the Lawe is immutable and eternall and therefore I came not to destroy it First here obserue that the Law of God is made perpetuall and vnchangeable If any man aske how this can be seeing the Apostle faith The Lawe is changed Answer The Law is threefold Ceremoniall Iudiciall and Morall as hath beene said now that place is principally to be vnderstood of the Ceremoniall law which indeede is abrogated in regard of the obseruation of it in Gods worship but in the scope and substance of it which is Christ crucified with his benefits whom it shadowed out it remaineth still and is now more plaine then euer it was As for the Iudiciall law though it be abrogated vnto vs so farre forth as it was peculiar to the Iewes yet as it agrees with common equitie and serues directly to establish the precepts of the Morall lawe it is perpetuall If it be said that Christ changed the Morall law in changing the Sabbath day from the seauenth day to the eight I answer Christ did so indeed by his Apostles but that is no change of the substance but of the ceremonie of the Sabbath for the substance of that law is the inioyning of a seauenth daies rest vnto the Lord. Now though the seauenth day from the creation be not kept yet a seauenth day is kept still If it be further said that the Law it selfe is abrogated for that euery one that breaketh the Lawe is not accursed according to the sentence thereof Deut. 27. 26. Answer Wee must knowe that the Law is but one part of Gods word and the Gospel another reuealing another part of Gods will besides that which the Lawe made knowne for it addes a qualification to the Law moderating the rigour thereof after this manner Hee is accursed saith the Law that faileth in any commandement except saith the Gospel he bee reconciled againe in Christ and in him haue the pardon of his transgressions And yet the Morall law remaines for euer a rule of obedience to euery childe of God though he be not bound to bring the same obedience for his iustification before God Againe this propertie of the Law in beeing vnchangeable and for euer to be kept sheweth that no creature may dispense with the Law of God Mens lawes may be abrogated and changed but Gods Law euen in the least parts thereof must stand for euer till it be accomplished to the full but if it might be dispensed with then not onely iots and titles thereof but whole lawes might bee abrogated This shewes the blasphemous impietie of the Popes of Rome who in their Canons be authorized to dispense with the lawes of God yea in the last Councell of Trent hee is priuiledged to dispense with some of the lawes of Consanguinitie against nature flatly forbidden in the word of God which is most horrible rebellion and a great disgrace vnto God Thirdly from this propertie of the Law we may obserue that it is not likely that any whole booke of Canonicall Scripture is lost for not one sentence of the Law shall passe till all be fulfilled much lesse then can whole bookes perish Sundrie men do thinke that whole bookes be loste but that opinion cals into question the fidelitie of the Church and Gods own prouidence in preseruing his word neither can it stand wel with this text that saith no title thereof shal faile Those that seeme to be lost were either humane writings as bookes of lawes and Chronicles such as our books of statutes or Chronicles be or books of philosophie such as Salomon writ or else some of them are in the Canonicall Scripture for the bookes of Samuel and the Kings were written by diuers Prophets and therfore we may more safely hold that no part of holy Scripture is lost neither shall euer faile For howsoeuer after the last iudgement the vse of the word written shall cease yet the substance thereof shall remaine in mens hearts and be kept for euer Fourthly this immutabilitie of the Law containes a matter of great terrour woe vnto al impenitent sinners for howsoeuer they may flatter themselues with a presumption of Gods mercie yet the curse of Law which is against them shall stand for euer and therefore while they goe on in sinne they haue iust cause to houle and crie for Gods iustice in that his Law is inuiolable neither will gold or siluer pacifie Gods wrath for though a man by his power and wealth were able to ouerturne heauen and earth yet that would not helpe him though heauen and earth be brought to nothing yet euery part of Gods Law must stand for euer and be fulfilled And therefore whosoeuer doe lie in any finne must in time repent humble themselues forsake their sins and betake themselues vnto Christ that he may fulfill the Law for them or else the cuise thereof shall certainly be fulfilled in them and they shall there lie howling vnder it eternally where is nothing but weeping and gnashing of teeth Fiftly this immutabilitie of the Law and so proportionably of euery part of Gods word as it prooueth the Scriptures to be the word of God so it is a most excellent ground of comfort for all Gods seruants to stablish their hearts in the assurance of all his promises A Christian heart is subiect to receiue many doubtinges of the truth of Gods promises especially in the time of triall and temptation but this must be remembred for euer that the whole word of God is immutable though mans promises may faile and their lawes be abrogated yet no iot or part of Gods word shall passe vnfulfilled and therefore they must constantly waite for the accomplishment thereof for in due time it shall be fulfilled Sixtly we are hereby taught to put on patience in afflictiōs for they come by the speciall appointment of our God who saith in his word That through many afflictions we must enter into the kingdome of heauen now euery part of Gods word must be accomplished and therefore Christ bade Peter to put vp his sword when he would haue rescued his apprehension for saith he I could pray to my Father and hee would send more then twelue legions of Angels to helpe me but how then should the Scriptures be fulfilled which say It must be so Matth. 26. 52 53 54. Seauenthly our Sauiour Christ in this propertie of immutabilitie giueth vnto the whole Law and vnto euery sillable and letter thereof his proper force vertue and sense so as there is nothing in it not so much as one letter vaine or idle for euery commandement reueales the perfect iustice of God and euery letter serues to expresse the same comaundement And herein the Law of God differeth from mens lawes for in them bee many vaine and idle words yea oftentimes whole sentences but in the law of God it is not so Prou. 8. 8. All the words of my mouth are righteous there is no
and it is the corruption of nature that mooues men to seeke their owne aduantage and preferment by the losse and debasing of others Thirdly here we learne that in common iniuries wherein wee are wronged by others we must not requite like for like but doe good for euill we must not looke at that which they doe to vs but at that which we would they should doe Fourthly henee wee learne that in matters of commoditie whereabout we deale in the world we must not only look vnto our selues but also seeke the good of our neighbours it is the maner of men to seeke theÌ„selues only in their affairs each man will â—el as deere as he can according to the prouerb Euery man for himselfe and God for us all but neither the saying nor the practise is from God he would haue vs according to the law of nature to seeke the common good and to doe as we would be done vnto Fiftly this rule of equity cuts the throat of all those pretences wherby bad dealing is smoothed ouer in the world for ill minded persons vse to colour their doings with these and such like sayings the gripple seller saith The thing is mine may I not make of mine owne what I can the deceiuer saith he thrusts his ware on no man the vsurer saith he bids no man hire his money but others intreat it of him and giue him thanks but these pretences are nought these men follow a crooked line they ought to see in their owne hearts whether they would haue other men deale so with them the vsurer may pretend he pleasures the poore but his helpe is no better then his is that giues a draught of colde water to him that is in a burning feauer which seemes pleasant at the first but after turnes to his great annoyance Sixtly we would haue all men to shew forth their loue vnto vs wee then must be as carefull to shew forth our loue to others by the practise of all good duties This is against our nature but yet beeing the commaundement of Christ we must endeauour our selues to obey the same Lastly here we haue direction how to keepe a good conscience in all our dealings with men in the world for such things as are expressed in the word we must follow the direction thereof but where wee want a particular commandement there we must order our actions by this generall rule enter into thy conscience and there search how thou wouldest haue other men deale with thee and follow that in thy dealings with them and so shalt thou keepe a good conscience For want of this come so many disorders as are in the world and therfore happy were our times if men would doe as they would be done to Thus much for the commaundement now followes the reason For this is the Law and the Prophets The meaning By the Law we must vnderstand the fiue bookes of Moses which were the first Scripture that euer was written so Luke the 16. 31. They haue Moses the Prophets By the Prophets we must vnderstand all the rest of the bookes of the olde testament besides the fiue bookes of Moses the Prophets beeing put for the bookes of the Prophets as Matth. 2. 23. It is written the Prophets that he shall be called a Nazarite which testimonie is taken out of the booke of Iudges and it sheweth that the booke of Iudges is to bee numbred among the bookes of the Prophets and they are called the Prophets because they were written by some Prophet And here this commandement touching iâ—stice is called the law and the Prophets because it is the summe of the Law and Prophets yet some may aske how this can bee true seeing this commaundement onely concernes things to be practised and the Law and Prophets besides morall duties containe matters of faith to be beleeued I answer this commaundement must be vnderstood to be the summe of the Law and the Prophets not for all things but for that which they prescribe touching this point of iustice and equitie and the practise hereof To doe as wee would be done to is the fulfilling of that which is set downe in the Law and in the Prophets touching equitie in all humane actions Now the meaning beeing thus opened the reason standeth thus beeing drawne from diuine testimonie That which is the summe of the Law and of the Prophets touching equitie must be done But to doe as we would be done to is the summe of the Law and the Prophets therefore we must so doe From this reason we may gather a rule wherby to iudge concerning the olde Testament what is Scripture and what is not all Scripture of the olde Testament is either the Law or the Prophets that is was either penned by Moses or by some of the Prophets who were extraordinarily mooued and enabled thereunto And therefore all the bookes from Genesis to Malachie are Canonicall Scripture because they are written by some of the Prophets To this purpose S. Peter saith 2. Pet. 1. 19. We haue a most sure word of the Prophets c. But for the bookes of Apochrypha they are not Canonicall Scripture because they were not penned by Moses or any of the Prophets which is plaine by this that all of them were first written either in latine or in Greeke none in Hebrew originally where as al the old Prophets sent from God writ their bookes in the Hebrew in the language of that people to whom they were sent â—aue onely that some part of Daniel Ezra and Nehemiah were in Chaldie which language the people learned in the captiuitie Secondly the Prophets could not erre either in iudgement memorie oâ— vnderstanding by reason of the immediate assistance of the holy Ghost as Act. 15. 28. It seemed good to the holy Ghost and to vs and Peter calls their word most sure But the Authors of the bookes of Apocrypha erred as may be shewed in them all Tobit 6. Raphaels counsel for driuing away the deuil by the smell of the liuer of a fish is a meere fabulous deuice for the deuil is by nature a spirit and cannot be affected with such things The storie of Iudâ—h is fabulous which saith Nabuchadnezzar was king of Assyâ—â—a when the people returned from the captiuitie and Ioakiâ— was high Priest In the addition to Hester Chap. 16. 11. Haman a is said to be a man of Macedonia but the true Scripture saith he was an Agagite comming of Agag The author Ecclesiasticus confesseth his inabilitie in writing those things but the true Prophets were all sufficient to this worke and freed from errour by the immediate assistance of the holy Ghost And Chap. 46. 13. that author writeth that Samuel prophesied after his death and shewed vnto Saul his death but the true storie Canonicall saith God had forsaken Saul and would answer him neither by dreame nor Vrins nor by Prophets 1. Sam. 28. 6. The booke of Maccabees commendeth
bookes Diuine Ecclesiasticall and Humane Diuine bookes are the bookes of God penned by the Prophets and Apostles and they are all the word of God for whether we regard the matter of them or the manner of reuealing them they are all from God the Prophets and Apostles were onely Gods hands and instruments in penning them the holy Ghost gaue the matter the order and the very words from whence it must needs follow that they are of al-sufficient authoritie of themselues Ecclesiasticall bookes are bookes of diuine matters penned by learned men in the Church and they are either generall bookes or particular Generall bookes Ecclesiasticall I call those which were either made or confirmed by the whole Church as the Creedes of the Apostles the Nicene and of Athanasius and the foure first generall Councels and these haue Catholike allowance yet not absolute authoritie but depending on Scripture Particular bookes Ecclesiasticall I call the Catechismes and Confessions of particular Churches made by them or by particular members thereof which haue not authoritie of themselues but from the Scripture or from generall consent Now both these kindes of bookes may bee called Gods word so farre forth as they agree with Scripture and yet they are also the word of men because they were penned by men and haue both order and style from men and in this regard that they were partly mens workes they are not authenticall of themselues but depend vpon the authoritie of Scripture Humane bookes are bookes penned by men either of the Church or out of the Church concerning humane things as bookes of naturall Philosophie of Policie and other Artes and these are not the bookes of God but of men alone hauing both matter and style from men many of them containe excellent truthes in their kind yet gathered onely from experience and common reason but they haue not in them that truth which is truth according to godlinesse seruing to builde vp and to binde the conscience vnlesse it bee in one case to stoppe the mouthes of Atheists and Epicures and to conuince their consciences And thus by conference of all bookes wee see that Scripture alone is authenticall in it selfe and no bookes beside Uses 1. This teacheth vs that ministers in the dispensing of Gods word should content themselues with the testimony of Scripture alone for the end of the ministerie is to worke and confirme faith and to settle and build vp the conscience in the truth of religion and matters concerning saluation which no other word can doe saue onely the word of God in Scripture that hath sufficient authoritie in it selfe from which conscience cannot appeale and for which cause our Sauiour Christ the true Prophet of the Church contents himselfe with the testimony of the Law and Prophets alone and after him his Apostles did the like See this notably confirmed by Paul who in his preaching to the Iewes professeth himselfe to haue said none other thing then that whicâ— the Prophets and Moses said should come Other writings haue theâ—â— good vse in their time and place but not in the publike ministerie for authoritie and testimonie from Scripture is authenticall This the Scripture saith therefore it is so but authority from Councels and Father â—is sophistrie as Austin saith so therefore it is so this is no good reason for it implies that all that Austin said is true which indeede is false â—ee beeing as all men are subiect to errour 2. Use. This also sheweth that wee cannot beleeue vnwritten traditions thougâ— they be called Apostolicall The Church of Rome intend to deceiâ—e vs when they would beare vs in hand that halfe of those things tâ—â—t are to be beleeued are not written in Scripture but receiued by trâ—dition but these traditions we cannot beleeue by a diuine faith hovsoeuer by a common humane faith we may for they are contained in tâ—e bookes of Councels and Fathers which were worthie men yet subiect to errour 3. Vse Thâ—â— also sheweth that we must submit our selues with feare and trembling to the word of God for it hath absolute authoritie to iudge vs and to conâ—ince our conselence in all matters of faith manners that pertaine to saluation IV. Point Whâ—â—eas Christ alleadgeth Moses and the Prophets to confirme his ministâ—â—ie it may be demanded whether there be any difference for authoritiâ— between Christ and the Prophets for he that alleadgeth another mâ—â—s authoritie seemes to be inferiour thereto I answer if we coÌ„pare Câ—rist the Prophets we must distinguish between their doctrine thâ—ir persons The doctrine of Moses of the Prophets is equall to thâ— doctrine of Christ 2. waies First in certaintie of truth for it is as vndâ—ubtedly true as if Christ himselfe had taught the same Secondly in eâ—ficacie authoritie for the power of binding conscience for the doctâ—in of the Prophets binds conscience as fully truly as if Christ himseâ—fe had spoken it And yet the person of Christ is aboue the person of Moses of all the Prophets for he is the Sonne of God both God â—an they were men he is the author of truth they only the instrumeÌ„ts pen-meÌ„ therof froÌ„ hence it coms that Christs doctrine doth more bind vs to obedience then the doctrine of the Prophets because the person deliuering it is of more authority excelleÌ„cy and for this cause Christ alleadges Moses and the Prophets not for that his word is inferiour to theirs but that in regard of our obedience he might increase the authoritie of Moses and the Prophets because a greater measure of obedience is required to Christs word in regard of the dignitie of his person And this shewes that we now are more bound to obedience vnder the Gospel then the people vere vnder the law for we haue Christs doctrine which in regard of â—is person is of more authoritie then Moses and the Prophets see the point plainely laid downe by the Author to the Hebrewes in the irst Chapter he saith God in times past spake to hiâ— Church by his Propets but in these last dayes he hath spoken to vs by his sonne and in the second chapter verse 1. he laies downe the vse of this that now we haue Christ for our teacher namely that therefore we ought more aboundanly to giue heede to the things that we haue heard least at any time we le them slip c. shewing that our disobedience now shall be more seueâ—ly punished V. Point Ignorant people abuse this text to persvade themselue s that preaching is needlesse because no man can say moe then this doe as ye would be done to for this is the summe of the law aâ—d the Prophets But we wust know that this is not the summe of all tht the Prophets say but onely touching the matter of iustice and equiâ—e and indeede that we may attaine to saluation more is needfull for ve must not only know Gods word in generall but in particular
workes could euer doe we must therefore account of them not as the word of man but of the euerliuing God yea this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists that denie the same to be the word of God Secondly hereby we are taught from the bottome of our hearts to make that petition for our selues which Christ teacheth in his holy prayer namely that he would let his kingdome come that is not suffer sinne Sathan or the world to raigne in vs but by his word and spirit to rule in our hearts giuing vs grace to be guided thereby in all our waies We affect nothing more then happines and therefore we must oftentimes most seriously make this request to God preferring this estate with God before all pleasures and happines in this world and vse all good meanes to feele in our hearts the power of Christs kingdome Thirdly this should mooue vs to heare Gods word with all feare and reuerence for by this meanes the kingdome of Christ is erected in vs when the word of Christ takes place in our hearts by faith and brings forth in our liues the fruits of righteousnesse and true repentance then may we truely say the kingdome of heauen is in vs. Lastly Christ ascribing this happie title of his heauenly kingdom to them that be poore and of a contrite heart doth herein minister a soueraigne remedie against all temptations from outward pouertie and distresse Doubtlesse pouerty is a grieuous crosse not onely in regard of the want of bodily comforts but especially because of that contempt and reproach which in this world doth hang vpon it wherevpon many doe esteeme their pouertie as a signe of Gods wrath against them and thereby take occasion to despaire thinking the kingdome of darkenes belongeth vnto them But here consider you poore this sentence of Christ where he plainely teacheth that if a man in outward distresse can be brought to feele his spirituall pouertie and the wretchednesse of his soule by reason of his sinnes then he is so farre from hauing iust cause to despaire of Gods fauour by reason of his pouertie that on the contrary he may gather to his soule a most comfortable assurance from the mouth of him that cannot lie that the kingdome of heauen belongs vnto him Vers. 4. Blessed are they that mourne for they shall bee comforted Here is Christs second rule touching blessednesse wherein consider two points first the parties who are blessed they that mourne secondly wherein their blessednesse consists namely in receiuing comfort For the first by mourners we must not vnderstand euery one that is any way grieued but such as haue iust and waightie causes of griefe and doe therfore mourne for the words import an exceeding measure of griefe such as is expressed by crying and weeping as is plaine by Saint Luke who thus relateth Christs saying blessed are ye that now weepe And yet euery one is not blessed that mourneth vnder grieuous distresse for Caine Saul Achitophel and Iudas were all deepely affected in soule with their most woefull estates though farre from this blessednes This rule then must thus be vnderstood that they are blessed who with their mourning for waightie causes of griefe doe withall mourne for their sins for so was the former Rule to bee vnderstood of those that with the sense of their outward distresse had adioined an inward feeling of their spirituall wants and this verse is but a more full explication thereof as if he should haue said they are blessed that are poore in spirit Yea put case a man bee distressed for most waightie causes of griefe so as hee howle and crie vnder the burthen of them yet if withall hee can vnfainedly mourne and waile in heart for his sinnes notwithstanding all his pouertie and distresse he is truely blessed This blessed sentence vpon them that mourne serues sundry waies for a soueraigne salue to the conscience of a Christian. As first put the case a man were distressed with grieuous calamities and withall were ouertaken with some hainous sinne whereupon not onely his body is afflicted but his conscience also wounded and so hee is cast into the gulfe of desperation yea say further that by reason of the terror of his conscience his flesh were withered and his marrowe consumed in his bones were not this a cause of exceeding mourning yet loe our most blessed Physition Christ Iesus hath made a plaister for his sore for if this man of distresses can withall truely mourne for offending God through his transgressions he is vndoubtedly blessed for Christ hath said it whose word shall neuer faile though heauen and earth come to nothing A blessed text which beeing well applied will not onely support the heart in great distresse but recouer the conscience from vnder deepe despaire Secondly put case a man were grieuously sicke and that he felt the very pangs of death without all ease to seaze vpon him so as both speech and sight with all outward comforts began to faile him this state were lamentable yet if in his soule he can truly mourne for his offences euen in this extremitie he is blessed Thirdly put case a man were taken of his enemies and his wife and children slaine before his face hauing their braines dashed out vpon the stones afterward himselfe put to a most wofull racke and torture this were an estate more wofull then death yet herein a man must not iudge himselfe a cast-away but with mourning for this miserie he must labour to be sorrowfull for his sinnes and then he neede not feare what flesh can doe vnto him for he is blessed Christs word must stand let thy distresse be what it will if vnder it thou mourne for thy sinnes blessed art thou We cannot conceiue while we enioy peace of the worth of this rule in the euill day neither doe we know how neere the time is wherein we shall haue neede thereof and therefore we must now learne this neuer to be forgotten to season all other mourning with godly sorrow for our sinnes II. Point Wherein this blessednes consists namely in that their mourning shall haue an ende and be turned into true comfort That this is true happines will appeare by the contrarie for the woe and sorrow that is here begun and continued in the world to come is the punishment of the damned spirits the portion of the Reprobate which is endles miserie therfore vnto thē that mourne it is true happines that they shall receiue comfort This promise of Comfort is accomplished foure waies First when God tempers and delaies the sorrowes and afflictions of them that mourne according to the measure of their strength 1. Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue that you are able to beare This was promised to Dauid and his seede that if they did sinne he would correct them with the
meaning of the words is this Whereas you thinke that I came to destroy the Law and the Prophets by making them of none effect you are deceiued nay on the other side know that the ende of my manifestation in the flesh was to fulfill the law both in my doctrine and person and also in the persons of men both good and badde In this Apologie of Christ for his behauiour towards the Law obserue what malice some of the Iewes especially the Scribes and Pharises bare vnto him for Christ was the Author of the Law and yet they maliciously suspect and charge him with the abrogation therof so as he is faine to cleare himselfe in this behalfe The like hath beene the malice of wicked men in all ages against the deerest seruants of God Act. 6. 14. Stephen is accused to speake blasphemous words against the Law Act. 21. 28. Paul is charged with the same crime And such is the malice of the Papists against all Euangelicall reformed Churches because wee denie Iustification by workes therefore they condemne vs for enemies to good workes and in many other points they fasten vpon vs notes of reproach for holding the truth Yea among our selues the like malice doth appeare in those that brand their brethren with odious names because they shew forth more care then others of their dutie to God but let all Gods children beware of this Pharisaicall practise Againe obserue the Titles vnder which he comprehendeth the whole Scriptures of the olde Testament The Law and the Prophets Luke 16. 31. they are called Moses and the Prophets Luke 24. 27. Christ beganne at Moses and at all the Prophets and interpreted vnto them in all the Scriptures there Moses and the Prophets containe all the Scriptures of the old Testament Here then we may note a propertie of the bookes of the olde Testament namely that euery one of them was written either by Moses or some other of the Prophets And by this wee may knowe the Canonicall bookes of the olde Testament and distinguish them from the bookes called Apocrypha for the Apocrypha bookes were not penned by any of the Prophets who spake and writ in the Hebrew tongue the natiue language of the Iewes but by some other in the Greeke tongue which was not the language of the olde Prophets These bookes may bee regarded in sundrie respects as containing many worthie Rules touching manners in which regard wee may preferre them before other writings of men so farre forth as they are consonant with the Scripture and so the Church of God hath of long time reuerenced them but yet they are no part of the Law nor of the Prophets And therefore the Church of Rome doth notably wrong and abuse the world in stiling these Apocryphall bookes for Canonicall Scripture Thirdly Christ in this his Apologie sheweth a sweet consent betweene the Law and the Gospel They are not contrarie one to the other for Christ who is the substance of the Gospel came to fulfill the Laweâ— and therefore Paul saith that by faith wee establish the Law and Hebrewes 9. 19 20. c. When Moses had giuen the Lawe vnto the people hee offered sacrifices and sprinkled the blood thereof vpon the booke and vpon the people which was a type of the shedding of Christs blood as it is there expounded which did notably signifie this consent betweene the Law and the Gospel in so much as without Christ the Law could not stand Now this consent betweene them standeth herein The Law requireth perfect obedience and threateneth death to the least breach thereof not propounding any way for the fulfilling thereof out of our selues but the Gospel directeth vs to Christ who as our suretie hath fulfilled the Lawe for vs for which cause Christ is called the ende of the Lawe for righteousnesse to euery one that beleeueth And through Christ it is that the righteousnesse of the Law is fulfilled in vs which walke not after the flesh but after the spirit Verse 18. For truely I say vnto you till heauen and earth perish one iot or one title of the Law shall not escape till all things bee fulfilled Here our Sauiour Christ propoundeth the second argument for the clearing of himselfe from their false imputation of destroying the Lawe and it is drawne from the nature of the Law which is immutable The Exposition For This sheweth the dependance of this verse vpon the former Truely I say vnto you This is a forme of speech which our Sauiour vsed when he would solemnely auouch any waightie truth and propounding this in his owne name herein he sheweth himselfe to bee the Doctour of his Church whome we must heare in all things for hee speaketh as one that cannot lie The thing hee saith is this Till heauen and earth perish one iotte or title of the Lawe shall not passe In which wordes he setteth downe the stabilitie and the vnchaungeablenesse of the Lawe and that hee might fully expresse his mindâ— hee borroweth a phrase from the Hebrewe Alphabet wherein Iod is the least letter One iot signifying that not so much as this little letter Iod shall passe out of the Lawe Againe by Title some thinke is meant the Hebrewe vowels but properly it signifieth a line bent crooked or the toppe of an horne so that here it properly signifieth the bending or bowing that is in the top of some Hebrew letters insinuating that not so much as the least part of a letter in the Law should passe away Now these things must not be taken properly for it hath beene and may be that in the Hebrew copies of the old Testament some letters should bee changed as may appeare by the diuers readings in sundrie copies for that may be without the losse of any sentence but Christs meaning is this That not the least parcell or sentence in the Law shall passe away making parts in the Law to be as titles in the Alphabet Till heauen and earth perish that is neuer so much this phrase insinuateth for though heauen and earth shall be changed in regard of their qualities yet the substance of them shall neuer passe to nothing and in this sense is the word Till vsed else-where 1. Sam. 15. 35. Samuell came no more to see Saul till the day of his death that is neuer Till all things be fulfilled that is till euery thing commanded in the Law bee done so as it shall no more vrge a man to any obedience which shall neuer bee for it must eternally bee fulfilled so that this phrase hath the like sense with the former importing thus much euen for euer and euer so that this is the meaning of this verse That the Law of God is vnchangeable not onely in the whole but for euery part thereof and the fulfilling thereof shall neuer haue an ende Christs reason then stands thus If the Lawe bee immutable and for obseruation eternall then I came not to destroy it but
finished till death So then it is plaine there is a perfection in the child of God though ioyned with much weakenesse euen in this life his nature is perfect being renued in soule to sound iudgement to an honest heart and a good conscience his actions are perfect in Gods acceptance through Christ while he bewailes his imperfection and endeauours sincerely to please God in all things This is that which Christ enioynes to his Disciples this we must labour for if we wil resemble our heauenly father we can get no higher in this life but let vs attaine to this and in the life to come we shall bee perfect in degrees for then our regeneration shall be accomplished But herein men faile and come short of their dutie as first all those that spend their strength and wit to get the things of this world these men little thinke of this perfection which the Lord requires in his children it may be they will heare the word but yet their hearts are so glued to the earth earthly things that they sauour not of regeneration they know not what it meanes but if they will be Gods children they must follow Iehosaphat 2. Chro. 17. 6. who lift vp his heart to the waies of the Lord for that is the meanes to come to perfection Secondly those also are reprooued that content themselues with a small measure of knowledge and doe not striue after perfection as Christ requireth how can they haue a sound iudgement which studie not to know the doctrine of the Scripture Thirdly that generall want of Christian perfection is here reproued when men content themselues to yeeld respect to the outward duties of the first Table that concerne Gods worship and yet neglect the duties of the second Table that concerne their brethren in generall and pertaine to their functions and callings in particular This is a common fault in Magistrates Ministers Parents Masters Seruants c. they will be Christians in the Church but they neglect to shew the power thereof in their callings but this is a grieuous want of sincerity which makes them farre vnlike their heauenly father for hee is euer like himselfe and therefore looke what men professe in Gods worship that must they practise in their callings A magistrate must be a Christian vpon the Bench as well as in the Church in the administration of iustice as well as in the Congregation and so must Ministers Masters and all estates God allowes not of their seruice in the Church that serue their wicked lusts at home Ierem. 7. 9 10. Gods sacrifices vnder the law must be whole and sound not halt and lame or maimed and such should our obedience be vnder the Gospel with sincere respect to all Gods commandements It profited Herod little to heare Iohn gladly and to doe many things so long as he kept his brothers wife nor Iudas to follow Christ while his heart was vpon the bagge Let our practise of religion therefore shew forth the truth of our publike profession and so shall we in some sort resemble our heauenly Father Chap. 6. Vers. 1. Take heede that you giue not your Almes before men to be seene of them or else yee shall haue no reward of your Father which is in heauen IN the former Chapter the Euangelist hath faithfully recorded three parts of our Sauiour Christs Sermon and here hee beginneth the fourth which reacheth to the nineteenth verse of this Chapter wherein our Sauiour Christ goeth about to reforme his hearers of all abuses in doing good workes and hee instanceth in these three Almes deedes Praier and Fasting not so much commanding them as giuing direction for the right manner of performing them so as they may be acceptable vnto God From the first verse to the fift hee intreateth of Almes deedes propounding two seuerall commandements touching the manner of giuing Almes The first is in this 1. verse Take heed that you giue not your Almes before men to be seene of them which he enforceth by an effectuall reason in the words following or else re shall haue no reward of your Father which is in heauen And then exemplifieth it by a particular example of a corrupt manner of giuing Almes borrowed from the ambitions practise of the Scribes and Pharisies v. 2. The second commandement touching Almes giuing is in the 3. verse whereof he renders a reason in the 4. verse For the first commandement Take heed c. This may seeme to bee repugnant to that precept giuen before Chap. 1. 16. Let your light so shine before men that they may see your good workes But here is no contrarietie if we marke well for in the former chapter wee are commanded to doe good workes before men that they may see them and glorifie God for the same Now here wee are not forbidden simply to doe good workes before men but to doe them before men for this ende to haue our praise of men that we might be glorified for doing them howsoeuer it went with God Before we come to the Rule the words are somewhat to bee scanned for whereas we read them thus Giue not your Almes before men c. Some ancient Churches after other copies and translations read them thus Doe not your righteousnesse or iustice before men which must not seeme strange that in Gods booke there should be diuers readings for in former ages before Printing was inuented the Scriptures of God were conuaied from hand to hand by meanes of writing now they that writ out the copies of Scripture did now and then mistake some words and letters by negligence or ignorance and put one thing for another whereupon doe come these diuers readings yet wee must not thinke that the word of God is hereby maimed or made imperfect for the true sense of the holy Ghost remains sound perfect though it may be we cānot discerne of the right reading And the sense of Scripture is rather to bee iudged the word of God then the words and letters thereof Now it beeing here vncertaine whether reading to follow for either of them containe a sense conuenient to the place therfore I will exclude neither but from them both propound this instruction That the giuing of Almes is Iustice and a part of Righteousnesse which God requires at our hands This the Apostle sheweth plainely out of the Psalmes 2. Cor. 9. 9. He hath distributed and giuen to the poore his righteousnesse remaineth for euer And in common reason it must be so for a man is but a Steward ouer the goods which hee possesseth the poore with whom hee liueth hath title to part thereof and he must giue vnto them by Gods expresse commandement so as vnlesse he giue in some sort he plaies the thiefe robs the poore by keeping backe that which is their due In regard whereof we must learne first to acknowledge that prouiding of maintenance for the poore is not a worke of
thinketh on them though heauen be Gods throne and the earth his footstoole yet will hee looke to him that is poore and of a contrite spirit yea the Lord will dwell with him that is of a contrite and broken heart Christ came to preach the glad tidings of the Gospel to the poore yea the Lord filleth the hungrie that is the poore and hungrie soule with good things but the rich he sends emptie away Let these and many such fauours with God which they enioy prouoke vs to become poore in spirit Secondly are they blessed that be poore in spirit then here all poore and wretched persons in the world may learne to make good vse of their wants and distresses they must consider them as the hand of God vpon them and thereby be ledde to the viewe of their sinnes and by the consideration of their sinnes be brought to see their miserie in theÌ„selues the true ground of this spirituall pouertie Now when they are once poore in spirit they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose the best way to saue his life is to let him blood else-where and so turne the course of the blood another way euen so when a man is oppressed with worldly calamities hee cannot finde any comfort in them for in themselues they are Gods curses yet if thereby he can bee brought to see his spirituall pouertie then of curses they become blessings vnto him and therefore when we are in any distresse wee must not onely fixe our eies vpon the outward crosse but by meanes of that labour to see the pouertie of our soules and so will the crosse lead vs to happinesse Thirdly they that abound with worldly wealth must hereby learne to become poore if they would be saued Poore I say not in goods but in soule and spirit this indeed is hard to flesh and blood for naturally euery rich man blesseth himselfe in his outward estate and perswades himselfe that God loues him because he giues him wealth but such conceits must he striue against and learne of God to reioyce in this that he is made lowe Iam 〈…〉 Fourthly on this saying of Christ that the poore are blessed the Popish teachers obseruing the word translated poore to beâ—oken outward pouertie goe about to builde their vowe of voluntarie pouertie whereby men renouncing their wealth and possessions of this world doe be take themselues to some Monasterie there to liue a poore and solitarie life But their voluntarie pouertie will not agree with this text son Christs poorâ— here pronounced blessed are such as by reason of their pouerty are miserable and wretched wanting outward comforts as we shewed oâ—t of Luke where Christ opposeth them to the rich who abound with all worldly delights but to vndergoe the Popish vow of voluntarie pouertie is no estate of miserie or distresse for who doe liue in greater â—ase or enioy more freedome from the crosses and vexations of this life then their begging Friers Againe if their vowed pouertie had any ground in this text then Christ should pronounce such poore blessed as made themselues poore but that he doth not for then in the next verse he should pronounce such mourners blessed as voluntarily cause themselues to mourne for that verse dependeth on this as a more full explanation of this first rule But no man will say that they that mourne without a cause are there called blessed and therefore Popish vowed pouertie hath no ground on this place And thus much of the persons II. Point Wherein the blessednes of these poore consists namely in hauing a right to the kingdome of heauen For theirs is the kingdome of heauen By kingdome of heauen for the better conceiuing of this blessednes we must vnderstand a state or condition of man whereby he is in Gods fauour and hath fellowship with God The truth of this description is euident by the tenour of the new Testament Now this estate of man is called a Kingdome because herein God rules as king and man obeies as Gods subiect for no man can be in Gods fauour nor enioy his fellowship vnlesse God be his King ruling in his heart by his word and spirit and he Gods subiect resigning himselfe to be ruled by him for this happie estate consists in Gods gracious ruling of man and mans holy subiection vnto God Indeede fewe doe see any great happines in this estate but the truth is mans whole felicity stands herein Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost Here the Apostle teacheth vs three things namely that when Gods spirit rules in a mans heart then first he is iustified there is righteousnes secondly he hath peace with God euen that peace of conscience which passeth all vnderstanding thirdly the ioy of the holy Ghost which is all vnspeakable comfort passing all worldly ioy whatsoeuer And these three doe notably set out the state of an happie man which will yet more plainly appeare by their contraries in Iudas who beeing a wretched sinner vnrighteously betraied his master and thereupon fell into the miserie of a guiltie accusing conscience which was the cause of his desperate death and also that his bodie burst asunder and his bowells gushed out now if an euill conscience be so fearefull then â—ow blessed an estate is the peace and ioy of a good conscience which a man then hath when God by his word and spirit ruleth in his heart Againe this estate is called the kingdome of heauen because that man in whom Christ 〈…〉 by his word and spirit is alreadie himselfe in heauen though iâ— bodie he be yet on earth for heauen is like a citie with two gates thorough both of which a man must passe before he obtaine the full â—oyes thereof now so soone as God by his word and spirit rules in any mans heart he is alreadie entred the 〈…〉 te of grace which is the first gate the other remaines to be passed thorough at the time of death which is the gate of glorie and then he is in full possession Doth true happines consist in this estate where Christ ruleth and man obeies then here behold the errour of all Philosophers and wise men of this world touching happines for some haue placed it in pleasure some in wealth and others in ciuill vertue and some in all these But the truth is it stands in none of these A naturall man may haue all these and yet be condemned for the ciuill vertues of the heathen were in them but glorious sinnes Our Sauiour Christ hath here reuealed more vnto vs then all the wise men of the world did euer know and hereby we haue iust occasion to magnifie the bookes of Scripture farre aboue all humane writings because they doe fully set out vnto vs the nature and estate of true felicitie which no humane
minde meekenesse c. and Ephes. 2. 10. Ye are the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that wee should walke in them Now this is a most excellent thing for a man to bee answerable to his calling When Dauid was a shepheard hee kept his fathers sheepe and liued as a shepheard but when he was called to be a King hee behaued himselfe like a King in gouerning Gods people and so euery Christian ought to doe beeing a newe creature he must walke as Gods childe and testifie his vocation by shewing forth the vertues of him that hath called him 1. Pet. 2. 9. Fourthly good workes serue to be a way in which we are to walke that so wee may receiue the mercies of God promised to his children and escape the Iudgements threatened against sinners for Gods word is full of most sweet promises vnto the obedient and of terrible threatning against rebellion and iniquitie Now a man by walking in good workes eschewes the paths of wickednesse wherein Gods iudgements light and holdes the waies of righteousnesse wherein Gods blessings are scattered Prou. 3. 17. Thirdly the ende of good workes in regard of our brethren is principally this that by our example in well doing wee may winne some vnto God and keepe others in the obedience of the truth and preuent offences whereby many are drawne backe The contagion of a badde example especially in men of superiour place is such that it wil not only cast their owne soules to hell but also draw many with them When Ieroboam the King sinned hee caused Israel to sinne 1. Kings 15. 34. And therefore wee must carefully looke to all our waies in regard of others and so liue according to Christs commandement in this place that others seeing our good workes may bee wonne to the truth and so glorifie God which is in heauen And thus wee see the endes of good workes Now considering good works be of such excellent vse we are hereby admonished to exercise our selues therein with all diligence for hereby we benefit our brethren wee helpe our selues and we glorifie God neither must any mans pouertie hinder him from this dutie for not onely almes deedes and large gifts to Churches and high waies are good workes but also the speciall duties of euery mans lawfull calling done in faith to the glorie of God and the good of men bee the calling neuer so base by the doing whereof in faith and obedience he may get sure testimonie of his election This exhortation is most needfull for so soone as men haue occasion to commit any sinne then they shake off the yoake of all obedience as there were no way of good workes to be walked in The Papists indeed make the merit of iustification and life euerlasting the ende of good workes but that hath bin sufficiently confuted heretofore Hitherto wee haue spoken of the first point in this conclusion touching the manner of teaching The second point herein contained is the end of all teaching namely to turne men vnto God and thereby to bring them to glorifie God That men may see your good workes and glorifie your Father which is in heauen that is so teach that men may see your good workes and be wonne thereby to the faith so glorifie God Our Sauiour Christ his Commission giuen to his Disciples before his ascension bids them God make all nations my Disciples and Paul saith that hee became all things to all men that by all meanes hee might not onely instruct but saue some Hereby then all Ministers and all those that set themselues apart for this calling must learne to propound this vnto themselues as the maine ende of all their studies and labours namely to turne men vnto God that beeing conuerted they may glorifie God Againe the same ende of the Ministerie admonisheth all hearers so to yeelde themselues obedient to the Ministerie of the word that it may take place in their hearts to turne them vnto God that after their conuersion they may glorifie God This the people ought the ra 〈…〉 to yeeld vnto because it is the maine comfort that the Minister hath of all his labours to see his hearers conuerted and so inabled to glorifie God And to mooue them hereunto they are further to knowe that if they heare and be not thereby conuerted that so they may praise and glorifie God by their obedience then this Ministerie will bee a Bill of Inditement against them for their deeper condemnation at the last daie See Matthew 11. 21. 24. Verse 17. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them In this verse and the rest which follow to the ende of this Chapter is contained the Third part of Christs Sermon wherein hee goes about to restore the Morall law to his true sense and meaning which was much corrupted by the Iewish teachers And to the ende the same might bee the better accepted hee makes way thereto by a notable Preface verse 17 18 19 20. Wherein hee seekes as well to preuent and to remooue the false opinion which the Iewes had conceiued of him in respect of the Law as also to procure all reuerence and loyaltie to bee shewed therevnto For the Iewish teachers seeing our Sauiour Christ condemne and neglect the traditions of the Elders and not so much to respect the ceremonies of the Law as they thought hee should did thereupon iudge him to bee a deceiuer and one that went about to ouerturne the whole law of Moses This opinion Christ confuteth by three arguments First from the ende of his comming in this verse The second from the nature of the law in the 18. verse whereupon he infers two notable conclusions to procure reuerence thereunto verse 19. And thirdly from the scope of his Ministerie verse 20. For the first The Exposition Thinke not that I am come c. This comming of Christ must bee vnderstood of the manifestation of the godhead in our nature for otherwise his godhead being euery where cannot be said to come properly and as for his manhood it had not beene in heauen To destroy the Law The Law in generall is that part of Gods word which commaunds things iust honest and godly and beeing thus conceiued it is threefold Ceremoniall Iudiciall and Morall The Ceremoniall law is that part of Gods word which prescribed to the Iewes ceremonies rites and orders to be performed in the worshippe of God this law is laid downe in the bookes of Moses especially in Leuiticus The Iudiciall law is that part of Gods word which prescribed ordinances for the gouernment of the Iewes common wealth and the ciuill punishment of offendours The Ceremoniall lawe concerned the Iewes onely the Iudiciall lawe did indeede principally concerne them but yet so farre forth as it tendeth to the establishing of the Morall law hauing in it common
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
deale with a broken ioynt wil handle the same very tenderly and so must they be dealt with in reproofe that sinne of humane fiailtie Example of this mildenes in reproofe we haue in Nathan who reprooued Dauid in a parable and so brought him to condemne himselfe the Apostle Paul reproouing the Coâ—inthians in the beginning of the first Epistle doth include himselfe Apollos in the same reproofe as though they had bin guiltie of the same crime 1. Cor. 4. 6. And giuing direction to Timothy how to carrie himselfe in the Church of God though he allow him to vse rebuke reproofe 2. Tim. 4. 2. yet he bids him Exhort an Elder therein giuing good directioÌ„ for admonition if the partie be an Elder though reproofe be not vnlawfull yet it is not so fit as exhortation and the like mildenesse must be vsed toward all those that sinne of humane frailty But if the offence proceede from wilfulnes and obstinacie then the iudgements of God must be denounced against them to driue them to repentance 4. Euery one that is to correct another must consider himselfe and his owne estate knowing that of himselfe he may fall into the like offence So Paul bids them that are to seeke the restoring of such as are fallen to consider theÌ„selues Galat. 6. 1. 5. Brotherly correction must bee deliuered with Doctrine and instruction 2. Tim. 4. 1 2. I charge thee before God to reprooue exhort and rebuke with all long suffering and doctrine He that will admonish must first himselfe be resolued that the thing done is a sinne then he must propound it to the partie as a sinne out of Gods word and deliuer the reproofe not in his owne name but in the name of God so as hereby the partie may know himselfe to haue offended and also say that he is reprooued of God himselfe rather then of man This ought all superiours to practise in correcting and admonishing their inferiours they must not goe thereto in rage but in long suffering nor rudely but with doctrine that the partie offending may see his fault And thus much for this dutie of brotherly correction Vers. 6. Giue not that which is holy vnto dogs neither cast yee your pearls before swine least they tread them vnder their feet and turning againe all to rent you Hitherto the Euangelist hath set down the seuerall heads of Christs Sermon more at large but from this verse to the ende of the Chapter he handleth briefly the points which follow This verse dependeth not vpon the former but herein our Sauiour Christ laies down a new point of instruction directing his Disciples and in them all ministers vnto that Christian discretion which ought to be obserued in the dispensation of the word of God And his direction is here propounded in a prohibition of giuing holy things to dogs or casting pearles before swine which is enforced by a double reason least they tread vpon you c. Now for the better vnderstanding hereof first I will speake of the words because they are hard and difficult and then come to the doctrines In the words foure things are to be sought out 1. What is meant by holy things 2. What is meant by pearles 3. What is meant by dogs and 4. what is meant by swine For the first by that which is holy we must vnderstand first and properly the word of God written in the bookes of the old and new testament in his right and holy vse that is read dispensed and preached and consequently by holy things are meant the Sacraments and Christian admonition Gods word is called an holy thing for sundry causes but principally for these two first because it is holy in it selfe and secondly in effect operation It is holy in it selfe because it is set apart by God to be in the Church in stead of his owne liuely voyce vnto his people for the reucaling and determining of all things to be beleeued and done in his Church In the old testament God himselfe spake by a liuely voice vnto the Patriarkes and after the giuing of the Law hee gaue answer to the high Priest at the Mercie-seat yet we are not inferiour to them though we want that liuely voice for we haue the written word in stead thereof which is answerable euery way thereunto for looke what the written word saith is as much as if the Lord from heauen should speake by a liuely voice and so consequently it is to vs in stead of the Arke of God a pledge of his presence And thus it is holy in it selfe Secondly Gods word is holy in regard of operation for it is the instrument of the spirit set apart by God himselfe to be the meanes whereby he sanctifies and reformes the hearts and liues of his children And consequently the Sacraments are holy things for they are the word made visible so likewise is Christian admonition grounded â—pon Gods word From this doctrine sundrie dutie 〈◊〉 to be learned First we are oft commanded in Gods word to drawe neerâ— vâ—â—o God to seeke him to feare him and to walke before him in his prâ—â—â—nce how shall wee doe these things seeing God is inuisible and in glory and maiestie is in heauen Surely we must consider the word of God which is that holy thing set apart by God to be in stead of his owne liuely voyce therefore we neede not seeke for him that is inuisible but wee must haue recourse vnto the word labour to haue it present with vs in our hearts in our liues and consciences Enoch walked before God not onely in regard of his infinite maiestie which though it bee inuisible is euery where present but principally in respect of his word setting that before him wheresoeuer he was When we are commanded to feare God wee must know that that is done not onely when wee stand in awe of his glorious maiestie but principally when wee feare to offend God commanding vs in his word The Apostle saith that the holy Ghost dwels in our hearts which must not be thought to be meant of that infinite substance of the holy spirit but of the dwelling of the word which is made effectuall by the holy spirit for saith euer hath relation to the word beeing beleeued it dwels in the heart makes the spirit which workes by the same word present also In which regard Paul saith Now I liue not but Christ liues in me which he expoundeth after saying I liue now by faith in the son of God because the word of Christ was present with him and the grace of saith that liues by that word Secondly seeing the word of God is of this holinesse we must learne to vse the same publikely or priuately with all reuerence carefully sanctifying our selues thereunto When the people came to receiue the Law in Mount Sina they were sanctified three daies before the same preparation for substance ought we 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
the written word to be right Scripture and the ground of that which is in the heart for the word written carries a most certen sense beeing both text and glosse whereas their inward Scripture varieth as men doe vnlesse it be grounded on the written word II. Use. The certentie of Scripture must teach vs to beleeue Gods word and not to feare to rest our selues vpon it The Author of Scripture by his prouidence preserues his owne word so as all the men in earth for substance cannot corrupt the same and therefore whatsoeuer it saith we neede not doubt but it is the will of God III. Point From this reason we may also gather the Authoritie of Canonicall Scripture for we must doe as we would be done to because the law and the Prophets say so and hence it followes that the law and Prophets haue an high soueraigne and absolute authoritie This authoritie of Scripture stands in two things I. in power to giue iudgement II. in the all-sufficiencie thereof in and of it selfe and both these are noted here by our Sauiour Christ in this reason For the first the power of giuing iudgement is that whereby Scripture doth fully and absolutely determine of all things needfull to saluation concerning faith and maners and for this cause the laws of God are oft in Scripture called iudgements There be diuers iudgements ascribed to sundrie sorts of persons in Scripture First it giues a iudgement to euery priuate man The spirituall man discerneth or iudgeth all things and Saint Iohn biddes the beleeuers in the Church pâ—â—â—â—â— the spirits that is trie by iudgement the doctrines deliuered Secondly the Scripture giues iudgement to publike persons as to Pastors Ministers and to the gouernours of the Church Let two or three propheciâ— and the rest iudge 1. Cor. 14. 29. and the spirit of the Prophets is subiect to the Prophets v. 32. Thirdly Iudgement is ascribed to the Prophets Apostles in Scripture Act. 15. 28. It seemed good to the holy Ghost and to vs and this is an high Iudgement which befals not any priuate man or any ordinarie minister or general Councel ordinarily but is peculiat to extraordinarie Prophets that were the pen-men of holy Scripture And these three kindes of Iudgements must be distinguished the two first kinds are inferiour ministeriall kinds of Iudgement depending on an higher and more soueraigne Iudgement for priuate men and ordinarie ministers and Councels giue Iudgement yet not of themselues but by their rule which is the word of God and this Iudgement is nothing else but a ministerie pronouncing and declaring the meaning of the will of God reuealed in his word But besides this there is a soueraigne kind of Iudgement you câ—safed to the Prophets and Apostles determining absolutely in matters of faith conscience what is to be done what is not and this is the Iudgement of God himselfe whereupon the Apostles might say It seemâ—th good to the holy Ghost and to vs Act. 15. 28. And that this their Iudgement is absolute appeares by Scripture He that heareth you heareth me saith Christ to his Apostles he that refâ—sâ—th you refuseth me Luk. 10. 16 and Paul deliuering the Gospel of Christ to the Galatians bids them hold him accursed that teacheth theÌ„ otherwise Gal 1. 7. and the promise of sending the spirit of truth Ioh. 16. 13. was directly intended to the Apostles and onely in them fully accomplished For our better conceiuing hereof wee haue a resemblance of this soueraigne iudgement in the common wealth the high Court of Parliament giues iudgement of matters in law and so doe Lawyerâ— and Iudges in common Courts but yet there is great differenâ—e betweene these two the court of Paliament makes the lawe and determines absolutely in ciuill matters without controlement what must be done and what not but the Lawyers make not the law but pronounce the meaning of the law vnto men Now the Scriptures the Prophets and Apostles they are like to the courâ— of Parliament in giuing iudgement priuate men and ordinarie ministers giue iudgement like vnto the Lawyers which is not absolute but ministeriall depending on an higher iudgement Vses 1. If the Prophets Apostles haue soueraigne power to giue absolute iudgement in matters of faith and manners then we must here learne to make choice of a right Iudge for vnto one must wee appeale in matters of faith and conscience and this right Iudge is Gods word which wee must sticke vnto and to none other The commandement is plaine for matters of difficultie that concerne the conscience Isay 8. 20. To the law and to the testimonio and our Sauiour Christ referres vs to Scripture for all matters that concerne saluation Ioh. 5. 39. Search the Scripture If you would know what is true in religion what is erroneous what is equitie in any matter of conscience wee must haue recourse to Scripture It will be said Scripture is an vnfit Iudge it cannot speake I answer It speakes sufficiently to determine of all matters of faith and conscience wee see in common experience a man may resolue his friend in matters of doubt as well by letter as by word of mouth why then may not the word of God sent from heauen vnto his Church resolue mens consciences in all matters of doubt for faith and manners And indeed let any man come in humilitie seriously search the Scripture and he shall finde resolution therein for any matter of conscience whatsoeuer Vse 2. By this authoritie of Scripture in giuing soueraigne iudgement we are taught to take heed of an incompetent Iudge which men for many hundred years haue set vp in their hearts to relie vnto in matters of faith and conscience and that is to put the Church in roome of the word for soueraigne iudgemeÌ„t The Church of Rome teacheth that the Church must iudge of the Scripture yea without Scripture giue soueraigne determination in matters of conscience as hauing more authoritie then Scripture because it giues authoritie thereunto but this is the ground of Atheisme and heresie and the path way to Popery the true Church of God must haue the honour of Christs spouse but yet the authoritie of soueraigne iudgement must not bee giuen to her but onely to the word of God himselfe The second part of the authoritie of Scripture is that euery part of Canonicall Scripture is Authenticall that is of sufficient authoritie of it selfe though it bee not confirmed by any other testimonie for Scripture is the word of God and the testimonie of Scripture is the testimonie of God himselfe then which none can be greater as Saint Iohn saith If wee receiue the testimonie of men the testimonie of God iâ— greater 1. Ioh. 5. 9. For the better conceiuing of this point conferre all the bookes that are or euer were together and thereby it will appeare that the Scripture is of it selfe Authenticall There be three sorts of
and reuile them But herein they sinne fearefully in dishonoâ—â—ing their profession and though they charge others with hypocrisie that endeauour in some truth to bee answerable to their profession yet they themselues practise most grosse hypocrisie when as they will beare the name of Christians in profession and communicate with the Lord his holy ordinances and yet make no conscience of sinne but scorne those that doe Ephes. 4. 1. Paul praied for the Ephesians that they might walke worthy the vocation whereto they were called and Titus 2. 7. hee exhorts Titus hereunto that in all things he should shew himselfe an eâ—sample of good works with vncorrupt doctrine with graâ—itie and integritie c. Yea verse 10. hee requires seruants to shew such faithfulnesse in their seruice that they may adorne the doctrine of God And not as the Scribes For first they failed in the matter they deliuered not the doctrine of God but the traditions of men about washings and â—ythings Secondly they failed in the maner they taught coldly without zeale Thirdly they failed in the end they taught in pride and ambition seeking themselues and not Gods glorie But Christ as we haue seene taught farre otherwise and although he misliked their preaching both for matter manner and end yet he vouchsafed to heare them or else how could he haue reprooued these things in theÌ„ Which shewes that Christ would not separate himselfe from their assemblies whose doctrine he disliked with the deliuerie thereof And therefore no man ought to seuer himselfe from the Church of England for some wants that be therein we haue the true doctrine of Christ preached among vs by Gods blessing and though there be corruptions in manners among vs yea and though they could iustly finde fault with our doctrine yet so long as we hold Christ no man ought to seuer himselfe from our Church And thus much for this Sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of the chiefe points and questions handled in this Commentarie the figures note the page the let ters b the beginning m the middle e the ende of the page A ADams fall decreed 134. m Adoption how knowne 430. m. sixe notes of Adoption out of the Lords praier 324. m Adulterie described 110. m. the greatnes of this sinne 111. m occasions of it forbidden 113. e Affliction how to honour God therin 262. b. 248. m. how to liue therein 480. m. comforts to the afflicted 12. e. 13. b. 438. m. 454. m Alchemists confuted 382. m Almes described 189. b. Almes-giuing handled at large in eight points 188 189. c. it is iustice 217. e. and a dutie of the rich 186. e. what makes our giuing to be Almes 218. m. moâ—â—ues to Almes giuing 194. e. whether the wife may giue Almes without the husbands consent 188. e Amen what it signifies 320. m Anabaptists confuted 460. b Angels how they doe Gods will 280. m. our imitation of them ibid 282. m. how we are to honour them 283. c Anger aduised is lawfull 94. b. notes of it ibid. rash Anger a degree of murther 91. b Antiquitie no certen note of truth 89. e Apparell wherefore ordained 376. m. practises of inordinate care for Apparell 38â— e Apocrypha bookes not canonicall 463. m Apostacie siue degrees of it 365. m Armour of a Christian. 308. e Assault what a man may doe being vnlawfully assaulted 182. b Asseueration in common talke vnlawfull 171. m Astonishment by the ministerie of the word no signe of conuersion 546. e Atheisme abounding 368. m Authoritie of Christ and the Apostles whether equall 473. e B BAnishment a comfort therein 19. b Bargaining how to deale therein 461. e Beggers cause of many beggers 223. m. lustie beggers must not be ordinarily releeued 191. m 192. e. 193 Blessings temporal how they becom ours 287. e Boldnes in prayer how gotteÌ„ 255. b Bookes diuine Ecclesiasticall and humane 471. e. 472 Bountifulnes of God 403. b. duties from thence 403. m Bread what it signifies 285. b Bruit creatures more obedient then man 378. e Builders on the rocke 538. b. on the sand 542. m C CAlling each one ought to haue a lawfull calling 28. our Callings should be the instruments of mercie 27. b. the duties of lawfull Callings be good workes 63. b Care twofold 372. e. 404. m. the Christian mans care 394. m. 289. e. the practise of moderate care 373. b. distrustfull care with effects and signes thereof 373. e. 404. e. 391. b. reasons against it 1. froÌ„ the creation 376. 2. from Gods prouidence 377. m. 3. from the vanitie of it 380. m. 4. from Gods prouidence 384. b. 5. it is heathenish 392. b. 6. God careth for vs. 393. m. 7. from the burden of it 405. m Censurers commonly the vilest persons 424. m Ceremonies wheÌ„ abrogated 103. m Chalenging the field vnlawfull 181. m Charmes condeÌ„ned â—99 b. 315. m Chastitie how it is preserued 117. b Children of God their happy estate 38. e. true note of Gods child 205. e Children of wrath 173. m Christs righteousnesse 86. e. how Christ fulfilled the law 71. m Church of God may be hid 56. e. how God taught his Church before Scripture was written 465. m. Gods Church must be vnder the crosse 41. m. why the world hateth it 42. m. Church an incompetent Iudge 471. m. a sure note of the true Church 136. b. our Church defended against the Brownists 136 137. 168. b. 505. b Ciuill honestie insufficient to saue any 85. e. 210. m. 479. e Comfort from God 4. waies 13. e Comforts in sundrie temptations 21. b. 371. e Commandements briefly handled 484 485 486. Commandements negatiue binde more then the affirmatiue 187. e. mans conceit of keeping the Commandements 90. m. third Commandement restored 149. m. sixt Commandement restored and expounded 89 90. c. our examination by it 96. â— the 7. Commandement restored and expounded 110. b. c. our examination by it 116. b. the generall commandement of louâ— restored and expounded 199. â— c. Communication a rule for it 170. e. Inuocation of God therein vnlawfull 171. b Communicants dutie 102. m. we may communicate with the wicked 140. m Communitie of all things not required of God 195. m Conscience how to keepe good conscience 313. e. 462. m CoÌ„sent to sinners two waies 121. m Contentions beseeme not Christians 183. b Contentation grounds thereof 248. m. 272. e. 285. e. 286. 385. e. 393. e. motiues to contentation 345. b Conuersion described 397. m. why Christ conuerted so few 547. e Correction or reproofe handled in foure points 431. b Couetousnes the maine cause therof 356. m. practises of Couetousnes forbidden 343. m. 345. m. disswasiues from Couetousnesse 285. m Creatures insensible made our teachers 384. m D DAmnation of the nuÌ„ber that shall be damned 519. m Death preparation thereto 273. e remedie against the feare of it 14. m. the second death 531. e. how Christ suffered it 532. b Debt why sinne is