of a minister serues to build vp Christs kingdome to beate downe the kingdome of sinne and to feede the soules of men with the foode of euerlasting life It will be said this course is good among the common people but this is not the learning which is required in the handling of the word in the schooles of the Prophets I answer It is the greatest learning that can be in a minister to be able thus to diuide the word of God aright it goes beyond the gift of tongues and of miracles 1. Cor. 24. 1 2. I deâ—â—â— not but that it is a part of learning vsed of the learned to take a text of Scripture and to make a scholasticall discourse vpon the same But yet the worke of a Prophet stands rather in expounding Scripture by Scripture and in diuiding the same aright giuing thereout wholesome doctrine for the edifying of the people of God that heare In former times when the studie of Scripture was neglected men betooke themselues to expound the writings of men and so prophesie was banished and all sound knowledge in the truth of God and hence arose diuersitie of opinions and multitudes of foolish questions And so will it be with vs if prophesie faile for to leaue the right handling of Scripture is the way to bring in all errour and barbarisme in religion VI. Euery minister of the Gospel is hereby taught that he ought to be answerable to his calling walking worthie of the same for a good minister is knowen by his good fruites and therefore he must be faithfull in performing all those duties which his calling doth binde him vnto The titles and calling of a minister be high and excellent but yet they will not commend any man for good vnles he bring forth the friuts of a minister in the faithfull discharge of his ministeriall duties Lastly hence we must learne not to take offence though the minister failes in his life and conuersation yea though there be contentions in the ministerie about matters of Doctrine for these are not the friuts of the ministerie which is Gods ordinance but of sinnefull men who bewray their imperfections in this holy calling Thus much of the Rule Now followes the proofe and explication thereof by a comparison drawen from nature in these wordes vers 16. Doe men gather grapes of thornes or figges of thistles vers 17. So euery good tree bringeth forth good fruit a corrupt tree bringeth forth euill fruit vers 18. A good tree cannot c. The comparison standeth thus As a tree is knowen of euery one by his fruit so is a Prophet by his teaching More particularly As a good tree brings forth good fruit and cannot bring forth euill fruit and as an euill tree brings forth euill fruit and cannot bring forth good fruit euen so a true Prophet teacheth wholsome doctrine and cannot teach false doctrine and a false prophet teacheth false doctrine and cannot teach true doctrine Touching this similitude first obserue in generall from the ground of this comparison that our Sauiour Christ here makes two kind of trees a good tree and an euill tree by an euill tree meaning that which in regard of any fruit is as a rotten tree as is the briar the thorne and thistle for though they liue and growe yet they are void of good fruit and so are called euill Now here it may well be demaunded whence this difference of trees doth come for all were good by creation Gen. 1. 31. God saw all that he had made and loâ— it was very good Answ. Whether thornes or thistles were created of God I will not now dispute it is not certen that they were but now it is playne there remaines this difference among plants some are good some are bad the goodnesse that is in some comes from Gods blessing but the badnesse and barrennesse of others comes from the curse of God vpon the earth and vpon all creatures for the sinne of our first parents as we may see Gen. 3. 17. 18. The earth is cursed for thy sake thornes also and thistles shall it bring forth vnto thee And by this we may see the grieuousnes of our mother sinne it hath made the earth barren and cursed and many a goodly plant to become fruitles and vnprofible and therefore when we behold these things in the world we must take occasion hereof to consider our owne sinne and blame our selues and not the creatures for they were cursed for our sakes Now more particularly This comparison is here specially applied vnto Prophets but if we compare this place with S. Luke Chap. 6. 44. and 45. we shall see the holy Ghost their restraineth not this saying to Prophets alone but inlargeth the same vnto other men saying a good man out of the good treasure of his heart bringeth forth good things and an euill man out of the euill treasure of his heart bringeth forth euill Now by comparing these together we may see that this comparison reacheth both vnto Prophets and to all other men from whence we may gather these instructions I. What we are to conceiue and thinke of a man that is not regenerate we are all by nature branches of the wild oliue and therefore as a thorne cannot bring forth a grape nor a thistle figges no more can a man vnregenerate bring forth a good worke And this we may more plainely conceiue if we consider a little the workes of man they may all be reduced to three heads some are euill as works forbidden of God some are things indifferent beeing neither forbidden nor commannded and some are good workes as outward duties of the morall law Now for euill works they cannot possible be good in any man For works indifferent as eating drinking buying selling c. they are sinnes not in themselues but in him that vseth them beeing out of Christ and for the outward duties of the morall law as euill iustice liberalitie and such like they are good workes in themselues because God requireth them but yet in the vnregenerate they are sinnes To the pure all things are pure but to them that are defiled and vnbeleeuing is nothing pure Tit. 1. 15. and Without faith it is vnpossible to please God Hebr. 11. 6. It wil be said that liberalitie chastitie c. be the good gifts of God Ans. That is true and they be good workes as they are giuen and commaunded of God but as they are receiued and vsed of the naturall man they are sinnes for he failes from the right vse of those actions both for the beginning of them for they proceed not in him from a pure heart a good conscience and faith vnfaigned and also in the ende he doth them not for the glorie of God simply but withall he aimes at his owne praise and reputation or some such sinister respect The vse of this Doctrine is this I. it teacheth vs to consider and acknowledge the greatnes of our originall sinne Our
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
Lordship and vnder your Honourable protection to the houshold of faith And because I doubt not of your diligence in the faithful and frequent perusall of it I wil turne my perswasions towards you this way into praier to the Almightie for you that by the edifying of your faith and other graces of God herein you may more and more abound in the fruits of righteousnesse inioying here much true honour with long and happie daies in the peace of our Syon and the prosperitie of your familie and in the ende eternall life through Iesus Christ. Your Honours to commaund THOMAS PIERSON Maie 1608. A GODLY AND LEARNED EXPOSITION OF CHRISTS Sermon in the MOUNT Math. 5. 1. And when he saw the multitude he went vp into a Mountaine And when he was set his Disciples came to him 2. And he opened his mouth and taught them saying c. IN this Chapter and the next is contained Christs Sermon in the Mount preached to his Disciples and others that were conuerted vnto him among the multitude Hereof I haue chosen to intreate because it is a most diuine and learned Sermon and may not vnfitly be called the Key of the whole Bible for here Christ openeth the summe of the Old and New Testament Before we come to the parts of this Sermon three generall points are to be scanned for the clearing of the doctrine following First the Time when this Sermon was preached to wit in the second yeare of CHRISTS ministerie vpon this occasion when Christ had wrought a miracle in cuâ—ing the man with the withered hand vpon the Sabbath day the Scribes and Pharisies went about to kill him whereupon he departed from among them and went into a Mount where he spent the whole night in prayer And when it was day he chose the twelue Apostles which done he came downe into a plaine place neare to the Mount where he wrought many miracles but because the people thronged about him to touch him for there went vertue out of him which cured them therefore he withdrew himselfe out of the throng into the Mountaine againe and there preached this Sermon vnto his Disciples soone after their election no doubt for this ende to teach them his will and also to frame and instruct them so as they might become profitable teachers vnto others II. Point The scope and drift of this large Sermon namely to teach his Disciples with all that beleeue in him to lead a godly an holy and blessed life Although this be euident in the text yet the Popish Teachers haue depraued this ende and scope saying that Christ herein propoundeth a new Law farre more perfect then the Law of Moses also deliuereth new diuine counsell to his Disciples which was not giuen in the Law or in the Prophets But they erre and are deceiued for Christs intent is to cleare the true meaning of Moses and the Prophets which was corrupted by the false glosse of the Iewish teachers and not to adde any new Law or counsell thereunto as afterward will plainly appeare Againe there cannot be giuen vnto man a more perfect rule then Moses Law the summe and scope whereof is To loue God with all the heart with all the soule and with all the strength then which there cannot be greater perfection in a creature We therefore vpon the consideration of this worthie ende must labour to shew the greater care and conscience to learne and doe the things propounded in this Sermon III. Point Whether is this Sermon the same with that which is set downe by S. Luke Chap. 16. v. 20. This question is necessarie for if they be the same Sermon then will the one giue great light vnto the other Men indeede differ in iudgement touching this point some say they are diuers Sermons others say they are one and the same and that opinion is most likely For first they haue one beginning and one matter the same order of preaching and the same conclusion as the comparing of them together will plainely declare Secondly this Sermon recorded by them both was made vpon the election of Christs twelue Apostles a little after the curing of the man with the withered hand This is plaine in S. Luke and may well be gathered from the doctrine of this Sermon recorded by Matthew wherein Christ instructeth his Apostles particularly in their office and calling which he would not haue done if he had not formerly called them thereunto If it be said that S. Matthew recordeth their election afterward in the 10. Chap. Ans. In the writings of the Euangelists there be certaine Anticipations that is some things are set downe after which were done before and some things are set downe before which were done after as might easily be prooued by sundrie examples and in the point in hand is euident for the election of the Apostles is set downe by S. Matthew in his tenth Chap. vpon occasion of his recording their commission to preach so that this circumstance of the Apostles election doth notably prooue these Sermons to be one S. Matthew setting downe the same more largely and Luke more briefly Their Reasons who hold them to be two distinct Sermons are of no moment They say that the Sermon recorded by S. Luke was made on the plaine this of Matthew in the Mountaine that of Luke was made by Christ standing this of Matthew as he sate downe Answ. But Luke saith not that it was made by Christ in a plaine or standing onely this he saith that Christ comming from the Mountaine stoode in a plaine place and there wrought certaine miracles and then preached now all this might be done and yet Christ might preach this Sermon in the Mount sitting as S. Matthew saith for the order of this storie is this Christ beeing maligned of the Iewes went into a Mount and there praied after long praier he chose the twelue Apostles and then came downe into a plaine and wrought Miracles but by reason of the throng which pressed about him to touch him he went into the Mountaine againe and there preached this Sermon to his Apostles and others that followed him Thus much in generall Now we come to the Sermon it selfe which containeth three parts A Preface the Matter of the Sermon and the Conclusion The Preface or preparation is contained in the two first verses of this Chapter wherein are set downe diuers circumstances pertaining to the Sermon As first and principally the Author of it to wit IESVS CHRIST the Redeemer and Mediatour of mankinde who in the making of this Sermon must be considered two waies euen as he is a Prophet first as the Minister of Circumcision for the truth of God as the Apostle speaketh whereby thus much is signified that Iesus Christ as he was man borne among the Iewes was vnto them a Prophet and Minister in his owne person and with his owne mouth was to teach them the will of his Father which thing
rodde of men but not take his mercie quite from them 2. Sam. 7. 14. Secondly when God remooues the griefe with the causes thereof thus he comforted Manasses who for his abominable Idolatries and witchcrafts was carried captiue into Babylon and there laid in prison fettered in chaines of iron yet when he did mourne vnder that affliction and withall humbled himselfe vnto God for his sinnes the Lord comforted him by bringing him out of that captiuitie and prison to Ierusalem into his owne kingdome Thirdly when God giues inward comfort to the heart and conscience by his word and spirit In this case Paul said we reioyce in afflictions knowing that the loue of God is shedde abroad in our hearts by the holy Ghost which is giuen vs yea when he was exceedingly afflicted aboue his strength so as he receiued the sentence of death in himselfe hauing no hope of life yet euen then he professeth that as the sufferings of Christ abounded toward him so his consolations through Christ abounded in him Fourthly when God by death puts an ende to all their miseries and brings their soules to eternall life Thus was Lazarus comforted as Abraham saith vnto Dives Luk. 16. 25. and thus doth Christ comfort the Theefe vpon the crosse who with his bodily torment for his leud life was vndoubtedly touched in conscience for his sinnes and therefore desires Christ to remember him when he came into his kingdome by telling him that that day he should be with him in Paradise Here then we haue a notable remedie against the immoderate feare of death whether naturall or violent and of any other iudgement of God for when death it selfe or any other miserie whatsoeuer shall befall vs if we can there with bewaile our transgressions we neede not feare still holding fast this promise by faith in our hearts that we shall be comforted Secondly this promise well obserued may teach vs to auoide the perill of this false conceit That true faith doth alwaies minister present comfort Many doe herewith perplexe themselues measuring their estate towards God by that which they feele in theÌ„selues so as if in time of trouble they finde not present comfort they iudge themselues voide of faith and cast out of Gods fauour but herein they greatly wrong themselues for though the apprehension of comfort from God in distresse be a fruit and worke of faith yet a man may haue true faith that wants this sense and feeling of present comfort Doubtlesse none are blessed that want faith yet many are blessed that want feeling for here it is saide they that mourne for sinne are now blessed and yet it is not said they are now comforted but they shall be comforted meaning afterward in Gods good time Vers. 5. Blessed are the meeke for they shall inherit the earth This is the Third rule of Christ touching happinesse which as the former containeth two parts first the parties blessed secondly wherein this blessednes consists For the first The parties blessed be the meeke That we may know aright who be meeke I will somewhat lay open the vertue of meekenes and briefly handle these foure points first what meekenes is secondly what be the fruits thereof thirdly wherein it must be shewed fourtly the cause and ground thereof I. Point Meekenes is a gift of Gods spirit whereby a man doth moderate his affection of anger and bridle in himselfe impatience hatred and desire of reuenge II. Point The fruits of meekenes are principally two First it makes a man with a quiet and patient heart to beare Gods iudgemeÌ„ts which is a worthie grace of God and the greatest fruit of meekenes Levit. 10. 3. When Aarons two sonnes Nadab and Abihu were burned with fire from heauen which was a grieuous iudgement he went to Moses to know the cause thereof who told him that God would be glorified in all that came neere him which when Aaron heard he held his peace and was not mooued with grudging or impatience So Dauid beeing in great distresse through the hand of God vpon him doth notably shew forth this grace saying I was dumbe and opened not my mouth because Lord thou diddest it Secondly meekenes causeth one with a quiet minde to beare the iniuries men doe vnto him yea to forgiue and forget them and to requite good for euill referring all reuenge to God that iudgeth righteously When Dauids enemies laid snares for his life vttered sorrowes and imagined deceit against him continually yet by this vertue he suffered all patiently beeing as a deafe man that heareth not and as the dumbe which openeth not his mouth so farre was he from priuate reuenge And our Sauiour Christ sets forth himselfe a patterne of this vertue saying Learne of me that I am meeke and lowly in heart herein he left himselfe an example that we should follow his steppes who when he was reuiled he reuiled not againe when he was buffeted he threatned not but referred all to the iudgement of him that iudgeth righteously yea he praied for them that crucified him So did Stephen Act. 7. 60. Lord lay not this sinne to their charge so Zachariah the sonne of Iehoida beeing stoned saide onely this The Lord will see and require it at your hands 2. Chron. 24. 22. III. Point Wherein must this meekenesse be shewed Ans. Not in the matters of God when his glorie is impeached for therein we must haue zeale as hote as fire but in the wrongs and iniuries that concerne our selues Moses was the meekest man vpon the earth in his time Numb 12. v. 3. and yet when the Israelites had made a golden calfe in zeale to Gods glorie hee brake the two tables of stone put to the sword that same day three thousand men of them that had so dishonoured God Dauid also that held his tongue at his owne wrongs did consume away with zeale against his enemies that forgat Gods word Psal. 119. 139. And our Sauiour Christ who as a lambe before the shearer opened not his mouth for the wrongs done vnto himself did yet in rescue of his fathers glorie make a whip of cordes and driue the buyers out of the Temple who made his Fathers house a denne of theeues Math. 21. 12. IV. Point The cause and ground of this meekenesse is affliction and pouertie of spirit as the order of these rules declareth where it is placed after pouertie of spirit and mourning and therefore Psal. 37. 11. whence these words are borrowed the meeke person is called by a name that signifieth one afflicted to teach vs that hee that is meeke indeede is one who by affliction and distresse hath beene brought to mourne for his offences for hardly can he bee meeke and patient in spirit that hath not beene acquainted with the crosse Lamen 3. 27 28 29. The Church commendeth this bearing of the crâ—sse in youth because it maketh a man to sit
man man suits in law should not be taken vp for Paul blameth the Corinthians not onely for going to law vnder heathen Iudges but because they lawed for light matters vpon small occasions why rather saith hee sustaine ye not harme But if by priuate means we cannot get or holde our right we may vse the helpe of law Quest. IV. How farre forth may one man or one people bee at peace with another League or societie betweene man and man people and people is twofold either of concord or of amitie The league of concord is when men binde themselues in peace one with another and this may be had betweene all men beleeuers or vnbeleeuers good or bad haue peace with all men saith the Apostle League of amitie is when men or people binde themselues one to another in speciall loue beside their outward concord and this kind of peace ought onely to be had with true beleeuers Good king Iehosaphat is greatly blamed of the Lord for making this speciall league with wicked Ahab Wouldest thou helpe the wicked saith the Prophet and loue them that hate the Lord for this thing the Lords wrath is vpon thee Whereas Peace-makers are blessed we are to be admonished if it be possible to haue peace with all men as much as in vs lieth and within the compasse of our callings to auoyd all occasions of contention and strife Saint Pauls exhortation must here take place we must hold the vnitie of the spirit in the bond of peace To the effecting whereof three vertues are there propounded for our practise Humilitie Meekenesse and Long suffering Humilitie is a vertue whereby one man thinkes better of another then of himselfe for this makes a man thinke basely of himselfe in regard of his owne sinnes and corruptions whereupon he is content to giue place vnto others and to yeeld of his owne right for the maintaining of peace when as on the other side pride causeth men to seeke for more then their due and so causeth contention as Salomon saith onely by pride doth man make contention Meekenesse is a vertue whereby a man is gentle in behauiour towards euery person good or bad this causeth a man to put vp iniuries and to forbeare wrong when occasion of reuenge is giuen him Long suffering is a vertue whereby a man doth beare with other mens wants as morositie and hastinesse and in bearing yeelds of his owne right for the maintenance of peace thus dealt Abraham with Lot when their heardmen were at variance though he were the superiour both for age and place yet for peace sake he put Lot to chose the place of his abode whether on the right hand or on the left Besides these there are many other vertues propoūded in the writings of the Apostles for the maintaining of peace to wit Humanitie when a man can so carrie himselfe towards all others that he can take well all indifferent sayings and doings and construe them to the best part if it be possible This is a most needfull vertue for Christian peace which we must follow and hereunto frame our nature and affections which are crooked and rebellious of themselues that so farre as is possible we may haue peace with all men for peace is the bond of euery societie of families townes and common wealths without which no state can endure and Christian religion cōmends the same vnto vs Iam. 3. 17. The wisedome which is from aboue is pure gentle peaceable full of mercie and good fruits Secondly if Peace-makers betweene man and man be blessed then much more happie are they who make peace betweene God man and these are the faithfull ministers of the Gospel which set themselues wholly to reconcile men vnto God so Paul speaking as a Peace-maker saith we beseech you as the Embassadours of Christ that ye bee reconciled to God and therefore all those that by Gods grace are set apart for this worke must in sinceritie set their hearts and imploy thēselues diligently for this ende to reconcile men vnto God and to bring them to peace with God and in their owne conscience this shall bee a seale of the Lords mercie towards them whereby they may assure thēselues that they be blessed for howsoeuer vnto some their miserie may be the sauour of death yet they are alwaies a sweete sauour vnto God in Christ. Thirdly hereby wee may see what a blessed thing it is in the day of Gods wrath against his people to stand in the breach and by earnest praier to staie his hand and so to make peace betweene God and his people by praier This was Moses practise many a time for which hee is renowned with all posteritie Psal. 106. 23. Exod. 32. 10 11. And so did Aaron Numb 16. 47. 48. Dauid 2. Sam. 24. 17. and many others This dutie concerneth vs for God hath a controuersie with our Land for the innumerable crying sinnes hereof as blasphemie oppression cōtempt of Religion adulteries and such like now when we see the great mortalitie of our brethren or heare of treasons and conspiracies and rumors of warres by enemies who threaten our ouerthrowe then must we knowe that God shakes his rodde at vs and then especially is euery one to intreat the Lord more earnestly for mercie and reconciliation for this is a blessed worke of peace to staie the Lord from the destruction of his people Read Isay Ieremie and Ezekiel sundry times God complaines of the want of such as should stand in the breach before him for the Land that he should not destroie it Behold the waight and worth of this dutie in Abrahams intercession for Sodome for hee so farre preuailed with the Lord that if there had beene tenne righteous persons in Sodome the whole citie had beene spared for their sakes but because there were none so soone as righteous Lot was got out it was burned with fire and brimstone from heauen Gen. 19. 23 24. Lastly if Peace-makers be blessed the Peace-breakers are cursed many there be of this sort but aboue all they are most notorious who disturbe the peace of the Land which by Gods mercy we haue for many yeares enioyed It may bee thought wee haue none such among vs but onely traitors and such as plot with forraine enemies but the truth is all those doe disturbe our peace that walke after their hearts lusts in sin and wickednesse as idolaters blasphemers oppressours drunkards such like these are peace-breakers who cause the Lord to take away the blessing of peace see Ierem. 16. 5. the Lord saith Hee hath taken his peace from his people the reason is vers 12. because euery one walked after the stubbornenesse of his wicked heart and would not heare him and Leuit. 26. 23 25. The sword of the enemie is sent of God to auenge the quarrell of his couenant It is then our transgression and rebellion against God that will bring warre
in the child of God then hee labours to get him commit some offence and sinne whereby the name of God may bee dishonoured his profession disgraced his conscience wounded Gods children offended Thus he dealt with Dauid in his sinnes of adulterie murther 2. Sam. 11. ch 12. 9. and with Peter in the denial of his master Mat. 26. 74. We therefore must pray according to this petition that we may be sanctified throughout and that our whole spirit and soule and bodie may be kept blameles vnto the coÌ„ming of our Lord Iesus Christ that our hearts may be established in euery good word and worke God deliuering vs from euery euill worke and preseruing vs vnto his heauenly kingdome 2. Tim. 4. 18. III. Policie When the child of God is fallen into any sin then the deuil labours to cast him asleep therein that hee might lie in it without remorse and so neuer repent of it thus he dealt with Dauid who lay in his sinne of adulterie murther without repentance one whole yere almost thus hee hath dealt with the nation of the Iewes blinding their eies and hardening their hearts from the knowledge of the Messias whom they crucified euen vnto this day and thus he dealeth with many Christians in the Church of God In regard wherof we must pray in temptation as Dauid did that he would not forsake vs ouer-long Psa. 119. 8. but though in iustice hee may leaue vs to our selues for a time yet he would please to renue his mercies towards and repaire vs by his grace IV. Policie When the Lord vouchsafeth to men the means of saluation as the word and sacraments chastisements for sinne then SataÌ„ labours to make the same void and of none effect that so they may not only misse of saluation but bee condemned more deepely for the neglect and contempt of the means vouchsafed vnto them this Paul knew well and therefore he sent Timothy to the Thessalonians to know their faith lest the tempter had tempted them and so their labour vpon them had beene in vaine 1. Thess. 3. 5. For this cause he is called that euill one who steales away the seed of the word from out their hearts Math. 13. 19. and that enuious man who soweth tares among the seed v. 28. Here therfore we must pray against this practise of Satan that as the Lord vouchsafeth the meanes of grace vnto vs so he would giue his blessing withall that they may be profitable vnto vs for without this the meanes wil turne to our deeper iudgement V. Policie When he cannot worke his will in their soules inwardly as he desires then he assaies to do them mischiefe by some outward satanicall operations as possessioÌ„ witchcraft or striking their bodies with strange diseases or abusing their dwelling places with feareful noises apparitions thus he plagued Iob in his goods and in his body when he could not preuaile against his soule when hee could not preuaile against Christ by temptation then he vexed him by transportatioÌ„ Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence for the presence and assistance of the good angels that wee may be preserued though not from temptations inward in minde yet from such bodily and outward abuses and iniuries as the deuil would inflict vpon vs for herein he is curbed and restrained ordinarily in respect of that malice and crueltie which he beares to the children of God whereupon I take it the childe of God may lawfully pray against all outward crosses and afflictions so farre â—orth as they are euill and proceed from that euil one the deuil for this is Gods promise to the godly person Ps. 91. 10. There shall none euill come vnto thee neither shall any plague come neere thy Tabernacle that is so farre forth as it is euill for otherwaies it is most true that many are the troubles of the righteous because it is many times good for them to be afflicted Psal. 119. 71. VI. Policie Lastly Satan labours to bring Gods children to some fearefull and miserable ende not so much for the bodily death as in regard of the inward horror and terror of conscience for though he seldome spares any man yet he reserues the extremity of his power malice to a mans last gaspe Indeede he is many times restrained so as many a childe of God can say at his ende in despite of Satan Lord now lâ—ttest thou thy seruant depart in peace but where he is not restrained there he labours to bring men either to presumption or despaire Here therefore we are taught to pray to God for a good and comfortable death in the Lord and that we may be so presâ—rued therein and iâ—abled by grace that our ende may neither be euill to our selues nor in appearance but that we may haue both time and grace to prepare our selues so as though our death be neuer so suddain yet we be not vnprepared for though suddaine death be very vncomfortable yet it is neuer dangerous to him that is readie for the Lord but the vnprepared death is the plague of plagues for after it there is no time nor meanes allowed vnto man to alter the state of his soule Eccles. 9. 10. Uses 1. That which we here pray for wee must endeauour to practise and therefore our speciall care must be to resist the deuill and to keepe our selues from the assaults of Satan vnto sinne whether they come from our owne corruption or from this euill world 1. Iohn 5. 18. Hee that is borne of God sinneth not but keepeth himsefâ— that the â—icked one toucheth him not This wee see may be done and it is a notable signe of our adoption and regeneration now the way to doe it is set downe by the Apostle Paul 1. Tim. 1. 18 19. Fight the good fight which he expounds in the words following which prescribe 2. duties hauing faith and a good conscience To haue faith is to hold and maintaine true religion in life and death renouncing all heresie whatsoeuer whether of Iewes Turkes Papists or any other which whosoeuer would doe must not content himselfe with a shewe of godlinesse in profession but must get the power of religion fast rooted in his heart which hee must expresse in his conuersation And for this ende these rules must bee remembred First wee must haue in our hearts sincere loue to God in Christ and to his Church and true religion Christ must haue the chiefe place in our hearts our loue to God in him must be so strong that it must ouerwhelme all other affectioÌ„s so as we may truely say with Paul I count all things losse and doc iudge them to be dongue that I might win Christ and this must bee the order of our loue we must loue God and Christ for themselues the church
of God and true religion for Gods sake Secondly wee must not onely know and beleeue that Christ died for our sinnes and rose againe for our iustification but we must labour to feele the power and efficacie of his death killing sinne in vs and the vertue of his resurrection raysing vs vp to newnes of life he that hath only a shew of religion may make profession of faith in Christs death and resurrection but herein stands the power when we be made conformable vnto his death in regard of the death of sinne and know the vertue of his resurrection by our holy endeauour in new obedience and do frame our selues to his example in all such things wherein he left himselfe a patterne vnto vs. Thirdly we must not content our selues to knowe and professe that God is mercifull but withall we must take obseruation of his louing fauour towards vs particularly adding one obseruation to another that so our hearts may be rooted and grounded in the loue of God A man may make profession of Gods grace and mercie from a meere generall conceit apprehenâ—ion of it in his brainâ— but herein stands the power and pâ—â—h of true religion when a man by obseruation and experience in himselfe knowes the loue of God in Christ towardâ— him And thus is â—aith and â—â—ue religion held and maintained To haue a good conscience which is the second duâ—â—e in this Christian fight is to preserue and keepe oâ—â— conscience so as it may excuse vs and not accuse vs vnto God in respect of liuing in any 〈◊〉 〈◊〉 euer there may be infirmities in vs to this ende we must obserue these rules First we must haue a double calling the generall calling of a Christian wherein we must serue God and a particular calling according to our place and gifts wherein we must exercise our selues for the good of men These two must not be seuered so as either be wanting but he that would keepe a good conscience must practise his generall calling in doing the duties of his particular calling it is an easie thing to professe Christianitie in the Church and many a man doth so that keepes no good conscience in his priuate calling at home but this is the euidence of a good conscience when a man shewes himselfe a Christian in his calling at home and conuersation among his brethren Secondly we must alwaies be exercised in doing some good dutie either of our generall or particular calling or in some commendable furtherance thereunto for idlenesse is the deuills pillow whereon men either plot and deuise some euill or are lulled asleepe in securitie but diligence in our calling is our way wherein we haue promise of protection by Gods Angels from the deuil Psal. 91. 11. but if we be out of our calling we lie open to the hurt of the enemie when Peter without warrant from his calling generall or particular would needes goe warme himselfe in Caiphas hall what fell out vpon a small assault by a silly maide he denied Christ in most fearefull manner Ioh. 18. 25 26. Thirdly in euery estate of life we must labour to see a speciall prouidence of God therein to rest contented be it better or be it worse It is an â—asie thing to see and acknowledge Gods mercie in health peace and plentie and to rest contented therewith but if we would haue peace toward God in our owne hearts we must labour to quiet our selues with his disposing hand in the day of trouble sicknes or any other distresse of life or death Fourthly whatsoeuer we would doe when we die that we must now begin and continue doing it euery day while we liue to wit repent of our daily â—innes and leaue them desire earnestly to be reconciled to God in Christ and steadfastly to beleeue all his gracious promises he that hath these graces shall die in peace and therefore if we would liue in peace of conscience we must labour for them euery day Fiftly in all our societies and conuersings with men we must be carefull either to doe good vnto them or to receiue good from them for where neither of these is there Satan shewes his presence and therfore we must shunne such companie as giue themselues to plot or practise some iniquitie for euill conuersings corrupt good manners Sixtly we must lead our liues not after our owne fancie but according to the rule of Gods word we must liue by faith and not by â—ight when we see no signes of Gods fauour but rather of his anger and indignation yet then must we trust in him and relie vpon his mercie this is against reason yet a worke of faith which is the euidence of things which are not seene Heb. 11. 1. 2. Vse If we pray God to deliuer vs from euill then we must beware of all satanicall practises as meanes of help in any distresse this is grosse hypocrisie to pray against the euills of Satan and to giue our selues to the practise of them herein many offend for the Papists say this praier but yet their religion in many things is a grosse practise of magick and sorcerie for first the consecration of their host in the masse is playne coniuration and so are their exorcismes in halowing salt bread and water their casting out of deuills by certaine words by the signe of the crosse the application of reliques and such like nay come to our selues what is more common among vs then to vse charmes and Amuletts to seeke to witches and sorcerers when any strange affliction doth befall vs And the setting of a figure though it be not grosse magick yet therein is a close and priuie worke of the deuill his hand is deepe therein and the Church in former times hath condemned it for witchcraft for charmes characters and amulets be but the deuills watchword and sacraments to set him a working what though the words vsed be good yet therein is Satans deeper policie who turnes himselfe into an Angel of light vnder fayre shewes working the greater mischeife But what horrible impietie is this that when God giues vs occasion to come vnto him we leaue him and runne for helpe to his professed enemies 3. Vse This branch of the petition serueth to direct vs what to doe in this case say that a dwelling house or some other place is by Gods permission haunted and abused by some euill spirite whether may a man lawfully frequent or abide in such a place Answ. By this petition is plaine he may not for here wee pray to be deliuered from euill and therefore we may not voluntarily thurst our selues into such a place as is haunted by the deuill would we come within the compasse of the lyons paw or within the chaine of a mad dog or of an hunger-bitten beare why then should we rashly thrust our selues into the danger of the deuill who like a roaring lyon seekes continually whome he may deuoure Many ignorant people are so
countenance in respect of thy heart and conscience For they disfigure their faces c. This also may seeme not blame-worthie for Gods children haue in their fasts diuers waies disfigured their faces and beene approoued Ezra pluckt off the haire of his head and of his beard and Ioshuah and the Israelites fell to the ground vpon their face and put dust vpon their heads which could not but disfigure their faces Answ. The Pharisies are blamed for disfiguring their faces in diuers respects and that iustly for first this was the chiefe and onely thing they looked to in their fasts euen the outward shewe thereof which God hateth Againe the word translated disfigure signifieth the very abolishing of their fauour and visage which is farre more then the auncient Iewes euer vsed to doe they indeed humbled their bodies and testified their sorrow which God approoued but they sought not to deforme their naturall complexion they pined not themselues to make their faces pale that so men might the better take notice of their much fasting as these Pharisies did and such were they in Pauls time who spared not their bodies Colos. 2. 23. Thus much for the meaning The words thus explaned containe two parts a commandement a reason thereof The commandement forbiddeth â—ained mourning in fasting Looke not as the hypocrites as if he should say The hypocritical Scribes and Pharisies when they fast make an outward shewe of contrition and sorrow when as indeed their hearts are no whit humbled but you shall not doe so The reason of the former prohibition is drawne from the practise of hypocrites which is set out by the ende and fruite thereof their practise is to disfigure their faces therein is all their sorrow their end is ostentation that they might be seene vnto men to fast And the fruit is answerable verely I say vnto you they haue their reward that is reputation and praise of men Thus then we see that Christ coÌ„demnes not religious fasting nor godly sorrow therein no nor yet the seemely signes of godly sorrow but onely hypocriticall fasting when men haue mournfull lookes without humble and contrite hearts The Vses 1. Here obserue the practise of these Scribes and Pharisies in Christs time they did not only fast often as twice a weeke but they were carefull in obseruing all outward rytes and signes pertaining to a religious fast yet as in the two former duties of Almes-deeds Praier so in this the principal thing is wanting that is truth sincerity of heart for their sowre looks came not froÌ„ sorrowful hearts they were whole and righteous in their own conceit and so needed not the Phisition Christ Iesus nor amendment of life Now in them we may see a true patterne of the propertie of naturall men in matters of religion they more busie theÌ„selues about the outward worke then inward truth they content themselues with outward rytes and ceremonies and little regard the true worship of the heart See this in Ahab who humbled himselfe outwardly in great measure for feare of punishment but hee contented himselfe therewith and neuer came to true humiliation of heart in sorrow for sinne for he continued still in his old sinnes and the Israelites both in the wildernesse and in the land of Canaan when God afflicted them would humble themselues and seeke his fauour but yet not in constant sinceritie and truth for as Dauid saith They flattered him with their mouth for their heart was not vpright with him they performed the outward ceremonies and so drew neere to God with their lips but their heart was farre from him And thus it goeth generally with naturall men the whole religion of the Papists stands in outward ceremoniall actions partly Iewish and partly heathenish and when they haue obserued them they looke no further And so it fareth with many among vs that professe true religion for the ignorant sort which are very many euery where content themselues with the outward actions of religion as comming to Church hearing the word read and sometime preached and receiuing the Sacrament once or twice a yere and when the worke is done though without vnderstanding yet all is well they thinke God is serued wel enough Yea many that haue knowledge doe yet rest in the outward actions of religion for doe not some esteeme the conscionable endeauour of morall obedience to be but precisenesse and so though they beare some shew of religion yet they reproach the power of it in others And another sort doe onely so farre forth maintaine and professe religion as it standeth with the good of their outward estate and their peaceable fruition of wealth honour and delights and so make a policie of religion and pietie But let all these take heed vnto their soules and betime repent for these practises make them hypocrites in religion whose end will be damnation and therefore bring thy heart to God with thy outward worship and content not thy selfe with the shew of godlinesse but get the power of it and shew it in thy conuersation and embrace religion for it selfe and not for the world Secondly is the Pharisies fasting condemned of Christ because they rested in the outward worke and did it in ostentation for the praise of men then doubtlesse Popish fasting is abhominable because it aboundeth with more abuses for I. In their religious fasts they allow one meale so it be not flesh and besides that drinking of any kind of wines or drinkes taking of electuaries and strong waters conserues and such like at any time of the day which is a mock-fast and nothing else II. They make distinction of meates necessarie to a fast and that not for ciuill endes as Magistrates may doe or for temperance sake as priuate men may doe but for conscience sake which is a doctrine of deuils as the Apostle saith III. They binde men in conscience to many set daies of fasting and make the omission thereof a deadly sinne wherein they take away our Christian libertie for there was no want of care in our Sauiour Christ to appoint all good meanes for the mortifying of the flesh and yet he prescribed no set fasts in the new Testament IV. They make fasting meritorious teaching that a man therby may satisfie Gods iustice whereby they doe blasphemously derâ—gate from the al-sufficiencie of Christs obedience and passion Now â—ith they haue thus defaced religious fasting let vs learne by Christs command not to fast as the Papists doe Thirdly Christ saying to his Disciples when ye fast takes it for granted that sometimes they fasted and so ought to doe here he blames the Pharisies not for fasting simply but for their hypocrisie therein whereby wee see that Christ requires of all the godly that when iust occasion is offered they should fast either publikely or in priuate And if Christ blame the Pharisies for their bad manner of
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
hearts touched with sorow for them and to hate them first in our selues and then to proceede to hate them in others It is a preposterous course arising from the corruption of nature to beginne with the hatred and dislike of sinne out of our selues II. Doctr. Further here in this reason our Sauiour Christ makes a difference of sinnes some are as motes some as beames euery sinne indeede is death and condemnation and yet all are not equall but farre different in degrees as some men are drowned in the chanell and middle of the sea some by the shoare side which places differ in depth and danger though all is one in regard of death some men indure damnation in deeper measure some in lesser yet both are condemned But the Papists abuse these words and would gather hereon a distinction of sinnes which God doth not allow to wit that some sinnes are veniall which deserue not death and these are here called motes some againe are mortall deseruing death and those are called beames But the moto and beame are both mortall sinnes A mote or a straw may sometime put out the eye though indeed the beame be more forcible to dash it quite out and so doe small sinnes wound the conscience and damne the soule though greater sinnes doe more deepely wound the conscience and plunge the same into hell small and great sinnes both destroy the soule though in a differeÌ„t degree the very mote is deadly sinne though in nature the beame be more mortal This distinction they borowed froÌ„ former ages but abusing the primitiue Church from whence they had it for the ancient Fathers called some sinnes veniall not because they deserued not death but because they were pardonable in regard of the censure of the Church and did not incurre the censure of excommunication and those they called mortall or criminall sinnes which had the censure of excommunication passed against them so that the Papists abuse both Fathers and Scripture in this distinction Thirdly Christ naming the very eye and not the face or other parts of the bodie would hereby giue vs to vnderstand what is the propertie and scope of rash iudgement namely to deface the very intention of his heart of whome censure is giuen When Dauid sent his seruants to Hanun king of Ammon to comfort him after his fathers death the Princes of Ammon told their lord that Dauids seruants were but spies that came to search out his citie thus they iudged rashly of Dauids fact and their intent was to corrupt the honest mind of Dauid perswading the king that Dauid and his seruants had an other intent and end of their comming then they made knowen to the King So that the rash censurer seekes to blemish the good mind and conscience of his brother And hence we may well be warned to take notice of our naturall corruption how that without Gods speciall grace we doe plainly hate our brother els we would neuer so suspiciously prie into his waies as to depraue his good meaning We must therefore content our selues with the speaches and actions of our brother and take heede how we deale about the eye that is with his intent and meaning that we must leaue to God who onely knowes the heart and for his actions speaches if it may be we must alwaies expound them in the better part if we cannot defend a mans doing yet we must excuse his meaning if we cannot excuse his intent yet we must thinke the best of his conscience if we cannot excuse his coÌ„science yet we must iudge it to be but a sinne of ignorance if we cannot so doe yet we must thinke that it was done in some grieuous temptation and that if we our selues had beene in like case we should haue done farre worse we know not when God may giue grace to men or when he leaues them to themselues and therefore in regard of the minde and conscience we must comprimit our iudgements at all times And perceiuest not that is though it may be thou seest it yet thou dost not well consider of it Hence our Sauiour noteth out a second maine fault in mans nature to be thought vpon namely carnall securitie whereby though in some small measure men see their offences yet naturally they neuer thinke on them heartily seriously as they ought to doe S. Paul saith Awake thou that sleepest signifying that by nature we lie slumbering in sinne so as though we may sometime haue a little glimmering thereof yet we neuer throughly behold and consider them as we should the Lord himselfe complaines of this securitie in sinne in his owne people No man saith what haue I done Ier. 8. 6. This was the sinne of the old world they knâ—w nothing till the flood came Mat. 24. 39. it may be they had now then some conceit thereof but they thought not seriously thereon now as the daies of Noe were so shal be the daies of the comming of the sonne of man in regard of securitie and these are those daies wherein we now liue for howsoeuer we sometime thinke on our sinnes yet we looke not on them with both eyes as we doe on our neighbours faults We must here be warned to take heede of this sinne for it is a fearefull case either not to see our sinnes or seeing them to passe them ouer without serious consideration The Apostle saith when men say peace peace then comes sudden destruction Now men doe then most fearefully crie peace peace vnto themselues when they either will not see their sinnes or seeing them doe not well consider thereof in their hearts We therefore must labour for this grace to haue a cleare sight into our sinnes for without that we can neuer sorow according vnto God nor repent vnto life as we ought to do Why seest thou c. and how saiest thou to thy brother In both these phrases consider how Christ would haue all those which are to giue iudgement of the offences of others to be themselues without reproofe and blame els they are no fit persons to giue censure of those that be vnder them And therefore the Magistrate in the towne and common-wealth the Minister in the Church the master in the family and euery superiour in his place must labour to be vnblameable for if they be tainted with grosse sinnes they can neuer throughly purge them that be vnder them A Minister saith Paul must be vnreprooueable 1. Tim. 3. 2. and so likewise the Magistrate who is Gods vicegerent and euery gouernour in his place Lastly in both verses obserue the coÌ„dition of those that are giuen to rash iudgement namly that of all men they are the worst Christ makes them to carrie beames in their eyes when others haue but motes or strawes The man that is giuen to censure others would seeme to be of all men most holy but the truth is there is none so bad as he though he be a