hold them necessarie as causes of our saluation and iustification but this we haue confuted heretofore Secondly of some Protestants who hold them necessarie though not as principall causes for they say we are only iustified and saued by Christ yet as conseruant causes of our saluation but the truth is they are no causes of saluation neither efficient principall nor conseruant nor yet materiall formall or finall as hath else-where beene shewed The third opinion is the truth that good workes are necessarie not as causes of saluation or iustification but as inseparable consequents of sauing faith in Christ whereby we are iustified and saued or as a way is necessarie to the going to a place The dignity of good workes is expressed in this that they are called good now they are good only in part not perfectly as I shew thus Such as the tree is such is the friute but euery one regenerate is partly spirit and partly flesh that is in part regenerate and in part naturall and corrupt this is true of his minde will and affections which are the fountaine of all his actions and therefore the workes that proceed thence must needes bee answerable that is in part corrupt as they come from nature and yet good in part as they come from grace Quest. But how can God approoue of them if they be euill Ans. We must consider good workes two waies First in themselues as they are compared with the law and the rigour thereof and so they are sins because they answer not to that perfection which the law requireth for there bee two degrees of sinnes Rebellions which are actions flatly against the lawe and Defects when a man doth those things that the lawe commandeth but yet faileth in the manner of doing and so are mans very best workes sinnes Secondly consider good workes as done by a person regenerate and reconciled to God in Christ and so God accepts of them for in Christ the wants thereof are couered But here wee must take heed of the Romish doctrine which teacheth that good workes are so farre forth good that there is no sinne in them their reasons are many to prooue this point but they haue beene heretofore confuted First they say good workes haue God for their Author and therefore are perfectly good Answ. This were true if he alone were the author of them but man is another author thereof from whom they take their imperfection They say againe that here they are called good but if they had any sinne in them they should be called euill for euery sinne is perfectly euill Ans. Where sinne is vnremitted it is perfectly euill but when it is pardoned in our Sauiour Christ it is as though it were not Thirdly they obiect that if good workes be sinnefull then they must not bee done and hereupon they say that by our doctrine men are bound to abstaine from all good workes Answer That which is euill must not be done so farre forth as it is euill now good workes are not simply and absolutely euill they are good in themselues and in vs in part comming from grace and therefore they must be done because God requires them at our hands and for the imperfection of them wee must pray for pardon in our Sauiour Christ. And here by the way we may iustly taxe the prowd doctrine of the Papists who teach that men may bee iustified by good workes when as the best workes of any man in this life are tainted with sinne and are farre vnanswerable to that perfection which the law requireth wee must be of a farre other minde namely that for our best workes God may iustly condemne vs because wee haue not done them as we ought therefore Christ bids vs say of our selues that when we haue done all that we can we are vnprofitable seruants The vse of good workes is here set downe by our Sauiour Christ to glorifie God this is not the whole ende of good workes and therfore I will propound the same more fully out of other places of Scripture for Christ here onely propoundeth that ende of good workes which concerned his intended purpose The vse and ende of good workes is three-fold either concerning God our selues or our brethren As good workes concerne God they haue three vses First they serue as meanes whereby wee giue vnto God testimonie of our homage and obedience vnto his commaundements for by creation preseruation and redemption he is our Lord and our God and so prescribeth lawes for vs to keepe in which regard wee owe homage vnto him which that wee may shewe forth and testifie wee must walke in good workes as hee in his word hath commaunded vs. Secondly they serue to bee tokens of our thankefulnesse vnto God for our creation redemption and manifold preseruations both in soule and bodie Thankefulnesse indeede is shewed in word but yet true thankefulnesse stands in obedience and our obedience is shewed by doing good workes And therefore the Apostle Paul exhorts vs to giue vp our bodies as holy and acceptable sacrifices vnto God Rom. 12. 1. Thirdly they serue to make vs followers of God we are commaunded to be holy as he is holy 1. Pet. 1. 15. and to put in practise the duties of loue one towards another as the Lord loued vs and therefore we must walke in the duties of the Morall law that therein we may imitate God 1. Ioh. 3. 3. He which hath this hope purgeth himselfe as he is pure Secondly the vse of good workes in regard of our selues is fourefold especially First they serue to bee outward testimonies of the truth of our faith and profession proouing that the grace of our hearts is not in hypocrisie but in truth and sinceritie And for this cause Abraham is said to haue beene iustified by workes because his workes did testifie that his faith was true and sincere for where the fire of grace is there it cannot but burne and where the water of life is it cannot but slowe and send out the streames thereof in good workes Secondly they serue to be signes and pledges of our election iustification sanctification and of our future glorification as wee knowe a tree to liue by the fruite and budde which it bringeth forth so by keeping a continuall course in good workes a man is knowne to bee in Christ and to haue true title to all his benefits and therefore when the Apostle willeth men to giue all diligence to make their calling and election sure he propoundeth certaine vertues wherein they ought to walke as beeing the most euident tokens of election that we haue in this life Thirdly they serue to make vs answerable to our holy calling for euery one that professeth the Gospel is called to be a mēber of Christ and a new creature whose dutie is to bring forth good workes Eph. 4. 1 2. Walke worthy of the vocation wherevnto you are called with all humblenesse of
obedience to God now vnlesse God appoint them the doing of them cannot be any obedience to his will Thirdly will-worship whereby men thrust vpon God their owne inuentions for his seruice is euery where condemned and of like nature be all those actions wherein men of themselues doe fasten goodnesse without the will and appointment of God This point must bee remembred because the Church of Rome doth teach the contratie That a man may doe good workes not required or appointed by God but the former Reasons shew this to be false and the arguments which they bring for their opinion are nothing but abuse of Scripture as in these fewe may plamely appeare First they say the Iewes had free-will offerings which were not commanded in the word and yet were acceptable vnto God and so do many now adaies many good workes acceptable to God though not commanded Answ. Their free-wil offerings were ordained of God and therefore were acceptable they were onely free in regard in the time of offering them but for the manner how and the places where they must be offered both these were appointed of God Againe they say Phinees slewe Zimrâ— and Cosbie with Gods approbation though hee was no Magistrate and therefore workes not commanded of God may be acceptable vnto him Ans. Though Phinees had not any outward commandement yet he had that which was answerable thereto to wit an extraordinary instinct by the spirit wherby he was carried to doe that fact which was as much as if God had giuen him an expresse commandement And so we may say of the Ministerie of sundry auncient Prophets who by extraordinarie instinct were mooued thereunto and vpon this ground did Elijah slaie Baals Prophets Thirdly Maries fact say they in powring a boxe of costly ointment on the head of our Sauiour Christ was a good worke and yet there was no commandment for it in Gods word Answer Maries fact was a worke of confession whereby she testified her saith in Christ and so was generally commanded though not in particular Againe she was carried thereto by a speciall instinct of the spirit for she did it to burie him as Christ himselfe testisieth because his buriall was so speedy after his death in regard of the approaching of the sabboth that they could not embalme him as the manner of the Iewes was now euery instinct of Gods spirit in the conscience of the doer hath the force of a particular commandement Fourthly the spirit of God say they mooues euery man to any good worke that is to be done and therefore men need not a particular commandement for euery worke for those that are carried by the spirit cannot but doe well Answer True it is the spirit mooueth men to good works freely but yet this motion of the spirit is in and by the word of God and at this day those instincts which are besides the word are mens owne fancies or illusions of the diuell Many other reasons they alleadge to this purpose for the Iustifying their vowes of Chastitie of regular obedience pilgrimages trentals and such like but they are like to these and notwithstanding them all the truth is this that for substance a good worke is such a one as is ordayned appointed commanded by God And here by the way we may obserue that they are farre deceiued who so much commend the times of Poperie for good workes for the truth is that all their oblations to Images to Monasteries and to Churches for Masses Pardons and such like were no good workes but onely in their owne opinion for God commanded them not Now it is the Lords reuealed will that must giue the goodnes to mans worke Mich. 6. 8. he hath shewed thee O man what is good and what the Lord requireth of thee Next I adde Done of a regenerate person The Author of a good worke is not euery one in the world but that man or woman that is a member of Christ borne a new by the holy Ghost so Christ here saith Let your light c. restraining his speech to the persons of his disciples True it is that among Turkes and Infidels many a ciuill man will doe workes of mercie of ciuill iustice and liberalitie and will abstaine from outward sinnes and liue orderly now these and such like though in themselues they be good workes so farre forth as they are required by the law of nature or commaunded by Gods word yet in an infidel or an vnregenerate person they are sins for first they proceed from an heart which is corrupt with originall sinne and with vnbeleefe for the heart is the fountaine of all actions and also they are practised by the members of the bodie which are weapons of vnrighteousnesse and therefore must needs be like vnto water springing from a corrupt fountaine and running through a filthy channell Secondly these workes are not done for Gods glorie and the good of men Thirdly they are not done in obedience to God according to the Rule of goodnesse the will and word of God and therefore cannot be good workes And this must teach euery one that would doe good to labour for regeneration by the holy Ghost that so his person may be good then shall his workes of obedience be good in Gods sight for such as the tree is such will be the fruit An euill tree cannot bring forth good fruite nor a good tree euill fruite Matth. 7. 18. Wee must therefore labour to be engraffed into Christ for without him we can doe no good thing but beeing paâ—takers of his grace we shall abound with the fruits of rightcousnesse which are by Iesus Christ vnto the praise and glorie of God Phil. 1. 11. Thirdly I adde that good workes must be done in faith for saith is the cause of euery good worke and without faith it is impossible to do any good worke Now in the doing of a good worke there is a twofold faith required First a generall faith whereby a man is perswaded that God requires of him the doing of that worke which he takes in hand as when a man giueth almes hee must be perswaded it is Gods will he should giue almes and so for other good workes for what soeuer is not of faith is sinne that is whatsoeuer proceedeth not from this perswasion in the conscience that it is Gods will that such a thing should be done or should not be done is sinne for he that doubteth of the thing he doth sinneth therein though the thing done be good in it selfe Secondly herein is required Iustifying faith whereby a man is perswaded in his conscience of his owne reconciliation with God in Christ of this it is said Heb. 11. 6. Without faith it is impossible to please God This Iustifying faith hath a double vse in the causing of a good worke First it giues the beginning to a good worke for by iustifying faith Christ with his merits is apprehended and applied
of God v. 27. Use. 1. Hence we learne that grace is giuen not to the idle but to them that vse the good meanes ordained of God for the obtaining of grace as the holy exercises of the word in hearing reading meditation and humble and earnest praier and therefore if we would haue grace we must diligently exercise our seluos in these means for faith comes by hearing Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace Lament 5. 21. Turne thou vs O Lord vnto thee and we shall be turned and Dauid is plentifull in the meanes whereby he abounded in grace Psal. 119. 33. Teach me O Lord the way of thy sbatutes and verse 99. I haue bâ—d more vnderstanding then all my Teachers for thy restimonies are my meditation So Christs Disciples did not onely heare him preach but desired to bee instructed in those things which they knew not Matth. 13. 36. Declare to vs the meaning of the parable also they prayed him to increase their faith Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world namely contempt or negligence in the meanes which God hath ordained for the obtaining of grace for the heart of the negligent is like the field of the sluggard that hath no corne in it but is ouer-growne with briers and thâ—â—nes Secondly this serues for the comfort of those that haue as yet but the beginnings of grace in small and weake measure they must not bee discouraged for God hath plentie of grace in store if they can but find and feele their want of grace and lament it vnto God vsing the meanes of the word praier to get supply here is a promise of the holy Ghost who is the storehouse and fountaine of all grace Thirdly this serues for a good ground to confute sundrie â—rrours as first the opinion of vniuersall grace wherby some hold that euery man may be saued if he will for the promise of the holy Ghost without which none can be saued is not vniuersall but here made with restrâ—int to those that aske according to Gods will which none can doe without the spirit which must teach vs to pray in faith without which wee receiue nothing from God Iam. 1. 7. Secondly this ouerthroweth the fond conceit of Anabaptists and Familists which looke for the spirit by reuelation and not in the exercise of the word and praier But we must looke to the meanes in which God giues the spirit and out of that meanes we are more subiect to the delusions of Satan then to the operation of the holy Ghost Thirdly this also confuteth the errour of the Church of Rome who teach that a man by the good vse of the gifts of nature may come to obtaine the gifts of the holy Ghost But there is no larger promise then this in all the Scripture where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith which we cannot doe by nature but by grace And besides when we aske in faith by grace this is no cause of the gifts of the spirit which wee receiue but onely a discharge of our dutie in the exercise of the meanes which God hath appointed whereupon followeth the increase of grace yet no way of our merit but from Gods free mercie and his bountie Verse 12. Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them for this is the Law and the Prophets This verse containes the fourth part of this Chapter concerning equitie and instice And it consists of two branches a commaundement Whatsoeuer ye would c. and a reason for this is the Law and the Prophets For the first The meaning The commandement is propounded in a forme of speech that hath reference to some thing going before Therefore whatsoeuer c. and yet it seemeth very hard that it should depend either vpon the doctrine of praier or of dispensing the word or of rash iudgement Why then is it said therefore c. Some thinke it is to be referred to the doctrine of Iustice which was deliuered in the fift Chapter but that is scarse probable because so many different points of doctrine are handled betweene Others thinke that it doth not depend of any thing that went before but that the word therfore doth abouÌ„d and this is more probable for such particles doe sometimes abound Ioh. 1. 20 he denied and said because â— I am not the Christ where the word because doth abound Now though the word therefore doe abound yet it is not without his vse for it imports that the doctrine here deliuered is a speciall doctrine and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon Whatsoeuer It may seeme that this ought not to be so for many desire and wish euil vnto themselues as children that they may haue their wils to take their pleasure and not be held in subiection vnto their parents or held to good education and so idle persons wish euill vnto themselues for they would not bee set a worke Wee are therefore to know that this must not be vnderstood of euil wishes but of a will and desire wel ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience so that Christs meaning is this as if he had said Whatsoeuer thing either by the light of nature and conscience or by direction from Gods word you would wish that men should doe to you that doe ye vnto them The commaundement thus explaned containeth two things I. The thing to be ruled and ordered namely our actions to other men II. The rule it selfe that must order all our sayings and doings towards others to wit that desire of iustice equity which euery man by nature would haue others shew to him in all things In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature namely that we are forward and diligent to exact iustice and equitie at other mens hands towards vs but flacke and backeward to yeeld the same to others againe In other mens doings towards our selues wee are masters able to teach them what they ought to doe but in our owne dealings toward others wee are scarce schollers that will learne their dutie we our selues would be reuerenced and commended but we hardly doe the like to others Secondly here we are taught to auoyd all practises whereby wee might hurt our neighbour either in body goods or good name as lying slaundering vsurie oppression and such like this naturall reason might teach vs for wouldest not thou haue others to defame hurt or oppresse thee then doe not this to them for the rule is not doe as men doe to thee but doe to others as thou wouldest haue them doe to thee
obeyeth is the only wise man I will liken him saith Christ vnto a wise man This point is likewise with care to bee remembred that the hearing doing of the word of God is a speciall part of true wisdome this is notably verefied in the 32. Psalme which is intituled Dauids learning and indeed it is a notable psalme of learning coÌ„taining the summe of all religion which Dauid bringeth to these two heads his repentance new obedience So Deut. 4. 6. the peoples obedience to Gods commandements is counted by Moses their wisdome for this cause he there saith they shal be counted the wisest people vnder heauen because they serued obeyed the true God to which purpose it is said The feare of God is the beginning of wisdome a good vnderstanding haue all they that doe thereafter Psal. 111. 10. Hence we learne these instructions 1. all superiours magiâ—â—rates masters parents are bound to goe before their inferiours in wisdome as they are aboue them in authoritie therfore considering obedience is true wisdome euery superiour ought to goe before his inferiours in obedience to Gods commaundements for this onely is true wisedome without which all other wisdome is but folly and madnesse 2. Hence all students that professe themselues to seeke for wisdome and learning are taught especially to giue themselues to learne obey the will and commandements of God for this is true wisdom both before God and man And it is a great blemish and disgrace for any man of knowledge to lead a loose and dissolute life this argues their want of Gods feare which is the very ground of true wisedome 3. This giues a good caueat to ignorant persons who perswade themselues they may continue in their ignorance because they are not book-learned but they deceiue themselues for obedience is true wisdome and therefore they must labour for so much knowledge as will bring them to this wisdome here commended Now to come more specially to this true wisdom we must search out wherein it lieth This is expressed in these words which hath builded his house on a rocke which S. Luke setteth down more largely ch 6. 48. saying he digged deep Laid his foundation on a rocke In which words 3. partâ— of this wisdome are propounded 1. to dig deep 2. to make choice of a rocke for a foundation 3. to build thereon The builder is the professor of the name of Christ and this digging deepe to finde out a fit foundation signifieth thus much that he that would make sure his owne saluation must come to a deepe search examination of his own corrupt heart that he may know the iniquitie therof also he must renouÌ„ce himselfe his pleasures whatsoeuer may hinder him in this building he must cast out for without this deepe search ransacking of the heart there can be no sure foundation laid nor certainty of saluatioÌ„ attained The second point of this wisdom is to choose a foundatioÌ„ to lay our saluation vpon that is the rocke Christ Iesus himselfe alone God and man he is the chiefe corner stone on which the whole building is coupled Eph. 2. 20 21. neither is their saluatioÌ„ in any other for among men there is giuen no other name vnder heauen by which wee must bee saued then Christ Iesus onely Act. 4. 12. and no other foundation can any man laâ—e then that which is alreadie laid which is Iesus Christ 1. Cor. 3. 11. Christ is the rocke and corner stone true Christians are liuing stâ—nes built vpâ— him 1. Pet. 2. 5. As for our works they are fruits but no part of this fouÌ„dation vnlesse to them that build on the sand like foolisâ— builders Thirdly hauing found a good foundation we must build thereon Our soules and our saluation must be builded on Christ. This is done by our faith in Christ for as mutuall loue ioynes one man vnto an other so true faith makes vs one with Christ Eph. 3. 17. the holy Ghost saith that Christ doth dwell in our hearts by faith and Psal. 125. 1. He that trusts in the Lord is as mount Sion that cannot be remooued Yet here two caâ—â—ats must be remembred I. That Christ is a rocke yet not euery way that man frames in his owne heart but onely so as he hath offered himselfe in the promise of the Gospel which is the word of the couenant of grace And for this cause we must labour that this word of Gods grace may be rooted and grounded in our hearts by faith for it is all one to beleeue in Christ and to beleeue the word that reueales Christ vnto vs so saith our Sauiour He that refuseth me and receiueth not my word hath one that iudgeth him Ioh. 12. 48. And If ye abide in me and my words abide in you Ioh. 15. 7. We therefore must be like the good ground for as it receiues and keepes the good seede so doth the good heart receiue and keepe the word of grace which beeing rooted in our hearts keepes vs vnited vnto Christ and therefore it is called the engraffed word Iam. 1. 21. which beeing mingled with faith in our hearts is profitable for it knits vs fast to Christ and makes vs growe vp in him vnto perfection II. Caueat We must set all the maine affections of our heart on Christ for hereby must we shew forth our faith We must so esteeme and loue Christ as that in regard of him we count all things losse and dung with the Apostle yea we must so delight in Christ that we desire him wholly and receiue nothing into our hearts but Christ alone Thomas desired but to put his finger into his side but we must goe further and desire to haue our soules washed in the blood that issued thence and to haue our hearts possessed by his spirit whome he giueth to his Church Use. Seeing Christ Iesus is the rocke of our saluation our dutie is to haue our hearts rooted and founded on Christ. They which be as the stonie ground heare and receiue the word and it takes some rooting in them and brings forth some fruit but as the rooting is not deepe so the fruit is neuer ripe and therefore when heat commeth it withereth so it is with professors a man may be one in name and bring forth some fruit of the word which he heares and yet be deceiued in the matter of his saluation because he is not rooted and founded in Christ. This is the point which Paul stands much vpon in sundrie of his Epistles for shew of grace will not serue the turne Indeede in these happie daies of peace any grace makes a man seeme to be a Christian but when the parching heat of persecution comes vnlesse we be throughly rooted in Christ we shall neuer continue to the ende nor bring forth fruit with patience III. Point The fruite of this true obedience in which men by faith build themselues on
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
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
thus to approoue our hearts vnto God Thus much of the coÌ„mandement now followeth the reason therof drawne from the promise of Gods reward to them that fast in an holy manner And thy father which seeth in secret will reward thee openly that is seeing thee intend onely to approoue thine heart and action vnto God in fasting will giue thee an open reward at the last day This text the Papists doe notably abuse to prooue 2. heretical conclusions touching fasting First that fasting in it selfe for any good ende is a part of Gods worship because it hath a promise of open reward euen life euerlasting made vnto it as before was made to praier almes-deeds and therefore must needes be of the same nature with them for things indifferent bodily exercises profit little that which hath the promise is a part of godlinesse 1. Tim. 4. 8. Answ. This promise is made to him that fasteth not to the worke and that not simply for his exercise of fasting but for his repentance conuersion and inuocation which goe with fasting and are furthered thereby But they alleadge that Annath serued God with fastings and with praier Answ. In the old testament fasting was a part of Gods worship for it was commanded to be performed the tenth day of the seauenth moneth and then also was the making and performing of vowes a part of religious worship commanded of God Now in all likelihood Annah had bound her selfe by vowe to God to that course of praier and fasting and therfore was approoued of God therein But now in the newe testament wee haue no coÌ„mandemeÌ„t for set fasts or vowes therfore the case is not the same and so her example cannot prooue the thing for which they alleadge it indeed we haue the vow of moral obedience made in baptisme but that euery one is bound to performe that takes God for his God though he should not vow it Again a man may be said to serue God in praier and fasting as Annah did because praier is a true part of Gods worship and though fasting in it selfe be not the worship of God yet beeing ioyned with praier it is a notable furtherance thereunto and beeing so performed vpoÌ„ iust occasion it is a part of his worship because he requires it The second conclusion which the Papists would gather hence is that Fasting satisfieth Gods iustice and merits remission of sinnes and life euerlasting because this promise of open reward is here made vnto it Ans. We must know that the promises of God for remission of sinnes and life euerlasting beeing grounded vpon Christ are onely made to them that be regenerate and beleeue in Christ and so they are not made to him for his works sake but for his faith whereby he is in Christ and so indeede are made vnto him for Christs sake onely in whome we grant that God of his free grace makes himselfe a debter by his promise to euery beleeuer that doth any good worke yet the debt is not due to vs for any thing we doe but due to Christ who hath merited it and in Christ due to vs. But it will be said that works are oft mentioned with Gods promises and especially faith which is a worke Ans. True but yet the reward promised is not giuen for works sake nor yet for faith but for Christs sake whose merit imputed to vs is receiued by faith which faith we testifie by workes and so according to our faith and works we receiue a reward of God but not for them as Christ said to the Centurion As thou hast beleeued so be it vnto thee Thus then must we conceiue of this promise made to fasting though in it self it be a bodily exercise yet being done in obedience to God vpon iust occasion by him that beleeueth in Christ beeing ioyned with praier and conuersion to God it is a worke of faith and shall haue a reward Now this gracious promise made to fasting in this holy maner must stirre vs vp to a loue of this exercise and to the practise of it so oft as iust occasion is giuen And vndoubtedly one speciall cause of the continuall renuing of Gods iudgements among vs is because we humble not our selues by praier and fasting vnder Gods mightie hand It were therefore to be wished in regard of the manifold iust occasions that publike fasts were more often commanded by publike authoritie and priuate fasts more conscionably vsed in euery family And thus much of the fourth part of Christs Sermon containing a reformation of abuses in Almes Praier and Fasting out of all which we must learne this one thing which Christ principally intends to wit in all holy duties to auoid hypocrisie endeauouring to doe them with that simplicitie and sinceritie of heart whereby we truely desire to haue God and not man the seer and approouer of them And so shall our workes be not only good in themselues but in vs and acceptable vnto God otherwise if we doe them in ostentation or for other sinister respects the hypocrisie of our hearts defiles our good workes and so makes them vnacceptable vnto God and vnprofitable to our selues Verse 19. Laâ— not vp treasures for your selues vpon the earth where the moth and canker corrupt and where theeues digge through and steale 20. But lay vp treasures for your selues in heauen where neither the moth nor canker corrupteth and where theeues neither dig through nor steale Here beginneth the fift part of this excellent sermon and it continueth to the ende of this chapter wherein our Sauiour Christ intendeth to reforme his hearers of couetousnes and to worke in their hearts a moderate care desire of worldly things Now the order of this discourse is this First he laies down the substance of his perswasion and then enforceth and amplifieth the same The ground and substance of Christs perswasion consists in a double commandement the first shewes what we must not doe in respect of treasures v. 19. the second what we must doe v. 20. both which he enforceth by their seuerall reasons in the same verses as also with a reason common to them both v. 21. For the first commandement Laâ— not vp treasures c. The meaning The word here translated â—aâ—e vp is more significant in the original then our english doth expresse for it imports two things First to gather together secondly to hoard or heape vp in store things gathered against the time to come so Rom. 2. 5. Thou â—eapest vp vnto thy selfe c. Treasures that is worldly wealth in abundance pretious things stored vp as siluer gold pearls c. Upon earth here Christ aimes not so much at the place as at the kind of treasures for heauenly treasures may be laid vp while we are here on earth therefore he forbids hoarding of earthly treasures For themselues that is respecting your priuate gaine benefit all respect to the good of the Church common wealth laid
garments of fiâ—e linen had a ring on his singer and a chame of gold â—â—out his necke Gen. 41. 42. And that which Luke saith of Agrippâ— and Bernice that they came in with great pompe to heare Paul Act. 2â— 23. may as well be taken in good part as in euill 30. Wherefore if God of cloath the grasse of the field which is to day and to morrow is cast into the ou 〈…〉 not doe much more vnto you O ye of little faith Here Christ propounds and applyes this reason to his disciples and hearers and in this application enforceth it by putting a manifest difference between men and the heaâ—â—s of the field preferring man farre before them The preheminence of man aboue the flowers of the field stands in these things first the hen 〈…〉 made for mans vse and not man for them for besides othe 〈…〉 y serue for feâ—ell to the ouen as Christ here noteth Secondly â—he hâ—aâ—b of the field is to day and to morrow is not for being buâ—nâ— or â—â—nsumed it ceaseth to be at all But it is not so with man for though he be burnt or consumed yet he is not brought to nothing but his beeing remayneth still by reason of his immortall soule which though it had beginning yet neuer shall haue end And herein he far excelleth them for though hearbs and trees liue for a time yet their life ariseth from the matter whereof they consist and so vanisheth with it but the soule of man is a different substance from the bodie and vanisheth not though the bodie perish This difference is plain in the creation for God commanded the earth to bring forth hearbs and trâ—es with their life and substance but when he created man though he made his bodie of the dust of the earth yet his soule came from God for he breathed into his face the breath of life And herein man excells not onely the hearbs of the field but all beasts and fowles for though they besides life haue sense and motion from their soules yet their soules whether they be qualities or substances it here killeth not arising from the matter wherof their bodies subsist are mortall and vanish to nothing when the bodie perisheth so as a beast burnt vp is no beast but a dead man is a man though his bodie be burnt to nothing because his soule liues for euer yea and his bodie though eaten vp of beasts or consumed with fire by vertue of Gods ordinance shall one day rise againe and be revnited to the soule yea the dead bodies of the elect by vertue of the couenant of grace haue not onely relation to their soules but a spirituall vnion with Christ for they sleepe in him and by his power shall one day be raised vp to glorie And this preheminence Christ would teach vs when he calleth God the God of Abraham who was dead in regard of his bodie long before and yet saith he God is the God not of the dead that is which haue no beeing at all but of the liuing Now this preferment of man aboue the creature doth greatly inforce the dutie vpon him to depend vpon Gods prouidence without distrustfull care for if God cloath baser creatures with glorious aray doubtlesse he will not suffer man his more noble creature to want as the conclusion following doth declare Shall he not doe much more vnto you O ye of little faith That is shall he not much more cloath you Now he amplifieth this conclusion by a reproofe whereby he would enforce his reason more strongly vpon them saying O ye of little faith In which reproofe two points are to be considered the persons reprooued and the cause thereof The persons are Christs chosâ—â— Disciples whome he doth not here reprooue for want of faith simply but for the weaknesse and small measure of it because their doubting and distrust in Gods prouidence was greater then their faith Here then we may obserue a distinction of faith in regard of degree and measure to wit that beside that full assurance whereby a man so resteth on Gods promises that he nothing doubteth through vnbeleefe as it is saide of Abraham Rom. 4. 20. there is a weake faith mingled with much doubting such as was in Christs disciples at this time And howsoeuer that doubting which is in weake faith be euill and here reprooued yet the faith it selfe is true faith and such as brings a man to the state of Adoption and of saluation for Christ before this reproofe acknowledged of his Disciples that they were Gods children calling God their heauenly Father If any shall say or thinke that this weake faith cannot saue a man because his vnbeleefe beeing more then his faith shall haue more force to condemne him then his faith to saue him I answer that no man is saued by his faith because it is perfect without doubting but because thereby he laieth holde on Gods mercie in Christ now a weake faith may doe this truly though not so perfectly and with such comfort as a strong faith doth and the doubting and vnbeleefe that is in weake faith cannot condemne vs if so be we bewaile our vnbeleefe and vse meanes diligently to come by a full assurance for by this weake faith we are in Christ and in him all our wants and sinnes are pardoned Which point must carefully be obserued and remembred for the stay and comfort of their soules that haue in them but this weake saith and are troubled much with distrust and doubting And this is many a true child of Gods estate for euery one cannot attaine to Abrahams full assurance but be not discouraged O thou of little faith thy doubting and distrust may trouble and grieue thee but if thou bewaile and lament it it shall not condemne thee onely labour diligently in the meanes for further increase and by thy weake faith desire to lay hold on Christ and so shal all thy wants be couered and thy sinnes pardoned for endlesse is Gods mercie in this behalfe he will not breake the bruised reed nor quench the smoaking flaxâ— Isay 42. 3. II. Point The cause why Christ doth thus reprooue them for their small faith is their distrust in God for raiment as if he should say wheras you doubt whether your heauenly father will prouide sufficient raiment for you notwithstanding you see he araies his baser creatures in glorious manner euen for this cause are you to bee blamed for small faith Here then we are to obserue a speciall point touching the propertie of true sauing faith namely that it doth not onely laie hold on the mercie of God for the pardon of sinne and life euerlasting in Christs but on his promises also for temporall blessings that concerne this life Neither must this seeme strange to any and to make it plaine consider that the promises of God in Scripture are of two sorts principall and inferiour The principall promise is of Christ our
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
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
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
from all means of grace and happinesse this indeed might haue seemed hard but considering that by creation he gaue man happinesse and likewise abilitie to perseuere in the same if he would is it any maruell seeing all men haue of themselues lost their owne felicitie that some should bee depriued of it for euer nay rather it is a wonder that all are not condemned which come of Adam for God in his iustice without all crueltie might haue condemned euery man and indeede it is his endlesse mercie that he hath giuen Christ to be a Sauiour vnto some and that any are made partakars of this saluation by Iesus Christ. Secondly Christ here saith of some I neuer knew you yet speaking of others he saith I know my sheep Ioh. 10. 14. and againe I know whom I haue chosen Ioh. 13. 18. and Paul saith The Lord knoweth who are his 2. Tim. 2. 19. Now froÌ„ these places we may gather that there is an eternall worke of God whereby hee puts a difference and distinction betweene man and man angel and angel acknowledging some to bee his owne and denying the same of others If God himselfe had not auouched this in his word no man might haue taught it but beeing here plainely expounded it is with all reuerence to be acknowledged receiued and that it may be the better conceiued two points are here to be handled First vpon what ground and reason God doth know some to be his and doth not know nor acknowledge others for his owne Secondly what is the fruite of this knowledge of God in man For the first why God should know some to be his and not others no other reason can be giuen but Gods good pleasure alone Matth. 11. 25. Christ setteth downe this distinction betweene man and man saying that his father hath hid the mysteries of the kingdom of heauen from some and reâ—ealed the same to other now what is the cause hereof It is euen so O father saith he because it so pleaseth thee So Rom. 9. v. 13. and 18. In Iacob and Esau Paul shewes this distinction of mankind I haue loued Iacob and hated Esau saith the Lord neither did this difference come from their workes either good or euill for this difference God put betweene them before either of them had done good or euill but it is wholly ascribed to the will of God who will haue mercie on whom he will haue mercie and whom he will he hardeneth This must not seeme strange vnto vs we permit vnto men to vse their owne discretion in their owne affaires and this is a sufficient reason to stoppe any other mans mouth It is mine owne may I not doe with mine owne what I will Againe in Princes Proclamations wee submit our selues to this clause It is our pleasure so likewise a man hauing a flocke of sheepe may send some of them to the fatting for the slaughter others keepe for breed this God permitteth vnto man and it is not counted cruelty among men now if wee giue this libertie vnto man ouer the creature why should we not much more giue it to the creator ouer man seeing the basest and least creature is something in regard of man but man is nothing vnto God and therefore though these mysteries cannot bâ—â— comprehended by reason yet euen in reason we may see some â—â—semblance of the truth and equitie of them which must mooue vs with reuerence to submit our selues to the soueraigne will and pleasure of God herein Vpon this ground of difference and distinction betweene man and man we may well bee admonished to beware of the errour of some diuines who thus define of Gods will touching mans estate they say it is the first wil of God that euery maÌ„ in the world should be saued if they would and therefore say they he ministers vnto them all helps both of nature and grace whereby they may repent and beleeue if they will And hauing laid downe this his first will he then say they foresees that some men will not beleeue nor perseuere in the faith and hereupon it is in their conceit that he will not know some men for his owne Againe foreseeing that others will beleeue and perseuere in faith them he knowes and acknowledgeth to bee his dealing herein like vnto a good father that hath many sonnes who would haue them all to doe well and to haue each one a good portion but yet seeing that some wil not become frugall and obedient he changeth his minde and doth disinherite them or like vnto a good Prince who would haue all his subiects to doe well but seeing some to be rebels hee is of another minde and willeth their death Answ. But this opinion is a meere inuention of mans braine for whereas they say that God by a second acte of his will acknowledgeth some for his owne and not others vpon the foresight of their faith and vnbeleefe whereas by his first will hee would haue all men to be saued it is not true for the first will of God is to know some and not to know others the ground whereof is his good pleasure alone and no foreseene workes in them And therefore it cannot be that he should will all men to be saued equally Caine as well as Abel Iudas as well as Peter Againe their opinion confutes it selfe for God foresees mens faith and vnbeleefe because hee hath decreed the same and his decree depends vpon his owne will alone and therefore vnlesse we make the same thing in the same respect both the cause and the effect we cannot make foreseene workes the ground of difference betweene man and man Then their comparisons are not fit a father would haue all his children to doe well and to enioy his portion true and more then that he would make all his children to doe well if it lay in his power neither would he disinherite any if it lay in his power to make them good the change of his purpose in disinheriting his sonne ariseth vpon the impotencie of his will that cannot doe that he would And the same must be said of the will of Princes toward their subiects but if their should be such a will in God to haue all men saued if hee could saue them then vndoubtedly all men should bee saued for who hath resisted his will nay whatsoeuer the Lord willeth that doth he in heauen in earth and euery where Dan. 4. 32. A second point to be considered in the distinction of men whereby God knoweth some to be his and doth not acknowledge some others for his is the fruite of this knowledge of God It is an effectuall and powerfull knowledge working mutuall and strange effects in mans heart towards God for from this that God knoweth some to bee his there followeth another knowledge in mans heart whereby he knoweth God to be his God So Christ saith Ioh. 10. 14. I know my sheepe am knowne of mine looke as the sunne
casts downe his beames vpon vs by meanes whereof we againe see the body of the sunne euen so the knowledge of God whereby he knoweth vs for his worketh in our hearts a knowledge of God in vs whereby we know him for our God So Gal. 4. 9. Seeing ye know God or rather are known of God so that the knowledge of God whereby he knoweth vs to be his is the grounde of our knowledge of him to be our God Againe in this knowledge of God whereby he knoweth his elect is contained his loue towards them for he knoweth and accepteth of man and therefore loueth him this brings forth in man loue to God againe We loue God because hee hath loued vs first 1. Ioh. 4. 19. So likewise God by his knowledge chooseth vs to be his peculiar people and hence comes our choosing of God to be our God for looke as the seale sets a print in the waxe like vnto it selfe so the knowledge of God bringeth forth such fruits in vs to God-ward as therewith God beareth and manifesteth towards vs. On the other side there he some whom God neuer knewe and the fruits hereof in them bee the fruits of iustice God not knowing them they knowe not God and the fruits of this knowledge as loue and giuing their hearts vnto God they haue not Indeed the sinnes which men commit come not from this that God knoweth them not but froÌ„ the corrupt will of man and yet these wants of knowledge of loue faith to God as they are punishments come from this that God doth not know nor acknowledge men for his Now whereas this knowledge of God is powerfull in his elect to produce from theÌ„ true knowledge affiance loue of God againe we are to bee admonished to labour to feele in our hearts these graces which are the impressions and fruits of Gods knowledge of vs that by them wee may be able to say I knowe God to be my God and Christ my redeemer Let vs therefore labour to knowe God aright and to loue God in Christ in his meÌ„bers by true loue to choose the true God to be our God bestowing our hearts affections on him for by these graces wee shall know certainly that God knoweth vs loueth and chooseth vs for his sonnes and daughters in Christ because these graces in vs are the proper fruits of the knowledge loue of God towards vs euen as wee may knowe the Princes broade seale by the forme of it in waxe though wee neuer see the seale it selfe And on the contrarie wee must take heed of that heauie iudgement of God whereby men goe on without knowledge loue and affiance in God for these are fearefull tokens of his wrath befalling those whom he neuer knew The vse 1. Whereas God knoweth some men for his owne and will not acknowledge the same of others and that onely vpon his will pleasure we may see here a woÌ„derful vnsearchable mystery which first of all ought to stirre vs vp not to plead with God but in an holy reuereÌ„ce to woÌ„der at to admire his vnspeakable power soueraignty ouer his creature Rom. 11. 32. God hath shut vp all vnder vnbeleefe that he might haue mercie on all saith the Apostle Now he doth not reason the case further but there staies himselfe with an admiration of Gods wonderfull power and wisdome crying out O the deepnes of the riches both of the wisedom and knowledge of God how vnsearchable are his iudgements his waies past finding out v. 33. 2. This must strike our hearts with feare trembling towards God in regard of his iudgements the Apostle Paul speaking to the Gentiles of Gods auncient people saith the Iewes are cut off through vnbeleefe and thou standest by fâ—â—th thereupon makes this vse vnto the Gentiles Be not high minded but feâ—re Ro. 11. 20. 3. Hence we are taught not to sooth vp our selues as vsually we doe on hope of mercie in the death of Christ without some ground hereof through true grace but rather with feare trembling so long as we haue time to labour in the means of saluatioÌ„ which is Gods word prayer Sacraments to become true members of Christ because we may deceiue our selues with a vaine profession for though Gods mercie be endlesse in it selfe yet it admits restraint to vs-ward indeed it shall neuer be extended to all nay not to many that in their life time made full account thereof in their vaine perswasions A third point here to be obserued is this that such as professed Christs name here on earth yet after shall be condeÌ„ned neuer had true faith nor true repentance sound loue nor hope they might haue some kinde of faith I confesse many other excelleÌ„t gifts but if they had had true faith therby they should haue pleased God bin approoued of Christ so at sometime also haue bin accepted acknowledged of him for his owne For this wee must learne and hold as the truth of God that where true faith loue and hope are truely wrought there they remaine for euer at least in the roote they may seeme for a time to bee lost but yet neuer can be quite extinct for the gifts and calling of God are without repentance Rom. 11. 29. Fourthly here it is plaine that those whom Christ will not saue hee neuer knewe hence it followes that whom he knowes to bee his them he wil know to be his for euer This point must be remembred because it is the true foundation and ground of the saluation of mens soules we are said to bee saued by faith and by the word of God yet onely as by meanes not as causes but the onely cause of our saluation and of the meanes that brings vs thereto is this knowledge of God whereby he accepteth and approoueth vs to be his owne Hence we may gather that those who are elect vnto saluation shall neuer perish for whom God once knowes to be his them he knowes to be his for euer therfore Mat. 24. 24. it is made a thing impossible that the elect should perish and the Apostle takes it for granted that the election of God is vnchangeable Rom. 9. 11. remaining euer according to his purpose This knowledge of God is that foundatioÌ„ which remaineth sure 2. Tim. 2. 19. The first grace of all is Gods fauour choosing some men to be his of his meere good will and this first grace to whomsoeuer it is vouchsafed remaineth for euer admitting no change nor alteration nor interruption This doctrine must be remembred as the staie of our faith and a sure foundation of sound comfort in any distresse for true beleeuers in time of affliction finde in themselues much vnbeleefe and great pronenesse to fall away from God Yet here they haue a sure stay whereon to rest they must goe out of themselues and fasten their faith on Gods election knowing hence that though they
terrible For if his wordes were thus powerfull in his base estate of humilitie what force will they then haue when he shall come in glorie and maiestie in the cloudes accompanied with thousands of Angels when as his sight shall be so terrible that men shall call to the mountaines to fall vpon them and to the rockes to grind them in pieces if it were possible well let the consideration hereof mooue vs to be obedient to his voice in the ministerie of his word otherwise will we nill we we shall one day be subiect to that fearefull voice of condemnation Goe ye cursed into euerlasting fire II. Doctrine This astonishment of the people argues some feare and reuerence in them towards Christ which is some commendation vnto them and yet it prooues not the truth and soundnes of their faith and conuersion though no doubt many that heard him were hereby conuerted for a man may be amased at Christs doctrine and yet not be conueâ—â—ed thereby Luk. 4. 22. the people of Capernaum did maruelously affect the Doctrine of our Sauiour Christ admiring at it and yet they beleeued not in him but tooke exceptions against him because he was soâ—â—â—to Ioseph the carpenter Pharaoh Saul and Ahab when they were reprooued by Moses Samuel and Eliah they were oft-times much amased and confounded in themselues and yet they did neuer truely turne from their sinnes And in this place I take it this astonishment of the people is recorded rather for the commendation of Christs ministerie then to note out the faith and conuersion of the people This we are to obserue for speciall cause for it is the ordinarie maner of the most of our hearers to marke more or lesse what is spokeÌ„ to approoue the doctrine and to speake well of the minister which be good things in their kind but yet this is not enough we must further labour to receiue the word by faith to repent of our sinnes and to conforme our hearts and liues vnto the word Luk. 11. 27. when a woman through admiration at Christs doctrine pronounced her blessed that bare him and the paps that gaue him sucke Christ tooke occasion thence to giue vnto her and to the rest of the hearers this lesson nay rather blessed are they that heare the word of God and doe it Act. 2. 37. at the first sermon of Peter after the giuing of the holy Ghost the people were greatly amased at his doctrine and being pricked in conscience cried Men and brâ—thren what shall we doe now Peter suffers them not to stand still in this astonishment but labours further to bring them to true faith and repentance and to haue the same by baptisme confirmed vnto them saying Amend your liues and be baptized v. 38. And so dealt Paul with the Iayler that would haue killed himselfe vpon the sudden sight of the prison doore beeing open for after he was truly humbled he brought him to beleeue It may be here demanded why our Sauiour Christ at this Sermon did no more to the most of his hearers but caused them to wonder when as the Apostles conuerted many thousands at some one Sermon and after brought the whole bodie of the Gentiles to the faith Ans. No doubt he was able to haue conuerted them all and we may perswade our selues here were many conuerted though it be not recorded and though indeede the most were onely astonished But this came so to passe that his promise made to his Disciples might be verified Ioh. 14. 12. which was that they should doe greater workes then Christ did whereof this questionlesse was one to conuert moe in their ministerie then Christ did And the causes hereof were two I. that our Sauiour Christ might shew himselfe willing to vndergoe that base estate of a seruant wherein he was borne and continued till his exaltation therefore he was content to restraine the power of his Godhead euen from his ministerie vntill he were exalted into glorie II. that he might make it manifest in his Apostles times that beeing ascended he did not onely sit at the right hand of his father that is rule as a king ouer all in his princely office but also that he did indeede gouerne his Church by his word and spirit and this reason Christ addeth Ioh. 14. v. 12. to prooue that his Disciples should doe greater workes then he did because he went vnto his father there to rule and gouerne his Church It may yet further be asked why Christ did not conuert them all seeing he was able beeing true and very God Ans. No doubt as hath beene said many were here conuerted yet not all because Christ was now the minister of circumcision as the Apostle speaketh that is though in regard of his person he were the Prophet of the whole Catholike Church yet at this time in this action he was preacher onely to the Church of the Iewes in which regard he performed this dutie as man onely and so could doe no more but deliuer his fathers will vnto them and shew himselfe willing to conuert them And in this manner he speakes vnto Ierusalem Matth. 23. 37. O Ierusalem Ierusalem how often would I haue gathered thy children as a henne gathereth her chickens I would but ye would not that is as the minister of circumcision in mine owne person and as God in the ministerie of my Prophets Thus much of the astonishment it selfe Now follow the circumstances whereby it is amplified and set out and they are three The first circumstance is the time when they were astonished namely when the sermon was ended No doubt they were amased in the time of his deliuerie but yet they were silent all that while and shewed no signes of their affection till the sermon was ended And this good order ought to be obserued of all Gods people in the publike ministerie of the word In the bulding of the materiall temple there was no noise or knocking heard so much as of an hammer whereby was signified that in the assemblies of the Saints where Gods spirituall temple is bulding there should be the like heauenly order obserued men should heare with quitetnes and silence and shew their affectionâ— afterward Secondly we are here taught to labour not onely to be affected in the Act of hearing while the doctrine is deliuered but to treasure it vp in our hearts that we may afterward be affected with it as this multitude was The second circumstance here noted is the persons who were thus astonied to wit the people or the multitude for after the sermon was ended they gathered themselues into companies and make knowne one to another the affections of their hearts toward Christs doctrine Hence we may gather that our Sauiour Christ deliuered his dostrine plainely vnto the conscience of the meanest and to the capacitie of the simplest els they could not thereby haue beene brought to wonder And this is a president for all Ministers to follow in the dispensation