods ordinance Againe the Scribes and Pharisies which were the Doctors of that Church erred in some fundamentall points of doctrine teaching Iustification by workes and withall they greatly corrupted the law of God both by their doctâ—ine and traditions and the Temple became a denne of theeues and yet for all this Christ did not separaâ—e from that Church neither taught his Disciples so to doe but was present at their sacrifices and assemblies and kept his Passeouer with them and so did his Apostles till they saw them of obstinacie and malitiousnes refuse the grace of God offâ—red vnto them in the ministerie of the Gospel Now their example must teach vs that so long as our Church holdeth Christ wee must esteeme it to be the Church of God and not for some wants thereof depart from it Thirdly all the reformed Churches in Europe doe with one conâ—ent honour our Church as a true Church of Christ now their iudgement is not slightly to be regarded but to be preferred farre before the rash opinions of priuate men for the Church hath a gift of discerning in waightie maâ—ters shee can iudge of bookes of Scripture which be authenticall which not shee can iudge of spirits and of doctrines and therefore also can iudge what companie of men is a true Church and what is not and this their iudgement also must confirme vs in this truth that this our Church is a true member of Gods Catholik church Now whereas some alleadge the wants of our Church to make it no Church I answer though I will not excuse any default in it wherein iâ— is wanting to that which Gods word requireth but rather desire that the righteousnes thereof may breake forth as the light and saluation thereof as a burning lampe yet this may be saide in behalfe of our Church that the wants thereof are not such as doe anyway rase the foundation of religion or of Gods holy worshippe and so can not make it to cease to be a true Church and therefore none ought to separate from it for such wants and yet this hindereth not but that Gods seruants may in a godly manner desire the Reformation of things that be amisse for a good Church may be bettered and we ought to striue after perfection The Second offence taken from he Church is from the dâ—uersitie of opinions that be therein for hence many reason thus learned men be of so many opinions that we know not what to follow and therefore we will be of no religion till the truth be established by some generall Councell and all agree in one For the auoiding of this offence we must know that though men disâ—er in sundrie opinions in the true Church of God yet they all agree in the Articles of faith and in the foundation of Gods worship their difference is in matters beside the foundation and therefore it must hinder none from receiuing and embracing true religion Againe it is Gods will that there should be diuersities of opinions yea scismes and heresies in his Church that men might be prooued whether they hold the truth in synceâ—itie or not as we may see 2. Cor. 11. 19. Deut. 13. 1 2. Now in this â—ase Ieremias direction must be obserued Stand in the parting of the waâ—es saith hee and inquire for the olde and auncient way â— that is the doctrine of the Prophets what God willeth and commandeth by them and by his Apostles and that we must follow with all good conscience This Christ intended wheÌ„ he bade the Iewes to search the Scriptures which testified of him and this we must sanctifie by earnest praier as Cornelius did Act. 10. 1
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
required to make a false Prophet the Scripture is plaine There shall bee false Teachers among you saith Saint Peter which priuily shall bring in damnable heresies 2. Pet. 2. 1. There is the first propertie and for the second that they must be seducers Christ himselfe teacheth vs Matth. 24. 24. There shall come false Christs and false Prophets and shall shâ—we great signes and wonders so as if it were possible they should deceiue the very elect And of both these properties ioyntly S. Paul speaketh Rom. 16. 17. I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine which ye haue receiued and auoyde them for they that are such serue not the Lord but their owne bellies with faire speech and slâ—ttering deceiue the hearts of the simple So then Christs meaning in this commandement is this You shall bee troubled with many false Prophets which shall bring in damnable doctrines among you and withall labour to seduce you from the truth and therefore take heed of them And these two notes wee must marke in a false Teacher to distinguish him from a schismatike and from an hypocrite for euery false Teacher is a schismatike but euery schismatike is not a false Teacher If wee would haue examples of false Teachers behold the Iesuites and Romish Priests for they come among vs and bring false doctrine with intent to deceiue and seduce our people Such likewise are the Familie of loue and such were the Arrians in time past that denied the godhead of Christ as for others that hold priuate errours not rasing the foundation neither seeking to seduce others they may be hypocrites schismatikes and bad Christians but they are not false Prophets Thus much for the meaning of the commandement The Uses 1. By this caueat Christ would teach vs that the deuill shewes his exceeding great malice against Gods Church and people in these last times of the world he subornes false Teachers to bring in daÌ„nable doctrine and mooues them to seduce men from true religion This thing Christ did plainely foretell Matth. 24. 24. and Saint Paul chargeth the Elders of Ephesus to take heed vnto themselues to their flockes for I know saith he that after my departing shall grieuous wolues enter in among you not sparing the flocke Moreouer of your owne selues shall men arise speaking peruerse things to drawe Disciples after them And Saint Peter foretels of the like as we heard before 2. Pet. 2. 1. The truth hereof is verefied by experience for in the first foure hundred yeares after Christ which were the prime and chiefest times of the Church there arose fourescore and eight seuerall kinds of false Prophets which seduced men from the faith and true religion and preuailed greatly And no doubt in the end of the world Satan wil now shew his malice as great against the Church as hee did then and therefore Christ bids take heed of them And for this cause when we see men that professe religion fall away to heresie and be corrupted seeking also to seduce others we must not much maruell at it or be thereby discouraged but rather watch more carefully for the deuill will stirre vp false Prophets daiely to deceiue the Church of God II. Instruction From this commandement wee may also see that we are feeble full of weakenesse in the faith so as a little thing will easily make vs forsake our faith and true religion if this were not so what should we neede this exhortation who was more couragious and forward in profession then Peter and yet the voice of a sillie damsell made him denie his master and to forsweare his faith and religion The Galatians receiued the Gospel so gladly from Paul at the first that hee professesseth they would haue pluckt out their own eies to haue done him good and yet when he writ vnto them hee wonders they were so soone fallen to another Gospel receiuing the doctrine of iustification by works Yea this sheweth that we haue itching eares whereby we will readily and willingly receiue wholesome doctrine for a time but soone after desire new doctrine againe like vnto the Iewes who for a while delighted in the light of Iohns ministerie Ioh. 5. 35. and to the old Israelites who liked Manna at the first but after a while were wearie of it and complained that their soule dried away whereupon they lusted after the flesh-pots of Egypt againe So wee at the first did willingly receiue the Gospel of Christ but now many waxe wearie with it and beginne to like of Popish doctrine preferring their corrupt writers before those that haue beene the restorers of true religion vnto vs. III. Instruct. We must labour to maintaine faith and good conscience and not suffer our selues to be drawne there-from by Gods mercie we haue had the Gospel of truth among vs a long time and doe still enioy it for which we haue great cause to praise the name of God and in this regard we must labour to bee constant in holding it yea to liue and die with it This is the principal point which Christ here aimes at and therefore we must carefully learne it and for this purpose let vs remember these particular directions which follow First that God hauing restored vnto vs true religion doth require we should loue it as the chiefest treasure that euer this kingdome enioyed Wicked Ahab could not abide Elias and Michaiah Gods true Prophets but hated them for which cause God left him to himselfe and suffered him to be seduced by foure hundred false Prophets of Baal and thereby brought him to destruction And the Apostle speaking of the kingdom of Antichrist saith that God therein giues men vp to strong illusions that they should beleeue lies because they haue not loued the truth 1. Thes. 2. 10. 11. Now this loue we must shewe by our obedience in duties of pietie to God and in the exercise of iustice and mercy towards our brethren else God will translate his Gospel from vs and giue it to a nation that wil bring forth the fruits thereof A second rule to be obserued for the maintaining of true religion is this that ministers especially and those that intend that calling should highly esteeme and reuerently account of those men and their writings which by Gods mercie haue beene the meanes to restore vnto vs pure religion for though they were men subiect to error and in some things might slippe yet they were the worthy instruments of Gods mercy for the planting of his Gospel among vs which since their time hath beene sealed with the blood of many Martyrs in England Germanie and else-where in which regard though we must onely depend on the pure word of God for certaintie of truth yet we are to giue much vnto them and be followers of them for the substance of religion wherein they doe most soundly consent in one truth
though wee cannot see the shaddow of the sunne mooue yet wee may perceiue that it doth mooâ—e Now by their fruits it is cleare they bee corrupt for they reuerse the doctrine of the Prophets and Apostles both in the Commandements of the Law and in the Articles of faith First they disanull the first commaundement by making to themselues other Gods beside the true God for they pray vnto Saints and therein acknowledge a diuine propriety in them and also giue vnto them the honour due to God alone and so set vp vnto themselues the creature in the roome of the creator The second they reuerse by worshipping God himselfe and dead men in images Christ himselfe in the crucifixe yea in a peece of bread wherein they match the grossest idolatry aâ—ong the heathen and the best learned among them teach that the Rood the Crosse and Cruciâ—ixe are to bee worshipped with the same worship wherwith Christ himselfe is worshipped In the 6. Command touching murther they coÌ„demne the killing one of another but yet if a priest come from the Pope kill a Protestant Prince the Lords annointed King or Queene that is not onely no sinne but a â—â—â—t notable rare and memorable works Against the 7. commandement they maintaine the vow of single life necessarie in their religious orders whereby as also by their stues they cause all filthinesse 〈◊〉 natioÌ„ to abound among them And for the tenth commandement they say that concupiscence after baptisme is no sinne properly In the Articles of faith they ouerturne those that concerne Christ making him no Sauiour but a diuine instrument whereby we saue our selues for they â—ake mens good workes 〈◊〉 by Gods grace after thâ— first instification truly and properly mâ—ritorious and fully worthy of euerlasting life And his offices they haue parted from him his kingly and propheticall offices betweene him and the Pope and his Priesthood between him and euery popish priest as wee haue shewed before so that by these fruits we plainly see their apostacie which is enough though we know not when and by whom it came 2. Vse Here also we haue to answer such among our selues as renounce our Church as beeing no true Church of Christ because say they we want true ministers and so haue not a right ministerie among vs. But hence we answer that we haue the true Church of God and our ministers be the true ministers of God for proofe hereof our ministers haue the outward calling of the Church of England they say indeede our calling is nought because they haue power from God to call in whose hands it is But to omit that question for this time sufficient approbation of our ministery may be had from the fruits of our ministers as they are ministers for to leaue the fruits of their liues as sufficient meanes to iudge them by our ministers teach through Gods blessing the true and wholesome doctrine of the Prophets and Apostles and are alloued and called hereto by the gouernours of the Church and accepted of their people whose obedience to the faith is the seale of their ministery and this is sufficient to confirme the calling of our ministers if it had not Christ would not haue said Ye shal know them by their fruits 3. Use. Whereas Christ saith Ye shall know them speaking to all his hearers he takes it for graunted that euery beleeuer may bee able to iudge of false Prophets and therefore euery one in the Church of God ought to labour for so much knowledge whereby hee may bee able to knowe a Teacher by his fruits and doctrine This then sheweth that euery one ought to know the summe of true religion comprised in the Articles of faith and in the commandements of the Law both for their true meaning and right and profitable vse vnto themselues which thing I note because I know many deceiue themselues herein thinking that God will excuse them for their want of knowledge because they are not booke-learned But let vs consider wee haue euery one this care to be able to iudge of meates which concerne our bodies which be wholesome and which not should wee not then haue much more care of our soules to be able to discerne of doctrines in religion which be either the poison or saluation of our soules 4. Vse Whereas wholesome doctrine out of Scripture is a note of a true Prophet it teacheth vs that we may lawfully vse the ministery of those men whose liues and conuersations be euill and offensiue if so be their doctrine bee sound and good The Disciples of our Sauiour Christ must not doe according to the waies of the Scribes and Pharisies but yet they must hearâ— them when they sit in Moses chaire that is when they teach Moses doctrine And Paul is glad when Christ is truly preached though it be not in sinceritie of affection but of enuie When the Disciples saw a man that was not called by any speciall calling to follow Christ as themselues were and cast out deuills in the name of Christ they thought it intolerable and therefore forbad him but Christ said Forbid him not for he that is not against vs is with vs And the like may be saide of them that preach wholesome doctrine though their liues be still offensiue for in doctrine they be with Christ and so farre-forth must be approoued Againe consider that the vertue and efficacie of the word and Sacraments administred by men is not from the minister but from God a letter is not the worse because it is brought by an vnhonest or vnfaithfull carier Neither doth the euill conscience of the minister defile the good conscience of the honest hearer and worthie receiuer This must be remembred because many take offence at the life of the minister so as they will not heare his doctrine if his conuersation be scandalous V. In that a Prophet is to be knowne by his fruits and the maine fruit of a true Prophet stands in the good handling of Gods word for the edification and saluation of his hearers hence the children of the Prophets and those that are set a part for the ministerie of the word are taught that they must make this the maine and principall ende of all their studies to be able to bring forth the fruits of a true Prophet that is to interpret â—â—ight the word of God and thence to gather out wholesome doctrines and vses for the edification of Gods people And for the inforcing of this dutie let vs consider first that it is Gods commandement so to doe 1. Cor. 14. 1. Seeke for spirituall gifts but specially to prophesie Againe the greatest skill of a Prophet stands in the true expounding and right diuiding of Scripture so as it may become food for mens soules 2. Tim. 2. 15. Show thy selfe a workeman that needeth not to be ashamed in diuiding the word of truth aright And lastly this true fruit
9. can 11. c. b Rhem. on 2. Tim. 4. sect 4. c Rhem. on Matth. 26. sâ—ct 4. d Bellar. de Rom. 〈…〉 4. cap. 1â— 6. e Rhem. on Heb. 9 sect 10. f Mâ—ssâ—le Roâ— aâ—â—â— 5. in â—â—itan p. 30â— g Câ—nsur Col â—â—f 22â— h Ibid. s. â—â—7 i Câ—â—us l. â— c. 13. k 〈◊〉 〈◊〉 de hiâ—â— â—â—â—les c. 2. 3. The way of nature grace 〈…〉 Way of death broad Vniuersall grace conâ—â—â—ed Our dutie 〈◊〉 r gard of these two waies Luk. 13. 24. I. Charge How to walk in the way of life 1 2 3 II. Charge How to get courage against the straitnes of this way 1. Dutie How the law restraines our naturall desires 1. Commandement Restraints in the 2. Com. Restraints in the 3. Com. Restraints in the 4. Com. Restraints in the 5. Com. Restraints in the 6. Restraints in the 7. Restraints in the 8. Restraints in the 9. Restraints in the 10. Restraints of manâ— desires by the Gospel Math. 19. 26. Suâ—fer afflication patiently Our dutiâ— in profession of the trâ—dâ— III. 〈…〉 Stâ—â—â—â— to enter Maâ—â— 11. 12. Psal. 132. 2 3 4 5. 〈…〉 â—â—demned 〈…〉 to 〈◊〉 1. The danger of â—eâ—urâ—â—iâ— â—â—d â—6 29. 30 The assuraÌ„ce of the peâ—â—tent Excuses of secure persons remooued 2. Excuse 3. Excusâ— from Gods predestination The better sort are slack iâ— striuing 11. part of Christs sermon What makâ—â— a false Prophet The meaning False Prophets diâ—fâ—r from schismatikes Iesuites and Priests are false Teachers Familists and Arrians Satans malice against the Church Act. 20. 28 29 30. The aboundance of heâ—etikes in the primiâ—iue Church Our weakenesse in the faith Gal. 4. 15. Gal. 1. 6. Our itching humoâ—r in matters of religion We must be constant in the faith Directions to maintaine the truth a 1. Ki. 21 20 b Cha. 22. 8. 2. Rule Restorers of religion ought to be had in account 3. Rule Howe to knowe the truth in religion Iam. 1. 5. 4. Rule Society with false Prophets is vnlawfull Rom. 16. 17. Eâ—seb Recl hist. l. 3. c. 25. Delight in Popish writers vnlawfull Act. 19 19. Free sale of hereticall bookes is dangerous Toleration of false religion vnlawfull To separate from Rome no schisme Whether a false Prophet should be put to death 1. Kin. 21. 10. 13. Dan. 3 29. Why God suffers false Prophets 2. Th 2. 11 11 Danger of false Prophets 7. Pretences of false prophets 1. Allegation of scripture 2. Deep learning Rhem. on Heb. â— sect 8 Coâ—c Trid. sess 4. decr 2. 3. Goodly tiâ—â—es 4. Faiâ—ed humilitie Colos 2. 18. and 23. â— Working miracles 6 Faire speeches 1. King 22. â— 7. Boldnesse in suffering Be wise as serpents We must preserue the puritie of the truth Fruits of a true Prophet God calleth Prophets diuersly How the restorers of religion froÌ„ Poperie were called 1. Notâ— of a false Prophet 2 Note of a true Prophet 2. Note of a false Prophet 3 Note of a true prophet of a false Rom. 16. 18. Luk. 20. 2 3. Dâ—râ—i Confuâ— resp Whitaâ— ad 10. â—at Cap. p. 70. a Miss Rom. à Pio 5. in Liâ—an p. 304 b Rhem. on Heb 〈◊〉 sect 9. and c on Mat. 2. sect 3. d Aquin. 3. Summ. q. 25. 〈◊〉 3. 4. Xixti 5. Poâ—â—t orat de morte Henâ— â— habiâ—a aâ— 1589. f â—â—llar de â—lâ—r l. 1. c 19. g Rhem on Rom. 6. sect â— h Rhem. on 2. Tim. 4. sect 4. Chap. 〈◊〉 p. 5â— Our church defended against the Brownists The people ought to bee able to iudge of teachers We may vse the ministrie of wicked liuers Math. 23. 2 3. Philip. 1 18. â—â—k 9. 49. The maine dutie of students in diuinitie What commends a minister How some â—â—ces becom euill The state of the vnregenerate The greatnes of originall sinne Sauing grace is not vniuersall Bellarm. de grat lib. arb l. a. c. 5. Gâ—b Biâ— l. 2. dist 27. dâ—b 4. The miserie of the vnregenerate Good works follow iustification Concil Trid. sess 6. cap. 7. can 32. â—eliâ—r de â—usâ—iâ— l. 4. c. 14 The punishment of saâ—e prophets Ioâ— 15. 2. 6. Comfort against false prophets Matth. 25. 42. 45. Duties of him that would discouer a false prophet Rhem. on 1. Tim. 3. sect 9. 12. Part of Christs Sermon What professor shall not be saued Three grosse hypocrites 1 2 3 Close hypocrites What gifts a close hypo crite may haue 1 2 4 5 What professors shal be saued Wherin the doing of God will standeth Sauing faith compreheÌ„ds 3. things Hoâ— to know â—â—r fâ—â—â—h to b◠〈…〉 Isa. 28. 16. The grouâ—â—â—f repeÌ„tâ—ce The nature of repentance New obedience Branches of new obedience How to become cheerfull dâ—â—â—â— of the will of God We must go beâ—ond hypocriteâ— in grace Of the number that shal be condemned A dangerous conceit of a mans good estate The terror of the Lord. What it is to prophesie What it is to prophesie in Christs name What a miracle is God alone can workâ— miracles How men worke miracles Miracles now ceased Excellent gifts wil not saue vs without faith Mat. 12. 47 48 49 50. Receiue no new doctrine though confirmed by a miracle Gods knowledge of his creature 1. Generall 2. Speciall Vniuersall redemption confuted God deales not hardly in denying redemption to some Gods election and reprobation prooued The ground of Gods predestination For â—â—ecne workes are not the ground of Gods decree The effect of Gods knowledge of some to be his A motiue to know and loue God 2 3 The Reprobâ—te neuer had trâ—e 〈◊〉 Elect neueâ—â—all away Wherein the secoÌ„d death standeth How Christ sâ—ffâ—red the secâ—d death A monue to get fellowship with God How professors of religion may be workâ—â—â— of iniquitiâ—â— Christ marks the most secret sinnes How Christ esteemeâ— a godly life A strong motiue to repeÌ„tance Purge the heart from a â—uâ—pose of sinning Conclusion of Christs sermon The dutie of euery good hearer Obedient hearing is true wisdoâ— Superiours dutie Students dutie The true wisdome of profâ—ssors 1. part of it 2. part of it 3. Part. How we are built on Christ. Eph. 2. 20 21. and 3. 17. Coloss. 2. 7. The fruit of true obedience A motiue to obedience True faith cannot be lost True beleeuers must haue their trialls The practise of a badde hearer How all hearers are bound to obedience The follie of professors Iam. 1. 22 23. Our commoÌ„ error in iudging men to be wise A motiue to obedience Who build on the sands I. Papists Concil Trid. sess 6. cap. 7. 10. 16. 2 Common Protestants 3 The more forward Protestant The fruit of bad hearing Euery professor must be tried Our dutie in regard of trialls Daunger of hypocrisie The maiesty of Christs ministerie Astonishment at the word no sure signe of conuersion Act. 16. 27. 31 Quest. Why Christ conuerted so few Act. 2. 4â— â—om 15. 8. Silence in the holy assemblies of the Church Christ preached plainly Carnall preaching The authoritie of Christs ministrie Causes of it â— The matter 2. The manner of his teaching 3. things accompanying his ministery Miniâ—â—erâ— must maintaine the credit of their ministry Right manner of preaching Isay 6. 6 7. We must maintaine the dignitie of our profession Separation fâ—â—m our Church is vnlawfull
rauished with a glimpse of Gods glorie in his transfiguration that they would needs abide there still Oh then what glorie is it to see him as he is doubtlesse this sight of God is true happinesse But then will some man say the diuels shal be happie for they shall see him at the last day Answ. Their sight shall be their sorrowe for they shall see him as a terrible iudge not as a Sauiour with apprehension and approbation of his loue and mercie which is the sight here meant as the Apostle saith wee shall see face to face and knowe as wee are knowne So then the meaning of these words is this they shall see God by his effects in this life and perfectly in the world to come with approbation of his loue and mercie This gratious promise must be obserued as a ground of special comfort to all Gods children for they that endeauour after puritie of heart shall suffer much contempt and reproach in the world but they must not be dismaied for God will looke vpon them and shewe himselfe fauourably vnto them he will appeare to their ioy and their aduersaries shall be ashamed therefore they must say with Dauid I will not feare what man can doe vnto me Secondly is it true happinesse to see God then in this world wee must striue to come as neere vnto God as possible we can for the neerer we come vnto him the more we see him and the neerer we are to our perfect happinesse Now that we may come neere vnto God wee must set God alwaies before our eies that is wheresoeuer we are and whatsoeuer we doe wee must perswade our hearts that we are in his presence this was Dauids practise Psal. 16. 8. I haue set the Lord alwaies before me this perswasion will make vs to walke with God as Enoch did who for this is said to please God Thirdly this must allure our hearts towards all those meanes wherein God shewes himselfe vnto his children the Lord reuealed himselfe in his sanctuarie vnto his people and hereupon Dauid was rauished with desire to Gods courts see Psal. 27. 4. and Psal. 48. 1 2. And the like affection must we haue to Gods word and Sacraments therein he shewes his beautie as in his sanctuarie and therefore we must labour therein to see the goodnesse and mercie of God towards vs vsing them as pledges of his grace and loue in Christ yea we must endeauour to see him in all his creatures as his wisdome power and goodnesse to vs wards this is a notable steppe to our perfect blisse Verse 9. Blessed are the peace-makers for they shall be called the children of God Here is the seauenth Rule and precept of Christ touching true happinesse wherein obserue first who are blessed secondly wherein this blessednesse consists The parties blessed are Peace-makers By peace we must vnderstand concord and agreement betweene man and man Now peace is two-fold Good or Euill Good peace is that which stands with good conscience and true religion This was among the conuerts in the Primitiue Church who liued together and were all of one heart and one soule Euill peace is an agreement and concord in euill as in the practise of any sinne against Gods commandements in a word euill peace is such as cannot stand with true Religion and good conscience Hereof Christ spake saying I came not to send peace but the sword that is diuision by meanes of the doctrine of the Gospel Now in this place good peace is the qualitie of those parties that be blessed Further by Peace-makers two sorts of men are to be vnderstood first all such as haue care so much as in them lieth to haue peace with all men good and bad secondly such as not onely themselues be at peace with others but also doe labour to reconcile parties at variance and to make peace betweene man and man both these sorts are blessed that is they are in a happie state and condition because this gift of Peace-making is a grace of Gods spirit in them alone who are blessed for where Gods spirit worketh peace of conscience towards God in Christ there the same spirit doth mooue the partie to seeke peace with all men as also to make peace betweene those that are at variance so farre forth as it may stand with Religion and a good conscience Yet here are certaine questions to be scanned touching peace which will giue great light to the better vnderstanding of this Rule Quest. I. Seeing Peace-makers are blessed why should they be blamed which seeke to make peace betweene Papists and Protestants by reconciling these two religions Answer Because this is not good peace for there is no more concord betweene these two religions then is betweene light and darkenesse Whereas it is said they differ not in substance but in circumstances both hauing the same word the same Creede and Sacraments we must knowe that notwithstanding all this yet by necessarie consequent of their doctrine and religion they doe quite ouerturne the foundation of the Bible of the Creede and Sacraments as in the points of Iustification by workes of humane satisfaction of worshipping Saints and Images and their massing sacrifice and Priesthood may soone appeare But they haue the same Baptisme with vs Answ. Baptisme seuered from the true preaching of the word is no sufficient note of a true Church for the Samaritans had circumcision and yet the Lord saith they were not his people Againe they hold the outward forme of Baptisme but they ouerturne the inward power thereof by denying Iustification by faith alone in Iesus Christ. Thirdly Baptisme is preserued in the Church of Rome not for their sakes but for the hid Church which God hath kept to himselfe euen in the middest of all Poperie so that if they returne to vs we shall accord otherwise we may not goe to them lest we forsake the Lord. Quest. II. If Peace-makers be blessed how can any Nation with good conscience make warre Answ. The Lords commandement to haue peace with all men doth not binde men simply but with this condition if it be possible and as much as in vs lieth but when there is no hope of maintaining peace then the Lord alloweth a lawfull warre such as is for iust defence or claime of our needfull due and right for herein the case standeth with the body politicke as it doth with the naturall body while there is hope of health and safetie the Physition vseth gentle meanes but when the case is desperate then he vseth desperate meanes and sometimes giues ranke poyson to trie if by any meanes life may be saued And so may the fafetie of a State be sought by warre when Motions of peace will not take place Quest. III. How can suit in law be maintained with good conscience seeing it can hardly stand with this blessed peace Ans. So long as meanes of agreement other waies may be had between
whereof Hatred is the roote and the rest are the branches Thirdly Christ laies downe the cause for which this persecution shall be inflicted namely for my sake or as S. Luke saith for the sonne of mans sake which expoundeth this phrase for Righteousnes sake v. 10. to wit for professing beleeuing and maintaining the doctrine of the Gospel taught by Christ touching remission of sinnes and life euerlasting to them that beleeue The vses in generall We see that Christ vrgeth this Rule of blessednes more largely then the former this he doth for speciall cause first hereby he would teach his Disciples and vs in them that it is the will of God his Church in this world should be vnder the crosse in such affliction and persecution as their blood shall be sought for the maintenance of the faith And this hee will haue to bee the state of his Church for speciall causes First that the members thereof by their afflictions may be acquainted with their owne wants and infirmities which they would not much regard if they were freed from the crosse Secondly that by affliction they may be kept from many grieuous sinnes into which they would fall if they liued in peace Thirdly that others seeing the correction of the Church for sinne might learne thereby to hate and auoide sinne and lastly that the Church might glorifie God in a constant and couragious maintenance of his truth vnto death for euen in persecution is Gods truth preserued against the reason of mans wisdome patient suffering for the truth beeing faithfull witnes-bearing thereunto Secondly Christ had newely called the Twelue out of all his Disciples to be Apostles whereupon they might thinke that they should be aduanced to some outward honour ease and peace but Christ hereby calles them from that conceit puts them in mind of affliction which should befall them in time to come that when it came they might the better indure it And thus he prepares all churches to suffer affliction yea and we our selues must hereby learne in time of peace to prepare our selues against the day of triall because his will is that whosoeuer would liue godly in Christ Iesus must suffer affliction Thirdly hereby Christ intends to lay a ground of comfort to his disciples in their persecution by a plaine and ful declaration of their happines that suffer for righteousnes sake in that they haue sure title to the kingdome of heauen out of which estate no sound comfort can be had And this same must we lay vp in store against the time to come for we liue now in peace by Gods mercie but we know not how long it will continue we haue beene threatened and dangerously assaulted by our enemies many a time beside the rodde of God shaken with his owne hand against vs and wee may not thinke our peace will last alwaies but seeing our sinnes increase we may be sure our ioy and peace will one day bee turned into sorrow and therefore it will be good to haue this Rule engrauen in our hearts that they are blessed which suffer for righteousnesse sake If therefore tribulation come for the defence of the Gospel we must haue recourse to this promise of blessednesse and that will be our comfort More particularly In the words of this Rule Blessed are they c. Christ would let vs see that deadly hatred which the world beares vnto Gods Church for so much the word persecute importeth The reasons of this hatred may be these First the Church of God in the ministerie of the Gospel seekes the ruine of the diuels kingdome who is the Prince of the world the diuell therefore rageth and inflames the hearts of his instruments with malice against Gods Church that they may persecute and quite destroy it if it were possible Secondly Gods Church is a peculiar people seuered from the world in profession doctrine and conuersation and therefore the world hates them Ioh. 15. 19. And this very point may serue to stay our hearts when we shall bee persecuted for the profession and embracing of the Gospel of Christ for the world doth hate Gods Church and will doe to the end there must be enmitie betweene the seed of the serpent and the seede of the woman as then he that was borne of the flesh persecuted him that was borne after the spirit so is it now Gal. 4. 29. Secondly obserue that this hatred of the world is not onely against the members of Gods Church but euen against Christs holy religion so Christ saith for my sake or for my Religions sake This is to be marked as a most excellent argument to perswade our consciences that the Gospel of Christ which we professe is the true and blessed doctrine of God because the wicked world doth alwaies hate it yea it hateth vs also for the Gospels sake now if it were a doctrine of men it would fit their natures well and they would loue it for the world doth loue his owne Ioh. 15. 19. Thirdly if they be blessed that suffer persecution then how may any man lawfully flie in persecution Answer A man may flie in persecution with good conscience these two things obserued first that he be not hindred by his particular calling secondly that he hath libertie offered by Gods prouidence to escape the hands of his enemies The intent of this verse is not to forbid flight but to comfort such as are in persecution and cannot escape for the word signifieth such persecution as is by pursuite and oppression which cannot be auoided Lastly seeing they are blessed that suffer for righteousnes sake Whether are they alwaies cursed that suffer deseruedly for an euill cause for the contrarie reason is in contraries Ans. They are alwaies accursed saue in one case to wit vnlesse they repent for their vnrighteousnes for which they are afflicted but by true repentance they become blessed The thiefe vpon the crosse had liued in theft and was therfore attached condemned and crucified and so he suffered for vnrighteousnesse but yet hee was saued because hee repented and beleeued in Christ. It is added for righteousnesse sake In this clause we are taught a speciall lesson namely that when God shall lay vpon vs any affliction or persecution as imprisonment banishment losse of goods or of life it selfe we must alwaies looke that the cause be good and then suffer willingly This is a necessarie Rule for we must suffer affliction either publikely or priuately if we will liue godly in Christ Iesus Now it is not the punishment but the cause that makes a Martyr and to this purpose Peter saith Let none of you suffer as a Murtherer a Thiefe or a busie-body but if any man suffer as a Christian let him not be ashamed but glorifie God in this behalfe and therefore we must be sure the cause be good yea this we must looke vnto in our particular priuate crosses Verse 11. Blessed are ye when men reuile you and
persecute you c. In handling the former verse we shewed the meaning of these words how they serue to expouÌ„d the former Rule The point here to be obserued is this That to reuile and slaunder yea as Luke saith to hate a man for a good cause especially for religion is persecution which shewes how fearefull the common sinne of the age is whereby men reuile their brethren with base and odious tearmes because they shewe some care to please God and to adorne their profession by a godly life But thou art a persecutor whosoeuer thou art that vsest this and therefore repent and leaue it for it is a preparation to a greater sinne in this kinde and most odious in Gods sight as the punishment hereof declares Gen. 21. 9 10. with Gal. 4. 29 30. S. Luke addes a second word And when they separate you whereby is meant excoÌ„municatioÌ„ out of the Temple and Synagogue a punishment which Christ foretold should befall his disciples This censure was put in execution in their Synagogues for besides the administration of ciuill Iustice Ecclesiasticall matters were there handled Now marke what Christ saith Though excommunication bee mine owne ordinance yet blessed are you when men excommunicate you out of the Temple and Synagogues for my names sake where hee maketh excommunication a kinde of persecution when it is denounced against men for righteousnesse sake Here then we may learne what to thinke of the Popes Bulls whereby he excommunicates Kings and Queenes and particular Churches for denying subiection to his chaire namely that they are the diuels instruments where with Gods children are persecuted and that all such as are thus excommunicated for defending the truth of the Gospel are blessed for excommunication is not the instrument of a curse to them that suffer it for good cause Secondly hence we learne that excommunication abused against Gods word is no powerfull censure though in it selfe beeing vsed according to Gods ordinance it be a most terrible thunderbolt excluding a man in part from the Church and from the kingdome of heauen and therfore all Churches must see that this censure be not abused for the abusers of it incurre the danger of the curse and not they against whom it is vniustly pronounced Vers. 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ drawes a conclusion from the former Rule for hauing said in generall that they which suffer for righteousnesse sake are blessed v. 10. and applied it in particular to his Disciples ver 11. hereupon hee infers that they must reioyce in affliction euen then or as Luke saith in that day yea they must be glad which word signifieth exceeding ioy such as we vse to expresse by outward signes in the body as skipping and dauncing such as Dauid vsed to testifie his ioy for the returne of the Arke of God to his citie This is a most worthy conclusion often vrged and commended vnto vs in Scripture Iam. 1. 2. Brethren count it exceeding great ioy when yee fall into diuers temptations Rom. 5. 3. We reioyce in tribulation knowing that tribulation bringeth forth patience and Act. 5. 41. The Disciples reioyced that they were counted worthy to suffer rebuke for the name of Christ. Here we learne then that Gods church and people that suffer in a good cause must reioyce and be glad This must be remembred for we â—aue bene many times in great danger of our enemies for the Gospels â—ake and it may please God to leaue vs in their hands for our manifold sinnes and great abuse of his heauenly blessings which if he doe what must be our behauiour must we be swallowed vp with sorrow and griefe no but humbling our selues for our sinnes we must remember for what we doe suffer and reioyce and be glad in that behalfe for though our outward man perish yet the inner man shall bee reuiued Now because it is a hard thing to reioyce in grieuous afflictions therefore Christ doth giue two reasons to mooue them hereunto first from the Recompense of reward after this life in these words for great is your reward in heauen This point I haue handled heretofore therfore I will here onely shewe how the Papists abuse this text to prooué the merits of mans workes of grace for hence they reason thus Where there is a reward there is merit But in heauen there is a reward for mans works of grace and therefore in this life there is merit by them To this it is answered diuers waies I will touch the heads of the principall First the word reward must not bee vnderstood properly but figuratiuely for Christs speech is borrowed from labourers who after they haue done their worke doe receiue their wages which is the reward thereof euen so after Christs disciples and seruants haue suffered afflictions for the name of Christ at the end of this life they shall receiue life euerlasting Secondly when wee read of wages and reward in Scripture wee must not dreame of any thing due by right of debt and merit but conceiue thereby that which is giuen by promise and of meere mercie like as when an earthly Father promiseth to his sonne to giue him this or that thing if hee will learne now the Fathers gift is not merited by the childe but is freely giuen the more to incite the childe to learne his booke Thirdly if we vnderstand reward properly then we must referre it not to our sufferings but to the sufferings of Christ for there is no proportion betweene our sufferings and life eternall the afflictions of this present life are not worthy of the glory which shall be shewed vnto vs Rom. 8. 18. The second reason is taken from the example of the auncient Prophets for so persecuted they the Prophets which were before you In this Reason Christ intendeth two things First to teach his Disciples and vs that persecuâ—ion for good causes is no newe or strange thing Secondly to comfort his Disciples and seruants in their sufferings for that thereby they should bee made comformable to the ancient worthy Prophets who were of old renowned among men and are now glori fied of God in heauen Hereto wee must compare the words of Luke ' spoken to the same purpose for after this manner did the Fathers to the Prophets By Fathers we must needs meane the auncient people of the Iewes for here hee speaketh to his Disciples and others that were Iewes by nation Now hence obserue a strange point to wit that the auncient Prophets who were most worthy men of God were persecuted in their time not so much by forrainers and enemies to religion as by those that were outwardly members of the Church of God and professors of religion This may seeme strange that men liuing in Gods Church should growe to this height of impietie to become persecutors of Gods Saints but Saint
equitie it concerneth all people in all times and places What the Morall lawe is I will describe in three points First It is that part of Gods word concerning righteousnesse and godlinesse which was written in Adams minde by the gift of creation and the remnants of it be in euery man by the light of nature in regard whereof it bindes all men Secondly it commaundeth perfect obedience both inward in thought and affection and outward in speech and action Thirdly it bindeth to the curse and punishment euery one that faileth in the least dutie thereof though but once and that in thought onely Galatians 3. 10. Cursed is euery one that continueth not in all things that are written in the law to doe them The summe of the Morall law is propounded in the Decalogue or tenne Commandements which many can repeat but fewe doe vnderstand That wee may further conceiue aright the Morall lawe wee must make a difference betweene it and the Gospel for the Gospel is that part of the word which promiseth righteousnesse and life euerlasting to all that beleeue in Christ the difference betweene them stands especially in fiue things First the Law is naturall and was in mans nature before the fall but the Gospel is spirituall reuealed after the fall in the couenant of grace Secondly the Law sets forth Gods iustice in rigour without mercy but the Gospel sets out iustice and mercie vnited in Christ. Thirdly the Law requireth a perfect righteousnesse within vs but the Gospel reuealeth our acceptance with God by imputed righteousnesse Fourthly the Law threatneth iudgement without mercy and therefore is called the ministerie of condemnation and of death but the Gospel shewes mercie to mans sinne in and by Christ if we repent and beleeue Lastly the law promiseth life to the worker and doer of it Doe this and thou shalt liue but the Gospel offereth saluation to him that worketh not but beleeueth in him that iustifieth the vngodly not considering faith as a worke but as an instrument apprehending Christ by whom we are made righteous The Church of Rome in a manner confound the Law and the Gospell sauing that the Gospel which is the new Law reuealeth Christ more clearely then Moses Law did which they call the old Law But this is a wicked opinion which ouerturnes all religion beeing the cause of many grosse points in poperie which could not stand if they would acknowledge a true distinction betweene the Law and the Gospel They say for their defence that the precepts of both are the same for substance that both require righteousnesse both promise life and threaten death both commaund faith repentance and obedience and therefore they are the same Answer First the laws and precepts of the Law and Gospel are not the same for Adam in his innocencie knew the Law but hee knewe nothing then of beleeuing in Christ and though both require righteousnesse promise life and threaten death yet the manner is farre different as before was noted So likewise they differ in the commaunding of faith for the Gospel commandeth faith not as a worke done as the Law doth but as an instrument laying hold on Christ. Againe the Law commaundes faith generally as to beleeue in God and to beleeue his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law neuer knewe Thirdly the Law commandeth not repentance for the knowledge of the Law was in Adams heart when hee needed no repentance true repentance therefore is a sauing grace wrought and commanded onely by the Gospel And fourthly for obedience though it bee commaunded both by the Law and the Gospel yet not in the same manner The Law commaundeth obedience euery way perfect both in parts and in degrees and alloweth none other but the Gospel commaundeth and in Christ approoueth imperfect obedience that is an indeauour in all things to obey and please God if it be without hypocrisie Againe the Law commandeth obedience as a worke to bee done for the obtaining of saluation but the Gospel requires obedience onely to testifie our faith and thankefulnesse vnto God The Church of Rome therefore erreth grosly in cōfounding the Law and the Gospel which indeed are farre differing so we must beleeue if we would come into hold the right way that leadeth vnto life Now whereas Christ saith Thinke not that I came to destroy the Law by Law he meaneth principally the Morall law and in the second place the Ceremoniall law also Next obserue the opposition that Christ maketh betweene the Law and the Prophets thereby signifying vnto vs that by the Law hee meaneth that part of Gods word concerning Righteousnesse and Iustice which Moses penned by Gods commaundement and by the Prophets hee meaneth that part of Gods word which is contained in the writings of all the Prophets in the old Testament after Moses which bookes of the Prophets contained in them either an interpretation of Moses Lawe or predictions of the state of the Church in the newe Testament Againe by destroying the Law we must not vnderstand a breach of the Law such as is made by mans sin but such a dissolution as taketh from it all vertue and power whereby it is a Law and so to destroy the Prophets is to put an ende vnto them so as they should nothing auaile either to the interpretation of the Law or to the foretelling of the state of Gods Church vnder the Gospel But to fulfill them Christ fulfilleth the Law three waies by his doctrine in his person and in men By his doctrine he fulfilleth the Law two waies both by restoring vnto it his proper meaning and true vse as we shall see afterward where he correcteth the corrupt interpretations thereof by the Pharises as also by reuealing the right way wherby the Law may be fulfilled Secondly in his person he fulfilleth the Lawe two waies First by becomming accursed to the Lawe in suffering death vpon the crosse for vs. Secondly by performing perfect obedience vnto the Law doing all that the Law required for the loue of God or of his neighbour in which respect he was said to haue beene vnder the Law Thirdly Christ fulfilled the Law in men Men bee of two sorts Elect and Reprobates In the Elect he fulfilleth the Lawe two waies First by creating faith in their hearts whereby they laie hold on Christ who for them fulfilled it Secondly by giuing them his owne spirit which maketh them indeauour to fulfill the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect indeede In vnbeleeuers Christ fulfilleth the Law when he executeth the curse of the Law vpon them for that is a part of the Law and the execution and enduring of the curse is a fulfilling of the Lawe And thus doth Christ fulfill the Law so that the
lewdnesse nor frowardnesse in them yea the Law of the Lord is perfect his statutes are right and his iudgements true and righteous altogether Now the consideration of this integritie and perfection of the law and word of God must mooue vs to studie the Scriptures with great diligence so saith our Sauiour Christ Search the Scriptures that is shake and sift them as the word signifieth search narrowely till the true force and meaning of euery sentence yea of euery word and sillable nay of euery letter and iotte therein bee knowne and vnderstood conferre place with place the scope of one place with another things going before with things that come after yea compare word with word letter with letter and search it throughly This manner of studying the Scripture is most necessarie as beeing the thing indeede which preserueth and vpholdeth the Church of God and the puritie of religion for about foure or fiue hundred years agone men left off to studie the Bible after this sort and betooke themselues to the writings of men occupying their wits wholly in vaine quidâ—ities in Philosophie and in hid mysteries of Diuinitie by which meanes it came to passe that Poperie and Apostacie from the truth spread it selfe ouer the world for many hundred yeares together Afterward God of his meere mercie put into the hearts of some men to bee carefull searchers in the word of God by which meanes the truth appeared as light out of darkenesse Thus God stirred up Luther about the yeare of our Lord 1517. who by diligent search in the Scripture and especially by serious meditation with praier vpon these words of the Apostle Roman 3. 21. That now by the Gospel without the Law the Iustice of God is made manifest did finde that by the perfect obedience of Christ our iustification was wrought and thereupon began to maintaine and professe Iustification before God to be free through and by faith in Christ onely without helpe from the works of the law against the doctrine of the Church of Rome and so by further diligence and industrie in the Scripture the truth of God shone forth more and more Let all men but especially Students in diuinitie consider this effect of searching out the Scriptures as a spurre to diligence in this behalfe By this means also errors and heresies are auoyded and suppressed the will of God is plainly reuealed And here by the way we may see how profitable and necessarie the gift of Interpretation is It is a most excellent gift of the spirit pertaining to the Ministerie and therefore most commendable necessarie is the vse thereof in Schooles of Learning Eightly this immutabilitie ascribed to Gods law that euery part thereof shall be accomplished to the full teacheth all Princes and Magistrates not onely to be keepers of Moses law in their owne persons but also within their rule and dominions to doe their best indeauour that the same bee fulfilled and kept by others For this cause did the Lord command that the Prince of his people should haue the Law written before him in a booke to read vpon continually that hee may learne to feare God and to keepe all the words of the Law to doe them and that which is there enioyned vnto Princes belongeth also vnto all Magistrates Masters and Parents within their places and charges they must be carefull to see the whole law of God practised and obeyed both in their owne persons and of those that are vnder them Lastly by this immutabilitie ascribed to the Law wee may learne what it is to fulfill the law namely to keepe and obserue to the full euery particular thing which the law commaunds vs and vpon this wee may ground two conclusions against the Papists First that no man can come to life euerlasting by his owne righteousnesse and obedience for hee that would come to heauen by his owne righteousnesse must be able to fulfill the whole law perfectly in euery respect but since Adams fall no man could keepe the lawe in all things sauing our Sauiour Christ both God and man Secondly that our fulfilling of the law must be in the obedience of Christ for he onely was answerable to the whole law in all things and therefore if we would come to heauen we must not come in our owne righteousnesse but in his as Paul wisheth to be found of God Phil. 3. 8 9. Verse 19. Whosoeuer therefore shall breake one of these least commandements and teach men so he shall bee called least in the kingdome of heauen but whosoeuer shall obserue and teach them the same shall bee called great in the kingdome of heauen Our Sauiour Christ hauing plainely propounded in his Apologie for himselfe the stabilitie and eternitie of the whole law doth here laie downe two notable conclusions for the vpholding thereof 1. Because the Law is immutable and eternall therefore he that breaketh one of the least of the commandements and teacheth men so shall be called least in the kingdome of heauen 2. Because the Law is eternall therefore he that keepes the commandements and teacheth men so shall bee called great in the kingdome of heauen For the first by least commandement he meaneth the precepts of the Morall lawe though in the former verse by Law he vnderstood the whole law in three parts Iudiciall Morall and Ceremoniall And he calleth them litle not simply in regard of themselues as though they were so indeede for in it selfe euery commaundement of God is great and waightie but hee speaketh according to the opinion of the Iewes for the Scribes and Pharises had ordained certaine rites and ceremonies according to the tradition of their Fathers the obseruation whereof they made a greater matter of conscience then the keeping of some of Gods commandements and so esteemed them little Againe saying these least commaundements hee pointeth out what particular commaundements of the Morall law the Iewes esteemed lesse then the traditions of men namely those which afterward he expoundeth in this Chapter touching Murther Adulterie Swearing and the rest for they esteemed not all the commaundements of the law lesser then their traditions Shal be called least in the kingdome of heauen Here Christ sets downe the punishment of a false Prophet which breakes Gods commaundements teacheth men so to wit his base esteeme in the Church of God for the kingdome of God is two-fold the kindome of grace and the kingdome of glorie The kingdome of grace is the societie and companie of Gods faithfull seruantes here on earth The kingdome of glorie is the blessed estate of all the Saints in heauen Now here by kingdome of heauen he meaneth the kingdome of grace which is the militant Church on earth and so Iohn Baptist calleth it Math. 3. 2. Repent and amend for the kingdome of heauen is at hand that is the Church of the old Testament is now abolished and the Church of the new Testament is ready to take place
and strict exposition of the Law according to the traditions of the Fathers and they were most holy outwardly and of chiefe account among the Iewes and therefore the Apostle Paul saith that after the most strict sect of their religion he liued a Pharisâ—â— that he was a Pharise the sonne of a Pharise Yet besides these there were another sect called HerodiaÌ„s who as some think were courtiers which held taught that Herod was the Messias And thus we see what the Scribes and Pharises were whome Christ here ioyneth together for amplification sake vnderstanding thereby such teachers among the Iewes Priests and Levites as liued after the most strait custome of the Pharisies for the Pharisies were by office Scribes as we may plainely see by comparing together Ioh. 1. 19. with v. 24. where the Priests and Leuites who were Scribes as we haue shewed are called Pharisies II. Point What was that righteousnes of the Scribes and Pharisies which is here so debased as beeing vnable to bring a man to heauen By the tenour of Scripture it will appeare that it was an externall righteousnes onely standing in the outward obseruation of the law for they were carefull to abstaine from actuall grosse sinnes as whoredome theft murther idolatrie and such like and they were very forward in fasting praying and giuing of almes openly and in keeping the traditions and ceremonies of the Elders and in all things to carrie themselues in shew conformable to the law but the inward righteousnes of the heart they nothing regarded thinking that perfect righteousnes consisted in outward obedience by that they looked to be saued as it is said Rom. 10. 2. neglecting vtterly the righteousnes of God In these Scribes and Pharisies we may obserue what is the naturall perswasion of man touching righteousnes to wit that an outward righteousnes will serue the turne and therefore euery man naturally contents himselfe therewith and hence it is that men will bring their bodies vsually to the place of Gods worship to pray to heare the word and receiue the Sacraments but few haue care to bring their hearts with them that they may inwardly worship God in spirit and truth so likewise many are content to rest from their ordinarie labours on the Sabbath day but few are carefull to consecrate their rest vnto God men be carefull to abstaine from actuall murther but few make conscience of malice hatred reuiling and quarelling many hate theft that yet will not sticke to robbe their neighbours of their good name by vile reports many are ashamed to robbe openly that make no bones to deceiue by false weights and measures by glosses and such like and yet all these will blesse themselues with their outward righteousnes and think all is well not doubting but they shall be saued by it though they haue no more but this is Pharisaicall pride and folly for all such outward righteousnes is here condemned as vnable to saue the soule Againe here wee may see the palpable and grosse opinion of all worldly men euen of those who coÌ„monly are called honest men if they be told of their sinnes of the danger of daÌ„nation except they repent their answer is they are no theeues no murtherers no grosse sinners and therefore they hope God will saue them for they liue orderly and doe no man wrong but let all such take heede lest they deceiue their owne soules for this ciuill honestis was the righteousnesse of the Scribes and Pharises which could neither bring them nor any other into the kingdome of heauen as Christ the God of truth saith expresly in this place To giue almes to fast to praie and to deale vprightly with men be very good things but yet wee must labour for more then these if euer wee meane to come to heauen wee must get another righteousnesse of the heart renouncing vtterly our owne righteousnesse in the matter of Iustification and condemne our selues for our best actions that so we may be fit to receiue that true righteousnesse which will commend vs vnto God III. Point What is that true righteousnesse which will bring a man to heauen Answ. It is the righteousnesse of Christ 1. Cor. 1. 30. for Christ is made vnto vs of God wisedome righteousnesse yea hee was made sinne for vs that wee might be made the righteousnesse of God in him This is that righteousnesse which exceedes the righteousnesse of the Scribes and Pharises and whereby a sinner doth stand iust before God for when as by Adams fall wee all became guiltie of sinne and thereby subiect to the curse of God and to eternall condemnation from which we could neuer haue deliuered our selues then it pleased Christ to come from the bosome of his father and to become our suretie and Sauiour who in his life became obedient to the law for vs and in and by death vpon the crosse suffered whatsoeuer was due vnto our sinnes which obedience and satisfaction beeing made by him that was both God and man was alone all-sufficient both to free vs from the curse of the law and also to iustifie vs before God and this righteousnesse of Christ is that which exceeds the righteousnesse of the Scribes and Pharises and is able to bring a man to heauen Yet further for our Iustification Christs righteousnesse hath three parts the puritie of his humane nature the integritie and obedience of his life and the merit of his sufferings vpon the crosse and all this must be ours to answer for our corrupt nature and sinnefull life deseruing a cursed death Here some make question how Christs righteousnesse can be ours and how one mans righteousnes can saue so many thousands Answ. Christs righteousnes is not the righteousnes of a meere man for then it could saue but one at the most but it is the righteousnesse of that person who is both God and man and therfore is an infinit righteousnes of merit sufficient to saue a thousand worlds But some here say If Christs righteousnesse bee ours then we are as righteouse as Christ Answ. The same righteousnesse that is in Christ is ours but not in the same manner or measure for Christ hath it by merit and action of himselfe we haue it onely by mercie and imputation it is in Christ as a roote and fountaine in vs by reception and application like the light in the Moone and in the Starres which is not in them originally but receiued from the Sunne the fountaine thereof Thirdly it is said If we by Christs righteousnesse be iustified and made the sonnes of God then is Christ by our sinnes made vniust and so the childe of the diuell Answer We may safely say that Christ was made a sinner by our sinnes not actually but by imputation now hence it will not follow that hee should bee the childe of the diuell for that commeth by the acte and habite of sinning after
and of an earthly flourishing kingdome vnder him Thus also hath the deuill dealt with other heathen people The Romans in Italie haue beene euer grosly addicted to superstition sorcerie and idolatrie as heathen writers doe testifie Now though God vouchsafed them his true Religion in the primitiue Church yet the deuil perceiuing their naturall disposition to superstition hath so tempered the truth of God among them with a naturall and superstitious religion that now they abound as much in idolatrie and superstition as euer they did when they were heathen The like malitious practise doth the deuil shew among the Protestants where the Gospel is truely preached for though hee cannot as hee desires corrupt religion in the mouthes of the Teachers yet hee weakens it greatly in the hearts of men both Teachers and hearers causing them so farre forth onely to receiue it as it is sutable to their nature and disposition but where it crosseth their humours there to leaue it Is not this euident for he that embraceth the truth with his heart will frame his life according to it but generally the entertainment of religion is onely formall for though men professe it yet they liue in their sinnes they make it to iâ—mpe with their naturall disposition hauing indeede a shew of godlinesse but they want the power thereof and so in them religion is vaine Iam. 1. 26. Whereby we must be aduertised to take heed of this policie of the deuil and whereas he labours to transforme religion to mens dispositions wee on the contrarie must endeauour in all things to transforme our selues into religion obeying that forme of doctrine whereunto we are deliuered Rom. 6. 17. Secondly in these Scribes and Pharises we obserue the propertie of a bad Teacher namely to transforme himselfe and his doctrine to the custome and maners of the people when as the people should be transformed into his doctrine and practise according to godlinesse Hereof the Lord admonisheth Ieremie Let them returne to thee but returne not thou to theÌ„ for it was the practise of the false prophets in his time thus to strengthen the hands of the wicked and it is a common fault in many Teachers that they frame themselues both for doctrine practise to the custome and manners of the people but this is the deuils policie whereby he ouerthroweth religion and destroyeth mens soules Verse 39. But I say vnto you resist not euill but whosoeuer shall strike thee on thy right cheeke turne to him the other also In this and the three next verses Christ confutes the false interpretation of this law The summe of his answer stands in two points the first is an inhibition resist not euill which is explained by three examples in the words following The second is a coÌ„mandement to requite good for euill vers 42. For the first by euill is meant the iniurie or wrong that is done to man or more properly the euil one that is the euill man that doth the wrong Resist not that is rise not against the euill one to requite like for like according to the iniurie he hath done vnto thee so much the word signifieth Now Christ forbiddeth not resisting by a lawfull defence but by way of priuate reuenge for he speaketh to his Disciples and to priuate men saying I say vnto you which heare as Saint Luke hath it Ch. 6. 27. Yet further to cleare this interpretation wee must know the Scripture mentioneth two kinds of reuenge Publike and Priuate Publike reuenge is when the Magistrate according to iustice and the law of God punisheth an euill person that wrongeth his brother Priuate reuenge is when those that are no Magistrates wil reuenge themselues on such as doe them wrong The publike reuenge is allowed by Saint Paul calling the Magistrate Gods minister for the executing of reuenge vpon euill doers Priuate reuenge is forbidden by the same Apostle Reuenge not thy selfe Now by this doctrine it is plaine that our Sauiour Christ here forbidding reuenge meaneth not publike but priuate reuenge First here we see those men confuted who thinke it vnlawfull for a Christian to be a Magistrate to execute reuenge vpon malefactors by the sword or to make warre against the common enemies these men are deceiued by mistaking this text which forbiddeth onely priuate not publik reuenge SecoÌ„dly here we see that al priuate reuenge is flatly condemned as a sinne against the sixt commandement This point must be remembred because it is our naturall opinion and our hearts desire to requite like for like in priuate cases when wee are iniuried Now that wee may see more into this sinne we are to knowe that priuate reuenge is two-folde Inward and Outward Inward priuate reuenge is a purpose in the heart to doe a man an euill turne this is commonly called the bearing of a grudge and it is here condemned Outward reuenge is when the spite of the heart comes into action either by word or deede by word when a man giues out threatning speeches as that hee will sit on his skirt or be euen with him if it lie in his lot and such like or vseth cursing speeches as a plague take thee a murraine or pestilence light vpon thee or raileth or chideth calling another knaue villaine c. By deede and action men shew outward reuenge when they be at a word and a blowe vsing to fight and to strike one another by way of priuate reuenge Hereto also we may referre an ordinarie bad practise of some Magistrates and Superiours though it may be few thinke it to be a fault to wit when the Magistrate doth aggrauate the punishment vpon a malefactour for some priuate grudge he beareth to him for then hee vseth priuate reuenge as also when Parents or Masters correct their seruants and children in furie and rage for though they be publike persons in this regard yet to giue correction in a chollericke moode is to ease the heart by way of reuenge Here then wee must learne that wee may not requite euill for euill in thought word or deede to those that doe vs wrong any manner of way but must rather suffer iniurie and referre the reuenge vnto God that iudgeth righteously And because this dutie goes against our naturall disposition I will vse some reasons to perswade our hearts to yeeld vnto it First the Apostle teacheth out of Deuteronomie that vengeance is the Lords if then we shal priuately reuenge our selues we rob God of his right so sinne against the first commandement Secondly in the next words he addeth and I will repay saith the Lord where God takes vpon him to be our debter in the case of iniustice and therefore when we are wronged wee must not be rash to reuenge our selues but must waite with patience vpon the Lord laying downe our iniurie at his feet for he will repaie in due time to them that
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
countenance in respect of thy heart and conscience For they disfigure their faces c. This also may seeme not blame-worthie for Gods children haue in their fasts diuers waies disfigured their faces and beene approoued Ezra pluckt off the haire of his head and of his beard and Ioshuah and the Israelites fell to the ground vpon their face and put dust vpon their heads which could not but disfigure their faces Answ. The Pharisies are blamed for disfiguring their faces in diuers respects and that iustly for first this was the chiefe and onely thing they looked to in their fasts euen the outward shewe thereof which God hateth Againe the word translated disfigure signifieth the very abolishing of their fauour and visage which is farre more then the auncient Iewes euer vsed to doe they indeed humbled their bodies and testified their sorrow which God approoued but they sought not to deforme their naturall complexion they pined not themselues to make their faces pale that so men might the better take notice of their much fasting as these Pharisies did and such were they in Pauls time who spared not their bodies Colos. 2. 23. Thus much for the meaning The words thus explaned containe two parts a commandement a reason thereof The commandement forbiddeth â—ained mourning in fasting Looke not as the hypocrites as if he should say The hypocritical Scribes and Pharisies when they fast make an outward shewe of contrition and sorrow when as indeed their hearts are no whit humbled but you shall not doe so The reason of the former prohibition is drawne from the practise of hypocrites which is set out by the ende and fruite thereof their practise is to disfigure their faces therein is all their sorrow their end is ostentation that they might be seene vnto men to fast And the fruit is answerable verely I say vnto you they haue their reward that is reputation and praise of men Thus then we see that Christ coÌ„demnes not religious fasting nor godly sorrow therein no nor yet the seemely signes of godly sorrow but onely hypocriticall fasting when men haue mournfull lookes without humble and contrite hearts The Vses 1. Here obserue the practise of these Scribes and Pharisies in Christs time they did not only fast often as twice a weeke but they were carefull in obseruing all outward rytes and signes pertaining to a religious fast yet as in the two former duties of Almes-deeds Praier so in this the principal thing is wanting that is truth sincerity of heart for their sowre looks came not froÌ„ sorrowful hearts they were whole and righteous in their own conceit and so needed not the Phisition Christ Iesus nor amendment of life Now in them we may see a true patterne of the propertie of naturall men in matters of religion they more busie theÌ„selues about the outward worke then inward truth they content themselues with outward rytes and ceremonies and little regard the true worship of the heart See this in Ahab who humbled himselfe outwardly in great measure for feare of punishment but hee contented himselfe therewith and neuer came to true humiliation of heart in sorrow for sinne for he continued still in his old sinnes and the Israelites both in the wildernesse and in the land of Canaan when God afflicted them would humble themselues and seeke his fauour but yet not in constant sinceritie and truth for as Dauid saith They flattered him with their mouth for their heart was not vpright with him they performed the outward ceremonies and so drew neere to God with their lips but their heart was farre from him And thus it goeth generally with naturall men the whole religion of the Papists stands in outward ceremoniall actions partly Iewish and partly heathenish and when they haue obserued them they looke no further And so it fareth with many among vs that professe true religion for the ignorant sort which are very many euery where content themselues with the outward actions of religion as comming to Church hearing the word read and sometime preached and receiuing the Sacrament once or twice a yere and when the worke is done though without vnderstanding yet all is well they thinke God is serued wel enough Yea many that haue knowledge doe yet rest in the outward actions of religion for doe not some esteeme the conscionable endeauour of morall obedience to be but precisenesse and so though they beare some shew of religion yet they reproach the power of it in others And another sort doe onely so farre forth maintaine and professe religion as it standeth with the good of their outward estate and their peaceable fruition of wealth honour and delights and so make a policie of religion and pietie But let all these take heed vnto their soules and betime repent for these practises make them hypocrites in religion whose end will be damnation and therefore bring thy heart to God with thy outward worship and content not thy selfe with the shew of godlinesse but get the power of it and shew it in thy conuersation and embrace religion for it selfe and not for the world Secondly is the Pharisies fasting condemned of Christ because they rested in the outward worke and did it in ostentation for the praise of men then doubtlesse Popish fasting is abhominable because it aboundeth with more abuses for I. In their religious fasts they allow one meale so it be not flesh and besides that drinking of any kind of wines or drinkes taking of electuaries and strong waters conserues and such like at any time of the day which is a mock-fast and nothing else II. They make distinction of meates necessarie to a fast and that not for ciuill endes as Magistrates may doe or for temperance sake as priuate men may doe but for conscience sake which is a doctrine of deuils as the Apostle saith III. They binde men in conscience to many set daies of fasting and make the omission thereof a deadly sinne wherein they take away our Christian libertie for there was no want of care in our Sauiour Christ to appoint all good meanes for the mortifying of the flesh and yet he prescribed no set fasts in the new Testament IV. They make fasting meritorious teaching that a man therby may satisfie Gods iustice whereby they doe blasphemously derâ—gate from the al-sufficiencie of Christs obedience and passion Now â—ith they haue thus defaced religious fasting let vs learne by Christs command not to fast as the Papists doe Thirdly Christ saying to his Disciples when ye fast takes it for granted that sometimes they fasted and so ought to doe here he blames the Pharisies not for fasting simply but for their hypocrisie therein whereby wee see that Christ requires of all the godly that when iust occasion is offered they should fast either publikely or in priuate And if Christ blame the Pharisies for their bad manner of
must watch ouer the liues of his brethren for their good and amendment It is the sinne of our time that euery one thinks he hath no charge laid on him in regard of his brothers life and estate This was Cains sinne towards his brother Abel he denied himselfe to be his brothers keeper if any man sinne the common speach is what is it to me let them looke to it whom it concernes But this ought not to be one man ought to obserue another vse also brotherly correction for the reformation of faults certainly known This is a duty of loue and mercie tending to the good of our brother and to the saluation of his soule in conscience we are bound to releeue the bodies of our poore brethren that be in perill and want much more then are we bound to looke vnto their soules that they perish not for wante of admonition We must turne back our enemies oxe or asse that wandreth much more our brother from going to perdition II. Point Who is to be corrected out of whose eye is the mote to be taken to wit a Brother out of thy brothers eye By a brother here Christ meaneth not euery neighbour for that is euery man but euery one that is a member of that Church whereof we are members and professeth the same religion which we doe beeing admitted into the Church by the same sacrament of baptisme whereby we were admitted This is plaine in the exhortation of Christ Math. 18. 17. If thy brother sinne against thee tell him his fault between him and thee and so proceed if he heare thee not til he come to the censure of the Church which were in vaine if the partie were no member of the Church If any one that is called a brother saith S. Paul bee a fornicator couetous c. with such a one eate not 1. Cor. 5. 11. and he addeth what haue I to doe to iudge them that are without doe yee not iudge them that are within Now here the former order must be obserued that first a man must correct himselfe secondly his family and kindred next a brother of the same congregation with him And if good order be obserued he may admonish a brother that is a member of another particular Church but beyond this we may not goe though we must carrie our selues so to them that are without that by our good conuersation we may winne them to God And further this is to be knowne that in the Church of God authoritie and dignitie frees no person froÌ„ brotherly correction whereupon Paul biddes the people of Colossa to say vnto Archippus their Pastor Take heede to thy ministerie which thou hast receiued of the Lord that thou fulfil it Coloss. 4. 17. And hence we may learne this dutie when we offend in word or deede wee must submit our selues willingly to brotherly correction wee must not say as one of the Israelites that stroue with his brother said vnto Moses for reproouing him who made thee a iudge and a ruler ouer vs but being faultie we must submit our selues to the correction of our brother though we be aboue them in place It is better to heare the reproofe of a wise man saith Salomon then the song of a foole Eccles. 7. 7. It may be the song of a foole will more delight vs but sure it is the wise mans reproofe is farre more profitable This Dauid testified by desiring that the righteous might smite him Ps. 141. 5. accounting it as a pretious balm vpon his head which he would neuer want yea nature it selfe doth teach vs this that it is better to be reprooued euen of an enemie then to bee praised of a friend according to that of Salomon Open rebuke is better then secret loue Prou. 27. 6. III. Point For what is a brother to bee admonished or corrected not onely for great offences but for lesser sins we must pull out not only beams but strawes and motes out of his eie for here lesser sins are as strawes and motes to greater sinnes which be as beames and posts The reason why we must correct our brother for sâ—al offences is because euery great sin hath his beginning of some little small sin therefore it is a dutie of brotherly correction to cut off sin in the head before it growe out to the full Thus the Lord dealt with Caine Gen. 4. 6. he reprooued him for his wrath malice against his brother testified by his sad countenance before he slew his brother but Caine not yeelding to the Lords reproofe came at last to the grieuous sinne of murther In this third point we may take a view of that heauenly order which Christ hath left in his Church for the reformation not only of greater crimes but of lesser sins for there be many sins committed which caÌ„not be corrected by the sword of the Magistrate neither yet by the publike censure of the Church as lying foolish lesting other offences in behauiour attire yet these will not Christ permit to be in his Church therefore hath prouided brotherly correction to cut them off IV. Point How is brotherly correction to be performed Although the maner of brotherly correctioÌ„ be not here expresly set down yet it is implied where it is said Then shalt thou see cleerely c. I will stand a little to shew how this dutie is to be performed In brotherly correctioÌ„ these things are required 1. Christian wisdome to see cleerely into the fault also how it is to be ameÌ„ded The author to the Hebrews makes it the duty of euery Christian to obserue his brother not for this end to vpbraid him with his faults but that he may rightly discerne thereof also know how to correct him And here comes a common fault to bee reprooued many are forward and hastie to correct their bretheren but yet it shall be vpon bare rumors vncertain grounds they wil not stay till they know the fault throughly and certainly wherupon it comes to passe many times that the reprouer bears the blame for the party reproued saith there is no such matter the thing is otherwise so the other becomes a rash censurer 2. In christian correction there must be obseruation of fit circuÌ„stances as time place els the good admonition may be lesse effectuall We shall see the practise of this in the word of God Abigail obserued a fit time to reprooue her husbaÌ„d for his churlish answer to Dauids seruants and therefore told him not of it till his feast of sheep-shearing was ended the wine gone out of his head 3. The maner of our brothers offence must be considered whether it proceede of humane frailtie or otherwise if his fault proceed from humane frailtie then Pauls lesson may be practised Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekenes The phrase there is borrowed froÌ„ Surgeons who being to
one for killing himselfe which is the most cruell and dangerous murther that can be and the author also excuseth his insufficiencie in penning of it which beseemeth not him that is guided by Gods spirit In the song of the 3. children it is said the flame ascended 49. cubits aboue the furnace which seemes incredible especially that still they should then cast in fuell or approach so neere as to put any man into it Likewise in the storie of Susanna it is said vers 45. that Daniel was a young childe when he executed iudgement vpon the two false witnesses which was in the ende of Astiages raigne immediately before the raigne of Cyrus and verse 64. Daniel by this meanes is said to growe famous which cannot possibly accord with the true storie of Daniel neither for his age nor for his fame and reputation And the like may be said of the rest whereby it is plaine these bookes cannot be canonicall Scripture And yet they are not to be reiected but reuerently esteemed of as the books of worthy men Here some may say If Moses and the Prophets comprehend all Scripture that hath diuine testimonie then the bookes of the new Testament shall not be Scripture because they were not written by the Prophets Answ. They were either penned by the Apostles or by other Apostolike men and allowed by the Apostles as Saint Lukes Gospel and the Acts were written by Luke a Physition and Saint Marke that writ that Gospel was not an Apostle yet those bookes were approoued by Apostolike authoritie which is all one as if they had beene written by the Apostles and the Apostles in speaking and writing were of equall authoritie with the Prophets hauing the infallible assistance of the holy Ghost as well as the Prophets for Acts 15. 28. they say It seemeth good to the holy Ghost and to vs and Ephes. 2. 20. the Church is said to be built on the foundation of the Prophets and Apostles where the Apostles are made equall with the Prophets II. Point This reason also doth giue vs to vnderstand what was the first Scripture that euer was penned namely the bookes of Moses before which there was no word of God written which was for the space of 2400. yeares It may be asked what was then the booke of the warres of the Lord mentioned Numb 21. and the booke of the Righteous spoken of by Ioshuah Chapt. 10. 13. Answer These were the writings of men humane stories like to our bookes of Chronicles Yet it is said Iude 14. Enoch the seauenth from Adam prophesied Answ. That prophecie was not penned but went from hand to hand â—y word of mouth and if it were penned yet it was not done by Enoch himselfe but by some Iew in his name long after Moses for it cannot bee prooued that Enoch euer penned any part of Scripture Some will aske mee how the people of God did for that space of two thousand and foure hundred yeares before the Law was written what guide had they for to knowe the will of God Answer They had the word of God immediately taught them by word of mouth from God himselfe as we may see in the Patriarkes Abraham Isaac and Iacob and they to whom it was deliuered did also conuaie the same from man to man by tradition And because it may seeme strange how religion could for so long time bee preserued pure without writing wee are to knowe that before the lawe was written the Church of God from the beginning was the most part in one familie onely as in Adams Enochs Noes Abrahams c. whereby it was a more easie thing to preserue Gods word among them Againe those men that first receiued the word of God without writing were of long continuance liuing neere to a thousand yeares space whereby they might better see the word preserued and continued without writing by tradition Besides when religion was corrupted God himselfe restored the puritie thereof reuealing his will againe and renewing his couenant vnto his seruants as hee did to Abraham and the rest of the Patriarkes Here then behold how the heads of families preserued Gods word and true religion in the beginning of the world namely by teaching it to their posteritie and from them we may learne what is the dutie and ought to bee the practise of euery gouernour of a family at this day they must not thinke themselues discharged for that the word is written in the Church and euery man may read and heare the same but they must see the same bee taught vnto their children and to the rest of their familie that so it may bee preserued among them So God commandeth his people to teach their children the seruice of the Passeouer Exod. 12. 26. 27. and to whet the words of the Law vpon their children Deut. 6. 7. III. Point In this reason our Sauiour Christ takes for granted that the writings of Moses and of the Prophets are of infallible certaintie for it is all one as if he had said this must needes be euery mans dutie to doe as he would be done to for this is the Law and the Prophets and so answerable to them all other bookes of Scripture containe doctrine of infallible truth and certaintie Here some may aske how we should be perswaded hereof in our consciences Answ. By these Arguments which are all drawne from Scripture it selfe for as euery Science and Arte hath his grounds and principles so hath the holy Scripture which is not the Church but Scripture it selfe 1. from the causes 2. from the effects 3. from the properties 4. from signes 5. from the contraries 6. from the testimonie that is giuen hereof The 1. Argument Among the causes the first and principall is the Author thereof which is God himselfe to him doe Scriptures referre themselues also shew how God is their Author In Scripture we read that God spake to Adam to Enoch Noe Abraham and the rest and of Christ the new Testament giues most liuely testimony making him the Author subiect thereof Now nothing is falsly ascribed to God but God in time will bring the same to nought and therefore if Scripture had not beene Gods word it would long agone haue vanished Again the cause conuersant must bee considered the deuill by wicked men and heretickes hath laboured to take away Gods word from mens hearts and hands but yet it is still preserued in the Church which argues that it is kept by a greater power then is in all men and all angels that is by the power of God Thirdly the pen-men the instrumentall causes they were holy men of God Prophets and Apostles who for vertue and pietie farre exceeded other writers and if they had beene meere polititians their writings would haue shewed it for the pen-men of holy Scripture haue there in faithfully registred their own faults which no politike person would haue done Againe consider the matter of holy Scripture which stands in
seeing that we may faile in the particulars of that which we know in â—enenll Againe preaching serues not only for the remoouing of ignorance and the increase of knowledge but to erect and build vp good conscience and honest liues by the in increase of faith repentance bue of God and man and of obedience and this vse the most learned and godly man that euer was may make of the publike ministerie though dispensed by one that is farre inferiour to him in knowledge and pâ—tie Lastly it may be demanded how this can be â—e summe of the law and the Prophets to doe as we would be done to vith men seeing we are further bound by the law to performe duties of loue and obedience to God Answ. This rule is the summe of all for our loue to God must be shewed in the practise of the duties of loue iustice and mercie towards men for God is inuisible and it please thâ—im to make himselfe seene in our visible neighbour requiring that our loue to himselfe should be shewed in the works of mercie iustice and goodnes towards men Men may flatter themselues and say they loue God but if it be not shewed in the loue of their neighbours they deceiue themselues there is no loue of God in them And therefore they are deceiued that thinke all is well with them when they come to Church and receiue the sacraments for religion stands not in the outward seruice of God vnles it be shewed forth in the duties of iustice loue and mercie commanded in the second table see Iames 1. vers 27. pure religion and vndesiled before God is to visit the fatherlesse and widdowes in their aduerstie and to keepe himselfe vnspotted of the world v. 13. I Entern at the strait gate for it is the wide gate and broad way that â—adeth to destruction and many there be which goe in thereat 11. Because the gate is strait and the way narrow that leadeth vnto life and few there be that finde it These two verses beeing the fifth part of this chapter containe the tenth point of Doctrine in this Sermon of our Sauiour Christ wherein he exâ—â—rteth his hearers and vs all effectually to an earnest care in seekiâ—â— euerlasting life and withall admonisheth vs in the matter of Saluation not to follow the multitude because most men goe the broad â—ay to destruction The words containe two parts A commandement Enter in at the strait gate and a reason in the words following for it is the wide gate Yet for our further edification and instruction I will consider and handle fiue points which are here set downe by our Sauiour Christ I. that there be two contrarie cities or kingdoms in one of which euery man and woman must abide for euer after this life and further that these afford vnto men a contrarie estate the one life the other death destruction II. That there are two distinct waies to these two cities or kingdomes one leading to destruction the other leading vnto life III. The condition and propertie of these two waies The way of life is straite and narrow The way of destruction is broad and wide and that from the beginning to the end IV. What men doe in these waies namely that many walke in the broad way and few can find the straite and narrow way V. What men ought to doe touching these waies namely passe by the broad way and enter into and walke in the straite way which is the scope of Christs exhortation and instruction in this place Of these in order For the first These two cities are two distinct places ordained of God for the finall and eternall aboad of all mankind after this life according to that which euery man hath done in his bodie These are tearmed diuersly in Scripture one the kingdome of heauen the other vtter darknes in the chapter following vers 11 12. The one Abrahams â—osome the other hell fire Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described the one is called the citie of God the other the burning lake and vsually the one is called heauen the other hell And as these are distinct places so they afford vnto men two distinct estates The one life the other destruction as it is said the narrow way leades to life the brâ—â—dway to destruction By life here is meant a blessed state of man in whiâ—â— he liues in fellowship with God and hath his heart filled with the vnbreakable loue and goodnes of God and with endles ioy from Gods imâ—â—diate presence And this indeed is the onely true life our naturall life iâ—â—ut a shadow thereof By perdition or destruction we are to vnderstand cursed state of man in which he is without all fellowship with God iâ— respect of his fauour mercie and loue and yet in bodie soule and â—nscience doth apprehend the bitternes of Gods wrath and furie for â—â—â—more hauing no fellowship saue onely with the deuill and his angelâ— and damned soules This is no life but eternall death though souleâ— and bodie liue together eternally Uses I. In that Christ doth here mention but two cities or placâ—â— to the one whereof euery man must resort after death we may gather that there is no middle place or condition betweene life and destruction A third place or state the Scripture knoweth not and therefore there is no place of purging the soules of men after this life which the Papists call Purgatorie if there had the word of God would haue reuealed it But the Papists say it is the vpper part of hell neere to the hell of the damned I answer If that were so then there is no saluation for them that are in purgatorie for there is no returning out of hell to heauen by reason of the great gulfe between them Luk. 16. 26. and they that are in any part of hell are but damned persons II. Use. If there be but two places and in them two estates onely according to that which men haue done here on earth either good or euill then we must be admonished with all care and conscience to vse all good meanes whereby we may escape the one and attaine to the other to be freed from destruction and to gaine saluation In the massacre and sacking of a citie in which some are slaine and some escape aliue euery one hath care to shift for himselfe to saue his temporall life much more then ought we to prouide for eternall life seeing at the last day wherein the whole world shal be ransacked euery one must vndergoe either saluation or destruction if we had our deseruing we should be confounded euery moment but God in mercie grants vnto vs length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting and therefore this must be our principall care and studie that we may be alwaies readie whensoeuer we shal be called hence and the rather because we know
God and to conceiue aright of this God namely that he is one in essence and three in person and that the persons must be worshipped in the vnitie of the godhead for as they are one in nature so we must vnite them in one and the same worship Againe by nature we take libertie to our selues to forget the true God and in our owne hearts doe set vp a false god vnto our selues some make riches their God some honours some pleasures for looke whereon a man bestowes his heart and his affections as his loue his feare and confidence that he makes his god and hence it comes that some in iudgement hold the true God and yet haue a false god vnto themselues in their hearts but the first commandement restrains vs of this libertie also and it inioynes vs to bestow our whole heart and all our affections on the true God louing fearing and trusting in him aboue all Thirdly our nature is to exalt our selues to ascribe some thing vnto our selues esteeming the good things that be in vs as of our selues and as though they were our owne whereby we take to our selues some thing that is proper to God becomming like to the prodigall child which would haue his portion to himselfe seuered from his father With this naturall pride was Dauid puffed vp when he numbred the people But the first commandement restraines vs of this also perscribing vnto vs the dutie of inward adoration which we performe first when we giue vnto him all the honour that we can esteeming our selues but dust and ashes and ascribing vnto him all the good that is in vs as from him secondly whē we subiect our selues vnto him wholly as to our creatour and doe submit our hearts wills and conscience to his holy word and these be the strait waies which this commandement perscribes vs. The 2. commaundement concernes Gods outward worship and it puts vnto vs many restraints Our nature desires to conceiue of God in some forme and to represent him in some image but the Lord is a spirit and this commandement inioynes vs to worship him in spirit and truth and to conceiue of him in his workes and properties restraining our naturall desires of conceiuing and representing God Secondly it is our nature to performe outward worship vnto God onely but for any further thing wee would take libertie to our selues wee would giue him onely the outward bodily worship as come to Church heare the word pray outwardly and receiue the Sacraments but the Lord in this commandement giues vs charge that with as great care conscience we should giue vnto him the inward worship of the heart for god must be serued with the whole man our loue feare trust in God must be cōformable to our outward worship Further euery man almost can be content to professe religion and to performe so much as the laws of his countrie require for the seruice of God but yet they would take libertie in their callings to liue as they list but Gods commandement restraines this desire also We must hold religion not only in the Church but also shew the same in our liues and conuersations and therefore is the second table ioyned with the first to teach vs that wee must performe dutie to God in the seruice of man The third commandement concernes the holy vse of the holy things of God especially of his word and Sacraments Now for the outward worke of hearing the word and receiuing the Sacraments we are content to performe them but we would haue God thinke himselfe satisfied with the worke done But this commandement restrains vs of this desire inioyning vs not onely to vse his holy things but also in an holy manner that is with repenting beleeuing hearts for they are not holy to vs vnlesse we vse them in and by faith and repentance Againe we take libertie to vse Gods name in oathes and specially in vowes as in baptisme which we renue when we come to the Lords table but herein we ordinarily abuse this his holy name not hauing like care to make good our vowes vnto God as we haue to make them The 4. commandement concernes the time of Gods worship wee our selues would haue all times in our owne disposing we thinke it hard to be restrained of any time but this commandement restraines vs of this desire binding vs in conscience to giue one day in seauen to the honour of God in his publike and solemne worship The 5. Comm concernes the giuing of honour and reuerence to Superiours and it restraines vs of our naturall desire which is to seeke for and to take honour vnto our selues alone for this inioyneth vs to giue honour one to another especially to them to whome it belongs as to all superiours in authoritie in gifts or age let this be your honour saith Paul to giue honour to whome it belongs Rom. 13. 7. The sixt Commandement concerneth murther and it restraineth our naturall desire which is vpon small occasion to conceiue malice and to beare grudging against our brother forbidding all thoughts wordes deedes and gestures which tend to the impairing or destroying of our neighbours life and person The 7. Commandement concerneth chastitie and it restraines mans nature which desires to take libertie in vncleannes and fornication both of heart and life and it binds vs to abstaine from all speach action or gesture which tends to the hindrance of our owne or of our neighbors chastitie for God is holy and pure and so ought our bodies and minds to be which are temples of his blessed spirit The 8. Commandement concernes our neighbours goods and it restraines our corrupt nature which desires to haue libertie by all meanes good and bad to intich our selues And it inioyneth vs both in will and word and in trafficke also to seeke the common good and the good of those with whome we liue Againe this also restraines our naturall desire of abundance inioyning vs to seeke onely for necessaries as foode and raiment for we may not seeke to be rich yet if God giue vs more then things necessary in the labours of our calling then we are to blesse God for them and to vse them to his glorie this is a strait way to the worldly man but it must stand and we must walke in it if we would enter into life The 9. Commandement concernes our neighbours good name and it restraines vs of our naturall desire which is to conceiue and speake vnto others as also to receiue from others euill report of our neighbour and on the contrarie it inioynes vs by all good meanes to seeke to preserue our neighbours good name and credit The 10. Commandement is touching lust When as we hurt no man in word or deede then we take it for graunted that we may thinke what we will no lawes restraine thought that we hold to be free But this Commandement restraines the very first motions
This I note because they beginne to be in disgrace with many and corrupt Popish writers are farre better accounted of Thirdly if any among vs doubt of any point in religion let him doe these two things for his resolution which are the ordinarie meanes to know the truth First let him search the holy Scriptures diligently not by priuate studie onely but by conference with the godly Secondly let him in true humilitie of heart pray vnto God for the illumination of his spirit whereby he may in minde rightly conceiue of the truth embrace it by faith in his heart and honour it by obedience in his life thus doing constantly and in sinceritie he shall be sure to be preserued from errour both finall and fundamentall and in due time shall know the truth for the promise is Aske and ye shall haue seeke and ye shall finde verse 12. and Saint Iames saith If any man lacke wisedome necessarie for his saluation let him aske of God vsing withall other lawfull meanes to come thereby and it shall bee giuen vnto him Hereto may be added this good help for satisfaction in this case of doubting namely to haue recourse to the generall confessions of reformed Churches which may be had in that notable booke The Harmonie of Confessions for although priuate men may erre as also particular Churches not onely seuerally but ioyntly in some things in this world yet the generall consent of reformed Churches may be a good direction to the knowledge of the truth and a good perswasion to constancie therein Fourthly we must keepe a good conscience if we would preserue the truth and puritie of religion for faith and good conscience goe alwaies together whereupon Saint Paul perswading Timothie to this dutie bids him haue faith and a good conscience which some haue put away as concerning faith haue made shipwracke 1. Tim. 1. 19. where a good conscience is resembled to a shippe which saileth ouer the sea of this world beeing laden with faith that is with true religion and other spirituall graces needefull to saluation Now if the shippe of our conscience be crazie and vnsound then is our faith and saluation in great danger and therefore wee must endeauour in all things to haue a cleare conscience both towards God and towards men IU Instruct. This commandement of our Sauiour Christ to beware of false Prophets doth barre the Church of God and euery member thereof from conuersing with false Prophets after they bee conuicted to be such It was Eues fault to admit conference with the deuill in the serpent and all of vs feele the smart thereof at this day It was Pauls counsell to the Romans to marke them diligently which caused diuision and offences among them contrarie to the doctrine which they had learned and to auoyde them and Saint Iohn plainely forbids this societie with them 2. Epist. verse 10. Receiue not him to thine house neither bidde him God speed that comes to teach you and brings not this doctrine yea though we saith Paul or an Angel from heauen teach you otherwise then that which we haue preached vnto you hold him accursed Galat. 1. 8. In the histories of the Church it is recorded that S. Iohn would not wash himselfe in the same bath wherein Cerinthus an heretike was washing himselfe nor abide vnder the same roofe but leaped out and perswaded others so to doe And indeede by Eues example we may see the danger of conference with false Prophets for the same euill spirit speakes in them Now this shewes first that the practise of many students is dangerous and against this commandement who take delight in popish Cōmentaries and postils ascribing to them more learning and Iudgement then can be sound in those writers that were the restorers of true religion vnto vs hence it is that they labour more in them then in the Scripture it selfe or in other sound writers thereupon But if there bee any false Prophet at this day it is the Papist and their writings are dangerous to be read of those that are not well grounded in the truth for by reading we haue a kind of familiaritie with them and indeede many sucke out of them at vnawares much venim in waighty points of doctrine and religion We ought rather to doe with them as the beleeuers of Ephesus did with their bookes of curious Arts namely bring them out and burne them then take such delight in them albeit this must be graunted it is both lawfull and necessarie for the defence of the truth that men of sound iudgement and piety doe labour in them Secondly hence also it may appeare that it cannot bee but a great hindrance to true religion that hereticall bookes may be publikely sold to any one that will buie them without due consideration whether the partie haue gifts to discerne of truth from falshood in the Popish Church they are more carefull they permit not a man to read an heretikes booke as they call vs Protestants without leaue and that vnder a great penaltie which is seuerely inflicted vpon offenders that way V. Instruct. This commandement also shewes that it is not lawfull to graunt to any man or to any people the libertie of their owne conscience in the matters of religion permitting them to professe what religion they will for how should false Prophets be auoided when euery man may freely professe what he will in religion All gouernours therfore must follow the practise of good king Iosias who assembled all Iuda and caused all his people to heare the word of the Lord and to stand to that religion which the booke of God made knowne vnto them 2. Chro. 34. 32. V. Doctr. Wee haue from this commaundement an answer to the false charge of the Church of Rome who accuse vs of schisme and apostacie because we separate from their Church But we must know that the schisme apostacie is there where the cause of departing is which indeede is not in vs who doe no more herein but obey this commaundement of Christ the cause is in them who are become false prophets whom we must auoyd Here yet two questions may bee demaunded I. Whether a false Prophet may be put to death seeing Christ bids onely to beware of them Answ. Christ here speakes to his Apostles and to other of his auditors that were priuate men whose dutie raught no further but yet the truth is that a false Prophet beeing iudicially conuicted is to bee put to death the word of God elsewhere is plaine Leuit. 24. 14. there is both a commandement and a practise Euery blasphemer must die This wicked Iesabel knew wel who vnder pretence of blasphemie caused Naboth to be put to death and hereupon the Iewes sought to put Christ to death Yea Nabuchadnezzar an heathen king hauing but a taste of this that the God of Israel was the true God made this lawe that whosoeuer blasphemed
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
naturall corruption is most grieuous and fearefull it makes vs to sinne in whatsoeuer things we doe though in themselues they be things indifferent or els good works II. This ouerthrowes the conceit of popish writers which teach that God giues to all men an vniuersall common grace or helpe sufficient by which they may be saued if they will And for them which want the meanes of the word of God they say that if they vse that common grace of nature wel God will giue them further grace whereby they may come to saluation But here we see a naturall man hauing a good gift of God cannot of himselfe vse it well the best things he doth though they be good in themselues yet they be sinnes in him III. Here also we may see what a miserable case we are in while we remaine vnregenerate for we can doe nothing but sinne we be like to thornes and thistles which either bring forth no fruite or els bad fruites and therefore we must labour to become new plants in Christs orchard being ingraffed into him by faith and made new creatures by regeneration hauing beleeuing hearts and good consciences that so we may bring forth good fruites vnto the praise and glorie of God IV. We may hence learne a generall rule touching a righteous man namely that a man must first be truly iustified and sanctified before he can doe a good workeâ— first a tree must haue the sappe and nature of a good tree and then it brings forth good fruits and not before And this ouerturnes a point of naturall and popish religion that a man may be iustified and saued by his good workes but that which followes cannot be a cause of that which went before the fruit cannot make the tree to be good but onely declare and manifest that it is good from whence it comes that the fruit is good and so good works they proceede from iustification They say iustification twofold one whereby a man of an euill man is made a good man the second whereby of a good man one is made better the first they say is of works but the second iustification is of grace Ans. But this is false for the fruit makes not the tree a better tree but if the tree increase in goodnes it proceedes from some other cause not from the fruit thereof vers 19. Euery tree that bringeth not forth good fruit is hewne downe and cast into the fire 20. Therefore by their fruits shall ye know them These words containe a conclusion gathered from the former similitude which is here also continued wherein is set downe a grieuous threatning of eternall damnation the deserued punishment of all false prophets As if Christ had said looke as in an orchyard euery tree that bringeth not forth good fruit i. hewen downe and cast into the fire to be burnt so in the Church of God the false prophet shall not alwaies be reputed for a true Prophet but at the length shall be discouered cut off from the Church and condemned Answerable to this is that saying of our Sauiour Christ Euery branch which beareth not fruit in me is taken away cast forth and withereth and men gather them and cast them into the fire and they burne And S. Peter saith Their damnation sleepeth not 2. Pet. 2. 3. The vse 1. This serues to comfort Gods children in regard of false prophets for though Gods Church be troubled with them for a time yet it shall not alwaies be so the time will come wherein they must be cast out and receiue their due and deserued destruction And this especially must be remembred to stay and comfort our hearts in regard of the Popish religion which doth most of all molest and trouble vs first because it is naturall and so readily embraced secondly many among vs doe much affect it and thirdly it is maintained by mightie Monarchs But yet for all that it must downe for it is a plant which God neuer set nor planted Matth. 15. 13. And the cheife vpholders of it shall be destroied II. Vse This teacheth vs to eschew and shunne false teachers and therefore doth Christ adâ—â— this exhortation Matth. 15. 14. Lâ—t them alone they are the blind leaders of the blinde and Reuel 18. 4. Come out of her that is spirituall Babylon which is Rome my people for if you partake with her in her sinnes ye shall suffer of her punishments III. Use. The words of this threatning beeing further applied vnto all men as they are in S. Luke doe â—each vs that it is not sufficient for vs to abstaine from committing grosse sinnes and to doe no man hâ—rmâ— but beside eschewing eâ—ill we must doe good In the last iudgement the sentence of condemnation shall be pronounced against the wicked not for robbing the poore but for not releeuing of them and for not visiting and cloathing them Which doth notably confute that vaine opinion of many ignorant people who thinke that if they liue an innocent and harmelesse life God will hold them excused and saue them but the tree that brings not forth good fruit must be burnt vers 20. Therefore by their fruits ye shall know them Here Christ repeats againe the Rule he deliuered in the 16 verse which shâ—ws that it is a speciall rule to be obserued of vs all for there is no idle word in Scripture neither any thing repeated in vaine The meaning thereof we haue heard and the meanes whereby a false prophet may be discouered with the vses thereof among which we shewed that euery true beleeuer in Gods Church may be able to discouer a false prophet whereto these three caueats must be added I. The paiâ—ie that would discouer a false prophet must humble himselfe before God haue an heart in some sort emptied of all pride and selfe-loue for the Lord will teach the humble his waies Psal. 25. 9. yea he doth exalt the humble meeke Luk. 51. 3. and in all things the humbled heart is preserued with the Lord. II. The partie humbled must yeild himselfe to obey the will of God If any man doe my fathers will he shall know of my doctrine whether it be of God Ioh. 7. 17. and Dauid professeth of himselfe that he was wiser then his teachers and vnderstood more then the auncient because he kept Gods commandements Psal. 119. 99 100. III. He must pray vnto the Lord and aske wisdome in faith and in humilitie and the Lord will giue it vnto him Iam. 1. 5. If any man lacke wisdome let him aske of God who giueth liberally Yet some will say it is an hard matter to discerne a false prophet I answer we haue ordinarily this capacitie when we read or heare read the last will and testament of our Ancestors we are able to conceiue and iudge of the meaning thereof well our Lord Iesus hath left with vs his will and testament in the holy Scriptures which concerning morall duties
and matters of faith necessarie to saluation is so plaine that it may be vnderstood of the simplest â—ls Christ would neuer haue sent the Iewes to the Scriptures for the certen knowledge of the Mâ—ssias Which notably discouers the fraudulent dealing of the Romish teachers who in matters of controuersie in religion send vs for resolution to the Church calling it the stay and pillar whereto we must leane in all doubts of doctrines The church I graunt is to be reuerenced but yet we must not build our faith vpon the doctrine of men Our Sauiour Christ sent the Iewes vnto the Scriptures and hereby the Bereans tried Pauls doctrine and are commended And indeede though men be neuer so vnlearned yet if they come in humilitie to search the Scripture and in obedience vnto God praying for knowledge they may be able by Gods word to discerne of false teachers vers 21. Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers will which is in heauen From this verse to the 24. is conteined another portion of Christs sermon beeing the seauenth part of this chapter wherein he intreateth of the state of those that professe his holy name in his Church here on earth And his maine scope drift herein is to shew that men must not content themselues to professe religion outwardly but there-with they must ioyne true godlines and sincere obedience This point is as wayghtie and of as great importance as any of the former respecting the maine point of mâ—ns saluation and it conteineth two parts A maine conclusion in this verse And a proofe and explanation of one part thereof ver 22. 23. The conclusion it selfe hath two parts 1. that some men professing the name of Christ shall not be saued which part is afterward explaned and confirmed the 2. part is this that some professors of religion shal be saued which is not onely propounded but the parties also are plainely described The first part is a most fearfull sentence against many that liue in the Church that notwithstanding their profession of the name of Christ yet they shall neuer be saued And this is most true beeing spoken by him that hath the power of life and of death who is also the God of truth that cannot lie saying Not euery one that saith Lord Lord that is that professeth God to be his God shall enter into the kingdome of heauen There be two kinde of professors in the Church of God that shall neuer be saued the first are grosse hypocrites which professe Christ with their mouth and yet in heart and life they renounce him of this sort is first the common Atheist who onely for feaâ—e of the magistrates lawes professeth religion secondly the Epicure that is such a one who beares Christs name for fashions sake and yet his bellie and pleasure is his God thirdly the worldling who spends the strength of bodie and mind and all he hath on the world for earthly things Now none of all these if they thus liue and die can be saued The second sort are more close hypocrites which professe the name of Christ in some truth and haue in them some good gifts of God by reason whereof both before men and in their owne conceite they are reputed members of the Church and yet for all this they are indeed but hypocrites which shall neuer be saued And that we may somewhat discerne of them I will note the gifts which they may haue whereby they may come to professe Christ truly they may be reduced to fiue heads The first is the spirit of bondage to feare Rom. 8. 15. This is a certaine gift of God whereby a man doth discerne the right meaning and iudiciall vse of the law in himselfe concerning sinne and the punishment thereof for though a man by nature know something of the law yet he knowes not all nor the right vse thereof now by reason of this knowledge he sees himselfe in bondage and in regarde thereof doeth feare from whence may proceede many good things as griefe for sinne confession and humiliation for the same and praier for pardon Thus wicked Pharaoh confessed the righteousnesse of God and that he and his people had sinned Exod. 9. 27. And so did Ahab at the heauie message of God by Eliah 1. King 2. 27. he rent his clothes and put sackecloath vpon him and fasted and lay in sacke-cloath So Iudas when he sawe that Christ was condemned he repented of his fact beeing gâ—ieued for it and ashamed to looke any man in the face and also confessed the same before God and men Matth. 27. 3 4. A second gift which a close hypocrite may haue is faith as had Simon Magus for he beleeued and was baptized Act. 8. 13. neither was it a false and dissembling faith altogether but in some sort a true though not a sauing faith for he beleeued and yet was in the gall of bitternesse So Ioh. 2. 23. it is saide certaine beleeued in Christ but he durst not commit himselfe vnto them And that we be not deceiued herein we must know that this faith of an hypocrite hath in it three things knowledge of the truth approbation thereof with assent vnto it and a kinde of perswasion that Christ is his redeemer Of the second degree of this faith we haue example 2. Pet. 2. 18. where some are said to be beguiled with wantonnesse through fleshly lusts who had cleane escaped from them that be wrapt in â—rror that is in idolatrie And of the third degree we haue example in the same chap. vers 1. where some false prophets are said to denie Christ that bought them because for a time they professed themselues to be redeemed and were also perswaded in a generall sort that he had bought them yet herein they failed that they did not truly apprehend the merit of Christ and applie it effectually vnto themselues The third gift of a close hypocrite is a taste of Gods fauour Hebr. 6. 6. it is saide of some that fall quite away That they were inlightned by Gods spirit and had a taste of the good word of God and of the powers of the world to come though they were neuer â—ed nor filled therewith The fourth gift is good affections good I say not in them but in their kinde and so farre forth as we can iudge they haue ioy in the good things of God Luk. 8. 13. They that are on the stones are they which when they haue heard receiue the word with ioy They haue zeale for Gods glorie as had Iehu 2. king 11. 15. and yet he departed not from the sinnes of his forefathers v. 32. Thirdly they haue reuerence to Gods Ministers as Herod to Iohn Baptist Mark 6. 20. Herod knowing Iohn to be a iust and holy man feared and reuerenced him The fifth gift is an outward reformation of life the stonie ground
of God and true religion for Gods sake Secondly wee must not onely know and beleeue that Christ died for our sinnes and rose againe for our iustification but we must labour to feele the power and efficacie of his death killing sinne in vs and the vertue of his resurrection raysing vs vp to newnes of life he that hath only a shew of religion may make profession of faith in Christs death and resurrection but herein stands the power when we be made conformable vnto his death in regard of the death of sinne and know the vertue of his resurrection by our holy endeauour in new obedience and do frame our selues to his example in all such things wherein he left himselfe a patterne vnto vs. Thirdly we must not content our selues to knowe and professe that God is mercifull but withall we must take obseruation of his louing fauour towards vs particularly adding one obseruation to another that so our hearts may be rooted and grounded in the loue of God A man may make profession of Gods grace and mercie from a meere generall conceit apprehenâ—ion of it in his brainâ— but herein stands the power and pâ—â—h of true religion when a man by obseruation and experience in himselfe knowes the loue of God in Christ towardâ— him And thus is â—aith and â—â—ue religion held and maintained To haue a good conscience which is the second duâ—â—e in this Christian fight is to preserue and keepe oâ—â— conscience so as it may excuse vs and not accuse vs vnto God in respect of liuing in any 〈◊〉 〈◊〉 euer there may be infirmities in vs to this ende we must obserue these rules First we must haue a double calling the generall calling of a Christian wherein we must serue God and a particular calling according to our place and gifts wherein we must exercise our selues for the good of men These two must not be seuered so as either be wanting but he that would keepe a good conscience must practise his generall calling in doing the duties of his particular calling it is an easie thing to professe Christianitie in the Church and many a man doth so that keepes no good conscience in his priuate calling at home but this is the euidence of a good conscience when a man shewes himselfe a Christian in his calling at home and conuersation among his brethren Secondly we must alwaies be exercised in doing some good dutie either of our generall or particular calling or in some commendable furtherance thereunto for idlenesse is the deuills pillow whereon men either plot and deuise some euill or are lulled asleepe in securitie but diligence in our calling is our way wherein we haue promise of protection by Gods Angels from the deuil Psal. 91. 11. but if we be out of our calling we lie open to the hurt of the enemie when Peter without warrant from his calling generall or particular would needes goe warme himselfe in Caiphas hall what fell out vpon a small assault by a silly maide he denied Christ in most fearefull manner Ioh. 18. 25 26. Thirdly in euery estate of life we must labour to see a speciall prouidence of God therein to rest contented be it better or be it worse It is an â—asie thing to see and acknowledge Gods mercie in health peace and plentie and to rest contented therewith but if we would haue peace toward God in our owne hearts we must labour to quiet our selues with his disposing hand in the day of trouble sicknes or any other distresse of life or death Fourthly whatsoeuer we would doe when we die that we must now begin and continue doing it euery day while we liue to wit repent of our daily â—innes and leaue them desire earnestly to be reconciled to God in Christ and steadfastly to beleeue all his gracious promises he that hath these graces shall die in peace and therefore if we would liue in peace of conscience we must labour for them euery day Fiftly in all our societies and conuersings with men we must be carefull either to doe good vnto them or to receiue good from them for where neither of these is there Satan shewes his presence and therfore we must shunne such companie as giue themselues to plot or practise some iniquitie for euill conuersings corrupt good manners Sixtly we must lead our liues not after our owne fancie but according to the rule of Gods word we must liue by faith and not by â—ight when we see no signes of Gods fauour but rather of his anger and indignation yet then must we trust in him and relie vpon his mercie this is against reason yet a worke of faith which is the euidence of things which are not seene Heb. 11. 1. 2. Vse If we pray God to deliuer vs from euill then we must beware of all satanicall practises as meanes of help in any distresse this is grosse hypocrisie to pray against the euills of Satan and to giue our selues to the practise of them herein many offend for the Papists say this praier but yet their religion in many things is a grosse practise of magick and sorcerie for first the consecration of their host in the masse is playne coniuration and so are their exorcismes in halowing salt bread and water their casting out of deuills by certaine words by the signe of the crosse the application of reliques and such like nay come to our selues what is more common among vs then to vse charmes and Amuletts to seeke to witches and sorcerers when any strange affliction doth befall vs And the setting of a figure though it be not grosse magick yet therein is a close and priuie worke of the deuill his hand is deepe therein and the Church in former times hath condemned it for witchcraft for charmes characters and amulets be but the deuills watchword and sacraments to set him a working what though the words vsed be good yet therein is Satans deeper policie who turnes himselfe into an Angel of light vnder fayre shewes working the greater mischeife But what horrible impietie is this that when God giues vs occasion to come vnto him we leaue him and runne for helpe to his professed enemies 3. Vse This branch of the petition serueth to direct vs what to doe in this case say that a dwelling house or some other place is by Gods permission haunted and abused by some euill spirite whether may a man lawfully frequent or abide in such a place Answ. By this petition is plaine he may not for here wee pray to be deliuered from euill and therefore we may not voluntarily thurst our selues into such a place as is haunted by the deuill would we come within the compasse of the lyons paw or within the chaine of a mad dog or of an hunger-bitten beare why then should we rashly thrust our selues into the danger of the deuill who like a roaring lyon seekes continually whome he may deuoure Many ignorant people are so