2. The third occasion of offence taken from the Church is the miseriâ— thereof for the state of the Church is oftentimes in affliction because it consisteth of such as are subiect to the contempt and reproach of the world Hence sundrie are discouraged from ioyning themselues truely to the Church and although this occasion of offence be not much among vs saue onely in reproaches yet it may be more and therefore we must learne to preuent it and to cut it off The way is this we must beleeue and remember that out of the church there is no saluation In this regard Noahs Arke was a true type of the Church for as none were saued from drowning that were out of the Arke in the generall deluge so none can be saued ordinarily from condemnation that are out of the Church for in the Church is Gods couenant of grace with the Sacraments which be the sâ—ales thereof In the Church is vocation iustification sanctification and the way to glorification but out of the Church are none of all these and therefore it is said that God added to his Church daiely such as should be saued In the Church is protection against all enemies and from all iudgements so farre forth as shal be for the glorie of God and the good of the church and in a word in the Church is liâ—e euerlasting but out of the Church is nothing but a feareful looking for of eternall woe condemnation and for this cause Moses chose rather to suffer afflicton in Gods church then to enioy all the pleasures in the world out of it whose example wee ought to follow and so shall not the miserie of the Church be any occasion vnto vs to forsake the same especially if wee consider that the whole world will profit a man nothing if hee loose his soule Matthew 16. 26. The fourth offence taken from the Church is from the Apostacie of some that liue in the Church for ordinarily in Gods Church are many Apostates as in this our Church many that were in times past Protestants are become Papists some Arrians Sabellians and some open Atheists and blasphemers Hence many fearing their falls as they pretend dare not ioyne themselues to the truth and the profession thereof But to cut off this occasion two rules must be remembred First that the falling away of any man from the truth is the worke of God discouering an hidden hypocrite 1. Ioh. 2. 19. They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs but this is come to passe that it might appeare they were not all of vs. Secondly consider that the beginning and continuance of our religion saluation stands on Gods free election which is vnchangeable and hereupon must we staie our selues touching our estate when we see others fall away 2. Tim. 2. 19. Paul comforteth the Church against the feare of griefe which they might conceiue by the Apostacie of Himeneus and Philetus which were two pillars amongst them by this Rule The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Now because some might say God indeede knows it but we doe not to this I take it the Apostle answers when he saith and let euery one that calles vpon the name of the Lord depart from iniquitie as if he should say Looke that you call vpon God for grace and make conscience of all sinne and by this you shall know your selues to belong to God which thing when once you know then staie thereon for Gods calling is vnchangeable Againe as these occasions are taken from the whole Church in generall so more especially some take offence from seuerall things therein as first from the wants that be in Ministers both for iudgement and doctrine Hence politicke carnall men plead thus Preaching is full of imperfection therein men publish their owne errors but the written word containeth in it the sermons of Christ and of his Apostles which are most perfect and therefore it is best to content our selues with the Scripture read and to heare no preaching by men To cut off this offence wee must remember that the preaching of the word though it bee by sinnefull man is Gods holy ordinance prescribed and enioyned as solemnely as any morall precept is either against murther or adulterie for from the beginning till the Iews came to mount Sina God himselfe preached to his Church which was then contained in some fewe families But from that time because the people could not abide the voyce of God himselfe it pleased him to ordaine the Ministerie of the word by the hand of sinnefull man Now it beeing Gods owne ordinance vnlesse we will make our selues wiser then God we must subiect our selues thereto with all reuerence albeit it be deliuered by sinnefull man Thus Corâ—elius did Act. 10. 33. and the Thessalonians 1. Thess. 2. 13. Secondly many are offended at the liues of Ministers and from the wants that be in them whether in deed or in suspition onely many take occasion to contemne their doctrine thinking as the Rulers of the Iewes said to the blind man Thou art altogether borne in sinne and doest thou teach vs Now to cut off this occasion two things must be remembred First we must distinguish of euery Minister and consider in him a double person both that he is a sinnefull man subiect to many infirmities as we our selues are and also that he is the Lords Ambassadour sent in Gods name to deliuer his will vnto vs. Now looke as we honour the Embassadour of a Prince though his person be vile and base so much more ought wee to reuerence the Embassadour of God himselfe and receiue his doctrine as from God though for his person he be subiect to manifold infirmities Secondly we must consider that it is Gods wil and commandement that though ministers be manifestly faultie and sinnefull yet their ministerie must be receiued and obeyed carefully Math. 23. 2. The Scribes and Pharises sit in Moses chaire saith Christ all therefore that they bid you obserue that doe but after their workes doe not Phil. 1. 15. Some preach Christ of enuie saith Paul and not in sinceritie but yet the Apostle reioyced therein because Christ was preached euery manner of way verse 18. And therefore as we doe not refuse meate for our bodies when wee bee hungrie though a wicked person haue dressed it so must wee not refuse or contemne the word of God the food of our soules for the sinnes of the party that deliuereth it Thirdly many take offence at the lenitie of the Church towards offenders and for the presence of wicked persons at the Lords table doe refuse to communicate with the Church now albeit men should not be admitted hand ouer head to the Lords Table but scandalous persons ought to be restrained yet the
their strong faith that no euill companie can hurt them and hereupon they take occasion to liue as they list But that this is a vaine presumption may hereby appeare because true faith purifieth the heart and strengtheneth a man in life to auoid sinne yea it ministreth sweete comfort towards the time of death But vsually these men that bragge and boast so much of their faith are corrupt in heart sinnefull in life and fearefull in their death many times despairing of Gods mercie as lamentable experience oft times teacheth The way to cut off this occasion of offence is this to make triall in our selues whether our faith be true and sound or not This will appeare two waies First by the beginnings and degrees of the workes of the spirit which goe before a true and liuely faith which be three first a true sight of our sinnes with an apprehension of the wrath of God due for the same secondly a true sorrow and griefe of heart for offending God by these our sinnes and lastly an hungering and thirsting after the mercie and grace of God in Christ aboue all worldly things where these things are there is grace but where these are wanting there is no true faith but a vaine presumption Secondly faith will appeare by the worke of loue for in loue will faith bring forth all the duties of the morall law both to God and man for faith worketh by loue and loue is the fulfilling of the law Rom. 13. 10. Now all such persons as stand so much vpon the strength of their faith shall soone find if they examine themselues by these two Rules that they haue nothing in them but a vaine presumption which will turne to their deeper condemnation vnlesse they repent and get true faith The third Imagination causing a man to sinne is a thought of securitie whereby he puts farre away the euill day perswading himselfe that though God will come in iudgement against sinne yet it is farre off This was the wicked thought of the Iewes who said the visions shewed to the Prophets were of times a farre off and for many daies to come This conceit is naturally bred in euery man and is the occasion of many foule sinnes Math. 24. 48. The euill seruant said in his heart my master doth deferre his comming and thereupon he takes occasion to smiâ—e his fellowes and to liue lewdly Isa. 28. 15. The wicked say they haue made a couenant with hell and death and though a scourge runne ouer and passe through yet it shall not come at them And the vngodly that walke after their owne lusts say Where is the promise of his comming And is not this wicked thought rife among vs for God hath now a long time called vs to repentance by the preaching of the Gospel and because it takes no place in our hearts he sends vpon vs his heauie iudgements as plague famine rumours of warres but yet all this haue not caused vs to meete the Lord generally that complaint of the Prophet may be applied vnto vs No man saith what haue I done now the cause hereof is this wicked conceit whereby we thinke the euill shall not come not hasten for vs. In this regard we are like the men of the old world who would not beleeue Noah though he preached vnto them both by word and deede and so they knew nothing till the flood came and tooke them all away so fearefull is it to put away from vs the threatnings of Gods iudgements And yet this sinne takes place not onely in the ignorant but many times in the hearts of Gods children The way to remooue this wicked conceit is to esteeme of euery present day as the day of our death or of the last iudgement and so accordingly to prepare our selues to die and to meete God in iudgement euery day This thing Moses aimed at when he praied God to teach him and his people s◠〈◊〉 number their daies that they might applie their hearts vnto wisdome for this perswasion of long life mooues many to giue themselues to the sinnes and vanities of this world excessiuely we must therefore shake off this vaine perswasion and euery day prepare our selues for death and for the day of iudgement so shall we number our daies aright and applie our hearts vnto wisdome for this is true wisdome in man rightly to consider his latter ende And the more neerer doth this dutie concerne vs because of the continued intercourse of Gods iudgements vpon vs in famine plague and pestilence c. which plainly argues that more heauie iudgements are to ensue vnles we preuent the same by speedie and true repentance Hauing thus shewed what be the occasions giuen whereby men are drawne to sinne I come to occasions taken An occasion of sinne or an offence taken is when a man of a good thing frames that vnto himselfe which causeth him to sinne against God and so as much as in him lieth to cast away his owne soule These occasions taken arise especially from foure heads First from the Scripture secondly from the doctrine of the Church drawne out of Scripture thirdly from the state of the Church and fourthly from the state of the wicked For the first though the word of God be most perfect euery way both for matter and style yet hence doe many take offence and that two waies principally partly from the plainnesse and simplicitie of the Scripture and partly from the contents thereof For the first it is most true that the Scripture style and phrase in many things is plaine and familiar euen to the capacitie of the simple yet this is no disgrace to Scripture but rather an honour which more setteth out the Maiestie of Gods word And yet hereby many take occasion to contemne it esteeming the studie of Scripture too base and shallow and the knowledge thereof too plaine and familiar for their fine wits whereupon some giue themselues to other studies and courses which might glorifie God in this calling Others also though they addict themselues vnto Diuinitie yet they more imploy themselues in the writings of men for their priuate studies then in the word of God and in their publique Ministerie they more affect the ostentation of humane wit eloquence and learning in multiplicitie of reading and set words and phrases in diuers languages then that plaine euidence of the spirit which the Apostle Paul so much commends This also is a great fault in many hearers that they are more delighted with the vaine conceits of men in preaching then with the pure and plaine word of God counting basely of that Sermon wherein the Prophets and the Apostles are onely quoted but highly aduancing that Sermon for deepe learning which is stuffed out with Fathers Schoolemen Poets and such like To cut off this offence First the will of God must be considered for the penning and preaching of his word in plaine and
person of another then in conscience and by Gods word he ought to doe Example of this wee haue in Satan for when the Lord commended Iob for his fidelitie Satan tels the Lord that Iob indeede serued the Lord but it was onely for his owne profit for saith hee withdrawe thou thin◠hand from him and thou shalt see whether hee will not curse thee to thy face This then wee see is a deuillish practise and ought to bee farre from euery one of vs. Wee must remember what an auntient Diuine hath taught heretofore that there are three things exempted from the iudgement and censure of men the Scriptures the Counsell of God and the condemnation of any mans person Rash censure of mens speeches and actions is giuen many waies I. When things are well done to carpe and cauill at them without any iust cause Thus the profession of Religion at this day is accounted of many to be but counterfeit holines and the due obedience to the morall Law is nicknamed and tearmed precisenesse and the professours thereof called Puritans and Precisians for this cause onely that they make conscience of walking in obedience to Gods law II. When actions or speeches indifferent are taken in the worser part Thus was Dauids kindnesse ill accepted of Hanun king of Ammon when Dauid sent his seruants to comfort him after the death of his father for his Nobles told him and perswaded him that Dauid sent not vnto him because he honoured his father though Dauid vndoubtedly sent with an honest and vpright heart but as it were craftily to search out the citie and to spie it out and to ouerthrow it Now hereupon Dauids seruants were badly intreated and shamefully sent away whence grew the warre that ensued betweene them III. When vpon light occasion and vncerten reports we suspect and surmise euill of our neighbour suspicions indeede are sometime good beeing conceiued on a good ground and retained for a good ende as to beware of the partie and of his euill but when they are conceiued vpon light causes and for some sinister respect as the common practise is vpon no good ground to conceiue most badly this is rash iudgement IV. When we see any want in our neighbours speach or behauiour to make it worse then it was meant or then indeede it is V. When we spread abroad and publish the wants of men to defame them which might better be concealed and in conscience and charitie ought so to be VI. When we speake nothing but the truth of another but yet withall doe insinuate thereby some euill of the partie into the hearts of the hearers This practise is as pestilent and daungerous as any of the former Thus Doeg told Saul of the fact of Ahimelec vnto Dauid how he gaue him victualls and the sword of Goliah which was true but withall he did therein insinuate that Dauid and Ahimelec intended conspiracie against Saul And this telling of the truth in that sort cost the liues of fourescore and fiue persons that weare the liuen Ephod as we may read 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII When in hearing the word preached and sinnes reprooued in the congregation some hearers misapply the same as for example the minister reprooues the sinne of swearing of drunkennesse or any such sinne then some one gultie hereof doth not onely surmise but also breake forth intò this speach Now the preacher meanes me he speakes this of me he censures my facts and speaches herevpon followes spite and malice against the person of the minister and also rash censuring and condemning of his ministerie They also sinne in this kinde that apply the reproofes of sinne to the person of others as when they say now such a one is touched there is a good lesson for such a one if he would learne it yea others goe further and say now the preacher meanes such a man now he speakes against such a man but this also is rash iudgement in hearing of the word they misconceiue of the purpose of the minister for his maner is not when he standeth in the roome of God to rippe vp the secrets and liues of some particular hearers but to deliuer the will of God concerning such and such sinnes vnto all it is the power of the word not the mind of the preacher that causeth it to touch thy conscience and therefore euery one ought to apply the word vnto his own heart and not to lay it vpon others or els take it to be spoken of himselfe for his disgrace for it is to misapply the word and to iudge amisse of the preacher and this is a common sinne which is the cause why many men reape so little profit by the word preached as they doe The VIII practise of rash iudgement is when in townes and cities some persons are wrongfully reputed and taken for witches this is as common a sinne throughout the world as any of the former one man will say such a one is a witch because he in conscience is so perswaded and yet the ground of this perswasion is nothing but his bare conceit Another man saith such a one is a witch because a wise man or a wise woman hath so reported of him or her and yet this testimonie is but the testimonie of the deuill who is a lyar and the father thereof if he tell truth it is with purpose to deceiue Againe another is iudged to be a witch because comming to a mans house to borrow something and beeing denied thereof he tooks it vnkindly and thereupon gaue these or such like threatning words it had beene as good you had lent it me or I will meete with you and hereupon some one in the family fell sicke or some cattell died and other things did miscarie It is no question but witches be too rife among vs and ought to be sought out and seuerely punished and there be lawfull waies of conuincing a witch but vpon these bare presumptions to iudge any one to be a witch is an vnchristian practise of rash iudgement for why may not the hand of God befall thee in visiting some one in thy family or in the death of thy cattell as well as the annoyance of the witch after some hard speeches of another A witch therefore must first be lawfully conuinced and then iudged to be a witch and not before This thing especially Iurers ought to looke vnto els if they haue but the ordinarie discretion of common people to iudge one for a witch vpon these presumptions they may easily defile their hands with innocent blood Thus much for the sinne of rash Iudgement and the practises thereof which are condemned and forbidden in this place Now because it is so common a sinne in all places and with most men counted no sinne for the common talke in all meetings is of other men and selfeloue makes the heart glad to heare other mens faults ripped vp yea this sinne will
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
to the eies of men therefore bee carefull that yee glorifie God therein The first part of this reason is in these words yee are the light of the world the second is expressed by two comparisons in the wordes following A citie that is set on a hill c. the conclusion in the sixeteenth verse For the first part ye are the light of the world If Ministers be lights why saith the Scripture that Iohn Baptist was not the light of the world Ioh. 1. 8. Answ. There be two kindes of lights Originall and Deriued Originall is that which is the cause of all light and so Christ alone is the light of the world and in this sense doth the Scripture denie Iohn Baptist to be that light Deriued light is that which shineth forth but yet is receiued from another and so Iohn Baptist was a burning and a shining lampe so were the Apostles lights for God that caused the light to shine out of darkenesse shined into their hearts to inable them to giue the light of knowledge in the face of Iesus Christ. And so must these words be vnderstood that whereas the world naturally sits in darkenes and in the shadow of death the Apostles by the light of their ministerie were to shine vnto them The vse First this title of light giuen to Ministers sheweth the right vse of the Ministerie of the word The whole world lieth in darknesse that is in ignorance vnder sinne and so subiect to damnation by nature now God hath ordained the Ministerie of the word to bee a light whereby this ignorance may bee expelled and they brought to the knowledge of their sinnes and of the way that leadeth vnto life Act. 26. 18. Paul must preach that both Iewes and Gentiles may come from darkenes vnto light Secondly by this Title Christ sheweth how his word is to be handled namely so as it may be a light vnto mens minds and consciences to make them see their sinnes and their great miserie thereby then to let them see the remedie from that miserie which is Iesus Christ and lastly to shewe them that straite way of obedience in all good duties to God and man which God requireth in the life of a Christian. Men may make long discourses vpon a text of Scripture but that onely is true preaching which giues this light of knowledge to the minde and conscience which leadeth men to God Againe the hearers of the word must be admonished of their duties from this title First if Ministers be lights in regard of their Ministerie then euery hearer must so apply his heart vnto the preaching of the word that it may enlighten his conscience with the knowledge of his sinnes and of his miserie by reason of them as also with the true knowledge of Christ and of the will of God which may guide him in obedience otherwise this holy ordinance turneth to his deeper condemnation Secondly euery hearer must learne Pauls lesson Ephes. 5. 8. Yee were once darkenesse but now ye are light in the Lord walke as children of the light that is looke what the word teacheth which is this light that doe When the time is darke wherein we walke we vse torches and candles that so we may see the right path behold the world is darkenesse we therefore must labour to haue the word of God to be a light vnto our feete in all the steps of our callings wherein we liue for hee that walketh in the darke knoweth not whither hee goeth Iohn 12. 35. Lastly there be many that liue in ignorance as blind as though they had neuer heard of Christ and though they heare the word preached yet still they remaine in darkenesse but they must knowe that their case is fearefull for the Ministerie of the word is light they therefore hauing the benefit thereof ought to be children of the light and because they are not enlightened vndoubtedly a most fearefull iudgemēt of God is vpon them for marke what Paul saith If our Gospel be hid it is hid to those that perish in whom the god of this world hath blinded the eies of their minde and therefore such persons must labour to knowe and practise the speciall grounds and duties of true religion that so in conscience they may be truely assured that the word of God is become their light The second part of this reason is this Your condition is such in regard of your calling that all your sayings and doings are seene of men it is expressed by two similitudes First of a citie set on a hill which cannot be hid Secondly of a candle put on a candlesticke ver 15. And thus it dependeth on the former part Whereas Christ had called his Disciples the light of the world they might take it for a matter of some outward renowne Christ therefore tels them that his intent herein is not to giue them titles of praise but to make them acquainted with their hard condition in which they were like to bee by reason of their great and waightie calling wherein they should become spectacles to all the world for thus he saith A Citie that is set on a hill cannot be hid but all that passe by may see it and a Candle lighted and set on a candlesticke giueth light to all that are in the house euen so you mine Apostles by reason of your publike calling shall haue all your sayings and doings manifest to the eies of the whole world Because both these similitudes serue to expresse the same thing therefore the points of instruction which specially concerne Gods ministers shall bee propounded from the ioynt scope of them both First whereas the conditiō of Gods ministers is such to haue their whole cōuersation open manifest to the eies of the world therfore they especially aboue all others though it concerne euery man in his place must haue care that their liues conuersatiōs both for sayings doings be holy blameles for their place is such that by their well doing they win many vnto the Lord but by their bad conuersation they carry many a soule with them to destruction 2. Hereby they must learne not to thinke it strange if they lie open to manifold reproaches and abuses more then any other sort of men for they of all other lie most open to the world if their conuersation bee godly it is the more distastfull to the world as Cain hated Abel for his good works 1. Ioh. 3. 12. 3. Hence it appeareth that men in this calling cannot without great sinne hide the gifts and talents which God hath giuen them for they are as lighted candles which must not be put vnder a bushell Sundrie men haue heretofore offended this way as those in the Primitiue Church who beeing godly men and well qualified for the Ministerie did yet withdraw themselues from publike societies to liue in solitary places for by their gifts they were excellent lights and therefore they ought to haue
the Lawe is immutable and eternall and therefore I came not to destroy it First here obserue that the Law of God is made perpetuall and vnchangeable If any man aske how this can be seeing the Apostle faith The Lawe is changed Answer The Law is threefold Ceremoniall Iudiciall and Morall as hath beene said now that place is principally to be vnderstood of the Ceremoniall law which indeede is abrogated in regard of the obseruation of it in Gods worship but in the scope and substance of it which is Christ crucified with his benefits whom it shadowed out it remaineth still and is now more plaine then euer it was As for the Iudiciall law though it be abrogated vnto vs so farre forth as it was peculiar to the Iewes yet as it agrees with common equitie and serues directly to establish the precepts of the Morall lawe it is perpetuall If it be said that Christ changed the Morall law in changing the Sabbath day from the seauenth day to the eight I answer Christ did so indeed by his Apostles but that is no change of the substance but of the ceremonie of the Sabbath for the substance of that law is the inioyning of a seauenth daies rest vnto the Lord. Now though the seauenth day from the creation be not kept yet a seauenth day is kept still If it be further said that the Law it selfe is abrogated for that euery one that breaketh the Lawe is not accursed according to the sentence thereof Deut. 27. 26. Answer Wee must knowe that the Law is but one part of Gods word and the Gospel another reuealing another part of Gods will besides that which the Lawe made knowne for it addes a qualification to the Law moderating the rigour thereof after this manner Hee is accursed saith the Law that faileth in any commandement except saith the Gospel he bee reconciled againe in Christ and in him haue the pardon of his transgressions And yet the Morall law remaines for euer a rule of obedience to euery childe of God though he be not bound to bring the same obedience for his iustification before God Againe this propertie of the Law in beeing vnchangeable and for euer to be kept sheweth that no creature may dispense with the Law of God Mens lawes may be abrogated and changed but Gods Law euen in the least parts thereof must stand for euer till it be accomplished to the full but if it might be dispensed with then not onely iots and titles thereof but whole lawes might bee abrogated This shewes the blasphemous impietie of the Popes of Rome who in their Canons be authorized to dispense with the lawes of God yea in the last Councell of Trent hee is priuiledged to dispense with some of the lawes of Consanguinitie against nature flatly forbidden in the word of God which is most horrible rebellion and a great disgrace vnto God Thirdly from this propertie of the Law we may obserue that it is not likely that any whole booke of Canonicall Scripture is lost for not one sentence of the Law shall passe till all be fulfilled much lesse then can whole bookes perish Sundrie men do thinke that whole bookes be loste but that opinion cals into question the fidelitie of the Church and Gods own prouidence in preseruing his word neither can it stand wel with this text that saith no title thereof shal faile Those that seeme to be lost were either humane writings as bookes of lawes and Chronicles such as our books of statutes or Chronicles be or books of philosophie such as Salomon writ or else some of them are in the Canonicall Scripture for the bookes of Samuel and the Kings were written by diuers Prophets and therfore we may more safely hold that no part of holy Scripture is lost neither shall euer faile For howsoeuer after the last iudgement the vse of the word written shall cease yet the substance thereof shall remaine in mens hearts and be kept for euer Fourthly this immutabilitie of the Law containes a matter of great terrour woe vnto al impenitent sinners for howsoeuer they may flatter themselues with a presumption of Gods mercie yet the curse of Law which is against them shall stand for euer and therefore while they goe on in sinne they haue iust cause to houle and crie for Gods iustice in that his Law is inuiolable neither will gold or siluer pacifie Gods wrath for though a man by his power and wealth were able to ouerturne heauen and earth yet that would not helpe him though heauen and earth be brought to nothing yet euery part of Gods Law must stand for euer and be fulfilled And therefore whosoeuer doe lie in any finne must in time repent humble themselues forsake their sins and betake themselues vnto Christ that he may fulfill the Law for them or else the cuise thereof shall certainly be fulfilled in them and they shall there lie howling vnder it eternally where is nothing but weeping and gnashing of teeth Fiftly this immutabilitie of the Law and so proportionably of euery part of Gods word as it prooueth the Scriptures to be the word of God so it is a most excellent ground of comfort for all Gods seruants to stablish their hearts in the assurance of all his promises A Christian heart is subiect to receiue many doubtinges of the truth of Gods promises especially in the time of triall and temptation but this must be remembred for euer that the whole word of God is immutable though mans promises may faile and their lawes be abrogated yet no iot or part of Gods word shall passe vnfulfilled and therefore they must constantly waite for the accomplishment thereof for in due time it shall be fulfilled Sixtly we are hereby taught to put on patience in afflictiōs for they come by the speciall appointment of our God who saith in his word That through many afflictions we must enter into the kingdome of heauen now euery part of Gods word must be accomplished and therefore Christ bade Peter to put vp his sword when he would haue rescued his apprehension for saith he I could pray to my Father and hee would send more then twelue legions of Angels to helpe me but how then should the Scriptures be fulfilled which say It must be so Matth. 26. 52 53 54. Seauenthly our Sauiour Christ in this propertie of immutabilitie giueth vnto the whole Law and vnto euery sillable and letter thereof his proper force vertue and sense so as there is nothing in it not so much as one letter vaine or idle for euery commandement reueales the perfect iustice of God and euery letter serues to expresse the same comaundement And herein the Law of God differeth from mens lawes for in them bee many vaine and idle words yea oftentimes whole sentences but in the law of God it is not so Prou. 8. 8. All the words of my mouth are righteous there is no
could wish and so might haue continued if he would for hee was the adopted sonne of Pharaohs daughter but yet Moses left them all and chose rather to suffer affliction with the people of God in Goshen then to enioy all the pleasures of Egypt And this he did because they were but the pleasures of sinne which hee could not enioy vnlesse hee would forsake the true feare and worship of God and all good conscience his example we ought to follow Now that we may auoid all the occasions of sinne and so put in practise this wholesome precept of our Sauiour Christ I wil here intreat of the occasions of sinne and shew withall how they may be auoyded By occasion of sinne I meane any thing that either of it selfe or by mans abuse becomes offensiue and prouoketh vnto sinne In this large acceptance an occasion of sinne extendeth it selfe not onely to such things as are euill but euen to things good and commendable in themselues which by mans abuse cause transgression against God Occasions of sinne are two-fold either giuen or taken An occasion giuen is that thing either word or action that is euill in it selfe the speaking or doing whereof stirres a man effectually to sinne Occasions giuen are two-fold either of one man vnto another or of man vnto himselfe The occasions whereby one man may prouoke another to sinne are many I will reduce them vnto sixe heads The first is badde counsell whereby one man perswadeth another vnto sinne This is a great cause of much euill in the world thus came the fall of our first parents for Sathan perswaded Eue and Eue her husband thus came the crucifying of the Lord of life for the high ' Priests and Rulers perswaded the people to aske Barrabas and to destroy Iesus Hence commeth seeking vnto wisards one friend perswades another for their outward good as they thinke yea from this bad counsel comes the common neglect of all good duties in Gods worship The second is consent or approbation of sinne and it is two-folde secret or open Secret approbation and consent is when men see sinne committed and are not grieued thereat for this cause the Apostle Paul checketh the Corinthians that they were not sorrowfull but rather puffed vp at the facte of the incestuous man whereby they did in some sort hearten him in his sinnes this is a great occasion of sinne in our daies The Prophet Dauid was of another minde his eies gushed out riuers of teares because men brake Gods lawes Open approbation of sinne is when men doe openly countenance sinners and lewd persons which make profession of badde practises this is a great occasion of many horrible impieties hereby the hands of the wicked are strengthened in their wickednesse as the Lord complaineth and this is the sinne of this age for who is so badde that hath not some patrone of his euill and some backe friend to sooth him in his sinne which makes sinne shameles and sinners impudent But all Gods children must follow Elisha who in great feruencie of spirit told Iehoram to his face though he were a king that if it had not bâ—ene for the preseuce of good King Iehosaphat he would not haue looked towards him nor seene him the Lord himselfe will not take the wicked by the hand neither can he endure that his children should helpe the wicked or loue them that hate the Lord. The third occasion giuen is prouocation vnto sinne when either by word or deed men excite or drawe on others to some euill as vnto anger reuenge hatred to drunkennesse or such like and this is a common fault of those that delight in drunken fellowship The fourth occasion is neglect of good duties vnto our brethren as of exhortation admonition instruction or rebuke Ioshua 7. Achan stole the execrable thing for himselfe alone yet all the people are charged with that fault and punished for it the cause was their neglect to keepe one another from that sinne according as God commanded theÌ„ chap. 6. 18. This is a great occasion of impietie among vs if neighbour would admonish neighbour and one brother an other sinne would not be so rife as it is But this dutie is not onely neglected of priuate men one to another but of publike persons who are more bound vnto it The Magistrate is negligent in punishing and the Minister in reproouing sinne and the master of the family carelesse in reforming those that are vnder him which causeth sinne to abound The fift occasion giuen is euill Example in the practise of any sinne whatsoener which may be knowne this is most dangerous like vnto wild fire that inflameth all places whereon it lighteth The truth hereof appeares among vs for let any one man or woman take vp a new fashion in attire and presently the same is generally receiued let a man inuent or sing a leud song and presently it is learned of all euen of little children that can scarse speake whence also comes it that crawling infants should sweare roundly and frame themselues to all impietie when they cannot speake readily but from the bad example of their Elders with whome they are brought vp Now among all men their bad example is most dangerous who make the greater profession of Religion They are like false lights vpon the shoare which lead the shippesvpon the sands And therefore such as shew any care or forwardnes in holy practises of religion must haue speciall watch ouer all their waies that if it be possible they may be blamelesse both in word and deede for all men haue an eye at them and the wicked would gladly spie holes in their coate The last occasion giuen is the priuate slandering of Gods Ministers and the disgracing of their Ministerie this is an offence as generall as the rest and it causeth many to contemne the meanes of their saluation When men meete together their common talke is of the Ministers and of their doctrine not to be edified by mutuall conference but onely to disgrace their persons and to make their ministerie contemptible but they little know what mischiefe this causeth and therefore it ought to be auoided These are occasions of sinning giuen by one man to another for the auoiding whereof which is the plucking out of the eye and cutting off the hand here commanded this Rule must be obserued We must hate and eschew the occasions of sinne as deadly poison and esteeme those persons that giue them vnto vs in that regard as ill as the deuill Thus Christ dealt with Peter his owne disciple when he went about to hinder him from doing his Fathers will in suffering for our sinnes saying Come behinde me Satan considering him in that action as if he had beene the deuill himselfe for we must know that the deuill comes not openly vnto men but cunningly conuaies himselfe in these
drought and yet the Prophet crouched vnto the earth and put his face betweene his knees no doubt humbling himselfe in praier to God for it as S. Iames saith Where we may see that praier is not contrarie to Gods decree but a subordinate meanes to bring the same to passe and therefore we must rather reason thus that because God hath decreed the euent of all things and hath appointed praier as a meanes to effect sundrie of his decrees therefore we must vse it Considering then that praier is necessarie notwithstanding all that can be saide against it we must learne with speciall â—euerence to giue our selues vnto this dutie both publikely in the assemblies of the Saints and priuately in our families beeing masters and gouernours for no family ought to want this morning and euening sacrifice of praier and thankesgiuing yea we must pray by our selues particularly in regard of our particular wants Indeede the most doe thus plead for themselues that they vse to pray often but the truth is that the coÌ„mon practise of our people in prayer is nothing els but lippe-labour and a mocking of God for what be their praiers but the saying ouer the ten Commandements and the Creede which are no praiers yea their repetition of the Lords praier without vnderstaÌ„ding or deuotion is no praier with God when they doe it onely of custome and rest in the worke done But here is required an other manner of praier then this And to incite vs vnto it let vs consider the worthie examples of Gods seruants herein Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke Dauid praied seauen times a day and our Sauiour Christ spent whole nights in prayer Now these examples were written for our learning to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God The want hereof is the cause of the common Atheisme that is in the world of iniustice and crueltie in mens callings of swearing pride backbiting in mens liues for if men would often set themselues in the presence of God by vnfained inuocation the remembrance thereof would still be before their eyes and cause them to abstaine from all these iniquities for who beeing stained with such transgressions durst present himselfe before the maiestie of God who is a consuming fire against all sinne and wickednes hauing fierie eyes to see their sinnes and feete of brasse to bruise them in pieces that will not repent Secondly in this prohibition against hypocrisie in praier we may see that to conceiue a praier and to make profession of religion may for the outward worke as well be performed from pride of heart as from the grace of God carnall men may doe it in pride which Gods children doe by grace as we shewed in the former point of Almes giuing that therfore which Christ said of hearing the word take heed how you heare must be conceiued to be spoken to vs of praier and the profession of religion take heed how you praie and how you professe religion And indeed before we pray we ought to enter into our hearts and there to search out our corruptions diligently that we may be able to discerne in our selues between pride and Gods grace and so perceiue vpon what ground we pray that it be not from a damnable pride but from the sauing grace of Gods holy spirit Thirdly in this prohibition Christ condemnes this false ende of praier when men doe it to haue praise of men whereby we may see that it is a thing incident to the professors of the Gospel to doe the duties of religion for the approbation of men which notably bewraies the hypocrisie of our hearts which naturally haue more respect to men then to the Lord euen then when we haue to deale with God himselfe Thus did the Scribes and Pharisies and it is to be feared the same fault is common among vs for men are farre more forward and carefull to performe the publike duties of religion in the assemblies of the Church then priuate duties either in their families or by themselues Many will praie in the Church that neuer regard priuate praier at home Againe in performing publike duties men haue more care of the outward action then of truth and sinceritie in the heart and many studie more for fit words to delight mens eares then for good affections which God approoueth for what is the cause that many ancient professors when they come to die know not how to commend their soules to God Surely this especially that in the whole course of their profession they more respected men then God and therefore in the time of death when they must needs deale with God indeed they know not what to doe nor how to behaue themselues Lastly Christ here reprooues their behauiour in praier which was standing without all humbling of themselues either in soule or bodie This is a thing incident to many in our congregations who vse to shew no manner of reuerence or humilitie in the time of praier but either stand or fit as though they had no need to humble themselues or else intended onely that men should see them But we must know that howsoeuer the word of God prescribes no peculiar gesture in this action yet it is not a thing indifferent either to vse or not to vse some seemely gesture of humiliation in this worship of God but some must needes be vsed to expresse and further the humilitie of the heart which is chiefly required Isay 6. 2. the Sâ—raphims standing before God couer their feete and faces with their wings in regard of Gods presence and the poore Publicane that praied with the Pharisie howsoeuer he praied standing yet he cast downe his countenance and smote himselfe on the breast to testifie his humiliation Yea Christ Iesus our Lord when hee bare the punishment of our sinnes in the garden fell downe vpon his face and praied thus also did Moses and Aaron Elijah Ezra Daniel humble themselues And it hath alwaies beene the practise of Gods seruants in praier by some conuenient gesture of the bodie to expresse the humilitie of their hearts which checketh the custome of our common people in praier who are so farre from bringing a broken heart to God which is the thing he chiefly requires that they know not what to aske and many there be that will not submit themselues to such outward gesture as might expresse their inward humiliation These things are farre vnseemely for Gods people and therefore let vs learne to humble our selues at Gods footestoole first in our very hearts and withall we must be carefull to testifie the same by some conuenient outward humiliation Verse 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Christ hauing
remit but the breach of the eight commaundement therein God onely can forgiue II. Quest. How farre is a man bound to forgiue others that trespasse against him Ans. There is a threefold forgiuenes of reuenge of punishment and of iudgement Forgiuenesse of reuenge is when a man is not desirous of reuenge from an inward grudge but forbeares to render like for like to those that wrong him this is principally here meant for we must alwaies forgiue our brethren in respect of reuenge for vēgeance is mine saith the Lord and I will repaie Rom. 12. 19. Forgiuenes of punishment is the remitting of that punishment which another mans wrong-doing iustly deserues this is not alwaies to be granted especially in the case of offence which may tend to the publike hurt for then were the state of magistracy vnlawful whose office it is to punish offences The forgiuenes of iudgement is the remitting of that censure which an euill deed doth iustly deserue neither is this here meant for beeing lawfully called therevnto wee may freely censure that which is euill done III. Quest. Whether must we forgiue those that wrong vs if they will not confesse their fault nor aske vs forgiuenesse Ans. Wee must forgiue them freely in respect of reuenge Obiect But it is said If hee repent forgiue him Luk. 17. 3. therefore vnlesse hee repent wee neede not to forgiue him Answ. That place is meant of Ecclesiasticall censures that those must proceede no further after the partie offending doth repent Debters Hereby is not meant such as we count debters in the ciuill state that is such as owe vs money graine c. but any one that doth vs iniurie or wrong for no mans estate is so lowe but in some degree God hath giuen one or moe of these 4. things honour life goods or good name and he that hinders his neighbour in any of these is a debter before God and so standeth till hee make recompence to the partie and repent towards God yea further wee must know that besides the endammaging of our neighbour in these things the very omission of preseruing and furthering our neighbours life honour goods good name makes vs also debters before God These words thus vnderstood must be conceiued as a reason drawn not from the cause or like example but from the signe and pledge of Gods forgiuenesse for God hath made a promise to forgiue vs if wee forgiue our brethren their trespasses Mark 11. 25. From whence mercifull men may gather assurance of pardon with God from that inclination to compassion and readinesse which they find in their own hearts to forgiue others that wrong them for Christ teacheth them to reason thus If we be those to whom thou hast promised pardon when they aske it then Lord pardon vs but we are such for wee feele our hearts inclined to mercie therefore Lord pardon vs. So that this reason serues to mooue vs to pray to God for pardon with confidence and assurance yea further they include a profession to God of new obedience in amendment of life for vnder one dutie of mercie towards our neighbour is comprehended the whole practise of repentance and the performance of our vow made in baptisme Uses I. Marke here that asking pardon of God and testimonie of repentance goe together he that receiues the one must expresse the other for where God giues pardon there also he giues grace to repent and mercie is not granted but on condition of repentance Act. 2. 37 38. when the Iewes that were pricked in conscience at Peters sermon asked what to doe to finde mercie Peter said Amend your liues c. And therefore when he perceiued want of repentance in Simon Magus he tels him Thou art yet in the gall of bitternesse and in the bond of iniquitie though he had formerly baptized him Whereby we see First with what affection we must come to God when we pray for the pardon of our sinnes namely with humble and contrite hearts hauing a true purpose not to sinne wittingly and willingly but to obey God in all his commandements and the want of this is the cause of that small comfort in praier which many finde in themselues for the promise of pardon is not giuen where the condition of repentance is not performed Secondly this shewes the grosse and fearefull errour of the blind world who sing this song while they liue in sinne to their owne hearts God is mercifull Christ is a Sauiour but thus trusting to Gods mercie they deceiue themselues for they trust to nothing for mercie is not due where repentance is wanting nay the Lord hath said Hee will not be mercifull to that man that shall blesse himselfe in his heart saying I shal haue peace though I walke after the stubbornnesse of mine own heart c. Let vs therefore see to this that we practise repentance when wee pray for pardon and looke to the purpose of our heart against sinne when we waite for mercy to our soules We may not seuer those things which God hath ioyned but looke how heartily wee desire mercie so earnestly must we hunger after grace to repent if we truely seeke both we shall haue both but if we let slip repentance in our selues wee shall come short of mercie with the Lord. II. The ioyning of this condition implying repentance to the petition and the dependance of it on the former teacheth vs euery day to renue our repentance and to humble our selues for our sinnes seeking for a new supply of grace that so our purpose not to sinne may bee more and more confirmed in our hearts which is the infallible signe of a new creature III. Here we see wherein the practise of true repentance standeth namely in exercising mercie loue peace reconciliation and forgiuenesse for though forgiuenesse bee onely named yet vnder it all other fruits of repentance are vnderstood Indeede to heare the word to receiue the Sacrament to preach and pray be excellent workes but yet the heart of man may more easily dissemble in them then in the duties of the second table the most infallible marke of true grace is the practise of the loue of God in workes of loue and mercie to our brethren Iam. 1. 27. Pure religion and vndefiled before God is to visit the fatherlesse c. Iam. 3. 17. The wisedome that is from aboue is first pure then peaceable gentle easie to be intreated full of mercie and good fruits And hence it is that loue is called the fulfilling of the law Rom. 13. 10. IV. Christ knitting our forgiuing our brother with Gods forgiuing vs doth here affoard vnto vs a notable signe of pardon of sinne namely a readie and willing minde to forgiue our brother offending vs our inclination to mercie in suppressing the desire of reuenge when we are wronged giues assurance to our conscience that wee shall finde mercie at Gods hands whereby it is plaine that the child of
take hold when other sinnes leaue a man which caused Christ to forewarne his Disciples hereof in this place therefore it is our dutie to labour and striue the more earnestly to be purged from this euill minde and preserued from these euill practises of rash iudgement for which ende let vs lay to our consciences the reasons following I. The practise of rash Iudgement cannot stand with Christian charitie for charitie binds a man to walke in loue and loue suspecteth not euill but thinks the best alwaies and if it be possible thinks well of all II. When thou seest a man speake or practise any euill for which thou beginnest to thinke hardly of him then consider well of thine owne selfe how thou hast both that and all other sinnes in thee if we regard the roote of sinne and therefore doe not rashly condemne him for his fact because thou thy selfe hast done the like heretofore or els in time to come maist doe the like or worse then he hath done whome thou now condemnest III. Consider that God the father hath committed all iudgement vnto his Sonne who now executeth publike iudgement by the Magistrate in the common-wealth and by the Minister in the Church and priuate iudgement of admonition and iust dispraise by them whome he calleth thereunto if therefore thou iudgest another not beeing called thereto thou thrusteth Christ out of his office and robbest him of his honour which is a grieuous sinne and cannot be vnpunished IV. Consider also that thou art vnable whatsoeuer thou art to iudge aright of other mens actions beeing ignorant of many circumstances thereof for thou knowest not with what minde or to what ende the action was done thou knowest not the cause why he did it nor the state of his person nor manner of his temptation thereto and therefore why iudgest thou rashly of him V. He that giues rash iudgement of another is worse then a theefe that steales away a mans goods for he robbes him of his good name which as Salomon saith is to be chosen aboue great riches Prov. 22. 1. Againe riches may be restored so can not a mans good name beeing once blemished in the hearts of many Againe a man may defend himselfe from a theefe but no man can shunne an other mans euill minde or his badde tongue nay the backebiter is worse then a murtherer for he killeth three at once first his owne soule in thus sinning secondly his neighbour whose name he hurteth and thirdly the hearer who receiueth this rash and iniust report and for this cause the slaunderer is numbered among those that shall not inherit the kingdome of God Psal. 15. 3. 1. Cor. 6. 10. and the Apostle chargeth Christians to account of such raylers as of persons excommunicate 1. Cor. 5. 11. Here some will say if we may not giue our opinion of others freely as we haue done what must we doe when we haue occasion to speake of them Answ. Thy cariage towards others must be according to these rules I. If thou know any good thing by the partie of whome thou speakest when thou hast occasion thinke and speake of that if thou knew euill by him also conceale it from others and if thou maist admonish the partie thereof or els tell it to those who haue authoritie to correct his faults and thus shalt thou win thy brother Some will say I doe indeed sometime censure my brother for his faults yet onely in detestation of his sinne I loue the partie neuer the worse and I onely doe it to some priuate friend that will not tell it againe Answ. But this excuse and all such like are friuolous no colour of good intent can excuse rash iudgement if thou louest him why doest thou make knowne his fault to another for loue couereth a multitude of sinnes And if thy conscience answer it will tell thee that either ill will to the partie causeth thee so to doe or selfe-loue whereby through his defamation thou thy selfe seekest to be aduanced aboue him in the thoughts of others In thy censuring therefore looke to thine heart whether malice mooue thee not thereto and take heed to the end also for if it rise from a bad ground or tend to a wrong ende the whole action is nought II. Dutie We ought to thinke as wel of euery man as possibly we can yea of our enemie of his actions for loue thinketh not evill and in the practise of loue towards our enemies we become followers of God Math. 5. 44 45. III. Dutie If thou marke thy neighbours life and behauiour doe it for this ende to withdraw him from sinne and to further him in well-doing Lastly in all thy societies and dealings with others labour either to doe them good or to receiue good from them and by this meanes thou shalt eschew the sinne of rash iudgement Here two questions may be mooued concerning rash iudgement and that necessarily because surmises will arise vpon very small occasions I. Quest. When may a man doubt or suspect euill of another Ans. In all suspicion recourse must be had to the ground thereof whether it rise of iust and sufficient cause or not A sufficient cause of suspicion is that which in the iudgement of wise men beeing well considered with all the circumstances thereof is iudged sufficient and on the other side that is insufficient which wise men well waying with the circumstances thereof doe iudge insufficient if then the cause of suspicion be thought insufficient in the iudgement of the wise and godly we must suspend our suspicion as thus suppose some euill is reported abroad of such a man as that he is a theefe an adulterer or such like yet this fame riseth onely of some one mans report which because it may proceede from an ill minde on a priuate grudge we are not to yeild thereupon to suspect ill of the partie this report may well cause vs to search further into the case and mooue vs to looke vnto our selues that we be not hurt by him But if the cause be thought sufficient in the iudgement of those that are wise and discreete then we may without offence or breach of conscience yeild to suspect and iudge euill of another II. Question How may we giue vpright iudgement of all men with whome we liue and haue to deale Answ. This is as necessarie to be knowen as the former for as we are prone to thinke ill so we are also forward in iudging rashly therefore there are three things required in the iudging of others First we must haue recourse to the cause of our iudgement for if the cause be insufficient then our iudgement is rash and vnlawfull Before the Lord brought vpon the world the confusion of languages he is saide to goe downe among them to see their fact Gen. 11. 6. before he destroied Sodom and Gomorra with fire brimstone he is saide to come downe from heauen
to see whether they had done according to the cry that was come vp to the Lord. Gen. 18. 21. whereby the Lord would teach vs that before he enter into iudgement with any man or any people he first takes good consideration of the fact which causeth his punishment Secondly we must haue authoritie and warrant by calling to giue iudgement or els some thing which is answerable thereto though the iudgement be priuate as to giue admonition or iust dispraise yet without a calling we must not doe it he that giueth iudgement must be able truly to say the Lord hath called me thus to doe The Magistrate the Minister the master and euery superiour hath authoritie to iudge those that are vnder him and for priuate men in priuate iudgement though they want this authority by calling yet if they haue that which is answerable hereto that is the affection of Christian loue so as they can say with Paul the loue of God constraineth me then they may iudge Thirdly we must alwaies haue a good ende of our iudgement as well as a good beginning that is the reformation and amendment not the defaming of our brother And these three concurring in all hard speeches they cease to be rash and vniust censures Iohn Baptist calls the Pharisies and Sadduces a generation of vipers Matth. 3. 7. our Sauiour Christ calls them hypocrites and painted tombes and Herod a foxe the Prophet Isai calls the Princes and people of Iuda and Israel Princes and people of Sodom and the Apostle Paul calls the Galatians fooles Gal. 3. 1. and the Cretians lyars euill beasts slow bellies Tit. 1. 12 13. All which are hard speeches but yet no slanders because they had all of them a calling so to doe and likewise did this on good ground and for a good ende Thus much for the commandement Now follow two reasons to induce vs to make conscience of rash iudgement The former is laide downe in these words That ye be not iudged And it may be framed thus If ye iudge ye shall be iudged of men againe with rash iudgement But ye cannot abide to be iudged of rashly and therefore iudge not The second part is vnderstood but yet necessarily collected The conclusion is the commandement it selfe Iudge not This reason doth affoard vnto vs two instructions I. It giueth vs a tast and view of our owne naturall pride and selfeloue for when we heare God dishonoured by sweating or our neighbours name defamed by slandering we are not onely not grieued but oftentimes are the cause thereof and take great delight therein especially in hearing other mens faults ripped vp to their disgrace but yet we can in no sort brooke or suffer our owne good name to be called into question if our selues be ill spoken of we are presently filled with malice and enuie and cannot be at rest till we be requited or reuenged nay though we be in a good manner admonished of our fault euen in loue and after a friendly sort yet we can very hardly brooke it though the partie admonishing make knowne vnto vs that he doth it only for our good without all purpose of disgrace vnto our persons II. Instruct. Here also our Sauiour Christ affoardeth vnto vs a notable way whereby we may come to the knowledge of our own sinnes and of the hainousnes thereof When we behold sinne in our selues we hardly iudge it to be sinne we must therefore looke vpon our owne sinnes in the person of others and learne to iudge of it in our selues as we iudge of it in others When we consider of rash iudgement in others against our selues we count it a vile and grieuous sinne yea odious and intolerable and in like sort ought we to thinke of rash iudgement in our selues towards others and so for euery other sinne in our selues we ought to iudge of it as we doe when we see it in the person of others against vs otherwise if we looke onely to our selues we shall sooth vp our selues in sinne making great sinnes little sinnes and small sinnes none at all vers 2. For with what iudgement ye iudge ye shall be iudged and with what measure you mete it shall be measured to you againe This verse containes a double confirmation of the former reason drawne from the euent The first in these words For with what iudgement ye iudge ye shall be iudged as if Christ had said If ye iudge men rashly then men againe by the appointment of God in his wisdome and prouidence shall accordingly giue rash iudgement vpon you but if ye iudge men righteously then men againe by Gods appointment and prouidence shall iudge well of you for so I take the words to be meant of mens iudgement by Gods appointment in his prouidence and not of Gods iudgement immediatly Now in this proofe first we may obserue one true and maine cause of that personal defamation which is common in the world and it is to be found in the person himselfe that is defamed he hath rashly and vniustly censured others for which God in his prouidence doth most iustly cause others to defame him againe so as men themselues doe most of all wound their owne good names and by their bad cariage toward others iustly cause their owne disgrace In regard whereof we must learne first to set a carefull watch before our mouthes to keepe the doore of our lips gouerning our tongues by the word of God for when we censure others rashly we doe procure iudgement vnto our selues Secondly to be patient vnder the rash censures and slaunders of others For we must thinke that we our selues haue heretofore done the like to others and therefore it is iustice with God to reward vs in the same kinde wherewith we haue wronged others This is Salomons counsell Giue not thine heart to all the words that men speake least thou doe heare thy seruant cursing thee for oft â—imes also thine heart knoweth that thou likewise hast cursed others Secondly in this proofe wee may also obserue the right way how to get and keepe a good name to wit by iudging others with Christian iudgement carying a charitable opinion of euery one speaking the the best of them in all companies so farforth as we can with good conscience and neuer iudging hardly of any till we be indeed lawfully called thereunto hauing a good ground for our action and doing it for a good end If thou wouldst liue long saith the Prophet and see good dayes refraine thy tongue from euill and thy lips that they speake no guile that is speake not euill of any man though thou know ill by him till thou be lawfully called thereto Thirdly from the consideration of this prouidence of God whereby he ordereth and disposeth that defamers of others shal be rewarded in their kind and that by others we may gather that God knowes euery vnaduised thought of the heart and euery rash censure
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