equitie it concerneth all people in all times and places What the Morall lawe is I will describe in three points First It is that part of Gods word concerning righteousnesse and godlinesse which was written in Adams minde by the gift of creation and the remnants of it be in euery man by the light of nature in regard whereof it bindes all men Secondly it commaundeth perfect obedience both inward in thought and affection and outward in speech and action Thirdly it bindeth to the curse and punishment euery one that faileth in the least dutie thereof though but once and that in thought onely Galatians 3. 10. Cursed is euery one that continueth not in all things that are written in the law to doe them The summe of the Morall law is propounded in the Decalogue or tenne Commandements which many can repeat but fewe doe vnderstand That wee may further conceiue aright the Morall lawe wee must make a difference betweene it and the Gospel for the Gospel is that part of the word which promiseth righteousnesse and life euerlasting to all that beleeue in Christ the difference betweene them stands especially in fiue things First the Law is naturall and was in mans nature before the fall but the Gospel is spirituall reuealed after the fall in the couenant of grace Secondly the Law sets forth Gods iustice in rigour without mercy but the Gospel sets out iustice and mercie vnited in Christ. Thirdly the Law requireth a perfect righteousnesse within vs but the Gospel reuealeth our acceptance with God by imputed righteousnesse Fourthly the Law threatneth iudgement without mercy and therefore is called the ministerie of condemnation and of death but the Gospel shewes mercie to mans sinne in and by Christ if we repent and beleeue Lastly the law promiseth life to the worker and doer of it Doe this and thou shalt liue but the Gospel offereth saluation to him that worketh not but beleeueth in him that iustifieth the vngodly not considering faith as a worke but as an instrument apprehending Christ by whom we are made righteous The Church of Rome in a manner confound the Law and the Gospell sauing that the Gospel which is the new Law reuealeth Christ more clearely then Moses Law did which they call the old Law But this is a wicked opinion which ouerturnes all religion beeing the cause of many grosse points in poperie which could not stand if they would acknowledge a true distinction betweene the Law and the Gospel They say for their defence that the precepts of both are the same for substance that both require righteousnesse both promise life and threaten death both commaund faith repentance and obedience and therefore they are the same Answer First the laws and precepts of the Law and Gospel are not the same for Adam in his innocencie knew the Law but hee knewe nothing then of beleeuing in Christ and though both require righteousnesse promise life and threaten death yet the manner is farre different as before was noted So likewise they differ in the commaunding of faith for the Gospel commandeth faith not as a worke done as the Law doth but as an instrument laying hold on Christ. Againe the Law commaundes faith generally as to beleeue in God and to beleeue his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law neuer knewe Thirdly the Law commandeth not repentance for the knowledge of the Law was in Adams heart when hee needed no repentance true repentance therefore is a sauing grace wrought and commanded onely by the Gospel And fourthly for obedience though it bee commaunded both by the Law and the Gospel yet not in the same manner The Law commaundeth obedience euery way perfect both in parts and in degrees and alloweth none other but the Gospel commaundeth and in Christ approoueth imperfect obedience that is an indeauour in all things to obey and please God if it be without hypocrisie Againe the Law commandeth obedience as a worke to bee done for the obtaining of saluation but the Gospel requires obedience onely to testifie our faith and thankefulnesse vnto God The Church of Rome therefore erreth grosly in cōfounding the Law and the Gospel which indeed are farre differing so we must beleeue if we would come into hold the right way that leadeth vnto life Now whereas Christ saith Thinke not that I came to destroy the Law by Law he meaneth principally the Morall law and in the second place the Ceremoniall law also Next obserue the opposition that Christ maketh betweene the Law and the Prophets thereby signifying vnto vs that by the Law hee meaneth that part of Gods word concerning Righteousnesse and Iustice which Moses penned by Gods commaundement and by the Prophets hee meaneth that part of Gods word which is contained in the writings of all the Prophets in the old Testament after Moses which bookes of the Prophets contained in them either an interpretation of Moses Lawe or predictions of the state of the Church in the newe Testament Againe by destroying the Law we must not vnderstand a breach of the Law such as is made by mans sin but such a dissolution as taketh from it all vertue and power whereby it is a Law and so to destroy the Prophets is to put an ende vnto them so as they should nothing auaile either to the interpretation of the Law or to the foretelling of the state of Gods Church vnder the Gospel But to fulfill them Christ fulfilleth the Law three waies by his doctrine in his person and in men By his doctrine he fulfilleth the Law two waies both by restoring vnto it his proper meaning and true vse as we shall see afterward where he correcteth the corrupt interpretations thereof by the Pharises as also by reuealing the right way wherby the Law may be fulfilled Secondly in his person he fulfilleth the Lawe two waies First by becomming accursed to the Lawe in suffering death vpon the crosse for vs. Secondly by performing perfect obedience vnto the Law doing all that the Law required for the loue of God or of his neighbour in which respect he was said to haue beene vnder the Law Thirdly Christ fulfilled the Law in men Men bee of two sorts Elect and Reprobates In the Elect he fulfilleth the Lawe two waies First by creating faith in their hearts whereby they laie hold on Christ who for them fulfilled it Secondly by giuing them his owne spirit which maketh them indeauour to fulfill the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect indeede In vnbeleeuers Christ fulfilleth the Law when he executeth the curse of the Law vpon them for that is a part of the Law and the execution and enduring of the curse is a fulfilling of the Lawe And thus doth Christ fulfill the Law so that the
conioyned in the whole course of our liues and conuersation both before God and man No worke in man but faith is required to his Iustification though in God there be respect to his owne free mercie and to Christs merits but in our liues faith and works must goe hand in hand together Now that these may thus be well distinguished I shew it plainely In the fire is both heate and light yet in the warming of the bodie the heate hath force onely and not light though to many other vses it serue necessarily euen so in a child of God are required both faith and workes but to iustifie him faith onely is required though works be necessarie thorough his whole life for they iustifie vs before men and winne vnto vs a testimonie of our iustification before God not onely in our owne hearts but from the Lord Iam. 2. 21. and therfore we must not content our selues with a faith in speculation voide of workes but within the compasse of our callings doe what good we can for Gods glorie and the comfort of our brethren The Third head from whence offences are taken is the state of the Church first in regard of the wants that be in the Church and namely in this our Church Hence sundrie men take occasion to condemne our Church as no Church our Sacraments as no sacraments our Ministers as no Ministers and our people as no Christians and therefore doe seperate themselues from our Church as beeing no true members of the Church of God To preuent this occasion of sinning three Rules must be obserued first that to beleeue and confesse the doctrine of saluation taught and deliuered by the Prophets and Apostles is an infallible and inseparable note of a true Church of God for Gods Church is nothing els but a companie of Gods people called by the doctrine of the Prophets and Apostles vnto the state of saluation This doctrine is the seede of regeneration whereby men are begotten vnto Christ and it is that sâ—ncere milke whereby they are fedde and nourished vnto eternall life Now I say that this our Church of England through Gods mercie doth maintaine beleeue and professe this doctrine of the Prophets and Apostles for the proofe hereof let him that doubteth haue recourse to our English confession and to a booke intituled the Articles of Religion established in the Church of England in which are set downe the foundations of Christian Religion allowed and held by all Euangelicall Churches And further to shew that this our profession is not in hypocrisie but in truth this our Church is readie to maintaine and confirme the same doctrine by the shedding of their blood against all foes whaâ—soeuer and this thing indeede hath beene the onely cause of all our disseâ—tions with the Church of Rome whereupon wee see there is iust cause our Church should be reputed the true Church of God and a good member of his Catholike Church Secondly obserue the practise of Christ and his Apostles towardes the Church of the Iewes which in their time without all doubt was exceedingly corrupt for the office and place of the high Priest was bought and sold and through ambition and couetousnes became annuall yâ—a there were two high Priests together at one time all which were against Gods ordinance Againe the Scribes and Pharisies which were the Doctors of that Church erred in some fundamentall points of doctrine teaching Iustification by workes and withall they greatly corrupted the law of God both by their doctâ—ine and traditions and the Temple became a denne of theeues and yet for all this Christ did not separaâ—e from that Church neither taught his Disciples so to doe but was present at their sacrifices and assemblies and kept his Passeouer with them and so did his Apostles till they saw them of obstinacie and malitiousnes refuse the grace of God offâ—red vnto them in the ministerie of the Gospel Now their example must teach vs that so long as our Church holdeth Christ wee must esteeme it to be the Church of God and not for some wants thereof depart from it Thirdly all the reformed Churches in Europe doe with one conâ—ent honour our Church as a true Church of Christ now their iudgement is not slightly to be regarded but to be preferred farre before the rash opinions of priuate men for the Church hath a gift of discerning in waightie maâ—ters shee can iudge of bookes of Scripture which be authenticall which not shee can iudge of spirits and of doctrines and therefore also can iudge what companie of men is a true Church and what is not and this their iudgement also must confirme vs in this truth that this our Church is a true member of Gods Catholik church Now whereas some alleadge the wants of our Church to make it no Church I answer though I will not excuse any default in it wherein iâ— is wanting to that which Gods word requireth but rather desire that the righteousnes thereof may breake forth as the light and saluation thereof as a burning lampe yet this may be saide in behalfe of our Church that the wants thereof are not such as doe anyway rase the foundation of religion or of Gods holy worshippe and so can not make it to cease to be a true Church and therefore none ought to separate from it for such wants and yet this hindereth not but that Gods seruants may in a godly manner desire the Reformation of things that be amisse for a good Church may be bettered and we ought to striue after perfection The Second offence taken from he Church is from the dâ—uersitie of opinions that be therein for hence many reason thus learned men be of so many opinions that we know not what to follow and therefore we will be of no religion till the truth be established by some generall Councell and all agree in one For the auoiding of this offence we must know that though men disâ—er in sundrie opinions in the true Church of God yet they all agree in the Articles of faith and in the foundation of Gods worship their difference is in matters beside the foundation and therefore it must hinder none from receiuing and embracing true religion Againe it is Gods will that there should be diuersities of opinions yea scismes and heresies in his Church that men might be prooued whether they hold the truth in synceâ—itie or not as we may see 2. Cor. 11. 19. Deut. 13. 1 2. Now in this â—ase Ieremias direction must be obserued Stand in the parting of the waâ—es saith hee and inquire for the olde and auncient way â— that is the doctrine of the Prophets what God willeth and commandeth by them and by his Apostles and that we must follow with all good conscience This Christ intended wheÌ„ he bade the Iewes to search the Scriptures which testified of him and this we must sanctifie by earnest praier as Cornelius did Act. 10. 1
the same vnto vs. So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the congregation but for a part of the praier belonging both to Minister and people that pray in faith whether publikely or priuately and that so much more excellent then the former by how much our faith excelleth our desire yea it is the seale of our hearts which we must set to euery petition for to ratifie and confirme the same vnto our selues as when we say Halowed be thy name our hearts must say Amen that is as I desire grace to glorifie thy name so I beleeue Lord thou wilt enable me thereunto and so for the rest The vse I. FroÌ„ the vnion of this word with the petitions we learne that euery child of God must beleeue particularly and certenly the pardon of his own sinnes endeauour by grace to attaine thereunto if as yet he cannot be perswaded of it This the Papists denie teaching that a man must onely beleeue in generall that remission of sinnes belongs to Gods Church hope well for himselfe and they make it presumption for a man to arrogaâ—e particular certenty vnto himselfe But it is no presumption because we must beleeue to receiue froÌ„ God that we aske according to his will now God bids vs aske forgiuenes of our particular sinnes therfore we must beleeue it so by faith may be assured of it as for their generall faith it differeth not from the faith of deuills for they beleeue there is remission of sinnes in Gods church And to say we hope well when we are not assured by faith is to bewray both ignoraÌ„ce negligence in the matter of our saluation for faith is the ground of things hoped for therefore their hope without faith must needs be a blind presumption And here further we may note that by their opinioÌ„ they abolish a great part of the Gospel for with the gracious promises of mercy in Christ made therein the Gospel coÌ„mandeth euery penitent person that beleeueth to applie the same promises particularly to himselfe this part of it they cut off so depriue the child of God of all true comfort II. This testification of our faith ioyned to our requests shewes that all praier ought to be made in a knowen tongue for els the assent affiance of the heart cannot be giuen together Ob. The word here vsed is an hebrew word which was vnknowne to the Greek churches now if one word of maine vse in praier may be in vnknowne toÌ„gue why may not many so a whole praier Ans. Though this word Amen be hebrew yet by vse it became as familiar wel knowne in the Greek Church so in other Churches as any word of their owne dialect as many Latine words as nisi prius and other tearmes of law by common vse become familiar and wel knowne in our English tongue The vse of the Lords prayer The principall vse of this prayer is to be a patterne and direction whereby the Church of God and euery member of it may frame their praiers to God on any occasion And because many through ignorance faile in this point therefore I will stand somewhat to shew how the Lords praier must be made a patterne to our praiers For this ende we must applie the seuerall petitions of this praier both to the speciall times of praier as morning and euening and also to the speciall occasions whereupon we pray which may be reduced to some of these three to wit 1. some waightie businesse we haue in hand 2. some affliction we are in or in danger of 3. or in regard of death Now to applie the petitions to each of these seuerally I. In the morning A fit praier for that time before we set vpon the duties of our calling may thus be framed from these petitions 1. we must desire the Lord to giue vs grace to seeke the aduancement of his glorie that day following in the duties of our calling in euery thing we take in haÌ„d 2. that he would rule in our hearts by his grace guide vs by his word that whole day 3. enable vs to doe his will that day and not our owne euen with readines delight 4. strengthen vs to depend vpon his prouidence that day for all things needefull for this life 5. that he would humble vs in our selues for our sinnes giue vs repentance for them pardon in Christ Iesus that so no iudgment light vpon vs for them and that our hearts may be enclined to loue mercy towards our brethren as we desire mercie with God for our owne soules 6. That God would strengthen vs against temptation that neither the world the flesh nor the deuill preuaile against vs. And of all these we must gather assurance because all soueraigntie and power and glorie belongs to God II. At euening also we may fitly applie these petitions for the comfortable coÌ„mending of our selues to God that night 1. intreating God to blesse our rest vnto vs that thereby we may be fitter to glorifie God 2. That we may rest and sleepe safely as his true subiects vnder his gracious regiment 3. That we may doe his will as well in rest as in labour in the night and secretly as in the day sight of men 4. That he would blesse our rest sleepe that it may coÌ„fortably serue for the preseruation of our liues 5. That he would forgiue the sinnes of the day past that so no cuâ—se terrour nor feare meete with vs for them the night following 6. That he would keepe vs in our rest from all sinnefull lusts from all wicked motions and suggestions either waking or sleeping III. When we enterprise any waightie matter or businesse of our callings we may fitly applie these petitions in praier to God for abilitie good successe therein for whatsoeuer we take in hand we must doe it in the name of the Lord 1. we must pray that in this whole businesse our hearts may be set sincerely to seeke the aduancement of Gods glorie 2. That the Lord would vouchsafe to guide and gouerne vs in doing the worke whatsoeuer it be 3. That in doing of it we may make conscience to doe the will of God and to obey him from the beginning to the ende of it 4. That we may by faith relie vpon Gods prouidence for the issue and effect of our whole endeauour 5. That none of our sinnes may bring a curse vpon vs in the worke 6. That neither Satan nor any other enemie of our soules may hinder vs by temptation but that God would deliuer vs from them all IV. When any affliction lies vpon vs or ours we may hence frame holy requests to God Intreating 1. that we may honour God by patience and obedience in that affliction and not dishonour him 2. That God would shew in vs the
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
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
deale with a broken ioynt wil handle the same very tenderly and so must they be dealt with in reproofe that sinne of humane fiailtie Example of this mildenes in reproofe we haue in Nathan who reprooued Dauid in a parable and so brought him to condemne himselfe the Apostle Paul reproouing the Coâ—inthians in the beginning of the first Epistle doth include himselfe Apollos in the same reproofe as though they had bin guiltie of the same crime 1. Cor. 4. 6. And giuing direction to Timothy how to carrie himselfe in the Church of God though he allow him to vse rebuke reproofe 2. Tim. 4. 2. yet he bids him Exhort an Elder therein giuing good directioÌ„ for admonition if the partie be an Elder though reproofe be not vnlawfull yet it is not so fit as exhortation and the like mildenesse must be vsed toward all those that sinne of humane frailty But if the offence proceede from wilfulnes and obstinacie then the iudgements of God must be denounced against them to driue them to repentance 4. Euery one that is to correct another must consider himselfe and his owne estate knowing that of himselfe he may fall into the like offence So Paul bids them that are to seeke the restoring of such as are fallen to consider theÌ„selues Galat. 6. 1. 5. Brotherly correction must bee deliuered with Doctrine and instruction 2. Tim. 4. 1 2. I charge thee before God to reprooue exhort and rebuke with all long suffering and doctrine He that will admonish must first himselfe be resolued that the thing done is a sinne then he must propound it to the partie as a sinne out of Gods word and deliuer the reproofe not in his owne name but in the name of God so as hereby the partie may know himselfe to haue offended and also say that he is reprooued of God himselfe rather then of man This ought all superiours to practise in correcting and admonishing their inferiours they must not goe thereto in rage but in long suffering nor rudely but with doctrine that the partie offending may see his fault And thus much for this dutie of brotherly correction Vers. 6. Giue not that which is holy vnto dogs neither cast yee your pearls before swine least they tread them vnder their feet and turning againe all to rent you Hitherto the Euangelist hath set down the seuerall heads of Christs Sermon more at large but from this verse to the ende of the Chapter he handleth briefly the points which follow This verse dependeth not vpon the former but herein our Sauiour Christ laies down a new point of instruction directing his Disciples and in them all ministers vnto that Christian discretion which ought to be obserued in the dispensation of the word of God And his direction is here propounded in a prohibition of giuing holy things to dogs or casting pearles before swine which is enforced by a double reason least they tread vpon you c. Now for the better vnderstanding hereof first I will speake of the words because they are hard and difficult and then come to the doctrines In the words foure things are to be sought out 1. What is meant by holy things 2. What is meant by pearles 3. What is meant by dogs and 4. what is meant by swine For the first by that which is holy we must vnderstand first and properly the word of God written in the bookes of the old and new testament in his right and holy vse that is read dispensed and preached and consequently by holy things are meant the Sacraments and Christian admonition Gods word is called an holy thing for sundry causes but principally for these two first because it is holy in it selfe and secondly in effect operation It is holy in it selfe because it is set apart by God to be in the Church in stead of his owne liuely voyce vnto his people for the reucaling and determining of all things to be beleeued and done in his Church In the old testament God himselfe spake by a liuely voice vnto the Patriarkes and after the giuing of the Law hee gaue answer to the high Priest at the Mercie-seat yet we are not inferiour to them though we want that liuely voice for we haue the written word in stead thereof which is answerable euery way thereunto for looke what the written word saith is as much as if the Lord from heauen should speake by a liuely voice and so consequently it is to vs in stead of the Arke of God a pledge of his presence And thus it is holy in it selfe Secondly Gods word is holy in regard of operation for it is the instrument of the spirit set apart by God himselfe to be the meanes whereby he sanctifies and reformes the hearts and liues of his children And consequently the Sacraments are holy things for they are the word made visible so likewise is Christian admonition grounded â—pon Gods word From this doctrine sundrie dutie 〈◊〉 to be learned First we are oft commanded in Gods word to drawe neerâ— vâ—â—o God to seeke him to feare him and to walke before him in his prâ—â—â—nce how shall wee doe these things seeing God is inuisible and in glory and maiestie is in heauen Surely we must consider the word of God which is that holy thing set apart by God to be in stead of his owne liuely voyce therefore we neede not seeke for him that is inuisible but wee must haue recourse vnto the word labour to haue it present with vs in our hearts in our liues and consciences Enoch walked before God not onely in regard of his infinite maiestie which though it bee inuisible is euery where present but principally in respect of his word setting that before him wheresoeuer he was When we are commanded to feare God wee must know that that is done not onely when wee stand in awe of his glorious maiestie but principally when wee feare to offend God commanding vs in his word The Apostle saith that the holy Ghost dwels in our hearts which must not be thought to be meant of that infinite substance of the holy spirit but of the dwelling of the word which is made effectuall by the holy spirit for saith euer hath relation to the word beeing beleeued it dwels in the heart makes the spirit which workes by the same word present also In which regard Paul saith Now I liue not but Christ liues in me which he expoundeth after saying I liue now by faith in the son of God because the word of Christ was present with him and the grace of saith that liues by that word Secondly seeing the word of God is of this holinesse we must learne to vse the same publikely or priuately with all reuerence carefully sanctifying our selues thereunto When the people came to receiue the Law in Mount Sina they were sanctified three daies before the same preparation for substance ought we to
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
from the teaching of the minister for he teacheth beeing called by Christ and in stead of Christ but the master teacheth not by like vertue but onely by the right of mastership the father by vertue of fatherhood and one friend another by vertue of brotherly charitie And this sheweth the dignitie of the calling of a minister and the weight of his office no master no father or ordinarie professor hath the like Cast out deuills and done many great workes For the better vnderstanding hereof we must entreat something of the working of miracles and first we are to see what a miracle is A miracle is not only a strange worke done but such a worke as is aboue the strength of all creatures and beyond the whole power of created nature for it is done by the power of God himselfe immediately which is aboue the strength of all creatures such a worke was the staying of the sunne Iosua 10. 13. and the going backeward of the shadow of the diall 2. King 20. 11. Secondly the Lord God alone is the author of a miracle who created heauen and earth as Dauid saith Thou art great and doest wondrous things thou art God alone Psal. 86. 10. No angel nor other creature in heauen or in earth no not the manhood of Christ though exalted aboue all creatures is able to worke a miracle How then will some say doe these men plead their working of miracles Ans. Not as authors but as instruments and ministers whom the Lord vsed in the working of them for men worke miracles by beleeuing on this manner First they receiue a speciall instinct and inward motion that God will vse them as instruments in the working of a miracle if they pray vnto him and command the worke to be done vpon this instinct they beleeue that if they pray to God and command in his name it shall bee done and lastly they praie and commaund according to this instinct and so the thing they beleeued is done And thus is this speech to bee vnderstood Haue we not cast out deuils c. that is thou hast put an extraordinarie instinct into our minds that if we prayed vnto thee and commanded the deuils in thy name to depart it should be done this wee haue beleeued and accordingly practised and so haue cast out deuils done many great wonders by thy name This gift of miracles doth not now befal the Church of God all that the Church now hath for ought I see is the gift of praier ioyned with fasting which also must bee conditionall depending on Gods glorie the good of Gods Church and of the partie troubled they may not pray absolutely for this worke of casting out deuils or for the doing of such like miracles much lesse may they now giue peremptorie command for the beeing of them If it be said that Gods Church hath all needfull gifts as well now as in former times I answer it hath all gifts needfull to their saluation and therefore prayer in the Church serues now either to deliuer the partie troubled or else to procure as good a blessing as deliuerance is which is patience and repentance And thus wee see what manner of persons they be that shall say Lord Lord and make apologie for themselues at the last day and yet be damned namely some that haue beene excellent preachers of the word and some that haue had extraordinary power to cast out deuils and lastly others that haue wrought many strange cures and miracles by faith in Christs name Now whence we learne first that most excellent gifts will not auaile to the saluation of any man or woman vnlesse they haue true faith sincere repentance and new obedience whereby they doe the will of God for what an excellent gift is it to be able to teach and preach the word of God what a rare thing is it to haue heard Christ himselfe preach and to haue giuen him entertainment and yet neither of these can saue a man Christ saith here the apologie of preaching shall doe men no good and the priuiledge of eating and drinking with Christ and of hearing him teach in their streets will nothing auaile Christ wil say I neuer knew you Luk. 13. 26 27. It is likewise an excellent earthly priuiledge to be allied vnto Christ and yet Christ preserreth spirituall kindred by faith and obedience farre before it saying to one that told him his mother and his brethren stood without desiring to speake with him Who saith he is my mother and who are my brethren and pointing to his ' Disciples he said behold my mother and my brethren for whosoeuer shall doe my fathers will the same is my brother and sister and mother And with reuerence it may be truely said of the virgin Mary that howsoeuer it was a wonderfull priuiledge vnto her to be the mother of Christ Iesus yet if shee had not as well borne him in her heart by faith as shee did in her bodie shee had neuer beene saud and therefore Paul saith though wee had knowne Christ after the flesh yet henceforth knowe wee him no more but if any man bee in Christ hee is a newe creature 2. Cor. 5. 16. and in Christ neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Gal. 5. 6. The consideration whereof must mooue vs all to labour to become new creatures and to get the graces of Gods children who are regenerate euen true faith true repentance and new obedience and not to rest in other gifts though they be most excellent Againe students that haue a great measure of knowledge and other excellent parts as memorie languages c. must learne not to be puffed vp therewith for knowledge puffeth vp 1. Cor. 8. 1. but withall to get the sauing graces before named for without a repentant and beleeuing heart all the gifts they haue wil neuer saue them nay rather they must be abased thereby for without true sauing faith all other gifts bee but as so many mil-stones to presse them deeper into the pit of destruction Secondly here note that many learned preachers who haue soundly handled the word of God for the conuersion of others shall yet themselues be condemned like to the Carpenters that built Noahs Arke and yet were drowned in the flood The consideration whereof must teach all Ministers according the counsell of the Apostle Act. 20. 28. to take heed first vnto themselues and then to their flockes so Paul bids Timothy Take heed vnto thy selfe and vnto learning continue therin for in doing this thou shalt both saue thy selfe and them that heare thee 2. Tim. 4. 16. Secondly to be followers of Paul in the practise of mortification who did beate downe his bodie and bring it into subiection least by any meanes after â—e had preached to others he himselfe should be a reprobate 2. Cor. 9. 27. Thirdly the people of God are here also taught their dutie for seeing this fearefull