thinketh on them though heauen be Gods throne and the earth his footstoole yet will hee looke to him that is poore and of a contrite spirit yea the Lord will dwell with him that is of a contrite and broken heart Christ came to preach the glad tidings of the Gospel to the poore yea the Lord filleth the hungrie that is the poore and hungrie soule with good things but the rich he sends emptie away Let these and many such fauours with God which they enioy prouoke vs to become poore in spirit Secondly are they blessed that be poore in spirit then here all poore and wretched persons in the world may learne to make good vse of their wants and distresses they must consider them as the hand of God vpon them and thereby be ledde to the viewe of their sinnes and by the consideration of their sinnes be brought to see their miserie in theÌ„selues the true ground of this spirituall pouertie Now when they are once poore in spirit they are in a blessed state in the iudgement of Christ. If a man bleed dangerously at the nose the best way to saue his life is to let him blood else-where and so turne the course of the blood another way euen so when a man is oppressed with worldly calamities hee cannot finde any comfort in them for in themselues they are Gods curses yet if thereby he can bee brought to see his spirituall pouertie then of curses they become blessings vnto him and therefore when we are in any distresse wee must not onely fixe our eies vpon the outward crosse but by meanes of that labour to see the pouertie of our soules and so will the crosse lead vs to happinesse Thirdly they that abound with worldly wealth must hereby learne to become poore if they would be saued Poore I say not in goods but in soule and spirit this indeed is hard to flesh and blood for naturally euery rich man blesseth himselfe in his outward estate and perswades himselfe that God loues him because he giues him wealth but such conceits must he striue against and learne of God to reioyce in this that he is made lowe Iam 〈…〉 Fourthly on this saying of Christ that the poore are blessed the Popish teachers obseruing the word translated poore to beâ—oken outward pouertie goe about to builde their vowe of voluntarie pouertie whereby men renouncing their wealth and possessions of this world doe be take themselues to some Monasterie there to liue a poore and solitarie life But their voluntarie pouertie will not agree with this text son Christs poorâ— here pronounced blessed are such as by reason of their pouerty are miserable and wretched wanting outward comforts as we shewed oâ—t of Luke where Christ opposeth them to the rich who abound with all worldly delights but to vndergoe the Popish vow of voluntarie pouertie is no estate of miserie or distresse for who doe liue in greater â—ase or enioy more freedome from the crosses and vexations of this life then their begging Friers Againe if their vowed pouertie had any ground in this text then Christ should pronounce such poore blessed as made themselues poore but that he doth not for then in the next verse he should pronounce such mourners blessed as voluntarily cause themselues to mourne for that verse dependeth on this as a more full explanation of this first rule But no man will say that they that mourne without a cause are there called blessed and therefore Popish vowed pouertie hath no ground on this place And thus much of the persons II. Point Wherein the blessednes of these poore consists namely in hauing a right to the kingdome of heauen For theirs is the kingdome of heauen By kingdome of heauen for the better conceiuing of this blessednes we must vnderstand a state or condition of man whereby he is in Gods fauour and hath fellowship with God The truth of this description is euident by the tenour of the new Testament Now this estate of man is called a Kingdome because herein God rules as king and man obeies as Gods subiect for no man can be in Gods fauour nor enioy his fellowship vnlesse God be his King ruling in his heart by his word and spirit and he Gods subiect resigning himselfe to be ruled by him for this happie estate consists in Gods gracious ruling of man and mans holy subiection vnto God Indeede fewe doe see any great happines in this estate but the truth is mans whole felicity stands herein Rom. 14. 17. The kingdome of God is not meate and drinke but righteousnes peace and ioy in the holy Ghost Here the Apostle teacheth vs three things namely that when Gods spirit rules in a mans heart then first he is iustified there is righteousnes secondly he hath peace with God euen that peace of conscience which passeth all vnderstanding thirdly the ioy of the holy Ghost which is all vnspeakable comfort passing all worldly ioy whatsoeuer And these three doe notably set out the state of an happie man which will yet more plainly appeare by their contraries in Iudas who beeing a wretched sinner vnrighteously betraied his master and thereupon fell into the miserie of a guiltie accusing conscience which was the cause of his desperate death and also that his bodie burst asunder and his bowells gushed out now if an euill conscience be so fearefull then â—ow blessed an estate is the peace and ioy of a good conscience which a man then hath when God by his word and spirit ruleth in his heart Againe this estate is called the kingdome of heauen because that man in whom Christ 〈…〉 by his word and spirit is alreadie himselfe in heauen though iâ— bodie he be yet on earth for heauen is like a citie with two gates thorough both of which a man must passe before he obtaine the full â—oyes thereof now so soone as God by his word and spirit rules in any mans heart he is alreadie entred the 〈…〉 te of grace which is the first gate the other remaines to be passed thorough at the time of death which is the gate of glorie and then he is in full possession Doth true happines consist in this estate where Christ ruleth and man obeies then here behold the errour of all Philosophers and wise men of this world touching happines for some haue placed it in pleasure some in wealth and others in ciuill vertue and some in all these But the truth is it stands in none of these A naturall man may haue all these and yet be condemned for the ciuill vertues of the heathen were in them but glorious sinnes Our Sauiour Christ hath here reuealed more vnto vs then all the wise men of the world did euer know and hereby we haue iust occasion to magnifie the bookes of Scripture farre aboue all humane writings because they doe fully set out vnto vs the nature and estate of true felicitie which no humane
rauished with a glimpse of Gods glorie in his transfiguration that they would needs abide there still Oh then what glorie is it to see him as he is doubtlesse this sight of God is true happinesse But then will some man say the diuels shal be happie for they shall see him at the last day Answ. Their sight shall be their sorrowe for they shall see him as a terrible iudge not as a Sauiour with apprehension and approbation of his loue and mercie which is the sight here meant as the Apostle saith wee shall see face to face and knowe as wee are knowne So then the meaning of these words is this they shall see God by his effects in this life and perfectly in the world to come with approbation of his loue and mercie This gratious promise must be obserued as a ground of special comfort to all Gods children for they that endeauour after puritie of heart shall suffer much contempt and reproach in the world but they must not be dismaied for God will looke vpon them and shewe himselfe fauourably vnto them he will appeare to their ioy and their aduersaries shall be ashamed therefore they must say with Dauid I will not feare what man can doe vnto me Secondly is it true happinesse to see God then in this world wee must striue to come as neere vnto God as possible we can for the neerer we come vnto him the more we see him and the neerer we are to our perfect happinesse Now that we may come neere vnto God wee must set God alwaies before our eies that is wheresoeuer we are and whatsoeuer we doe wee must perswade our hearts that we are in his presence this was Dauids practise Psal. 16. 8. I haue set the Lord alwaies before me this perswasion will make vs to walke with God as Enoch did who for this is said to please God Thirdly this must allure our hearts towards all those meanes wherein God shewes himselfe vnto his children the Lord reuealed himselfe in his sanctuarie vnto his people and hereupon Dauid was rauished with desire to Gods courts see Psal. 27. 4. and Psal. 48. 1 2. And the like affection must we haue to Gods word and Sacraments therein he shewes his beautie as in his sanctuarie and therefore we must labour therein to see the goodnesse and mercie of God towards vs vsing them as pledges of his grace and loue in Christ yea we must endeauour to see him in all his creatures as his wisdome power and goodnesse to vs wards this is a notable steppe to our perfect blisse Verse 9. Blessed are the peace-makers for they shall be called the children of God Here is the seauenth Rule and precept of Christ touching true happinesse wherein obserue first who are blessed secondly wherein this blessednesse consists The parties blessed are Peace-makers By peace we must vnderstand concord and agreement betweene man and man Now peace is two-fold Good or Euill Good peace is that which stands with good conscience and true religion This was among the conuerts in the Primitiue Church who liued together and were all of one heart and one soule Euill peace is an agreement and concord in euill as in the practise of any sinne against Gods commandements in a word euill peace is such as cannot stand with true Religion and good conscience Hereof Christ spake saying I came not to send peace but the sword that is diuision by meanes of the doctrine of the Gospel Now in this place good peace is the qualitie of those parties that be blessed Further by Peace-makers two sorts of men are to be vnderstood first all such as haue care so much as in them lieth to haue peace with all men good and bad secondly such as not onely themselues be at peace with others but also doe labour to reconcile parties at variance and to make peace betweene man and man both these sorts are blessed that is they are in a happie state and condition because this gift of Peace-making is a grace of Gods spirit in them alone who are blessed for where Gods spirit worketh peace of conscience towards God in Christ there the same spirit doth mooue the partie to seeke peace with all men as also to make peace betweene those that are at variance so farre forth as it may stand with Religion and a good conscience Yet here are certaine questions to be scanned touching peace which will giue great light to the better vnderstanding of this Rule Quest. I. Seeing Peace-makers are blessed why should they be blamed which seeke to make peace betweene Papists and Protestants by reconciling these two religions Answer Because this is not good peace for there is no more concord betweene these two religions then is betweene light and darkenesse Whereas it is said they differ not in substance but in circumstances both hauing the same word the same Creede and Sacraments we must knowe that notwithstanding all this yet by necessarie consequent of their doctrine and religion they doe quite ouerturne the foundation of the Bible of the Creede and Sacraments as in the points of Iustification by workes of humane satisfaction of worshipping Saints and Images and their massing sacrifice and Priesthood may soone appeare But they haue the same Baptisme with vs Answ. Baptisme seuered from the true preaching of the word is no sufficient note of a true Church for the Samaritans had circumcision and yet the Lord saith they were not his people Againe they hold the outward forme of Baptisme but they ouerturne the inward power thereof by denying Iustification by faith alone in Iesus Christ. Thirdly Baptisme is preserued in the Church of Rome not for their sakes but for the hid Church which God hath kept to himselfe euen in the middest of all Poperie so that if they returne to vs we shall accord otherwise we may not goe to them lest we forsake the Lord. Quest. II. If Peace-makers be blessed how can any Nation with good conscience make warre Answ. The Lords commandement to haue peace with all men doth not binde men simply but with this condition if it be possible and as much as in vs lieth but when there is no hope of maintaining peace then the Lord alloweth a lawfull warre such as is for iust defence or claime of our needfull due and right for herein the case standeth with the body politicke as it doth with the naturall body while there is hope of health and safetie the Physition vseth gentle meanes but when the case is desperate then he vseth desperate meanes and sometimes giues ranke poyson to trie if by any meanes life may be saued And so may the fafetie of a State be sought by warre when Motions of peace will not take place Quest. III. How can suit in law be maintained with good conscience seeing it can hardly stand with this blessed peace Ans. So long as meanes of agreement other waies may be had between
to the person of the worker and hee thereby is vnited to Christ who renueth the minde will and affections of the worker from whence the worke proceedeth and so it is as pure water comming from a clensed fountaine Secondly faith couereth the wants that be in good workes for the best worke done by man in this life hath it wants now faith apprehendeth Christ and his merits and applieth the same vnto the worker whereby his person is accepted and the imperfection of his worke couered in the sight of God and this must prouoke vs to labour for faith Lastly I adde the ende of a good worke namely Gods glory in mans good The honour of God must bee the principall ende of euery good worke now Gods honour stands in reuerence obedience and thankefulnesse so that when we doe any good worke we must doe it in reuerence vnto God in obedience vnto his commandements and in token of our thankefulnesse vnto him for his manifold mercies The good of man must herein also be respected the Apostle saith The Law is fulfilled in one word thou shalt loue thy neighbour as thy selfe how can this be seeing to loue the Lord our God is the great commandement of the Law It must therefore thus be vnderstood that the lawe of God must be practised in the loue of our neighbour and not apart by it selfe Againe the ende of a mans life and of all his actions is to serue God in seruing of man and by seruing of man to serue God as when we pray which is a good worke we must not onely respect our selues but pray for others as for the Church of God and for our brethren as well as for our selues yea and for our enemies So we must heare the word and receiue the Sacraments that thereby we may be better able to further our brethren in the way of saluation this our Sauiour doth here expresse saying that they may see your good workes and glorifie your father in heauen as if he should say Glorifie you God and also cause others to doe the same First here we may see what to iudge of the workes done by Papists It is commonly thought that they abound with good workes but it is not so their best workes are sinnes before God for they faile principally in the maine ende of well-doing which is to glorifie God in the good of men for a Papist doing a good worke according to the Rules of their religion doth it to satisfie Gods iustice for the temporall punishment of his sinnes and to merit heauen by it and so erreth quite from the right end of a good worke respecting therein his own good and nothing at all the good of others Secondly hereby wee may see for our selues how farre wee come short in our good workes for commonly wee faile in the maine ende thereof men spend their daies and strength in labour and toile but all is for themselues for their owne pleasure their owne profit and preferment without respect to the good of their brethren now all such actions wherein men seeke themselues only and not Gods glorie in the good of others be sinnefull in the doer though otherwise good in thēselues And therefore we must learne in all our actions to aime at the glorie of God in the good of men II. Point Thus we see what a good worke is now follow the differences of good workes Good workes be of two sorts First those which God in his word hath directly commanded as parts of his worshippe such are praier thanks-giuing receiuing the Sacraments hearing the word and releeuing the poore and these are the more principall kinds of good workes The second sort are actions indifferent sanctified by the word and praier and done to Gods glorie as to eate to drinke and such like for howsoeuer in themselues they bee neither good nor euill beeing things neither commanded nor forbidden and therefore in respect of the things themselues may with good conscience be either vsed or refused yet because God hath commanded the manner how they must be vsed namely by beeing sanctified by the word of God and praier and the ende thereof to wit Gods glorie therefore when they are so vsed they become good workes Vpon this difference of good workes obserue the largenesse thereof how farre they extend There be three estates ordained of God the Church the Common wealth and the Familie and for the preseruation of them there be sundrie callings required some whereof are prescribed of God and others left to bee appointed by men as all trades and such like now not onely the callings appointed by God and the duties thereof are good workes but euen all inferiour callings appointed by men for the good of these three estates and the duties thereof bee they neuer so base if they bee sanctified by praier and done to Gods glorie are good works Example A man is called to be a shepheard and doth willingly accept thereof now though the calling be but base and meane yet the workes thereof beeing done in obedience to God for the good of his Master are good workes yea as good in their kind as the best workes of the highest callings and the same may be said of all lawfull callings and the workes thereof bee they neuer so base for God iudgeth not the goodnesse of the worke by the excellencie of the matter whereabout it is occupied but by the heart of the doer This point must be learned for the Papists conceit doth sticke fast in mens hearts That there are no good workes but the building of Churches and Hospitals the mending of high waies giuing of large almes c. but we must learne that euery action of a mans lawfull calling done in obedience to God for the good of men is a good worke before God and therefore we must so walke euery one of vs in our callings that the duties thereof may be acceptable to God Againe this will hence follow that in these our daies we may as wel abound in such works as be good indeed as the Papists did in their superstitious Thus much of the differences of good workes III. Point Now more particularly in the text are further set down three points touching good workes the Necessitie the Dignitie and the Vse of good workes The necessitie of them appeareth by Christs commanding of them saying Let your light so shine c. for hereby hee bindeth all Christians after the example of his Disciples to walke in good workes If it be said that Christ hath freed vs from the law and therefore we are not bound to doe good works I answer Christ hath freed vs from the lawe in regard of the curse and rigour thereof but not as it is a rule of Christian obedience Quest. How farre forth are good workes necessarie to saluation or to vs that do them Ans. There be three opinions touching the necessitie of good workes First of the Papists who
not of our sinne yet he preserues nature in sinfull workes And thus we see that lust is a sinne II. Point How can lust be a sinne of the seauenth commandemeÌ„t seeing it is directly forbidden in the tenth for in this briefe decalogue there is no needlesse repetition of any thing Ans. Lust is two-folde either without consent of will as when vnchaste desires come into the minde and heart and are not entertained of the will but bee speedily checked so soone as they arise and such lust is forbidden in the tenth commandement or with consent of will when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde though he neuer put them into practise and these are forbidden in the seauenth commandement III. Point The greatnesse of this sinne of lust This is here expressed by Christ calling it Adulterie before God as if he should say Looke how great a sinne bodily adulterie is before men who punish the same with death euen so great and hainous a sinne before God is the inward vnchast lusting of the heart whereto a man giues consent of will though he neuer bring it into action for this he stands culpable of adulterie before God and shall therefore be condemned vnlesse hee repent The vse of this Third Point is manifold First hereby we may learne how to examine our selues by this seauenth commandement for our Sauiour Christ here teacheth vs that they which willingly retaine vnchaste desires with delight though they neuer giue their bodies to the outward acte are Adulterers before God and therefore when wee would examine our selues by this commandement wee must search our hearts whether we haue willingly retained therein any lustfull thoughts and if we haue wee must know that we are guiltie of Adulterie before God And because none of vs are free from this sinne it must humble and cast vs down before God as breakers of this commandement Secondly if the lust of the heart be Adulterie before God then wee must with care and diligence learne the Apostle Pauls lesson 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh and spirit that is wee must labour to keepe our hearts and mindes pure and chaste as well as our bodies And to induce vs herevnto consider the Reasons following First we all desire to see God and to know his loue in Christ for our comfort in this life and saluation for euer but without holinesse and puritie of heart wee can neuer see God nor knowe the comfort of his loue for when a man defiles his minde with vnchaste thoughts hee depriues himselfe of the taste of Gods fauour and of the experience of his loue Secondly consider the state and condition of mans heart by effectuall calling it is the dwelling place and Temple of the holy Ghost for when a man is in Christ hee liueth in Christ by faith and Christ in him by his spirit now then looke as men vse to trimme vp their dwelling houses for the receiuing of some noble guest so ought wee to keepe our hearts pure and cleane from vnchaste lustes that they may bee fit habitations for the blessed spirit of God but by vnchaste lustes we make the heart a stable for the deuil and a cage of all vncleane spirits Thirdly if wee suffer our hearts nowe to burne with fleshly lust we make an entrance in them for the burning of hell fire for euer for these two alwaies goe together burning lust and hell fire vnlesse repentance come betweene And therefore if wee would escape hell fire wee must quench the fire of lust and cleanse our hearts from this vncleannesse Fourthly by profession we seeme to be the members of Christ and if we would be so indeed then we must take heed of vnchaste lusts for thereby wee pull our hearts from Christ and knit them to an harlot These and such like â—â—â—sons must mooue vs to auoide all vnchaste desires and for the preseruation of chastitie in our hearts these Rules must bee obserued First the minde must be filled with godly meditations and the word of God must dwell in our hearts plenteously for vnchast lusts doe therefore arise in our hearts because we are idle minded and emptie of Gods word if that were truly ingraffed in vs these wicked desires could not enter or at least take no place in vs. Secondly we must often giue our selues to the spirituall exercises of faith repentance and new obedience as to the vsuall hearing reading and meditating in Gods word to the often receiuing of the Lords supper and to continuall prayer not onely publikely but priuately especially for these confirme Gods graces in the heart and doe euen nippe in the head all vngodly motions whatsoeuer Thirdly we must vse sobrietie in meat drinke and apparell for vngodly lusts are kindled fedde and nourished with too much pampering of the bodie Sodome and Gomorrah Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread and therefore we must vse a moderation in these things that grace may be strengthened and all euill lusts weakened in vs. Fourthly we must alwaies be doing some good thing either in our generall calling of a Christian or in our particular calling yea in our lawfull recreation we must intend and practise good for when men are idle Satan fills their hearts with euill thoughts and so defiles the same Fiftly men and women must not priuately conuerse together without warrant so to doe either from their generall or particular calling so as with good conscience they can say the Lord doth call them so to conuerse for the mutuall conuersing of men and women is the cause of many noysome lusts and therefore neither men nor women without good warrant should thrust themselues into such occasion of temptations Remember what the Apostle saith Euill conuersings corrupt good manners The Apostle Peter felt tho smart of this boldnes though in an other case for comming to warme himselfe in Caiphas hall without good warrant so to doe when a silly maide demanded of him whether he was not one of Christs companie he denied him flatly and that with cursing and so many men and women conuersing without warrant where they should not doe fall into many noysome sinnes and when they thinke themselues most strong then with Peter haue they the greatest falls verse 29. Wherefore if thy right eye cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell vers 30. Also if thy right hand make thee to offend out it off and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell In these two verses our Sauiour Christ laieth downe a most heauenly instruction for the auoyding of offences
want thereof ought not to keepe the godly from this Sacrament for another mans euill conscience cannot defile thy good conscience another mans sinne cannot hurt thee vnlesse thou doe some way communicate with him therein Christ was more carefull in his dutie then euer man was and yet hee communicated with the wicked Iewes Scribes and Pharises in the seruice of God vnder the Law The fourth head from whence offence is taken is the state of the wicked principally in regard of their prosperitie Hence some holy ones suspect their owne estate and religion as either not good or not regarded of God This befell Dauid Psal. 37. when hee sawe the prosperitie of the wicked and their increase in riches with peace and ease hee said Certainly I haue clensed mine heart in vaine â—nd washed my hands in innocencie Hence also Ieremie reasons with God why the way of the wicked should prosper and they bee in wealth that transgresse rebelliously Hence vndoubtedly at this day many call into question the good prouidence of God Now the way to cut off this offence is to enter into the sanctuarie of God as Dauid did that is to come to the assemblies of Gods people where the word is preached for there a man shall see the manifold reasons why God will haue his owne people afflicted also the fearefull end of the pleasures of the wicked namely a fitting of them to further destruction Againe from this same ground doe many rich men take offence for hauing the world at will they blesse themselues with this perswasion that God loues them and thereupon take occasion to condemne all religion and to goe on in the pursuite of worldly profits and delights And this is one maine cause why among the rich we haue so few good and sound Professors because that from a false ground of outward things they perswade themselues of Gods loue fauour But to cut off this offence we must remember that mans case is the more fearefull when he wants all crosses for God chasteneth euery child whom he receiueth Heb. 12. 6. it is a marke of Gods child to be in affliction if he profit thereby the stalled oxe commeth sooner to the slaughter then the oxe that is vnder the yoke and the sheepe that goeth in fat pasture commeth sooner to the shambles then that which goeth on the bare commons so oftentimes God fatteth the wicked with the blessings of this life as hee did the rich glutton that he may more iustly condemne them in the world to come Lastly we must remember what Salomon saith No man knoweth loue or hatred of all that is before him that is of all outward things all things fall alike vnto all both good and bad therfore no man must so blesse himselfe with his outward estate that he be drawne to esteeme of religion as a thing needlesse or superfluous Verse 31. It hath beene said also whosoeuer shal put away his wife let him giue her a Bill of diuorcement 32. But I say vnto you whosoeuer shall put away his wife except it be for fornication causeth her to commit adulterie and whosoeuer shall marie her that is diuorced committeth adulterie Our Sauiour Christ proceeding further to restore the seauenth commaundement to his perfection doth here confute a false interpretation of a Politicke law of Moses giuen by the Scribes and Pharises For this ende first he laies downe the wordes of Moses politicke law but yet so as containing in them the false interpretation of the Iewish teachers ver 31. then hee opposeth the truth of God against their false interpretation and maintaineth the first institution of mariage v. 32. For the first Moses politicke law was That hee which put away his wife should giue her a Bill of diuorce This law the Iewish Teachers did falsly interpret for the better perceiuing wherof these three points are to be handled touching Moses politicke law 1. what kinde of law it was 2. the straitnesse of that law 3. what effect and force it had For the first the law is set downe Deut. 24. 1. when a man marieth a wife and she finde no fauour in his eies because he hath espied some filthinesse in her then let him write her a bill of diuorce and put it in her hand and send her out of his house This law was not morall but ciuill or politicke for the good ordering of the common wealth Now among their particular lawes some were laws of toleration and permission which were such as did not approoue of the euill which they concerned but did onely tolerate and permit that euill which could not be auoided for the preuenting of a greater euil which otherwise would fall out As when the sea hath made â— breach into the land if it cannot possibly be stopped the best course is to make it as narrow as may bee Such was the law concerning vsurie Deut. 23. 20. permitting the Iewes to exercise it vpon a stranger but not towards a brother and the like was the law touching polygamie Deut. 21. 15. If a man had two wiues the one hated the other loued and they both haue borne him children if the first borne be the sonne of the hated though shee were maried to him the latter yet her seed was legitimate and her sonne had the right of the first borne In both which lawes were tolerated that which God condemned onely for the preuenting of a greater euill Vnder this sort comes our law of vsurie for taking tenne in the hundred not approuing but permitting so much for the auoyding of greater vsurie Vnto this kind the Papists would reduce their law of permitting Stewes for the preuenting of greater sinnes but that law can haue no title to such permission for a law of permission is to diminish that euill which by man cannot possibly be cut off altogether now that sinne which they would preuent by their Stewes might be cut off among them if they would giue allowance to Gods owne ordinance of lawfull mariage vnto all sorts and sexes So likewise this law of Moses for diuorce was a law of permission not approouing of the giuing a bill of diuorce for euery light cause but tolerating of it for the preuenting of greater mischeife euen of murther for the nature of the Iewes was this if a man once tooke dislike to his wife he would neuer be at rest till he had shed her blood if they might not bee parted asunder Now this law of diuorce was giuen to restraine this great euill for hereby a man was tolerated to put away his wife when shee found no fauour in his eies lest hee should kill her yet so as he gaue her a bill of diuorce wherein hee must set downe the cause why hee put her away whereby also many were restrained from putting away their wiues because it was a great shame for a light occasion so highly to transgresse Gods holy institution who made them by mariage
one flesh The truth of this may appeare by the Lords owne complaint against his people to whom he speaketh as to a wife that had forsaken her husband without a cause on his behalfe Isay 50. 1. Where saith he is that bill of your mothers diuorcement wherby I sent her away As if he should say I gaue her no bill but her departure and separation from mee is by her owne sinnes which phrase sheweth what was the custome of the Iewes in this case II. Point The straitnesse of this law appeares in this that the man onely was permitted to giue this bill vnto his wife but the wife might not giue it to her husband for Moses saith Whosoeuer shall put away his wife neither is there any place in Scripture to prooue that the wife had this libertie so to deale with her husband If it bee asked whether the wife in a iust cause as for adulterie had not the like libertie I answer If we respect Gods institution touching mariage the right of diuorce is equall to them both for in regard of the bond of mariage they are equally bound one to another Here indeed this libertie is permitted onely to the man by this politicke law not that he had more right but to preuent the euill of the hardnesse of his heart who taking displeasure at his wife would rather spill her blood then continue with her If it be alleadged that a man is the womans head I answer that is for regiment and direction in her place but not in regard of breaking the bond of mariage whereby he is bound to his wife as well as she to him as the Apostle teacheth 1. Cor. 7. 4. III. Point The force and effect of this law was this It made the Bill of diuorcement for any cause giuen to be tolerable before men mariage after such a diuorce lawfull and warrantable in the Courts of men Deut. 24. 4. But yet in the court of conscience before God the diuorcement it selfe and second mariages made thereupon were both vnlawfull for God hateth this separation Mal. 2. 15. And whether partie soeuer marieth another vpon this diuorce commits adulterie Matth. 19. 9. This must be remembred for the true vnderstanding of this law of Moses the first words whereof are a permission to this effect If a man do conceiue such a dislike against his wife as that he wil not abide with her but will needes put her away then he may but yet so as hee giue her a bill of diuorce which doth not acquit him before God but before men onely Hauing thus shewed the true meaning of this law it remaineth now to see what the Pharises taught touching diuorce Their doctrine was this that hee which gaue a bill of diuorcement vnto his wife for any light occasion was thereby acquitted from her before God and thereupon might marie another without the guilt of adulterie and also that another man might lawfully marrie her that was thus diuorced That this was their meaning may appeare by the contrarie answer of our Sauiour Christ wherein he crosseth and confuteth this their interpretation in the words following Verse 32. But I say vnto you whosoeuer shall put away his wife except it be for fornication causeth her to commit adulterie and whosoeuer shall marrie her that is diuorced committeth adulterie Here Christ answereth not to Moses law but to the corrupt interpretation of the Scribes and Pharises whereby they depraued that law By fornication Christ meaneth not euery sinne of that kinde but onely the sinne of adulterie or that which is greater in that kind namely incest Adulterie is a sinne that is committed by two parties one whereof is either maried or espowsed as hath beene shewed before Causeth her to commit adulterie That is giueth her occasion to marie againe and so to commit adulterie because their first bond remaineth stil and he that marieth her that is diuorced that is for any small cause not for adulterie he also commits adulterie Here then two points are set downe First that he who puts away his wife for any light cause causeth her to commit adulterie Secondly hee that marieth her that is diuorced committeth adulterie Yet vnto both these Christ putteth an exception in the case of adulterie The Papists and some others would restraine the exception to the first part of the sentence and make it a negation to this effect He that puts away his wife beeing no fornicator c. But the truth is that the exception belongs to the whole answer of our Sauiour Christ denying diuorce saue onely for adulterie and permitting no mariage after diuorcement saue onely where the diuorce is for adulterie First whereas our Sauiour Christ opposeth vnto this politicke law of Moses concerning diuorce the law of nature touching mariage Ge. 2. 24. He giueth vs an excellent distinction between all politicke laws and the law of nature which is the morall law for that is a law of eternall equitie commaunding good and forbidding euill simply without respect of man but politicke lawes are tempered according to the cōditions of men and though they doe not approoue yet sometimes they permit euill for the auoyding of greater mischiefe yea they tolerate that which before God and in conscience is condemned This point must teach vs not to content our selues with performing obedience to the politicke lawes of men for the lawes of men may tolerate that which Gods law doth condemne so the law of this Land in practise tolerates vsurie but vsurers must not hereupon thinke that all is safe well with them and that they sinne not in taking ten in the hundred because the law of the land permits it for our law tolerates that for the preuenting of greater vsurie when as the law of God doth vtterly condemne the same Againe our laws are open for men to goe to law at the first vpon euery light occasion without seeking former means of agreement but yet such men as doe so are guiltie of sinne before God notwithstanding their libertie by our politike lawes Some politike lawes also tolerate contracts of mariage made without consent of parents yet such children sin against the law of God for herein God requires childrens subiection to their parents and gouernours And the like might be shewed in many other points so that it is no sufficient iustification of our actions to say the lawes of men allow vs so to doe Secondly hence we may learne that a man cannot lawfully and with good conscience put away his wife except it be for adulterie the text is cleare both heare and also Math. 19. 7. which confuteth the ciuill laws of some countries the popish constitutions that allow other causes of diuorce besides adulterie Here they obiect sundrie things in their defence against this doctrine As 1. the saying of Christ Whosoeuer forsaketh Father or Mother wife c. shall receiue much reward Math◠19. 29. Here say they is diuorce for
say there is a God and this God is to be worshipped to be loued and feared and that we must loue our neighbour as our selues and liue wel they seeke no further and yet if a man were brought vp in the wildernesse he might see all this by the light of nature the wicked eie seeth thus much but we must not content our selues herewith for if there be no more the life is full of darkenesse still and the soule may goe to vtter darkenesse with all this We therefore must remember to get the single eie else we are no schollers in the schoole of Christ. Indeed some plead that Preachers can say no more in effect but this Loue God aboue all and thy neighbour as thy selfe but these men know not what they say blessing themselues in their ignorance they must know that grace must be put to nature and sanctifie it and spirituall knowledge ioyned with naturall or else we remaine with the wicked eie If wee haue no more but a generall confused knowledge in moral points that serues not to saue vs but to make vs without excuse at the last day Againe another common fault worthy reproofe is this that men content themselues with naturall reformation they will graunt that God is to bee worshipped and loued that we must liue wel deale iustly and loue our neighbours but the blinde eie seeth thus much The meere ciuill man will goe thus farre and yet his life is nothing but darkenesse all this reformation is but naturall We therefore must labour for renued hearts by the spirit of God and reformed liueâ— according to the Gospel for howsoeuer a ciuill conuersation may commend vs vnto men yet it will not saue vs in the day of the Lord. Thirdly is this euill eie in euery one by nature then beware we bee not wise in our selues and from our selues in matters of saluation herein the word of God must be our wisedome Deut. 12. 8. 11. Ye shall not doe euery man that which seemeth good in his owne â—ies but that which I command you Farre be it therefore from vs to appoint to our selues how we will worship God or how we will be saued and yet such is our blinde presumption that wee will bee our owne masters in these things The Turke hath his religion the Iewe his and the Papist his all swaruing from the truth of God and yet euery one of these look to be saued in their religion each one of these haue a different manner of worshipping God and all swaruing from the true worship and yet they all perswade themselues that God is well pleased with their seruice And thus it goes with naturall men among vâ— though otherwise sufficiently wise for worldly things they resolue vpon their own course for the saluation of their soules let the preacher say what he will some thinke if they repent at their ende and then commend their soules to God it is sufficient others looke to be saued by their wel-doing and others by their faith as they call it but in truth by their owne good meaning and intent to liue well for what faith haue they that knowe not Gods word and promises Thus by their owne wisedome wil men be saued and hereby the deuil destroyes many a soule but let God bee wise and euery man a foole and let vs submit our selues in the things of God wholly to be ruled and guided by his written word lest Iewishly and Popishly we going about to stablish our own conceits in the matters of saluation doe plunge our soules into the pit of destruction Fourthly is the eie of the minde naturally corrupt then must wee labour for a better eie that is the eie of faith by which we relie on Gods mercie for our saluation and on his prouidence for all needfull things in life and death This eie makes supply to that which is wanting to naturall knowledge hereby we discerne rightly of God and of our selues this enables vs to see afarre off yea hereby we see things inuisible for it is the euidence of things which are not seene Heb. 11. 1. hereby Abraham saw the day of Christ and was glad Ioh. 8. 58. and all the Patriarkes saw the promise of God afarre off Heb. 11. 13. This will inable vs to walke in their steps towards the heauenly ciâ—ie and therefore let vs get this faith that so becomming children of the promise we may be counted for the seed And thus much for the wicked eie The third kind of eie is the blinde eie which is set out with the fruits thereof in these words Wherefore if the light that is in thee bee darkenesse how great is that darkenesse For the better discerning of the state of man with this blinde eie we must see what is meant by light and also by darkenesse By light is meant that knowledge of God of iustice of good and euill which is in the minde by nature now though this cannot be quite put out for the most wicked wretch and the veriest Atheist that liues hath some conscience remaining which is a worke of this light yet it may be so buried and couered that no light shall appeare nor any vse be made of it and then is it said to be darkenes which is the state of those that are giuen vp to a reprobate sense as when a man denies there is a God or that the Scriptures be the word of God or such like in these men naturall light is become darkenesse And the cause of this change in them is their corrupt will and rebellious affections which ouer-ruling naturall knowledge and conscience cause men to giue themselues to actuall sinnes whereby at length they come to commit sinne greedily and without remorse yea euen against conscience and the light of nature and so burie them both in such sort that they haue no more vse of them then if they were quite put out Now where the light of nature is thus put out the fruite of it is most palpable darknesse How great is that darkenesse that is there is nothing in that mans life but brutish confusion in hellish actions of pride couetousnesse enuie blasphemie and vnnaturall vncleannesse as Rom. 1. 27 29 c. The Use. Considering the light of nature may be thus put out wee must hereby be admonished First to enter into a serious consideration of our owne vilenesse for naturally wee haue in vs euen the best of vs all such rebellious lust and damnable desires as vnlesse they be restrained or renewed by grace will darken and as good as put out the light of nature This should make vs vile in our owne eies that nourish such corruptions and esteeme so of sinne which wil put out that light which yet Adams fall left in vs. Secondly hereby we are admonished to haue speciall care to mortifie our corrupt desires and our vnruly affections that else wil exstinguish in vs the light of nature Before the fall the
though wee cannot see the shaddow of the sunne mooue yet wee may perceiue that it doth mooâ—e Now by their fruits it is cleare they bee corrupt for they reuerse the doctrine of the Prophets and Apostles both in the Commandements of the Law and in the Articles of faith First they disanull the first commaundement by making to themselues other Gods beside the true God for they pray vnto Saints and therein acknowledge a diuine propriety in them and also giue vnto them the honour due to God alone and so set vp vnto themselues the creature in the roome of the creator The second they reuerse by worshipping God himselfe and dead men in images Christ himselfe in the crucifixe yea in a peece of bread wherein they match the grossest idolatry aâ—ong the heathen and the best learned among them teach that the Rood the Crosse and Cruciâ—ixe are to bee worshipped with the same worship wherwith Christ himselfe is worshipped In the 6. Command touching murther they coÌ„demne the killing one of another but yet if a priest come from the Pope kill a Protestant Prince the Lords annointed King or Queene that is not onely no sinne but a â—â—â—t notable rare and memorable works Against the 7. commandement they maintaine the vow of single life necessarie in their religious orders whereby as also by their stues they cause all filthinesse 〈◊〉 natioÌ„ to abound among them And for the tenth commandement they say that concupiscence after baptisme is no sinne properly In the Articles of faith they ouerturne those that concerne Christ making him no Sauiour but a diuine instrument whereby we saue our selues for they â—ake mens good workes 〈◊〉 by Gods grace after thâ— first instification truly and properly mâ—ritorious and fully worthy of euerlasting life And his offices they haue parted from him his kingly and propheticall offices betweene him and the Pope and his Priesthood between him and euery popish priest as wee haue shewed before so that by these fruits we plainly see their apostacie which is enough though we know not when and by whom it came 2. Vse Here also we haue to answer such among our selues as renounce our Church as beeing no true Church of Christ because say they we want true ministers and so haue not a right ministerie among vs. But hence we answer that we haue the true Church of God and our ministers be the true ministers of God for proofe hereof our ministers haue the outward calling of the Church of England they say indeede our calling is nought because they haue power from God to call in whose hands it is But to omit that question for this time sufficient approbation of our ministery may be had from the fruits of our ministers as they are ministers for to leaue the fruits of their liues as sufficient meanes to iudge them by our ministers teach through Gods blessing the true and wholesome doctrine of the Prophets and Apostles and are alloued and called hereto by the gouernours of the Church and accepted of their people whose obedience to the faith is the seale of their ministery and this is sufficient to confirme the calling of our ministers if it had not Christ would not haue said Ye shal know them by their fruits 3. Use. Whereas Christ saith Ye shall know them speaking to all his hearers he takes it for graunted that euery beleeuer may bee able to iudge of false Prophets and therefore euery one in the Church of God ought to labour for so much knowledge whereby hee may bee able to knowe a Teacher by his fruits and doctrine This then sheweth that euery one ought to know the summe of true religion comprised in the Articles of faith and in the commandements of the Law both for their true meaning and right and profitable vse vnto themselues which thing I note because I know many deceiue themselues herein thinking that God will excuse them for their want of knowledge because they are not booke-learned But let vs consider wee haue euery one this care to be able to iudge of meates which concerne our bodies which be wholesome and which not should wee not then haue much more care of our soules to be able to discerne of doctrines in religion which be either the poison or saluation of our soules 4. Vse Whereas wholesome doctrine out of Scripture is a note of a true Prophet it teacheth vs that we may lawfully vse the ministery of those men whose liues and conuersations be euill and offensiue if so be their doctrine bee sound and good The Disciples of our Sauiour Christ must not doe according to the waies of the Scribes and Pharisies but yet they must hearâ— them when they sit in Moses chaire that is when they teach Moses doctrine And Paul is glad when Christ is truly preached though it be not in sinceritie of affection but of enuie When the Disciples saw a man that was not called by any speciall calling to follow Christ as themselues were and cast out deuills in the name of Christ they thought it intolerable and therefore forbad him but Christ said Forbid him not for he that is not against vs is with vs And the like may be saide of them that preach wholesome doctrine though their liues be still offensiue for in doctrine they be with Christ and so farre-forth must be approoued Againe consider that the vertue and efficacie of the word and Sacraments administred by men is not from the minister but from God a letter is not the worse because it is brought by an vnhonest or vnfaithfull carier Neither doth the euill conscience of the minister defile the good conscience of the honest hearer and worthie receiuer This must be remembred because many take offence at the life of the minister so as they will not heare his doctrine if his conuersation be scandalous V. In that a Prophet is to be knowne by his fruits and the maine fruit of a true Prophet stands in the good handling of Gods word for the edification and saluation of his hearers hence the children of the Prophets and those that are set a part for the ministerie of the word are taught that they must make this the maine and principall ende of all their studies to be able to bring forth the fruits of a true Prophet that is to interpret â—â—ight the word of God and thence to gather out wholesome doctrines and vses for the edification of Gods people And for the inforcing of this dutie let vs consider first that it is Gods commandement so to doe 1. Cor. 14. 1. Seeke for spirituall gifts but specially to prophesie Againe the greatest skill of a Prophet stands in the true expounding and right diuiding of Scripture so as it may become food for mens soules 2. Tim. 2. 15. Show thy selfe a workeman that needeth not to be ashamed in diuiding the word of truth aright And lastly this true fruit
and reuile them But herein they sinne fearefully in dishonoâ—â—ing their profession and though they charge others with hypocrisie that endeauour in some truth to bee answerable to their profession yet they themselues practise most grosse hypocrisie when as they will beare the name of Christians in profession and communicate with the Lord his holy ordinances and yet make no conscience of sinne but scorne those that doe Ephes. 4. 1. Paul praied for the Ephesians that they might walke worthy the vocation whereto they were called and Titus 2. 7. hee exhorts Titus hereunto that in all things he should shew himselfe an eâ—sample of good works with vncorrupt doctrine with graâ—itie and integritie c. Yea verse 10. hee requires seruants to shew such faithfulnesse in their seruice that they may adorne the doctrine of God And not as the Scribes For first they failed in the matter they deliuered not the doctrine of God but the traditions of men about washings and â—ythings Secondly they failed in the maner they taught coldly without zeale Thirdly they failed in the end they taught in pride and ambition seeking themselues and not Gods glorie But Christ as we haue seene taught farre otherwise and although he misliked their preaching both for matter manner and end yet he vouchsafed to heare them or else how could he haue reprooued these things in theÌ„ Which shewes that Christ would not separate himselfe from their assemblies whose doctrine he disliked with the deliuerie thereof And therefore no man ought to seuer himselfe from the Church of England for some wants that be therein we haue the true doctrine of Christ preached among vs by Gods blessing and though there be corruptions in manners among vs yea and though they could iustly finde fault with our doctrine yet so long as we hold Christ no man ought to seuer himselfe from our Church And thus much for this Sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of the chiefe points and questions handled in this Commentarie the figures note the page the let ters b the beginning m the middle e the ende of the page A ADams fall decreed 134. m Adoption how knowne 430. m. sixe notes of Adoption out of the Lords praier 324. m Adulterie described 110. m. the greatnes of this sinne 111. m occasions of it forbidden 113. e Affliction how to honour God therin 262. b. 248. m. how to liue therein 480. m. comforts to the afflicted 12. e. 13. b. 438. m. 454. m Alchemists confuted 382. m Almes described 189. b. Almes-giuing handled at large in eight points 188 189. c. it is iustice 217. e. and a dutie of the rich 186. e. what makes our giuing to be Almes 218. m. moâ—â—ues to Almes giuing 194. e. whether the wife may giue Almes without the husbands consent 188. e Amen what it signifies 320. m Anabaptists confuted 460. b Angels how they doe Gods will 280. m. our imitation of them ibid 282. m. how we are to honour them 283. c Anger aduised is lawfull 94. b. notes of it ibid. rash Anger a degree of murther 91. b Antiquitie no certen note of truth 89. e Apparell wherefore ordained 376. m. practises of inordinate care for Apparell 38â— e Apocrypha bookes not canonicall 463. m Apostacie siue degrees of it 365. m Armour of a Christian. 308. e Assault what a man may doe being vnlawfully assaulted 182. b Asseueration in common talke vnlawfull 171. m Astonishment by the ministerie of the word no signe of conuersion 546. e Atheisme abounding 368. m Authoritie of Christ and the Apostles whether equall 473. e B BAnishment a comfort therein 19. b Bargaining how to deale therein 461. e Beggers cause of many beggers 223. m. lustie beggers must not be ordinarily releeued 191. m 192. e. 193 Blessings temporal how they becom ours 287. e Boldnes in prayer how gotteÌ„ 255. b Bookes diuine Ecclesiasticall and humane 471. e. 472 Bountifulnes of God 403. b. duties from thence 403. m Bread what it signifies 285. b Bruit creatures more obedient then man 378. e Builders on the rocke 538. b. on the sand 542. m C CAlling each one ought to haue a lawfull calling 28. our Callings should be the instruments of mercie 27. b. the duties of lawfull Callings be good workes 63. b Care twofold 372. e. 404. m. the Christian mans care 394. m. 289. e. the practise of moderate care 373. b. distrustfull care with effects and signes thereof 373. e. 404. e. 391. b. reasons against it 1. froÌ„ the creation 376. 2. from Gods prouidence 377. m. 3. from the vanitie of it 380. m. 4. from Gods prouidence 384. b. 5. it is heathenish 392. b. 6. God careth for vs. 393. m. 7. from the burden of it 405. m Censurers commonly the vilest persons 424. m Ceremonies wheÌ„ abrogated 103. m Chalenging the field vnlawfull 181. m Charmes condeÌ„ned â—99 b. 315. m Chastitie how it is preserued 117. b Children of God their happy estate 38. e. true note of Gods child 205. e Children of wrath 173. m Christs righteousnesse 86. e. how Christ fulfilled the law 71. m Church of God may be hid 56. e. how God taught his Church before Scripture was written 465. m. Gods Church must be vnder the crosse 41. m. why the world hateth it 42. m. Church an incompetent Iudge 471. m. a sure note of the true Church 136. b. our Church defended against the Brownists 136 137. 168. b. 505. b Ciuill honestie insufficient to saue any 85. e. 210. m. 479. e Comfort from God 4. waies 13. e Comforts in sundrie temptations 21. b. 371. e Commandements briefly handled 484 485 486. Commandements negatiue binde more then the affirmatiue 187. e. mans conceit of keeping the Commandements 90. m. third Commandement restored 149. m. sixt Commandement restored and expounded 89 90. c. our examination by it 96. â— the 7. Commandement restored and expounded 110. b. c. our examination by it 116. b. the generall commandement of louâ— restored and expounded 199. â— c. Communication a rule for it 170. e. Inuocation of God therein vnlawfull 171. b Communicants dutie 102. m. we may communicate with the wicked 140. m Communitie of all things not required of God 195. m Conscience how to keepe good conscience 313. e. 462. m CoÌ„sent to sinners two waies 121. m Contentions beseeme not Christians 183. b Contentation grounds thereof 248. m. 272. e. 285. e. 286. 385. e. 393. e. motiues to contentation 345. b Conuersion described 397. m. why Christ conuerted so few 547. e Correction or reproofe handled in foure points 431. b Couetousnes the maine cause therof 356. m. practises of Couetousnes forbidden 343. m. 345. m. disswasiues from Couetousnesse 285. m Creatures insensible made our teachers 384. m D DAmnation of the nuÌ„ber that shall be damned 519. m Death preparation thereto 273. e remedie against the feare of it 14. m. the second death 531. e. how Christ suffered it 532. b Debt why sinne is
the highest that agreeth vnto man beeing of life and death This reuenge is executed partly in peace and partly in warre In peace by the confiscation of goods by imprisonment banishment and if the offence deserue it by taking away of life for the good of the state publike In time of warre when as not for euery case but for the iust repelling or requiting of wrongs warre is made against the enemies of the state Now though it belong to the Magistrate only to execute publike reuenge yet euery priuate man may haue the benefit hereof may vpon iust causes vse the Magistrates helpe for his reuenge as first if his cause be waightie wherein he is wronged 2. if it be necessarie 3. if it be for his iust defence for the common good the punishment of the offender and the Magistrate in these cases may lawfully nay he must put in executioÌ„ reuenge for priuate men for without this neither church nor coÌ„mon wealth nor any society could stand Thus we see what iust reuenge is now considering it is the ordinance of God this must admonish vs to eschewe all outward offences that we may so escape the iust reuenge of the Magistrate and also to make conscience of all sinnes that so we may auoide the vengeance of God And thus much of the generall rule Now because this generall rule might seeme to bee hard therefore Christ explaines the same in 3. particular examples wherein hee shewes how men are to behaue themselues when they are wronged The first example is in these words Whosoeuer shall smiâ—e thee on the right cheeke turne to him the other also vnder which are comprehended all iniuries done to mens bodies not onely by blowes words but also in the contempt of their persons signified by striking on the right cheeke for vsually men strike with the right hand which directly should light on the left cheeke and if the right cheeke be smitten it is commonly with the backe of the hand which is a blow with contempt now say a man is abused in his bodie euen by blows of contempt yet he must not reuenge himselfe but turne the other cheek also which words must not simply be vnderstood but by comparison thus rather then thou reuenge thy selfe and resist the euill one that hath stricken thee on the right cheek turne to him the other for this particular example comprehendeth in it the generall rule of not resisting euill by priuate reuenge and that it may not simply be taken may herby appeare first because Christ should then command the sufferer to giue further occasion of wrong doing to the euill man which is not his meaning againe Christ himselfe who gaue this rule did not so practise it when he was smitten by the seruant of the high Priest Ioh. 18. 22 23. First by this example Christ condemneth the common practise of chalenging the field for personall wrongs and of taking that chalenge when it is giuen as also the fighting the single combate for Christ teacheth that a man must take many wrongs before he seek to reuenge himselfe by any such course if it be saide it is a disgrace to refuse a chalenge we must know that true grace and credit standeth in yeilding obedience vnto God and not in sinning against him for the sauing of our reputation with men Secondly the common practise of fighting and quarelling is here condemned many hold it vnlawfull to giue the first blow but yet if an other strike them then they thinke they may strike againe but this Christ here condemnes and his owne example is against it for when he was smitten before the high Priest he smote not againe when Paul was smitten he onely defended himselfe in word but smote not againe And Christ checketh Peter for taking the sword to resist the officers that apprehended him in the garden indeede he permitted his Disciples to weare weapons yet not for reuenge but for their iust defense onely Thirdly Christ here condemneth their opinion that make it a matter of praise for a man that he will not turne his face from any man It is indeede the praise of the Magistrate to be couragious and not to feare the face of man But yet a priuate man be he neuer so strong ought to turne his face from the aduersarie vnlesse it be in the case of his necessarie defence for a man must suffer double or treble wrong rather then defend himselfe If any shall thinke this to be a great disgrace still he must remember that our chiefest honour consisteth in approouing our selues vnto God by obeying his wil who here commandeth vs rather to turne our backs and flie then to resist in our own reuenge Question But what if a man be assaulted either on the high way or in his house may he not then resist to saue his life and his goods Answer In such a case he may doe two things First hee may to the vttermost of his power defend himselfe and his goods for this Text speaketh not against defence but against reuenge Secondly if a man can see no way to escape either by flight or calling for helpe of the Magistrate then he is to stand so farre in his owne defence that hee is rather to kill then be killed for in this case God puts the sword into a priuate mans hand and makes him a Magistrate to execute reuenge vpon his aduersarie and thus might a man lawfully kill a thiefe in the night without the guilt of blood Exod. 22. 2. Fourthly hence obserue that no priuate man may lawfully kill a Prince though he should tyrannically destroy both Church commoÌ„ wealth for this Rule must square the actions of priuate men they must rather beare double and treble wrong then by way of priuate reuenge resist the euill one The reuenge of euill Magistrates must be referred to God to whom it iustly belongeth as Dauid did 1. Sam. 26. 10. and Psal. 43. 1. Lastly in this first example of particular iniurie we may see one propertie of an euill man namely to be giuen to fighting quarrelling and contending such a one may thinke himselfe a goodly fellow but yet he that vseth his strength to ordinarie quarrelling and wrong doing to others is here made an euill one by the sentence of our Sauiour Christ and therefore such as excell in strength if they would be approoued of Christ must make conscience of quarrelling and fighting and offer violence to no man Verse 40. And if any man will sue thee at the law and take away thy coat let him haue thy cloake also Here Christ propouÌ„ds the second example of wrong done vnto meÌ„ wherein he forbids the party wronged to reuenge himselfe to wit being iniuried in his goods either priuatly or vnder colour of law for both these may here well be vnderstood By coate properly is meant the inner garment by cloake the outward but here the words are
truely repented at their conuersion to bee reconciled vnto God 2. Corinth 5. 20. meaning by renuing their repentance And Dauid was the true childe of God yet beeing left vnto himselfe hee fell into two grieuous sinnes wherein he lay almost a whole yeare without repentance during all which time he had not pardon of them actually for Nathan rebuked him to bring him to repentance and vpon his confession pronounced them pardoned yea and Dauid himselfe afterward for the fuller assurance of mercie to his soule most earnestly intreated pardon hereof at the hands of Gods Psal. 51. So that this petition is most necessarie as well for actuall pardon of sinnes present as for the more ful assurance of sinnes past The meaning This petition is propounded in the forme of a comparison which naturally standeth thus As wee forgiue our debters so forgiue thou to vs our debts and it hath two parts a request for pardon and a reason thereof Our request for pardon is this Forgiue vs our debts In the word debt is a figuratiue kinde of speech taken from bargaining wherein God is resembled to the Creditour Man is the debter the Law is the bond or obligation and sinne is that debt of ours for which we stand bound to God by the law this appeares by this that in the Euangelists the word sinne and debt are vsed promiscuously as Luk. 11. 4. compared with this of Matthew and Luke 13. 4. Now sin makes vs debters vnto God not for that we owe it vnto him for we are bound by the law to yeeld the contrarie obedience but because vpon default of obedience vnto God whereto wee are bound by the law we are bound for our sins vnto punishment which is as it were a second debt Euen as a man that is bound in an obligation to another through default of performing the condition thereof is bound to paie both the principall and the forfeiture the punishment of sinne which is eternall death being that forfeiture whereto we stand bound before God for want of obedience which is as it were the principall The consideration of this resemblance for which sinne is called a debt serues to direct vs in some points of religion as first it confutes their opinion who hold that our whole iustification consists in the remission of sinnes and that the same is wrought by the shedding of Christs blood alone for we owe to God a double debt first obedience and for default thereof we stand bound to punishment these two debts are different and distinct one from an other and they must both be paid and Gods iustice satisfied either by our selues or by a furetie before we can be accepted as righteous vnto life Now we our selues can discharge neither therefore Christ our suretie must doe both and so he hath for our second debt of sinne whereby we stand bound to punishment Christ discharged by his death and passion wherein he made his soule a sacrifice for sinne and our debt of obedience in perfect loue to God and man he also paid to God in fulfilling the law for vs whereupon it is true that the righteousnes of the law is fulfilled in thē which walke not after the flesh but after the spirit But say they the Scripture euery where ascribes our whole redemption and iustification to Christs blood-shedding and to his death and passion Ans. Christs blood-shedding must be considered two waies first as a part of his passion whereby we are discharged from punishment secondly as a part of his obedience wherein he testified singular loue both to God his father and vnto mankind for in suffering he obeied and in obeying he suffered now because his bloodshedding is a part of both therefore is our whole redemption ascribed thereunto not excluding but including his actuall obedience therein it beeing a part thereof Secondly debt in this place betokening sinne as it binds vnto punishment sheweth plainly that sinne and punishment goe alwaies together and therefore the Popish doctrine is false and erroneous which parteth them asunder by making some sinnes veniall not deseruing the punishment of death which is the wages of sinne Forgiue vs This forgiuenesse here asked is a free and full discharge from sinne and the punishment thereof without any satisfaction on our part and this God doth when he is content for Christs sake not to impute sinne vnto vs but to account it as not committed and the punishment thereof as not due vnto vs beeing fully and freely contented with the all-sufficient satisfaction made by Christ in his death and passion This forgiuenesse Hezekias expressed when he saide to God Thou hast cast all our sinnes behinde thy backe and Michah saying He will subdue our iniquities and cast all our sinnes into the bottome of the sea So that our request to God is this that whereas our sinnes binde vs vnto punishment the Lord would be pleased for his Sonnes sake freely to remit all our sinnes and neuer to impute them vnto vs and to be fully contented with the suffering of Christ that the punishment of our sinnes be neuer laide vpon vs. Quest. But of what sinnes doe we here aske pardon Ans. Both of sinnes past and present for howsoeuer the child of God hath his sinnes past fully pardoned at once on Gods part vpon his true repentance yet he is not able so to receiue pardon as God giues it but must receiue it by little and little and as it were droppe by droppe this we may see in Dauid who had the pardon of his sinne pronounced by Nathan the Prophet and yet after that he penned the 51. Psalme wherein he begges mercie and forgiuenes most earnestly for that sinne which God had alreadie pardoned aiming no doubt at a more full and comfortable assurance of Gods pardon in his owne heart for this cause also in his olde age he praies for the pardon of the sinnes of his youth Psal. 25. 7. Againe here we pray for the pardon of sinnes present both that they may be actually forgiuen and also that our hearts and consciences may be setled in the assurance thereof The vses First by this petition we are taught to bewayle our carnall securitie for naturally we goe on from day to day in following the pleasures and profits of this world and neuer thinke of our debt to God by sinne till the euill day of death or distresse approach vnto vs like to desperate bankrupts that neuer regard their debt till the sergeant be vpon their backe This is that sinne which Christ foretold should raigne in the latter daies Math. 24. 39. and I appeale to the conscience in the veiw of all estates and conditions whether it be not so for though iniquitie doe abound yet no man saith what haue I done Ier. 8. 6. yea this is the sinne of many professors for the nature of man is prone to incroach vpon Gods favour But we must know that this securitie cannot stand with
fruition of euery grace and blessing we aske of God according to his will Amen verse 14. For if ye doe forgiue men their trespasses your heauenly father will also forgiue you 15. But if you doe not forgiue men their trespasses no more wil your heauenly father forgiue you your trespasses These two verses contain a reason of the fift petition concerning the forgiuenesse of our sinnes which is propounded with a limitation and condition of our forgiuing them that trespasse against vs the reason here is because in this behalfe we shall finde such measure with God as we mete out vnto our brethren For the meaning of the words three points must be discussed First whome this reason doth concerne namely priuate men for priuate trespasses it reacheth not to Magistrates and publike persons in their function who be the Ministers of God to take vengeance on them that doe euill for to such the Lord saith Thiue eye shall not spare the offender but according to the qualitie of the offence must he execute iudgement vpon offenders for the remoouing of euill And so must parents and masters deale in their families and Ministers in their publike dispensation of the word for els offences would so abouÌ„d that there could be no liuing for Gods people in the world II. Point How doth these depend one vpon an other our forgiuing of men and Gods forgiuing vs Ans. We must not conceiue that our forgiuing men their trespasses is a cause why God forgiues vs for we are by nature dead in sinne and can not doe any good thing of our selues till we be enabled thereunto of God but our forgiuing is a signe that God hath forgiuen vs beeing indeede a fruit of our reconciliation with God for it is a signe of true repentance which is a fruit of faith whereby we apprehend the mercie of God for the pardon of our sinnes in Christ. III. Point How should our forgiuenes goe before Gods forgiuing vs for so the words seeme to import If you forgiue your heauenly father will forgiue you c. Ans. The pardon of sinne which God giues must be considered two waies first as it is giuen in heauen secondly as it is reuealed and assured to the conscience of man now the pardon of sinne in heauen alwaies goes before our forgiuing others but our assurance of pardon with God followes after our forgiuing of men for a mans sinnes may be forgiuen with God and yet he may long remaine without the assurance thereof in his owne conscience this we may see in Dauid for when Nathan said The Lord hath put away thy sinne no doubt it was forgiuen in heauen but yet his â—arnest prayer for pardon afterward 〈…〉 wes plainly that he did not vpon Nathans speech receiue the coÌ„fortable assurance of pardon in his owne conscience This then is Christs meaning that if we forgiue men their trespasses God will assure vs in our consciences that he hath forgiuen vs otherwise if we will not forgiue God will denie vs that assurance The vse of this point is first and cheifly this we must learne to forgiue and forget all priuate wrongs and iniuries done vnto vs whether great or final without desire of reuenge The reasons to mooue vs hereto are these First it is Gods commandement here expressely inioyned which must needs bind the conscience to obedience Secondly if we will not forgiue men God will not forgiue vs this Christ inforceth by doubling the sentence now without Gods forgiuenes there 's no saluation and therefore we must be ready to forgiue as we tender our owne saluation Thirdly the frailtie of our nature is such that we our selues are subiect to offer wrong to others this is intimated in this phrase except ye forgiue men their trespasses so that euery man is prone to trespasse against others and therefore as we would be forgiuen when we trespasse so must we also forgiue men their trespasses Now for the better performing of our dutie herein these rules must be obserued I. We shall perceiue in sundrie men many wants frailties which mens laws punish not as in old men frowardnes in others hastines and in some ambition and desire of praise now these and such like we must in loue passe by without taking notice thereof Prov. 19. 11. It is the glorie of a man to passe by an offence II. Rule If men giue vs some light occasions of offence as vpbraid vs with our ignorance vnskilfulnes basenes pouertie or such like we must lightly passe them ouer preferring the bond of peace before outward reputation III. Rule Though a man doe vnto vs that which is indeede flat iniurie yet if it doe not manifestly hinder Gods glorie or too much preiudice our good estate by hurting our good name our goods or life we must cause our priuate griefe and hurt to yeild to publique peace IV. Rule If men doe vs such great wrongs as manifestly hinder Gods glorie and our good estate in life goods or name then we must vse the helpe of the magistrate and the lawfull defence of laws prouided for that ende Alwaies remembring that in seeking to right our selues we lay aside all malice hatred and desire of reuenge and with a single heart propound Gods glorie in the reformation of the partie that doth vs wrong Secondly in this reason perswading to forgiuenes we may see that pardon of sinne before God and reformation of life goe together for here by this one branch of a reformed life in brotherly forgiuenesse is vnderstood all of the same kind but where is no reformation of life there is no pardon of sinne before God Wouldest thou therefore be assured in thy conscience of Gods speciall fauour towards thee in Christ then reforme thy life by euery law of God for this will giue thee assurance from God but if thy life be vnreformed thy hope of pardon is a meere conceit of thine owne braine and therefore if thou want reformation now beginne and if thou haue begunne then hold on and doe it more and more for thy more full assurance vers 16. Moreouer when ye fast looke not sowre as the hypocrites for they disfigure their faces that they might seeme vnto men to fast Verely I say vnto you that they haue their reward Our Sauiour Christ hauing rectified the abuses in Almes-giuing and in praier doth here come to a third Christian dutie namely fasting wherein as in the former first he seeks to reforme abuses and then prescribes the true manner thereof But before we come to these particularly I will in generall handle the doctrine of fasting for the better vnderstanding of this text and exercise of this dutie And first we must know that Christ here speakes not of a ciuill fast appointed by magistrates in their dominions for ciuill respects but of a religious fast respecting the worship of God which appeares by this that he ioyneth the doctrine 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
of God v. 27. Use. 1. Hence we learne that grace is giuen not to the idle but to them that vse the good meanes ordained of God for the obtaining of grace as the holy exercises of the word in hearing reading meditation and humble and earnest praier and therefore if we would haue grace we must diligently exercise our seluos in these means for faith comes by hearing Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace Lament 5. 21. Turne thou vs O Lord vnto thee and we shall be turned and Dauid is plentifull in the meanes whereby he abounded in grace Psal. 119. 33. Teach me O Lord the way of thy sbatutes and verse 99. I haue bâ—d more vnderstanding then all my Teachers for thy restimonies are my meditation So Christs Disciples did not onely heare him preach but desired to bee instructed in those things which they knew not Matth. 13. 36. Declare to vs the meaning of the parable also they prayed him to increase their faith Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world namely contempt or negligence in the meanes which God hath ordained for the obtaining of grace for the heart of the negligent is like the field of the sluggard that hath no corne in it but is ouer-growne with briers and thâ—â—nes Secondly this serues for the comfort of those that haue as yet but the beginnings of grace in small and weake measure they must not bee discouraged for God hath plentie of grace in store if they can but find and feele their want of grace and lament it vnto God vsing the meanes of the word praier to get supply here is a promise of the holy Ghost who is the storehouse and fountaine of all grace Thirdly this serues for a good ground to confute sundrie â—rrours as first the opinion of vniuersall grace wherby some hold that euery man may be saued if he will for the promise of the holy Ghost without which none can be saued is not vniuersall but here made with restrâ—int to those that aske according to Gods will which none can doe without the spirit which must teach vs to pray in faith without which wee receiue nothing from God Iam. 1. 7. Secondly this ouerthroweth the fond conceit of Anabaptists and Familists which looke for the spirit by reuelation and not in the exercise of the word and praier But we must looke to the meanes in which God giues the spirit and out of that meanes we are more subiect to the delusions of Satan then to the operation of the holy Ghost Thirdly this also confuteth the errour of the Church of Rome who teach that a man by the good vse of the gifts of nature may come to obtaine the gifts of the holy Ghost But there is no larger promise then this in all the Scripture where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith which we cannot doe by nature but by grace And besides when we aske in faith by grace this is no cause of the gifts of the spirit which wee receiue but onely a discharge of our dutie in the exercise of the meanes which God hath appointed whereupon followeth the increase of grace yet no way of our merit but from Gods free mercie and his bountie Verse 12. Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them for this is the Law and the Prophets This verse containes the fourth part of this Chapter concerning equitie and instice And it consists of two branches a commaundement Whatsoeuer ye would c. and a reason for this is the Law and the Prophets For the first The meaning The commandement is propounded in a forme of speech that hath reference to some thing going before Therefore whatsoeuer c. and yet it seemeth very hard that it should depend either vpon the doctrine of praier or of dispensing the word or of rash iudgement Why then is it said therefore c. Some thinke it is to be referred to the doctrine of Iustice which was deliuered in the fift Chapter but that is scarse probable because so many different points of doctrine are handled betweene Others thinke that it doth not depend of any thing that went before but that the word therfore doth abouÌ„d and this is more probable for such particles doe sometimes abound Ioh. 1. 20 he denied and said because â— I am not the Christ where the word because doth abound Now though the word therefore doe abound yet it is not without his vse for it imports that the doctrine here deliuered is a speciall doctrine and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon Whatsoeuer It may seeme that this ought not to be so for many desire and wish euil vnto themselues as children that they may haue their wils to take their pleasure and not be held in subiection vnto their parents or held to good education and so idle persons wish euill vnto themselues for they would not bee set a worke Wee are therefore to know that this must not be vnderstood of euil wishes but of a will and desire wel ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience so that Christs meaning is this as if he had said Whatsoeuer thing either by the light of nature and conscience or by direction from Gods word you would wish that men should doe to you that doe ye vnto them The commaundement thus explaned containeth two things I. The thing to be ruled and ordered namely our actions to other men II. The rule it selfe that must order all our sayings and doings towards others to wit that desire of iustice equity which euery man by nature would haue others shew to him in all things In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature namely that we are forward and diligent to exact iustice and equitie at other mens hands towards vs but flacke and backeward to yeeld the same to others againe In other mens doings towards our selues wee are masters able to teach them what they ought to doe but in our owne dealings toward others wee are scarce schollers that will learne their dutie we our selues would be reuerenced and commended but we hardly doe the like to others Secondly here we are taught to auoyd all practises whereby wee might hurt our neighbour either in body goods or good name as lying slaundering vsurie oppression and such like this naturall reason might teach vs for wouldest not thou haue others to defame hurt or oppresse thee then doe not this to them for the rule is not doe as men doe to thee but doe to others as thou wouldest haue them doe to thee
When our Sauiour Christ was to die vpon the crosse hee commended his soule into his fathers hands Luk. 23. 46. And none of vs haue assurance of our continuance in life but though we be well in the morning wee may be dead in the euening or aliue at night and dead in the morning and therefore we must not forget the practise of this dutie Dauid did it in the time of trouble though hee were in health Psal. 31. 5. and though we were free from perill of death yet our daiely vexations should mooue vs hereunto for who can learne any good thing without labour and paine who can doe a good worke without let or opposition If wee would repent we are either clogged with corruptions or ouerwhelmed with temptations and if wee seeke to walke in new obedience we haue the world the flesh and the deuil all endeauouring to turne vs backe to our olde course in sinne So that if we would either auoide euill or doe good or support with some comfort our daily vexations we must commend our selues and all ours into the hands of God euery day And thus much of this reason and of Christs dehortation from distrustfull care Chap. 7. Verse 1. Iudge not that you be not iudged 2. For with what iudgement ye iudge yee shall be iudged and with what measure you mete it shall be measured to you againe IN these words and so forward to the end of the fift verse is contained the sixt part of this sermon of our Sauiour Christ concerning Iudgement and it consisteth of three parts first a commandement Iudge not then certaine reasons of the commaundement in the words following to the 5. verse and thirdly a remedie of euill and rash iudgement in the 5. verse Touching the commandement Iudge not The meaning This commandement forbids not all kinde of Iudgement but must bee restrained to vnlawfull Iudgement for there be foure kinds of lawfull Iudgement two whereof be publike and two priuate Of publike the first is ciuil Iudgement belonging to the ciuill Magistrate who is to enquire into the manners of men and according to the good positiue lawes of the country to giue iudgement either in punishing offenders or rewarding them that doe well The second kinde is Ecclesiasticall belonging principally to the minister who in the publike dispensation of the word iudgeth mens manners by reproouing and condemning their sinnes whether they be thoughts words or actions In this sense the vnbeleeuer is said to be iudged when his thoughts actions are controlled by the word 1. Cor. 14. 24. and thus Noah iudged and condemned the olde world Heb. 11. 7. Of priuate lawful iudgement the first is priuate admonition whereby one man doth in Christian and louing maner reprehēd another for his sinnes and thereby iudgeth him this is also commanded in the word of God and therefore it is not here forbidden The second is iust dispraise when the grosse faults of notorious persons are reprooued and condemned for this ende alone that others may take warning thereby thus Christ iudged the Pharisies both for life and doctrine before his Disciples calling them Hypocrites that said and did not and their doctrine leauen and that most iustly and wisely that his Disciples and others might beware of them and thus he called Herod a Foxe so discouering his subtiltie for the admonition of others The thing then here forbiddē is rash iudgemēt which one man doth vniustly giue of another and the reason why wee so vnderstand this place may be drawne from the 3. verse where instance is giuen of the iudgement here forbidden in a quicke espiall and sharpe censure of small faults in others not seeing farre grosser and greater in our selues also Saint Luke setting downe this same prohibition Iudge not expounds it in the next words by condemne not which must be vnderstood of rash censure as is plaine by S. Paul Rom. 2. 1. In that thou iudgest another thou condemnest thy selfe because thou doest rashly cōdemne him of that whereof thou thy selfe art guiltie Now that wee may better know the thing forbidden first I will shew what rash iudgement is and in the second place make knowne the common practises thereof For the first Rash iudgement is when of an euill minde wee iudge amisse of others for some euill ende In this description first obserue the roote and ground of all rash iudgement to wit an euill minde whereby wee loue our selues too well and want the loue of our neighbour This wee testifie by beeing sharpe sighted to prie into the liues and behauiour of others and are blinde as beetles to see into our selues as also by giuing our selues exactly to censure other mens sayings and doings and with delight to heare their faults ripped vp but for our own courses we would not haue them called into question nor controlled Secondly here note the manner of rash iudgement which is to iudge amisse of others and this they doe which iudge of other mens persons and doings without a calling or vrgent necessitie secondly which giue out sentence of mens doings but not according to the law of charity which bindes a man to iudge and say the best of others alwaies so farre forth as may stand with good conscience and the word of God Thirdly here note the ende of rash iudgement for as it is ill grounded and guided so it aimes not at the reformation of the partie nor the detestation of sin in our selues and others but is directed to some wrong ende as first to testifie our hatred of the partie and desire of reuenge secondly to delight our selues with the faults of others thirdly to defame our neighbours and to bring them to an ill name that our names may beare away the praise without comparison and lastly that wee may seeme more holy then others by beeing much in censuring sinne in others The practise of rash iudgement consists in two things first the euill minde of man prepares matter of wrong iudgement and secondly giues sentence accordingly of the sayings and doings of men and likewise of their persons For the first the euill minde prepares matter of rash iudgement thus it sets it selfe to prie and inquire narrowly into the liues and behauiour of men and to see if it can find any matter in word or action worthy reproofe Indeede there is a vertue wherby one man doth obserue another in his waies but that is directed to a good ende namely to rectifie and reforme him in his wants and to further him when he doth well but for one man to obserue another for this ende to finde out matter of defamation and reproach is a fault directly forbidden by our Sauiour Christ in this place Secondly when matter is found the euill minde accordingly giues censure this censure is giuen first of the persons of men then of their speeches and actions Rash censure of mens persons is when a man thinkes otherwise of the
person of another then in conscience and by Gods word he ought to doe Example of this wee haue in Satan for when the Lord commended Iob for his fidelitie Satan tels the Lord that Iob indeede serued the Lord but it was onely for his owne profit for saith hee withdrawe thou thin◠hand from him and thou shalt see whether hee will not curse thee to thy face This then wee see is a deuillish practise and ought to bee farre from euery one of vs. Wee must remember what an auntient Diuine hath taught heretofore that there are three things exempted from the iudgement and censure of men the Scriptures the Counsell of God and the condemnation of any mans person Rash censure of mens speeches and actions is giuen many waies I. When things are well done to carpe and cauill at them without any iust cause Thus the profession of Religion at this day is accounted of many to be but counterfeit holines and the due obedience to the morall Law is nicknamed and tearmed precisenesse and the professours thereof called Puritans and Precisians for this cause onely that they make conscience of walking in obedience to Gods law II. When actions or speeches indifferent are taken in the worser part Thus was Dauids kindnesse ill accepted of Hanun king of Ammon when Dauid sent his seruants to comfort him after the death of his father for his Nobles told him and perswaded him that Dauid sent not vnto him because he honoured his father though Dauid vndoubtedly sent with an honest and vpright heart but as it were craftily to search out the citie and to spie it out and to ouerthrow it Now hereupon Dauids seruants were badly intreated and shamefully sent away whence grew the warre that ensued betweene them III. When vpon light occasion and vncerten reports we suspect and surmise euill of our neighbour suspicions indeede are sometime good beeing conceiued on a good ground and retained for a good ende as to beware of the partie and of his euill but when they are conceiued vpon light causes and for some sinister respect as the common practise is vpon no good ground to conceiue most badly this is rash iudgement IV. When we see any want in our neighbours speach or behauiour to make it worse then it was meant or then indeede it is V. When we spread abroad and publish the wants of men to defame them which might better be concealed and in conscience and charitie ought so to be VI. When we speake nothing but the truth of another but yet withall doe insinuate thereby some euill of the partie into the hearts of the hearers This practise is as pestilent and daungerous as any of the former Thus Doeg told Saul of the fact of Ahimelec vnto Dauid how he gaue him victualls and the sword of Goliah which was true but withall he did therein insinuate that Dauid and Ahimelec intended conspiracie against Saul And this telling of the truth in that sort cost the liues of fourescore and fiue persons that weare the liuen Ephod as we may read 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII When in hearing the word preached and sinnes reprooued in the congregation some hearers misapply the same as for example the minister reprooues the sinne of swearing of drunkennesse or any such sinne then some one gultie hereof doth not onely surmise but also breake forth intò this speach Now the preacher meanes me he speakes this of me he censures my facts and speaches herevpon followes spite and malice against the person of the minister and also rash censuring and condemning of his ministerie They also sinne in this kinde that apply the reproofes of sinne to the person of others as when they say now such a one is touched there is a good lesson for such a one if he would learne it yea others goe further and say now the preacher meanes such a man now he speakes against such a man but this also is rash iudgement in hearing of the word they misconceiue of the purpose of the minister for his maner is not when he standeth in the roome of God to rippe vp the secrets and liues of some particular hearers but to deliuer the will of God concerning such and such sinnes vnto all it is the power of the word not the mind of the preacher that causeth it to touch thy conscience and therefore euery one ought to apply the word vnto his own heart and not to lay it vpon others or els take it to be spoken of himselfe for his disgrace for it is to misapply the word and to iudge amisse of the preacher and this is a common sinne which is the cause why many men reape so little profit by the word preached as they doe The VIII practise of rash iudgement is when in townes and cities some persons are wrongfully reputed and taken for witches this is as common a sinne throughout the world as any of the former one man will say such a one is a witch because he in conscience is so perswaded and yet the ground of this perswasion is nothing but his bare conceit Another man saith such a one is a witch because a wise man or a wise woman hath so reported of him or her and yet this testimonie is but the testimonie of the deuill who is a lyar and the father thereof if he tell truth it is with purpose to deceiue Againe another is iudged to be a witch because comming to a mans house to borrow something and beeing denied thereof he tooks it vnkindly and thereupon gaue these or such like threatning words it had beene as good you had lent it me or I will meete with you and hereupon some one in the family fell sicke or some cattell died and other things did miscarie It is no question but witches be too rife among vs and ought to be sought out and seuerely punished and there be lawfull waies of conuincing a witch but vpon these bare presumptions to iudge any one to be a witch is an vnchristian practise of rash iudgement for why may not the hand of God befall thee in visiting some one in thy family or in the death of thy cattell as well as the annoyance of the witch after some hard speeches of another A witch therefore must first be lawfully conuinced and then iudged to be a witch and not before This thing especially Iurers ought to looke vnto els if they haue but the ordinarie discretion of common people to iudge one for a witch vpon these presumptions they may easily defile their hands with innocent blood Thus much for the sinne of rash Iudgement and the practises thereof which are condemned and forbidden in this place Now because it is so common a sinne in all places and with most men counted no sinne for the common talke in all meetings is of other men and selfeloue makes the heart glad to heare other mens faults ripped vp yea this sinne will