among them both for doctrine and manners for though a people doe what in them lieth to cut off themselues from God yet till God cut them off from him they cease not to be his people and therefore we must not iudge them to be no people of God till we see that God hath cut them off And to applie this to our owne Church put case we had forsaken God and had among vs all those abuses which some would fasten vpon vs as making vs to be no church yet this prooues vs not to be no Church neither ought we for all this to be so reputed for though we haue deserued indeed that God should cut vs off yet seeing he vouchsafeth vnto vs the doctrine of life and the pledges of saluation it cannot truly be said that we are no Church If it be said that by this reason we will make the Church of Rome to be Gods Church because they haue some signes of Gods fauour as Baptisme and the word though grieuously corrupted Ans. Though I doubt not but God hath his companie in the middest of Poperie yet if we vnderstand by the Church of Rome a companie of men who professe and hold the Pope for their head and imbrace the doctrine established by the Councell of Trent then I say they are no Church for Christ hath cut them off and giuen them a Bill of diuorcement in his holy word Revel 18. 4. Come out of her my people Hence also we are taught to carie a charitable opinion of such particular persons as goe on in sinne without remorse for though they for their part haue forsaken God yet we know not whether God hath forsaken them he may in mercie call them to repentance and therfore we must not rashly giue sentence of iudgement against them Quest. But what if a man giue himselfe to the deuill by couenant as many haue done and doe daily may we not then giue sentence against them or they against themselues Ans. No verily for though this case be most fearefull yet they haue not absolute power ouer themselues Manasses king of Iuda had most wickedly forsaken God and bound himselfe in league to the deuill but yet when he humbled himselfe beeing in affliction and praied to God he was receiued to mercie Sauls case was fearefull while he made hauocke of the Church and yet the Lord conuerted him when he went to persecute This must not embolden any to goe on in sinne for the Lord will not be mercifull vnto such Deu. 29. 19. Neither shalt thou sweare by thine head This is the last forme of swearing forbiddeÌ„ by Christ the reason because thou caÌ„st not make one haire white or blacke that is thou shalt not sweare by thine head because thou hast not power ouer thine owne head thou aâ—t not able to make thine head nay thou canst not make one haire of thine head nay which is lesse thou canst not giue to any haire his naturall colour by making it either white or blacke Where obserue the honour giuen to God not onely to make the haires of mans head but euen to giue the naturall colour to euery one of them man can not doe the least of these things This teacheth vs first that there is a particular prouidence of God whereby he disposeth of all things euen of the least and basest things that be in the world for what is more base then the haire of a mans head and what is lesse to be regarded then the colour thereof and yet the Lords prouidence reacheth hereunto This is a matter of endlesse comfort to Gods children for wheÌ„ we are once perswaded of the particular prouidence of God ouer so base and light things we shall easily be resolued that all things which befall vs in this life whether in prosperitie or aduersitie come by Gods speciall prouidence which will mooue vs to a patient bearing of all miseries and to contentment in euery estate because it is the Lords sending yea this will be a notable comfort in any affliction to know that God is the author thereof Secondly hath not man power ouer the least creature no not ouer the haire of his head then doubtlesse he may not lawfully sweare by any creature though he haue relation to God therein for if he might lawfully sweare by a creature it were because he might present that creature vnto God as a pledge of his presence wherein he desires God to punish him if he faile in his oath This is graunted of those that defend this forme of swearing but a man may not lay down any creature as a pawne before God and appoint the Lord to punish him therein because the creature is not in mans power euery treature is the Lords and we may not appoint him how he shall punish vs for our periurie If it be saide that the oath made by the creature is a binding oath which must be kept for Christ calls it an oath Math. 23. 20. and therfore a man may lawfully vse it Ans. The reason is not good for that oath bindeth and must be kept because indirectly a man sweares by God and so in substance it is an oath but yet the manner of it is vnlawfull because an oath beeing part of Gods worship ought to be directed vnto God immediately when an Infidel sweares by his false gods as Laban did by the god of Nahor this is an oath and it binds his conscience because in his intent â—e sware by the true God and yet the forme of it is vnlawful because he puts that in the roome of God which is not good Thirdly is the haire of the head the creature of God and the natural colour his workemanship then all abuse hereof must needs be vnlawfull as first the custome of those men or women who beeing ashamed of Gods workemanship in their owne haire doe beautifie their heads with bought haire sometime of dead persons This is an odious thing such persons take Gods name in vaine as much as they which sweare by their head at euery word for be they what they will be God in some sort hath set his owne name in the naturall colour of their haire which none ought to be ashamed of Secondly the painting of faces and colouring of the haire is another abuse of Gods name set therein This practise was abhorred of the heathen who in their writings haue branded Poppaea Neros wife because shee vsed an oyntment made of Asses milke to make her face faire and bright what then shall we say of our ladies and gentlewomen who paint their faces with Spanish white and colour their haire These doubtlesse beleeue not Gods word which preferreth the feare of God before fauour and beautie Pro. 31. 30. But yet me thinkes they should bee ashamed to be followers of Iesabel 2. King 9. 30. Thirdly the wearing of long haire is another abuse thereof in the yonger sort it began indeed among
was requisite for the accomplishing of Gods word who had promised before to his auncient people by Moses that he would raise vp vnto them a Prophet like vnto Moses whome they should heare in all things that he should speake vnto them which prophesie was verified in this Sermon wherein he manifested himselfe to be the Minister of Circumcision vnto them Secondly here we must consider Christ as a Prophet like vnto Elijah and Elisha who were as Fathers and masters to the rest of the Prophets for herein he doth not onely teach beleeuers among the multitude but his own Disciples also who were afterward to make Disciples vnto Christ and to build vp further them that did beleeue yea this instruction of his Disciples is the cheife scope of this Sermon Secondly here is noted the Place where this Sermon was made to wit a Mountaine in Galile He went vp into a Mountaine This place he chose for two causes First to auoide the throng that pressed about him while he stoode on the plaine to see him and to touch him because there went vertue out of him Secondly that he might haue a fit place both for himselfe to sit and teach and for his Disciples and the multitude attentiuely and orderly to heare and learne that wholsome doctrine which he deliuered In this choice of the place First he sheweth great care and wisdome to maintaine outward order in the dispensation of his word whereby he teacheth vs that in all holy ministrations outward order is to be kept and conuenient places chosen where the word of God may be reuerently and profitably both spoken and heard Secondly herein he sheweth speciall care to dispence his Fathers will when occasion was offered yea he declareth his diligence herein so as it is true it was meate and drinke vnto him thus by teaching the people to doe his Fathers will And this his practise must be a president and example to all Gods Ministers They must not preach by constraint but of a willing minde yea they must reioyce and be glad when occasion is offered that they may dispence the will of God vnto his people This Paul meant in his straite charge to Timothie that he should be instant and teach in season and out of season that is take all occasions to teach the word following the example of Christ who staied not till he came to Ierusalem or to some Synagogue but hauing good occasion offered taught the multitude in this Mountaine Thirdly here is noted that bodily gesture which Christ vsed in this Sermon he taught them not standing but sitting when he was set so when he preached in Nazaret he stood vp and read his text and then sate downe and preached vnto them And when his Father and mother sought him at the feast they found him in the Temple sitting among the Doctors and asking them questions and beeing apprehended he said to the multitude I sate daiely with you in the Temple teaching Now Christ vsed to preach sitting because it was the manner and custome of that Church so to doe The Scribes and Pharises saith Christ sit in Moses chaire where he noteth their gesture in teaching and expounding the Lawe Whereby we are taught to bee carefull in obseruing all seemely commendable and conuenient gestures which are vsed in that Church whereof wee are members If any shall aske whether we may not preach sitting as Christ did I answer if it were the custome of our Church we might lawfully doc it for these gestures be indifferent in themselues but we doe it not because our custome is otherwise And so wee may say of preaching with the head couered which is the manner vsed by the Ministers of the French Churches but we vse it not because wee haue no such custome in our Church Fourthly here are noted the parties whom Christ taught namely his Disciples for though he spake in the audience of the multitude yet herein hee chiefly intended to instruct his Disciples that is all those whom he had conuerted by his former Ministerie and among them principally the twelue Apostles whom hee had newely chosen to become teachers of others This circumstance must be well obserued for as it helpeth to cleare some points in the doctrine following so it serueth notably to proue and iustifie the Schooles of the Prophets wherin some teach and others heare and learne for this ende to furnish themselues with gifts that afterward they may become good and able teachers in Gods Church for what is this but to followe the example of Christ who in this place deliuereth doctrine and instruction to his twelue Apostles the better to inable them to the faithfull discarge of their holy Ministerie Lastly in this Preface is noted Christs manner of speaking in these words And he opened his mouth and taught them saying which some doe take to signifie nothing else but a full and euident kind of speech as if the holy Ghost had said he spake with his mouth as wee vse to say in English I heard it with mine eares But this phrase hath a further meaning for as Paul willing the Ephesians to pray to God for him that a doore of vtterance may bee giuen him that hee might open his mouth boldly to publish the secrets of the Gospel doth there make that opening of his mouth a more speciall kind of speaking and of farre more waightie matter then his ordinary communication and as Elihu saying I will open my lippes and will answer doth thereby import that his speech should be vpon due consideration and sound knowledge so the Euangelist saying Christ opened his mouth doth thereby meane that vpon serious meditation vpon sundry points of heauenly doctrine hee began to speake with liberty and authoritie and to deliuer vnto them deep matter of waight and great importance that this is the meaning may appeare by the conclusion of this Sermon where it is said the people wōdred at his doctrine because he taught as one hauing authority Doth Christ here open his mouth and vtter waightie points of doctrine in this Sermon then it standeth all Churches people in hand to open their eares and apply their hearts to heare learne receiue beleeue and obey the same this is that Prophet foretold by Moses who must be heard in all things that he shall speake yea whosoeuer will not heare his voice must be cut off from among Gods people and great reason for if the word spoken by Angels stood stedfast and euery transgression receiued a iust recompence of reward how shall we escape if we neglect so great saluation preached vnto vs by Christ Secondly hereby all Gods Ministers are taught by all godly diligence to seeke to furnish themselues for their holy ministerie that they may bring serious and waighty matter vnto Gods people and deliuer the same with that conuenient boldnesse and authoritie which beseemeth Gods word
with such sacrifices God is pleased This is the fast which God requires to loose the bands of wickednesse to take off the heauie burden and to let the oppressed goe free to take off euery yoke and on the other side to breake thy bread vnto the hungrie to bring the poore that wanders into thine house and to couer the naked c. And because this dutie is so necessarie and excellent I will propoūd certaine Rules to be obserued for our furtherance herein First wee must exercise three of our senses seeing hearing and feeling in other mens miseries for seeing we must bee very warie it grieue vs not to looke vpon our poore brother but wee must see and behold his miserie and distresse whether it bee in soule or bodie This is the Lords practise Israel is oppressed in Egypt and the Lord saith I haue surely seene the trouble of my people and the oppression wherewith the Egyptians oppresse them And we must be followers of God as deare children and learne to visit them that be in miserie either through sickenesse imprisonment pouertie or such like for sight will stirre vp in a man a sense and compassion of others miseries Hence it is said that when Iesus saw a great multitude hee was mooued with compassion towards them And who can see a poore distressed person to lie in strawe or on the ground without needfull releefe as many a one would not suffer his dogge to lie and not be mooued with compassion Secondly if wee cannot come to see a mans miserie then we must bee content to heare of it and giue heed and credit to the true reports that others make thereof vnto vs. Thus did Nehemiah hearing of the affliction of the residue of the captiuitie he wept and mourned fasted and praied and sought for releefe for them at the Kings hands Thirdly for feeling if the Lord shall afflict our bodies with sicknes or our soules with temptations we must be willing to suffer the same patiently that thereby we may be fitted to take more compassion vpon others in like case and to comfort them the better Paul saith of himselfe and Timothie that in Asia they were pressed with affliction aboue measure passing strength so as they altogether doubted of life and yet he saith the Lord dealt mercifully with them that they might be able to comfort others which were in any affliction with the same comfort wherewith God had comforted them Secondly we must make our particular callings wherein we liue the instruments of mercie and in doing the duties thereof shew forth compassion towards others This Rule is of great vse and therefore it will not be amisse to shew the practise of it in particular The Magistrate must rule and gouerne in mercie and the Minister must preach in mercie euery sermon must be a worke of compassion towards the people not onely for the matter which it containeth but for the manner of his deliuerie and in the scope and drift which he aimeth at he which preacheth otherwaies doth barre himselfe of all mercie euen then when he intreates of mercie vnto others There is a carnall and humane kinde of preaching which now adaies takes place wherein nothing is so much regarded as the vaunting of wit memorie and learning by fine contriued sentences multiplicitie of quotations varietie of allegations of Fathers Schoole-men and other learning but herein is no mercie nor compassion to the poore soule It is said indeede that none condemne this kinde of preaching but they that can not attaine vnto it But the truth is God will haue his word deliuered not in the enticing speech of mans wisdome but in the plaine euidence of the spirit and of power and therefore a man can not with good conscience applie himselfe to such kind of preaching els no doubt a man of meane gifts might finde it more easie to attaine vnto then to the true preaching of Christ crucified Thirdly euery priuate man must make the duties of his calling works of mercie the rich man must know himselfe to be not a lord but a steward of Gods blessings and therefore must imploy and dispence the same in mercie by giuing and lending vnto the poore freely as God shall minister vnto him iust occasion The trades man must buie and sell in mercie dealing iustly with the rich and shewing liberalitie to the poore The master must thus in mercie vse the labour of his seruant and the seruant thus in mercie doe seruice to his master for conscience towards God And happie were it with all estates if this rule of mercie were obserued the want whereof is the bane of all societies Thirdly for the more chearefull practise of mercie we must lay aside some part of our goods for the releefe of them that be in miserie The Iewes were commanded to set apart the first fruits of their corne and cattell for the Lords altar but in the new Testament the altar is ceased and the poore come in stead thereof and therefore we must now bequeath some thing for their releefe Many are giuen to great excesse in fare and in artire but they may doe well to abate some part thereof and bestow it on the poore for hereby will the rest be sanctified to their more free and comfortable vse nay in case of necessitie we ought to sequester some part of our owne necessaries for the refreshing of the poore so did the Church of Macedonia euen beyond their power giue to the releefe of the afflicted brethren Men are exceeding cold in charitie and one maine cause thereof is want of obseruing this Rule in setting apart some thing according as God shall blesse vs in our callings for the releefe of the poore The second point to be considered in this rule is wherein this blessednes doth consist namely in the obtaining of mercie he that shewes mercie shall finde mercie both with God and man Where first we may see the errour of the Church of Rome in their doctrine of merits for they make a speciall part of humane satisfaction to consist in Almes deedes and releeuing of the poore teaching that a man may hereby merit eternall life but they or to grossely for then Christ would not haue said blessed are the mercifull for they shall finde mercie but rather thus they shall finde iustice for that which comes of merit is due by right Secondly hereby we may see what to thinke of our Church and Nation in respect of true Title to Gods mercie for onely the mercifull shall finde mercie Now it were easie to goe through all orders and conditions of men among vs and therein to shew abundance of vnmercifulnes and crueltie so as we may be iustly called a cruell people and therefore can not looke for mercie at Gods hands for to the mercilesse shall be iudgement without mercie This is euident by the Lords dealing with his owne people for all their sacrifices
whereof Hatred is the roote and the rest are the branches Thirdly Christ laies downe the cause for which this persecution shall be inflicted namely for my sake or as S. Luke saith for the sonne of mans sake which expoundeth this phrase for Righteousnes sake v. 10. to wit for professing beleeuing and maintaining the doctrine of the Gospel taught by Christ touching remission of sinnes and life euerlasting to them that beleeue The vses in generall We see that Christ vrgeth this Rule of blessednes more largely then the former this he doth for speciall cause first hereby he would teach his Disciples and vs in them that it is the will of God his Church in this world should be vnder the crosse in such affliction and persecution as their blood shall be sought for the maintenance of the faith And this hee will haue to bee the state of his Church for speciall causes First that the members thereof by their afflictions may be acquainted with their owne wants and infirmities which they would not much regard if they were freed from the crosse Secondly that by affliction they may be kept from many grieuous sinnes into which they would fall if they liued in peace Thirdly that others seeing the correction of the Church for sinne might learne thereby to hate and auoide sinne and lastly that the Church might glorifie God in a constant and couragious maintenance of his truth vnto death for euen in persecution is Gods truth preserued against the reason of mans wisdome patient suffering for the truth beeing faithfull witnes-bearing thereunto Secondly Christ had newely called the Twelue out of all his Disciples to be Apostles whereupon they might thinke that they should be aduanced to some outward honour ease and peace but Christ hereby calles them from that conceit puts them in mind of affliction which should befall them in time to come that when it came they might the better indure it And thus he prepares all churches to suffer affliction yea and we our selues must hereby learne in time of peace to prepare our selues against the day of triall because his will is that whosoeuer would liue godly in Christ Iesus must suffer affliction Thirdly hereby Christ intends to lay a ground of comfort to his disciples in their persecution by a plaine and ful declaration of their happines that suffer for righteousnes sake in that they haue sure title to the kingdome of heauen out of which estate no sound comfort can be had And this same must we lay vp in store against the time to come for we liue now in peace by Gods mercie but we know not how long it will continue we haue beene threatened and dangerously assaulted by our enemies many a time beside the rodde of God shaken with his owne hand against vs and wee may not thinke our peace will last alwaies but seeing our sinnes increase we may be sure our ioy and peace will one day bee turned into sorrow and therefore it will be good to haue this Rule engrauen in our hearts that they are blessed which suffer for righteousnesse sake If therefore tribulation come for the defence of the Gospel we must haue recourse to this promise of blessednesse and that will be our comfort More particularly In the words of this Rule Blessed are they c. Christ would let vs see that deadly hatred which the world beares vnto Gods Church for so much the word persecute importeth The reasons of this hatred may be these First the Church of God in the ministerie of the Gospel seekes the ruine of the diuels kingdome who is the Prince of the world the diuell therefore rageth and inflames the hearts of his instruments with malice against Gods Church that they may persecute and quite destroy it if it were possible Secondly Gods Church is a peculiar people seuered from the world in profession doctrine and conuersation and therefore the world hates them Ioh. 15. 19. And this very point may serue to stay our hearts when we shall bee persecuted for the profession and embracing of the Gospel of Christ for the world doth hate Gods Church and will doe to the end there must be enmitie betweene the seed of the serpent and the seede of the woman as then he that was borne of the flesh persecuted him that was borne after the spirit so is it now Gal. 4. 29. Secondly obserue that this hatred of the world is not onely against the members of Gods Church but euen against Christs holy religion so Christ saith for my sake or for my Religions sake This is to be marked as a most excellent argument to perswade our consciences that the Gospel of Christ which we professe is the true and blessed doctrine of God because the wicked world doth alwaies hate it yea it hateth vs also for the Gospels sake now if it were a doctrine of men it would fit their natures well and they would loue it for the world doth loue his owne Ioh. 15. 19. Thirdly if they be blessed that suffer persecution then how may any man lawfully flie in persecution Answer A man may flie in persecution with good conscience these two things obserued first that he be not hindred by his particular calling secondly that he hath libertie offered by Gods prouidence to escape the hands of his enemies The intent of this verse is not to forbid flight but to comfort such as are in persecution and cannot escape for the word signifieth such persecution as is by pursuite and oppression which cannot be auoided Lastly seeing they are blessed that suffer for righteousnes sake Whether are they alwaies cursed that suffer deseruedly for an euill cause for the contrarie reason is in contraries Ans. They are alwaies accursed saue in one case to wit vnlesse they repent for their vnrighteousnes for which they are afflicted but by true repentance they become blessed The thiefe vpon the crosse had liued in theft and was therfore attached condemned and crucified and so he suffered for vnrighteousnesse but yet hee was saued because hee repented and beleeued in Christ. It is added for righteousnesse sake In this clause we are taught a speciall lesson namely that when God shall lay vpon vs any affliction or persecution as imprisonment banishment losse of goods or of life it selfe we must alwaies looke that the cause be good and then suffer willingly This is a necessarie Rule for we must suffer affliction either publikely or priuately if we will liue godly in Christ Iesus Now it is not the punishment but the cause that makes a Martyr and to this purpose Peter saith Let none of you suffer as a Murtherer a Thiefe or a busie-body but if any man suffer as a Christian let him not be ashamed but glorifie God in this behalfe and therefore we must be sure the cause be good yea this we must looke vnto in our particular priuate crosses Verse 11. Blessed are ye when men reuile you and
equitie it concerneth all people in all times and places What the Morall lawe is I will describe in three points First It is that part of Gods word concerning righteousnesse and godlinesse which was written in Adams minde by the gift of creation and the remnants of it be in euery man by the light of nature in regard whereof it bindes all men Secondly it commaundeth perfect obedience both inward in thought and affection and outward in speech and action Thirdly it bindeth to the curse and punishment euery one that faileth in the least dutie thereof though but once and that in thought onely Galatians 3. 10. Cursed is euery one that continueth not in all things that are written in the law to doe them The summe of the Morall law is propounded in the Decalogue or tenne Commandements which many can repeat but fewe doe vnderstand That wee may further conceiue aright the Morall lawe wee must make a difference betweene it and the Gospel for the Gospel is that part of the word which promiseth righteousnesse and life euerlasting to all that beleeue in Christ the difference betweene them stands especially in fiue things First the Law is naturall and was in mans nature before the fall but the Gospel is spirituall reuealed after the fall in the couenant of grace Secondly the Law sets forth Gods iustice in rigour without mercy but the Gospel sets out iustice and mercie vnited in Christ. Thirdly the Law requireth a perfect righteousnesse within vs but the Gospel reuealeth our acceptance with God by imputed righteousnesse Fourthly the Law threatneth iudgement without mercy and therefore is called the ministerie of condemnation and of death but the Gospel shewes mercie to mans sinne in and by Christ if we repent and beleeue Lastly the law promiseth life to the worker and doer of it Doe this and thou shalt liue but the Gospel offereth saluation to him that worketh not but beleeueth in him that iustifieth the vngodly not considering faith as a worke but as an instrument apprehending Christ by whom we are made righteous The Church of Rome in a manner confound the Law and the Gospell sauing that the Gospel which is the new Law reuealeth Christ more clearely then Moses Law did which they call the old Law But this is a wicked opinion which ouerturnes all religion beeing the cause of many grosse points in poperie which could not stand if they would acknowledge a true distinction betweene the Law and the Gospel They say for their defence that the precepts of both are the same for substance that both require righteousnesse both promise life and threaten death both commaund faith repentance and obedience and therefore they are the same Answer First the laws and precepts of the Law and Gospel are not the same for Adam in his innocencie knew the Law but hee knewe nothing then of beleeuing in Christ and though both require righteousnesse promise life and threaten death yet the manner is farre different as before was noted So likewise they differ in the commaunding of faith for the Gospel commandeth faith not as a worke done as the Law doth but as an instrument laying hold on Christ. Againe the Law commaundes faith generally as to beleeue in God and to beleeue his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law neuer knewe Thirdly the Law commandeth not repentance for the knowledge of the Law was in Adams heart when hee needed no repentance true repentance therefore is a sauing grace wrought and commanded onely by the Gospel And fourthly for obedience though it bee commaunded both by the Law and the Gospel yet not in the same manner The Law commaundeth obedience euery way perfect both in parts and in degrees and alloweth none other but the Gospel commaundeth and in Christ approoueth imperfect obedience that is an indeauour in all things to obey and please God if it be without hypocrisie Againe the Law commandeth obedience as a worke to bee done for the obtaining of saluation but the Gospel requires obedience onely to testifie our faith and thankefulnesse vnto God The Church of Rome therefore erreth grosly in cōfounding the Law and the Gospel which indeed are farre differing so we must beleeue if we would come into hold the right way that leadeth vnto life Now whereas Christ saith Thinke not that I came to destroy the Law by Law he meaneth principally the Morall law and in the second place the Ceremoniall law also Next obserue the opposition that Christ maketh betweene the Law and the Prophets thereby signifying vnto vs that by the Law hee meaneth that part of Gods word concerning Righteousnesse and Iustice which Moses penned by Gods commaundement and by the Prophets hee meaneth that part of Gods word which is contained in the writings of all the Prophets in the old Testament after Moses which bookes of the Prophets contained in them either an interpretation of Moses Lawe or predictions of the state of the Church in the newe Testament Againe by destroying the Law we must not vnderstand a breach of the Law such as is made by mans sin but such a dissolution as taketh from it all vertue and power whereby it is a Law and so to destroy the Prophets is to put an ende vnto them so as they should nothing auaile either to the interpretation of the Law or to the foretelling of the state of Gods Church vnder the Gospel But to fulfill them Christ fulfilleth the Law three waies by his doctrine in his person and in men By his doctrine he fulfilleth the Law two waies both by restoring vnto it his proper meaning and true vse as we shall see afterward where he correcteth the corrupt interpretations thereof by the Pharises as also by reuealing the right way wherby the Law may be fulfilled Secondly in his person he fulfilleth the Lawe two waies First by becomming accursed to the Lawe in suffering death vpon the crosse for vs. Secondly by performing perfect obedience vnto the Law doing all that the Law required for the loue of God or of his neighbour in which respect he was said to haue beene vnder the Law Thirdly Christ fulfilled the Law in men Men bee of two sorts Elect and Reprobates In the Elect he fulfilleth the Lawe two waies First by creating faith in their hearts whereby they laie hold on Christ who for them fulfilled it Secondly by giuing them his owne spirit which maketh them indeauour to fulfill the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect indeede In vnbeleeuers Christ fulfilleth the Law when he executeth the curse of the Law vpon them for that is a part of the Law and the execution and enduring of the curse is a fulfilling of the Lawe And thus doth Christ fulfill the Law so that the
God would continue the truth of his will to vs and to our posteritie for euer The second Conclusion Whosoeuer shall keepe them and teach men so the same shall be called great in the kingdome of heauen that is hee shall bee honoured in the Church of God and esteemed a worthie member thereof because by this meanes he endeauoureth to keepe the law vnchangeable for euer In this conclusion two points are to be considered the office of a faithfull Teacher and his reward his office is two-fold First in his owne person hee must be a doer of Gods commandements Secondly in his publike Ministerie hee must teach men so to doe Here first obserue the order of these duties Doing must goe before Teaching This order Christ propounds and that doubtlesle on speciall grounds First because a man cannot with ioy and comfort fitly teach others before himselfe bee a doer of the thing hee teacheth for if a man teach others from the instruction of the spirit hee shall finde his owne heart inclined by the same spirit to the obedience of the word he teacheth Againe the experience of the fruite and efficacie of the word in his owne person is the best Commentarie a man can haue for the opening of it vnto others The writings of men with the knowledge of artes and tongues are excellent helpes yet if a man want the spirit of God framing his heart to beleeue and obey the word hee teacheth whereby he should become a doer of it doubtlesse the word wil seeme but a dreame or riddle vnto him neither can he fitly apply the same vnto others hauing neuer had experience of it in his owne soule This then should mooue all Ministers and such as set themselues to this calling first and chiefly to labour to become doers of the word themselues other helpes of learning are to bee fought for with all diligence to make them fit and able Ministers of so great mysteries but especially they must labour for the spirit of grace to frame their hearts to embrace and their liues to obey the word which they teach that so they may be fitted according to our Sauiour Christs direction Now this spirit is attained by knocking ut heaâ—â—n gates by praier Luke 11. 13. and by opening the doore of our hearts when our Sauiour Christ knocketh thereat by his woâ—d Reuel 3. 20. Secondly in â—aying downe this dutie our Sauiour Christ propoundeth a singular comfort to such faithfull Ministers as be grieued with the vntowardnesse of their people hee propoundeth not the conuersion of the people as a propertie of a faithfull Teacher but the doing and teaching of the will and word of God And doubtlesse a man may bee a faithful Teacher and yet not conuert many vnto God hence the Prophet complaines that hee had laboured in vaine and spent his strength in vaine nay the same Prophet is sent to blinde the eies of his people to make them dull of hearing and to harden their hearts by his Ministerie which was a heauie case but yet that saying of the Apostle Paul must be remembred that howsoeuer vnto some his Ministerie was the sauour of death yet vnto God it was alwaies the sweet sauour of Christ So that a Minister mourning truely for his people to see their hardnes of heart may comfort himselfe with this that in a good conscience hee endeauoureth to obey the word of God and to teach men so II. Point The reward of a faithfull Teacher is this hee shall bee counted great in the kingdome of heauen that is he shall be honoured and counted worthie to bee a member of Christs Church both in this life and in the life to come This must be remembred to incite all Ministers to become faithfull Teachers both in life and doctrine To get respect in Princes courts is much sought after on earth O then how should this high respect with God preuaile in our hearts to incite vs to be faithfull in this calling Verse 20. For I say vnto you except your righteousnesse exceed the righteousnesse of the Scribes and Pharises you cannot enter into the kingdome of heauen These words are commonly taken to bee a Reason of the former verse by way of answer to a secret obiection which the Iewes might frame there-from to this effect Thou saiest whosoeuer breaketh one of these least commandements and teach men so shall be called least in the kingdome of heauen But our Teachers the Scribes and Pharises looke to haue chiefe place in the kingdome of heauen and yet if thy doctrine be true they breake Gods commandements and teach others so to doe Now here-to Christ should answer thus I say vnto you except your righteousnesse exceedes theirs ye cannot enter into the kingdom of heauen But if we marke well the words may more fitly be referred to the 17. verse as a third reason to prooue that Christ came not to destroy the Law or the Prophets but to fulfill them because he exacts at euery mans hands a more perfect and exact righteousnesse then that which the Scribes and Pharises either haue in themselues or require in others without which no man can enter into the kingdome of heauen In this verse are three points to be handled First what these Scribes and Pharises were Secondly what was their Righteousnesse and thirdly what is that true Righteousnesse whereby a man may enter into the kingdome of heauen and stand iust before God For the first a Scribe is a name of office whereof there were two sorts among the Iewes Ciuill who as Publike Notaries did register the affaires of Princes and such a one was Shimshai Ezra 4. 8. And Ecclesiasticall who were imployed in the expounding of the Scripture such a one was Ezra Ezra 7. 1 5 6. And those of whom our Sauiour Christ saith Matth. 13. 52. Euery Scribe taught vnto the kingdome of heauen is like a good housholder and Matthew 32. 2. the Scribes and Phraises sit in Moses chaire that is they are expounders of the law of Moses And such Scribes are meant in this place to wit men in Ecclesiasticall office descending from the tribe of Leuie who expounded the Law vnto the people and these were all one with the Priests and Leuites vnder the Law and therefore Ezra is called both a Scribe and Priest Nehem. 8. 1 2. The name Pharise betokeneth a sect not an office for there were three speciall sects among the Iewes The Essenes the Sadduces and Pharises The Essenes were like Popish Monkes and Friers which did separate themselues from the people vowing and dedicating themselues to liue in perpetuall sanctitie The Sadduces were a sect that did expound the law according to the letter and syllable and with-all denied the resurrection and the immortalitie of the soule as is plaine Acts 23 8. The Pharises were such as did forsake the common exposition of the Scribes and taught and framed a more exact
of God The Second head from whence offences are taken is the doctrine of the Church grounded on the word of God The offences hence taken are manifold first from a supposed newnesse of our doctrine this is taken of the Papists and especially of our owne Recusants for they say our doctrine is but of fourescore yeares continuance since the daies of Martin Luther auouching also that for the space of fourteene hundred yeares we cannot bring record of any Church that held and professed the doctrine which we now teach and hold Now for the auoiding of this offence two points must be remembred I. that the doctrine of our Church for the substance thereof is the doctrine of the Prophets and Apostles Act. 2. 42. the doctrine taught by the Apostles concerning Christ is made the foundation of the Church and looke where this doctrine is rightly helde and confessed there it is an infallible note of a true Church Againe the Apostles to iustifie their doctrine had recourse to Moses and the Prophets as we may see in the Acts of the Apostles in sundrie places now the doctrine touching Christ held and receiued in our Churches is confirmed by the testimonies of the Prophets and Apostles and therefore for substance and doctrine is theirs Secondly we must knowe that for the ground and foundation of Religion our Churches agree with the Churches after Christ which continued for the space of sixe hundred yeares for wee doe not onely allow of the Apostles Creede but of the foure generall Councells and of their Confessions and Creedes and that in the same manner and sense which they did so as the religion of our Church is vniustly slaundered to be new The second offence taken from the doctrine of our Church is from the supposed strictnesse and rigour thereof we teach indeede that a Christian man must wholly denie himselfe his owne will and desires and resigne himselfe wholly vnto Christ to be guided by his spirit according to the direction of his word Now hence some would gather that our doctrine permits not a man to laugh or be merrie or to doe any thing for his owne delight and hereupon they grow to contempt of Religion counting the profession and practise thereof precisenesse and therefore will not be bound vnto it but liue as they list and this is common among vs. The way to cut off this occasion of offence is twofold 1. we must know that by the doctrine of our Church it is lawfull for a man to be merrie so it be in the Lord Philip. 4. 4. Reioyce in the Lord alway saith the Apostle againe I say reioyce Psal. 104. 15. God causeth wine that maketh glad the heart of man and oyle to make his face to shine and bread to strengthen his heart Againe God doth put most glorious colours and delightsome smells into the flowers of the field no doubt for this ende that man might take his delight therein yea besides the skill of musicke God hath giuen to many a man a voice more sweete and pleasant then is the sound of any musicall instrument which were to no ende if a man might not therewith cheere vp his heart in a moderate delight nay laughter it selfe is the gift of nature which was in Adam before his fall and therefore is lawfull But yet I say mans reioycing must be in the Lord to cut off many abuses of delight for first there be many that cannot be merrie but in the practise of some sinne if there be a thought of God or of his word all their mirth is quasht But we must endeauour our selues so to reioyce that God may approoue thereof Againe I say in the Lord because sinne will soonest preuaile with a man when he giues himselfe to delight and pleasures This Iob knew well and therefore while his sonnes feasted each other he offered sacrifices for them particularly euery day for saith he it may be my sonnes haue sinned and blasphemed God in their hearts The second way to preuent the taking of this offence is to resigne our selues wholly vnto God that he may doe his whole will in vs and vpon vs so Christ said to his Disciples If any man will come after me let him denie himselfe take vp his crosse and follow me that is wholly resigne himselfe to be guided by me and Math. 13. 46. he that would get the pretious pearle must sell all that he hath and buie it Rom. 12. 1. We are desired by the mercies of God to giue vp our selues both soules and bodies vnto God whereby we may see that we haue iust cause to bewaile the case and condition of all such as count religion precisenes for they are like vnto Ananias and Saphyra who brought part of the sale of their possession vnto the Apostles and said it was all so these men looke to be saued by Christ they heare his word and receiue his Sacraments and therin make as high a profession as any can doe namely that they will giue themselues wholly to Christ but when they are out of the assemblies they shew themselues to haue dissembled with God for they practise no such thing as they made shew of and therefore they may iustly feare least that befall them in their soules which befell Ananias and Saphyra in their bodies euen sudden death for they are lyers vnto God himselfe Thirdly others take offence at the crosse which accompanies the syncere profession of true Religion many like well of the doctrine of our religion but yet they are loath to imbrace and to professe the same least they should be reproached for it in the world The way to cut off this occasion of offence is this we must remember that the crosse endured for the Gospel sake especially if we profit by it is an infallible marke of a child of God Heb. 12. 17. If ye endure chastening God offereth himselfe vnto you as vnto sonnes for what sonne is it whome the father chasteneth not In reason we finde this to be true for say that two children be fighting in the streete and there comes a man who taketh one of them and beateth him but the other he lets alone will not all men say that the man is father to the child whome he beateth euen so the Lord for our nurtering will send crosses vpon vs when we imbrace his Gospel now if we shall profit by his corrections and learne thereby to humble our selues vnder his mightie hand then we begin to receiue assurance of his fatherly dealing towards vs his sonnes and daughters and therefore we must be so farre from beeing hindred in the course of our holy profession by reproches and crosses that they must be meanes to incourage vs therein Iam. 1. 2 3. As from the doctrine of the Church in generall so from the parts thereof doe many both learned and ignorant take occasion of offence as first from the doctrine
conioyned in the whole course of our liues and conuersation both before God and man No worke in man but faith is required to his Iustification though in God there be respect to his owne free mercie and to Christs merits but in our liues faith and works must goe hand in hand together Now that these may thus be well distinguished I shew it plainely In the fire is both heate and light yet in the warming of the bodie the heate hath force onely and not light though to many other vses it serue necessarily euen so in a child of God are required both faith and workes but to iustifie him faith onely is required though works be necessarie thorough his whole life for they iustifie vs before men and winne vnto vs a testimonie of our iustification before God not onely in our owne hearts but from the Lord Iam. 2. 21. and therfore we must not content our selues with a faith in speculation voide of workes but within the compasse of our callings doe what good we can for Gods glorie and the comfort of our brethren The Third head from whence offences are taken is the state of the Church first in regard of the wants that be in the Church and namely in this our Church Hence sundrie men take occasion to condemne our Church as no Church our Sacraments as no sacraments our Ministers as no Ministers and our people as no Christians and therefore doe seperate themselues from our Church as beeing no true members of the Church of God To preuent this occasion of sinning three Rules must be obserued first that to beleeue and confesse the doctrine of saluation taught and deliuered by the Prophets and Apostles is an infallible and inseparable note of a true Church of God for Gods Church is nothing els but a companie of Gods people called by the doctrine of the Prophets and Apostles vnto the state of saluation This doctrine is the seede of regeneration whereby men are begotten vnto Christ and it is that sâ—ncere milke whereby they are fedde and nourished vnto eternall life Now I say that this our Church of England through Gods mercie doth maintaine beleeue and professe this doctrine of the Prophets and Apostles for the proofe hereof let him that doubteth haue recourse to our English confession and to a booke intituled the Articles of Religion established in the Church of England in which are set downe the foundations of Christian Religion allowed and held by all Euangelicall Churches And further to shew that this our profession is not in hypocrisie but in truth this our Church is readie to maintaine and confirme the same doctrine by the shedding of their blood against all foes whaâ—soeuer and this thing indeede hath beene the onely cause of all our disseâ—tions with the Church of Rome whereupon wee see there is iust cause our Church should be reputed the true Church of God and a good member of his Catholike Church Secondly obserue the practise of Christ and his Apostles towardes the Church of the Iewes which in their time without all doubt was exceedingly corrupt for the office and place of the high Priest was bought and sold and through ambition and couetousnes became annuall yâ—a there were two high Priests together at one time all which were against Gods ordinance Againe the Scribes and Pharisies which were the Doctors of that Church erred in some fundamentall points of doctrine teaching Iustification by workes and withall they greatly corrupted the law of God both by their doctâ—ine and traditions and the Temple became a denne of theeues and yet for all this Christ did not separaâ—e from that Church neither taught his Disciples so to doe but was present at their sacrifices and assemblies and kept his Passeouer with them and so did his Apostles till they saw them of obstinacie and malitiousnes refuse the grace of God offâ—red vnto them in the ministerie of the Gospel Now their example must teach vs that so long as our Church holdeth Christ wee must esteeme it to be the Church of God and not for some wants thereof depart from it Thirdly all the reformed Churches in Europe doe with one conâ—ent honour our Church as a true Church of Christ now their iudgement is not slightly to be regarded but to be preferred farre before the rash opinions of priuate men for the Church hath a gift of discerning in waightie maâ—ters shee can iudge of bookes of Scripture which be authenticall which not shee can iudge of spirits and of doctrines and therefore also can iudge what companie of men is a true Church and what is not and this their iudgement also must confirme vs in this truth that this our Church is a true member of Gods Catholik church Now whereas some alleadge the wants of our Church to make it no Church I answer though I will not excuse any default in it wherein iâ— is wanting to that which Gods word requireth but rather desire that the righteousnes thereof may breake forth as the light and saluation thereof as a burning lampe yet this may be saide in behalfe of our Church that the wants thereof are not such as doe anyway rase the foundation of religion or of Gods holy worshippe and so can not make it to cease to be a true Church and therefore none ought to separate from it for such wants and yet this hindereth not but that Gods seruants may in a godly manner desire the Reformation of things that be amisse for a good Church may be bettered and we ought to striue after perfection The Second offence taken from he Church is from the dâ—uersitie of opinions that be therein for hence many reason thus learned men be of so many opinions that we know not what to follow and therefore we will be of no religion till the truth be established by some generall Councell and all agree in one For the auoiding of this offence we must know that though men disâ—er in sundrie opinions in the true Church of God yet they all agree in the Articles of faith and in the foundation of Gods worship their difference is in matters beside the foundation and therefore it must hinder none from receiuing and embracing true religion Againe it is Gods will that there should be diuersities of opinions yea scismes and heresies in his Church that men might be prooued whether they hold the truth in synceâ—itie or not as we may see 2. Cor. 11. 19. Deut. 13. 1 2. Now in this â—ase Ieremias direction must be obserued Stand in the parting of the waâ—es saith hee and inquire for the olde and auncient way â— that is the doctrine of the Prophets what God willeth and commandeth by them and by his Apostles and that we must follow with all good conscience This Christ intended wheÌ„ he bade the Iewes to search the Scriptures which testified of him and this we must sanctifie by earnest praier as Cornelius did Act. 10. 1
2. The third occasion of offence taken from the Church is the miseriâ— thereof for the state of the Church is oftentimes in affliction because it consisteth of such as are subiect to the contempt and reproach of the world Hence sundrie are discouraged from ioyning themselues truely to the Church and although this occasion of offence be not much among vs saue onely in reproaches yet it may be more and therefore we must learne to preuent it and to cut it off The way is this we must beleeue and remember that out of the church there is no saluation In this regard Noahs Arke was a true type of the Church for as none were saued from drowning that were out of the Arke in the generall deluge so none can be saued ordinarily from condemnation that are out of the Church for in the Church is Gods couenant of grace with the Sacraments which be the sâ—ales thereof In the Church is vocation iustification sanctification and the way to glorification but out of the Church are none of all these and therefore it is said that God added to his Church daiely such as should be saued In the Church is protection against all enemies and from all iudgements so farre forth as shal be for the glorie of God and the good of the church and in a word in the Church is liâ—e euerlasting but out of the Church is nothing but a feareful looking for of eternall woe condemnation and for this cause Moses chose rather to suffer afflicton in Gods church then to enioy all the pleasures in the world out of it whose example wee ought to follow and so shall not the miserie of the Church be any occasion vnto vs to forsake the same especially if wee consider that the whole world will profit a man nothing if hee loose his soule Matthew 16. 26. The fourth offence taken from the Church is from the Apostacie of some that liue in the Church for ordinarily in Gods Church are many Apostates as in this our Church many that were in times past Protestants are become Papists some Arrians Sabellians and some open Atheists and blasphemers Hence many fearing their falls as they pretend dare not ioyne themselues to the truth and the profession thereof But to cut off this occasion two rules must be remembred First that the falling away of any man from the truth is the worke of God discouering an hidden hypocrite 1. Ioh. 2. 19. They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs but this is come to passe that it might appeare they were not all of vs. Secondly consider that the beginning and continuance of our religion saluation stands on Gods free election which is vnchangeable and hereupon must we staie our selues touching our estate when we see others fall away 2. Tim. 2. 19. Paul comforteth the Church against the feare of griefe which they might conceiue by the Apostacie of Himeneus and Philetus which were two pillars amongst them by this Rule The foundation of God remaineth sure and hath this seale the Lord knoweth who are his Now because some might say God indeede knows it but we doe not to this I take it the Apostle answers when he saith and let euery one that calles vpon the name of the Lord depart from iniquitie as if he should say Looke that you call vpon God for grace and make conscience of all sinne and by this you shall know your selues to belong to God which thing when once you know then staie thereon for Gods calling is vnchangeable Againe as these occasions are taken from the whole Church in generall so more especially some take offence from seuerall things therein as first from the wants that be in Ministers both for iudgement and doctrine Hence politicke carnall men plead thus Preaching is full of imperfection therein men publish their owne errors but the written word containeth in it the sermons of Christ and of his Apostles which are most perfect and therefore it is best to content our selues with the Scripture read and to heare no preaching by men To cut off this offence wee must remember that the preaching of the word though it bee by sinnefull man is Gods holy ordinance prescribed and enioyned as solemnely as any morall precept is either against murther or adulterie for from the beginning till the Iews came to mount Sina God himselfe preached to his Church which was then contained in some fewe families But from that time because the people could not abide the voyce of God himselfe it pleased him to ordaine the Ministerie of the word by the hand of sinnefull man Now it beeing Gods owne ordinance vnlesse we will make our selues wiser then God we must subiect our selues thereto with all reuerence albeit it be deliuered by sinnefull man Thus Corâ—elius did Act. 10. 33. and the Thessalonians 1. Thess. 2. 13. Secondly many are offended at the liues of Ministers and from the wants that be in them whether in deed or in suspition onely many take occasion to contemne their doctrine thinking as the Rulers of the Iewes said to the blind man Thou art altogether borne in sinne and doest thou teach vs Now to cut off this occasion two things must be remembred First we must distinguish of euery Minister and consider in him a double person both that he is a sinnefull man subiect to many infirmities as we our selues are and also that he is the Lords Ambassadour sent in Gods name to deliuer his will vnto vs. Now looke as we honour the Embassadour of a Prince though his person be vile and base so much more ought wee to reuerence the Embassadour of God himselfe and receiue his doctrine as from God though for his person he be subiect to manifold infirmities Secondly we must consider that it is Gods wil and commandement that though ministers be manifestly faultie and sinnefull yet their ministerie must be receiued and obeyed carefully Math. 23. 2. The Scribes and Pharises sit in Moses chaire saith Christ all therefore that they bid you obserue that doe but after their workes doe not Phil. 1. 15. Some preach Christ of enuie saith Paul and not in sinceritie but yet the Apostle reioyced therein because Christ was preached euery manner of way verse 18. And therefore as we doe not refuse meate for our bodies when wee bee hungrie though a wicked person haue dressed it so must wee not refuse or contemne the word of God the food of our soules for the sinnes of the party that deliuereth it Thirdly many take offence at the lenitie of the Church towards offenders and for the presence of wicked persons at the Lords table doe refuse to communicate with the Church now albeit men should not be admitted hand ouer head to the Lords Table but scandalous persons ought to be restrained yet the
25. 21. If thine enemie bee hungrie giue him bread to eate â—f he thirst giue him drinke See the practise hereof in â— Elisha when God deliueâ—ed them into his hands that sought his life he brought them to Samaria and when the king of Israel would haue slaine them hee forbade him nay he caused the King to refresh them with bread and water and so sent them to their owne master For praying for our enemies wee haue the example of the Propheâ—â— of â—our Sauiour Christ and of Steuen who praied for those that put him to death Obiect â— It will be said the Scripture else-where seemes to make against thiâ— as Psal 139 21 22 Do not I hate them O Lord saith Dauid that hate thee and doe I not earnestly contend with them that rise vp against thee I hate them with an vnâ—ained hatred wherby it seemes that in some cases a man may hate his enemies Answ. First we must put a difference betweene our enemies cause and his person their euill causes and their sâ—â—â—â—s must be haâ—â—â— and we must giue no approbation thereso but yet their persons beeing Gods creatures and be a â—â—ng his image in some sort must bee loued Againe enemies bee of two sorts priuate and publike a priunte enemie is he that hateth a man for some priuate cause in himselfe or concerning his affaires and such a one we must loue and not hate as Christ here commandeth A publike enemie is he that hates a man for Gods cause for religion and the gospels sake and these publike enemies be of two sorts curable and incurable If our publike enemies be curable we must praie for their conuersion hating their conditions If they bee incurable and wee haue plaine signes of their small impeniâ—â—â—â—e theâ— we may hate them for so we hate the deuill So Paul saith If any man loue not the Lord â—esion Anâ—thema Maraâ—â—tha let him bâ—e finally and wholly accursed And yet this we must knowe that wee ought to direct our hatred to their sinnes and for their sinnes hate their persons and no otherwise Now Dauid in that Psalme speaketh not of priuate but of publike enemies who hated not onely him but God also in his religion and were also incurable Obiect 2. But the practise of Gods children seemes to bee otherwise for Dauid often curseth his enemies and praieth for the destruction of them and â—heirs Psal. 109. 6 9 10. And Peter wisheth that Simon Mâ—gus may perish with his money and Paul praieth the Lord â—o reward Alexander the copper-smith according to his 〈◊〉 2 Tim. â—4 14. How can this stand with the iâ—â— Answ. There bee â—â—â—â—n interpretations of these shots Some say which 〈◊〉 that in Dauids Psalmes his curses are in proper sense propheâ—ies of the destruction of publike incurable enemies of Gods Church and are onely propounded in the forme of praiers Againe Dauid Peter and Paul were enlightened by Gods spirit and saw into the small estate of these their enemies whom they cursed and therefore doe they wish for their confusion not for their owne cause in way of priuate reuenge but vpon a desire of the furtherance of Gods glorie in the execution of his iustice vpon them whom he had forsaken And it is not vnlawfull for Gods children to praie that God in iustice would glorifie his name in the iust punishment of impenâ—â—ent sinners that be cruel enemies to his Church Obiect 3. God gaue commandement to his people the â—ewes to destroy the Canâ—â—nites and to râ—â—â—e out their enemies 〈◊〉 of the Land now how could they loue them whom they must so cruelly kill Ans. We must onely loue the Lord absolutely and others in God and for God that is so farre forth as it standeth with his pleasure and therefore when he commandeth to kill wee may lawfully kill And this wee may doe by way of punishment appointed by God not onely without hatred but in loue both forgiuing the wrong which concernes vs and also praying for grace and mercie for the partie if hee belong to God 4. Obiect There be some that sinne a sinne vnto death for whom we are forbidden to praie 1. Ioh. 5. 16. and therefore wee may not alwaies pray for all our enemies Ans. Christs commandement to pray for our enemies admitteth this exception vnlesse they sinne a sinne vnto death but that sinne is hardly knowne of the Church of God therefore priuate mâ—n must not in a conceit thereof surcease this dutie to pray for their enemies Thus then is this Text to be vnderstood Loue your enemies that is your priuate enemies and doe good vnto them vnlesse God commaund you otherwise and praie for them if they sinne not that sinne vnto death Here is confuted the old receiued doctrine of the Church of Rome touching the loue of our enemieâ— as comming neere to the doctrine of these Pharisies They teach that a man is bound alwaies not to hate his enemies but for louing them in good vsage outwardly a man is not bound saue in two cases First when our enemie is in necessitie and danger of life then he must be relieued and helped Secondly in the case of scandall when as by not helping or releeuing him wee giue offence vnto others but out of these two cases to shew kindnesse to an enemie is a matter of counsell and of perfection But this doctrine is damnable flat against this Text and the practise of Gods seruants expressed in his word and therefore we must renounce it and acknowledge that we are bound in conscience on euery occasion to shew our loue in word and deed vnto our priuate enemies Secondly hereby is condemned the commoÌ„ practise of men in these daies which is to wrong their priuate enemies any way they can by word or deedâ— some will raile vpon them as Shemei did on Dauid and as Rabshekah did on Hezekias and the people of God yea on God himselfe This is a damnable practise flat against this commandement of Christ and his holy practise 1. Pet. 2. 23. Nay Michael the Arch-angel durst â—â—t blamâ— the deuil with cursed speaking when he stroue against him Iude 9. Thirdly that fruit of rancour is here likewise reprooued whereby men will professe they will neuer forget their enemies though they do forgiue them It is indeed agreeable to our corrupt nature to keepe a grudge long in minde and to reuiue old wrongs but this commandement of Christ condemneth this practise and bindeth vs both to forgiue and forget and therefore we must labour to beate downe this spirit of reuenge and endeauour to loue our enemies in word and deed Fourthly here also see that it is not lawfull to professe enmitie to any mans person for we should loue euery man But how can wee loue him to whom we professe our selues enemies Christianitie and priuate enmitie cannot stand together and therefore we must labour to abandon out of
God doth equally rule in them both the prolonging of mans life is no lesse an action of the Creator then the augmenting of mans stature Indeede art may help to preserue life till it come to the period in nature but further to prolong it is beyond the art and power of man for man is not lord ouer the spirit to retaine the spirit Eccles. 8. 8. God hath herein appointed his bounds which he cannot passe Iob. 14. 5. Secondly the opinion of some Magicians and witches is hereby also confuted who thinke and auouch that by enchantments they can turne their bodies into the bodies of other creatures as cats hares c. and also make their bodies to passe through a key hole or such like narrow place But this were to change nature which is more then to adde to nature which yet Christ here denies to be in the power of man and therefore it is impossible these things are the illusions of Satan whereby he bleares the eyes of such as regard his lying wonders As for that which is saide of Nebuchadnezzer that he should be turned into a beast because it is said he ate grasse like an oxe this we must know and hold that the substance of his soule was not changed neither the substance of his bodie nor the shape thereof into the shape and substance of a beast but onely the hand of God was heauâ—e vpon his minde striking him with bruitish frensie and madnesse whereupon his behauiour became bruitish and he liued among the beasts of the field Thirdly the opinion of the Alchemists is hereby also refuted who pretend that they can turne baser mettalls into better as brasse or lead into gold but this is to change the nature of creatures which is more then to adde thereto by augmenting their quantitie which yet Christ denies and make impossible to art in the stature of man Fourthly the opinion of the Papists for their merit of works is hereby also confuted they teach that by good workes a man may merit for himselfe a greater degree of glorie in heauen but consider if a man by all that he can doe cannot augment his bodily stature nor his outward estate in this world as we haue shewed then much lesse can he adde vnto his estate of glorie if the increase of nature be the worke of God then much more is the gift of grace and the increase of glorie as therefore he determines of the â—tature of the bodie so much more may we resolue that the state of the soule for glorie is decreed of God and man cannot adde thereunto Indeede the more we glorifie God by well-doing on earth the more is our assurance of greater glorie in heauen but yet the merit thereof is the worke of Christ alone and our fruition of it the gift of God according to the good pleasure of his owne will v. 28. And why care ye for raiment learne how the lilâ—es of the field doe grow they labour not neither spinne 29. Yet I say vnto you that euen Salomâ—n in all his glorie was not araied like one of these 30. Wherefore if God so clothe the grasse of the field which is to day and to morrow is cast into the â—ven shall he not doe much more vnto yâ—â— O ye of little faith In these three verses Christ returneth to his former commandement against distrustfull care conteyned in the 25. verse and here vrgeth one part thereof concerning care for rayment and the other for meate and drinke in the 31. verse Now what meaneth Christ by this maner of handling this heauenly doctrine not onely to propound it and to vrge it by strong and forcible reasons but againe to repeat it and vrge it by peece-meale Surely hereby he declares himself to be the true doctor of his Church for hauing a waightie point of doctrine in hand which the nature of man in vnwilling to receiue and practise he doeth beside the propounding and confirming of it thus vrge it by peece-meale that hereby it may the better take place in our heart and be the more effectuall to bâ—ing forth obedience in our liues And this fidelity must euery one shew that is to teach the word of God to others not onely ministers though it be their dutie specially but also masters and parents as Deut. 6. 7. thou shalt whet them vpon thy children as the word signifies that so it may more deeply enter into the heart Thus much of the maner of prosecuting this argument Now wee come to the words And why care you for rayment This interrogation hath the force of a prohibition and so it is the same with this branch of the 25. verse care not for your bodie what you shall put on Now all care for apparell is not here forbidden for there is a lawfull godly care whereby men seeke and labour vprightly and in a sober maner for such apparell as is meete for their callings and needefull to the health and comfort of their bodies But the care here forbidden is an inordinate and immoderate care for apparell ioyned either with distrust and feare of want or els with a discontentednesse with that apparell which is meete and necessarie And this is the common sinne of this age as the sundrie bad practises of men and women about apparell proceeding from this inordinate care doe euidently declare as first the affecting of superfluitie and aboundance in apparell and the following of strange and forraine fashions so soone as they are taken vp Secondly the wearing of too costly apparell aboue their abilitie and degree as when seruants are as â—ine as their masters trades-men like gentlemen and gentles like nobles Thirdly the spending of much time in the curious trimming and attiring of the bodie which might be spent in better duties This proceeds from some dislike in Gods workmanship as though he had not done his part throughly to their bodies or they by their curiositie could make themselues better Now that Christ might remooue out of mens hearts this inordinate care he doeth here enforce his commandement by a fourth reason taken from his prouidence ouer the lilies of the field and the reason is waightie though the subiect of it be meane and simple It may be framed thus If God câ—othe the lilies of the field then doubtlesse he will clothe you But God clotheth the lilies of the field Therefore much more will he clothe you This reason is fully set downe in these three verses though the parts of it be inuerted by reason of their amplifications for first Christ propounds to our consideration the subiect matter whence his reason is drawen learne how the lilies of the field doe grow Where this must be marked that Christ speakes of field-lilies which haue not the help of man as garden flowers haue Then he layes downe a proofe of his assumption that God clothes them by remoouing from them the ordinarie meanes of clothing They labour not
make before we heare the word of God First we must wash our hands in innocencie and then compasse the Altar of the Lord the word and sacraments are holy in theÌ„selues but not so to vs out of their holy vse and therefore if we would reape profit to our selues by them we must prepare our hearts therevnto Thirdly whereas the word is vnto vs the voice of God the means of sanctification we may learne that in the congregatioÌ„ of Gods people ordinarily the pure word of God alone ought to be heard without the mixture of the words of men be they neuer so holy for it is not said of the words of any man that they are that holy thing The Lord himselfe alone had the appointment of the making of the holy oyle which was to anoint the Kings and Priests vnder the law neither might any man adde any thing thereto though it were neuer so pure and good nor make any oyle like vnto it so likewise the trumpets that serued for the Tabernacle to assemble the people the Lord himselfe alone had the appointment of them and none might vse any other though it were made of most pure gold Had the Lord this care ouer his Sanctuarie vnder the law to take the appointment of these things to himselfe alone and shall we thinke that the trumpet of his holy word which now by his appointment soundeth in the congregation of the Saints may admit a mixture with the words of men humane or diuine be they neuer so holy The ancient Church was farre from this mixture and therfore forbade the publike reading of the Apocrypha which yet are more excellent bookes then the writings of men published since the Apostles But it is saide that they onely finde fault with this kinde of preaching which cannot attaine vnto it I answer it is no point of the greatest learning to vse the sayings of Fathers and Poets in preaching and they which vse it not refraine therefrom not because they cannot doe it but because they dare not mingle the sayings of men with the word of God which is that holy thing seruing in stead of Gods owne glorious voice in all matters that concerne our faith and obedience and beeing the onely sufficient instrument of our sanctification and therefore it were to be wished that in the congregations of the Saints the pure word of God might sound alone vnto Gods people that as they are begotten alone of this immortall seede so they might be fedde alone with this sincere milke II. Point What is meant by pearles Ans. The wholesome doctrines and instructions of Gods word contained partly in commandements and partly in sweete and heauenly promises so Matt. 13. 46. the Gospel preached is compared to a pretious pearle And further we are to note that these wholesome instructions are called your pearles Christ speaking to his Disciples and other hearers now they are so called in two respects First in regard of the Apostles and other Ministers their successors because they are the Lords stewards to dispense the word and the doctrine thereof to Gods people Secondly in regard of all true beleeuers and seruants of God that haue care to know and to obey the word of God for euery beleeuer hath a speciall right vnto Gods word aboue other men to which purpose the Lord saith Bind vp the testimonie seale vp the law among my disciples Isa. 8. 16. that is commend coÌ„mit my word vnto my disciples there giuing a special right and interest vnto them in the word of saluationâ— for they haue the true iudgment and meaning thereof they keepe it in their hearts expresse the power of it in their liues they haue the vse and benefit thereof in euery estate in this world and vnto their eternall saluation in heauen From this that the doctrines of Gods word are our pearles first wee are taught to place all our riches in the word of God for that is our Iewell and our principall treasure of this Salomon saith Her merchandise are better then merchandise of siluer and the gaine thereof better then gold In the valuing of this pearle Dauids practise is notable who made the testimonies of God his heritage and the very ioy of his heart Psalm 119. 111. and esteemed them aboue gold yea aboue most siâ—e gold vers 127. Secondly we must hereby learne to content our selues in all casualties and calamities of this lise with this pearle of the word of God for though we loose friends health goods or good name yet this pearle of good doctrines and sweete promises is not lost if that were taken away with the losse of outward commodities then there were some cause of discomfort but seeing this iewell remaines with vs in all estates therefore herewith we must stay and comfort our selues as Dauid did counting Gods promises his comfort in trouble Psal. 119. 50. his songs in his pilgrimage v. 54. Thirdly this must teach vs to vse the doctrines and promises of Gods worde as pearles wee must looke them vp in our hearts and haue them in faithfull keeping in our memories A man that hath an earthly iewell that is of any worth will bee very carefull to looke it vp in the surest chest he hath how much more care ought wee to haue of these true pearles of heauenly instructions As the Holy Ghost speakes of Deaconâ— they must bee such as keepe the mysterie of faith in good conscience so must euery one of vs bee carefull keepers of this heauenly pearle This was Maries practise Luke 2. 51. Shee powdered the sayings of Christ in her heart and Dauid hidde the word of God in his heart that he might not sinne against the Lord. Psal. 119. 11. IU Instruct. The doctrines and promises in Gods word are the pearles of the Apostles and ministers therefore they aboue others in all ages and times ought to haue speciall care by all good meanes to preserue the puritie of doctrine in the Church of God This is Pauls charge to Timothie keepe that which is committed vnto thee that is that whole some doctrine which thou hast learned of me this neerely concerneth ministers at this day that as by the good meanes of others they haue receiued true doctrine purified from the dregges of Popery so they should preserue keepe the same froÌ„ all â—int of corruption to their posteritie The third and fourth things to be considered are touching dogs and swine where these three points are to bee handled I. What are here properly meant by dogs and swine II. Who must giue iudgement of men to be dogs and swine and III. Where they are to be found For the first By dogs and swine wee must vnderstand the enemies of Gods word yet not all enemies for so euery sinner should be a dog a swine but onely such as are malitious obstinate enemies manifestly conuicted of their enmitie to Gods word doctrine of whose
amendment there is no hope And that these are here to be vnderstood appeares by these reasons I. From the text it selfe which describeth them by this that treading the words of instruction vnder foote they doe turne againe and all-to-rend the Teachers thereof that is they do persecute them both by word and deed in all reproachfull speeches cruell actions II. Reason In the word of God we shall find that Christ and his Apostles preached to dogs for such are all men by nature The Scribes and Pharisies a generation of Vypers came to Iohns baptisme vnrepelled though not vnreprooued Matth. 3. 6 7. and Christ himselfe telleth the woman of Canaan that it was not lawfull to giue the childrens bread to dogs that is to the Gentiles and yet he sent his disciples to preach to all nations the woman her selfe by reason of her faith was receiued to mercie made partaker of the crums that fel from the childrens table Againe our Sauiour Christ preached to the Scribes and Pharisies euen then when hee wept ouer Ierusalem for their impenitencie yea this is a truth that because men are naturally dogs and swine therefore they must haue the word of God preached vnto them to purifie and sanctifie them vnlesse they be obstinate and irrepentant enemies to the word of whom is no hope of recouerie III. Reason These obstinate enemies here are called dogs and swine by allusion to vncleane beasts vnder the law of which sort were dogs swine which were prohibited the Iews to be eaten or offered in sacrifice to God Christ therfore here by allusion to that ceremony means such persons as are excluded from the holy things of the Lord and haue no right or interest into the Lords word or sacraments such as both in heart and life be vncleane as hogs and dogs will not be purified IV. Reason Paul chargeth Titus that after once or twice admonitioÌ„ he should reiect an heretike knowing that such a one is peruerted and sinneth beeing damned of his own selfe that is sinneth wilfully obstinately and in so sinning condemneth himselfe in his own heart conscience and such are meant by dogs and swine in this place Now the difference of these two may be this By dogs are meant obstinate enemies that malitiously reuile the ministerie of the word the doctrine of God and the messengers thereof such a dog was Alexander the Copper-smith 2. Tim. 4. 14. such were many of the Iews become soone after Christs ascension who reuiled the Apostle Paul and Barnabas and blasphemed the doctrine which they taught Act. 13. 45. and of this sort are all conuicted obstinate heretlks By swine are meant obstinate enemies that doe contemne the word of God either because they will not admit reformation of life by it such as Ahab and Herâ—d were or because they scorne mock at the word of God as they do of whom Peter speaks that mocke at the promises of Christs secoÌ„d coÌ„ming The second point touching these persons is who must giue iudgemâ—â— of any man or any people to be dogs and swine we must know that it is not in the power and libertie of any priuate man to giue iudgement of another that he is a dogge or a swine but it is a publike dutie belonging to the ministers and gouernours of the Church to giue iudgement in this case Matth. 18. 17. Before a man must be reputed as a Publicane and as an heathen the censure of the Church must passe vpon his behauiour and from the iudgement of the Church must priuate men hold other as Publicanes and Heathen Indeede our Sauiour Christ and his Apostles gaue this iudgement of men particularly and peremptorily as Paul of Alexander the Copper-smith but wee must vnderstand what authoritie and what spirit Christ and his Apostles had which because we haue not we cannot giue such iudgement vpon men Further here we are to know that iudgement vpon others is two-fold Iudgement of certaintie or iudgement of humane wisedom The iudgement of certaintie touching any mans state belongs onely to God to them to whom God reuealeth the same The iudgement of humane wisedome is when the Church of God in the feare of God giue iudgement as truely and as neerely as they can who is a dogge and who is a swine and this only is the iudgement of the Church which also is conditionall as namely till they repent because they know not the times that God hath appointed for the conuersion of sinners And by this wee are taught to comprimit our iudgement of any man in regard of his finall estate though he be an vnrepentant sinner refusing instruction for most hainous sinners haue bin conuerted The third point where these dogges and swine are to be found It is not in the power of any ordinarie minister or other man to determine of any one that he is a dogge or a swine for in such do finall impenitencie and wilfull obstinacie concurre which wee are not able to say certainely are come vpon any man or woman while they liue among vs yet this may be said with good conscience that there is in many a fearfull declination to the properties of dogs and swine euen in this age of ours for many will heare the word receiue the sacraments professe that they hope to be saued by Christ yet they will raile on his ministers speake against their ministery yea the times are now wherein many in open speech wil not sticke to reuile and condemne those that haue bin the most excellent instruments of Gods mercie in his Church among many I will name one Mâ— Ioh. Calum that worthy instrument of the Gospel is in the mouthes of many students condemned as an erroneous person teaching false dangerous doctrine Yea many there be that come to the Lords table yet will not brooke reformation of life they wil not be drawn from their drunkennes ignorance adulterie couetousnesse A third sort there are that take occasion from Gods word to liue in their sinnes and to maintaine their wicked liues as froÌ„ the doctrine of Gods eternall predestination because the Scripture teacheth that Gods decree therein is vnchaÌ„geable therfore some say they will liue as they list others because the word saith we are to be saued by faith alone therefore they refuse to walke in good workes others looke to be saued by Gods mercy alone and therefore they will not labour either for knowledge or faith as they ought to doe some hearing the doctrine of the deniall of our selues doe say the word of God is too straite a doctrine barring men from laughter mirth other recreations and therefore they will none of Gods word now though we cannot call these mens dogs because wee know not what they may be hereafter yet we may truely say thefe be practises of dogs and swine And thus wee see what is meant by holy things by pearles
doctrine and style the doctrine of Scripture is the Law and the Gospel now the Law is set forth in most excellent puritie nothing therein is against right reason or common equitie In the lawes of men are many things found against reason and equitie they commaund such things as common reason would condemne and omitte many things which reason and equitie would commaund And for the Gospel in it is set downe doctrine altogether aboue mans reason touching Christs incarnation and mans redemption by his death and although these things bee aboue nature yet wee finde them true wholesome and good in experience of conscience which also prooues that they are the word of God Men may deuise things aboue nature but they can neuer be wholesome to the conscience Further for the style of Scripture the phrase is plaine familiar and yet in any one speech there is more maiestie then in all the writings of men Lastly the ende of Scripture prooues the same to bee Gods word for the Scripture sets vp Gods worshippe and mans saluation and yet giues nothing to men or Angels but all to the glorie of God but for the writings of men they doe either directly or by insinuation ascribe some thing to the writers thereof II. Argument From the effects one worke of Scripture is this It is against our corrupt nature crossing and condemning the same and yet it winneth men to the loue therof and to obedience thereto which could not be vnlesse it were the truth of God for wee abhorre and detest the words of men that be against our nature A second effect is this Gods word serues notably to comfort a man in all distresses whatsoeuer euen in the pangs of death when no word of any man can doe him the least good but onely his word that is the Lord of our soule and the God of our life III. Argument From the propertiâ—s of Scripture the first whereof is Antiquitie The Scriptures of all writings are most auntient and euermore truth is most auntient among humane writings wee haue none of certaintie in the things they record before the times of Nehemias and Ezra but Scripture sets downe things done from the beginning A second propertie is mutuall consent for though the bookes of Scripture were written by diuers men in sundry ages and times yet all agree within themselues no contradiction is in Scripture but the writings of men haue not this consent no not in the same Author IV. Argum. From the signes and miracles thereof The doctrine of Scripture teacheth and recordeth true miracles as the parting of the Sea the staying of the sunne and moone the taking away of barrennesse and the incarnation of the son of God a miracle of all miracles all which beeing wrought by the power of God shew that the Scripture which recordeth them is the infallible truth of God V. Argum. From the contraries Contrarie to the word of God is the will of the deuill mans corrupt nature the deuil hates Scripture and mans sinfull nature repines thereat when it is checked and controlled thereby now that which is contrary to these to must needs be holy and true and that is the word of God VI. Argument From testimonie There bee two kindes of testimonies touching Scripture one of holy Martyrs who in all ages haue sealed the truth thereof with their blood preferring the word of God before their owne liues It will be said that Heretikes haue died for falshood Answer There is great difference in their endes the Martyrs haue vnspeakable ioy in the spirit in their torments but Heretikes haue no such ioy but a naturall senslesse blockishnesse whereby they vndergoe these tortures A second testimonie is most principall and that is the testimony of Gods spirit for when men beginne to learne and obey the word of God then the spirit of God setles their consciences in the perswasion of the truth of Scripture whereupon it is called the sealing of the spirit of truth because it assures a man in conscience of his reconciliation with God which assurance none can haue till he be first resolued of the certaintie of Scripture which is the grouÌ„d thereof Question How may a man finde this seale in himselfe Answer When hee findes the Scripture imprinted in his heart as the signe of the seale is in the waxe and his heart is transformed into Scripture as the waxe is into the similitude of the seale then doth the spirit out of the holy Scripture seale vp assurance of the truth thereof vnto his soule None other writing of any man hath the like worke in the heart of man and from these grounds especially from this last may wee resolue our selues that the Bible is of infallible certaintie And yet for further resolution let vs see what obiections are made against it I. Obiect It is said that Scripture is against all reason Ans. This is not true for the Law is perfect reason and the Gospel is aboue reason not contrarie to reason nay holding this principle of nature that God is almightie euen the Gospel it selfe may stand with reason as that the sonne of God should be incarnate and that by his death we should receiue life which is the summe of the Gospel II. Obiect There bee falshoods in Scripture for the passage thorough the redde Sea was no miracle but might bee done in the ebbing of the Sea as in other countries there is oft-times passage through the Washes Answer The Scripture saith the water stood as walls on each side the passage which could not bee by an ebbe againe reason shewes that it could not bee by naturall course for their passage ouer was at the full of the Moone when all Seas are most full and doe not ebbe and flowe as they vse to doe at other times III. Obiect The greatest part of the world reiect the Bible as Turks and Pagans and the Iewes care not for the new Testament Ans. We must reuerence Gods worke in this withholding his mercie in Christ from some to whome he denies the meanes which is his holy word for hence it comes that some reiect the Bible because God in his secret yet most iust iudgement withholds this blessing from them And therefore though Atheists barke yet the truth is Scripture is thâ— word of God Vses 1. Seeing the word written is the certen truth of God we must take heede of beeing seduced by Popish teachers who say there be two kinds of Scripture Inward and Outward Inward Scripture is a consent of doctrine written by the holy Ghost in the hearts of all Catholikes and this say they is right Scripture The outward Scripture iâ— written in paper and parchment which hath no certen sense but as the present Church determines thereof But this is a deuillish doctrine abolishing written Scripture the true word of God and setting vp the opinions of their owne hearts making Scripture what themselues will we must therefore hold
the written word to be right Scripture and the ground of that which is in the heart for the word written carries a most certen sense beeing both text and glosse whereas their inward Scripture varieth as men doe vnlesse it be grounded on the written word II. Use. The certentie of Scripture must teach vs to beleeue Gods word and not to feare to rest our selues vpon it The Author of Scripture by his prouidence preserues his owne word so as all the men in earth for substance cannot corrupt the same and therefore whatsoeuer it saith we neede not doubt but it is the will of God III. Point From this reason we may also gather the Authoritie of Canonicall Scripture for we must doe as we would be done to because the law and the Prophets say so and hence it followes that the law and Prophets haue an high soueraigne and absolute authoritie This authoritie of Scripture stands in two things I. in power to giue iudgement II. in the all-sufficiencie thereof in and of it selfe and both these are noted here by our Sauiour Christ in this reason For the first the power of giuing iudgement is that whereby Scripture doth fully and absolutely determine of all things needfull to saluation concerning faith and maners and for this cause the laws of God are oft in Scripture called iudgements There be diuers iudgements ascribed to sundrie sorts of persons in Scripture First it giues a iudgement to euery priuate man The spirituall man discerneth or iudgeth all things and Saint Iohn biddes the beleeuers in the Church pâ—â—â—â—â— the spirits that is trie by iudgement the doctrines deliuered Secondly the Scripture giues iudgement to publike persons as to Pastors Ministers and to the gouernours of the Church Let two or three propheciâ— and the rest iudge 1. Cor. 14. 29. and the spirit of the Prophets is subiect to the Prophets v. 32. Thirdly Iudgement is ascribed to the Prophets Apostles in Scripture Act. 15. 28. It seemed good to the holy Ghost and to vs and this is an high Iudgement which befals not any priuate man or any ordinarie minister or general Councel ordinarily but is peculiat to extraordinarie Prophets that were the pen-men of holy Scripture And these three kindes of Iudgements must be distinguished the two first kinds are inferiour ministeriall kinds of Iudgement depending on an higher and more soueraigne Iudgement for priuate men and ordinarie ministers and Councels giue Iudgement yet not of themselues but by their rule which is the word of God and this Iudgement is nothing else but a ministerie pronouncing and declaring the meaning of the will of God reuealed in his word But besides this there is a soueraigne kind of Iudgement you câ—safed to the Prophets and Apostles determining absolutely in matters of faith conscience what is to be done what is not and this is the Iudgement of God himselfe whereupon the Apostles might say It seemâ—th good to the holy Ghost and to vs Act. 15. 28. And that this their Iudgement is absolute appeares by Scripture He that heareth you heareth me saith Christ to his Apostles he that refâ—sâ—th you refuseth me Luk. 10. 16 and Paul deliuering the Gospel of Christ to the Galatians bids them hold him accursed that teacheth theÌ„ otherwise Gal 1. 7. and the promise of sending the spirit of truth Ioh. 16. 13. was directly intended to the Apostles and onely in them fully accomplished For our better conceiuing hereof wee haue a resemblance of this soueraigne iudgement in the common wealth the high Court of Parliament giues iudgement of matters in law and so doe Lawyerâ— and Iudges in common Courts but yet there is great differenâ—e betweene these two the court of Paliament makes the lawe and determines absolutely in ciuill matters without controlement what must be done and what not but the Lawyers make not the law but pronounce the meaning of the law vnto men Now the Scriptures the Prophets and Apostles they are like to the courâ— of Parliament in giuing iudgement priuate men and ordinarie ministers giue iudgement like vnto the Lawyers which is not absolute but ministeriall depending on an higher iudgement Vses 1. If the Prophets Apostles haue soueraigne power to giue absolute iudgement in matters of faith and manners then we must here learne to make choice of a right Iudge for vnto one must wee appeale in matters of faith and conscience and this right Iudge is Gods word which wee must sticke vnto and to none other The commandement is plaine for matters of difficultie that concerne the conscience Isay 8. 20. To the law and to the testimonio and our Sauiour Christ referres vs to Scripture for all matters that concerne saluation Ioh. 5. 39. Search the Scripture If you would know what is true in religion what is erroneous what is equitie in any matter of conscience wee must haue recourse to Scripture It will be said Scripture is an vnfit Iudge it cannot speake I answer It speakes sufficiently to determine of all matters of faith and conscience wee see in common experience a man may resolue his friend in matters of doubt as well by letter as by word of mouth why then may not the word of God sent from heauen vnto his Church resolue mens consciences in all matters of doubt for faith and manners And indeed let any man come in humilitie seriously search the Scripture and he shall finde resolution therein for any matter of conscience whatsoeuer Vse 2. By this authoritie of Scripture in giuing soueraigne iudgement we are taught to take heed of an incompetent Iudge which men for many hundred years haue set vp in their hearts to relie vnto in matters of faith and conscience and that is to put the Church in roome of the word for soueraigne iudgemeÌ„t The Church of Rome teacheth that the Church must iudge of the Scripture yea without Scripture giue soueraigne determination in matters of conscience as hauing more authoritie then Scripture because it giues authoritie thereunto but this is the ground of Atheisme and heresie and the path way to Popery the true Church of God must haue the honour of Christs spouse but yet the authoritie of soueraigne iudgement must not bee giuen to her but onely to the word of God himselfe The second part of the authoritie of Scripture is that euery part of Canonicall Scripture is Authenticall that is of sufficient authoritie of it selfe though it bee not confirmed by any other testimonie for Scripture is the word of God and the testimonie of Scripture is the testimonie of God himselfe then which none can be greater as Saint Iohn saith If wee receiue the testimonie of men the testimonie of God iâ— greater 1. Ioh. 5. 9. For the better conceiuing of this point conferre all the bookes that are or euer were together and thereby it will appeare that the Scripture is of it selfe Authenticall There be three sorts of
required to make a false Prophet the Scripture is plaine There shall bee false Teachers among you saith Saint Peter which priuily shall bring in damnable heresies 2. Pet. 2. 1. There is the first propertie and for the second that they must be seducers Christ himselfe teacheth vs Matth. 24. 24. There shall come false Christs and false Prophets and shall shâ—we great signes and wonders so as if it were possible they should deceiue the very elect And of both these properties ioyntly S. Paul speaketh Rom. 16. 17. I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine which ye haue receiued and auoyde them for they that are such serue not the Lord but their owne bellies with faire speech and slâ—ttering deceiue the hearts of the simple So then Christs meaning in this commandement is this You shall bee troubled with many false Prophets which shall bring in damnable doctrines among you and withall labour to seduce you from the truth and therefore take heed of them And these two notes wee must marke in a false Teacher to distinguish him from a schismatike and from an hypocrite for euery false Teacher is a schismatike but euery schismatike is not a false Teacher If wee would haue examples of false Teachers behold the Iesuites and Romish Priests for they come among vs and bring false doctrine with intent to deceiue and seduce our people Such likewise are the Familie of loue and such were the Arrians in time past that denied the godhead of Christ as for others that hold priuate errours not rasing the foundation neither seeking to seduce others they may be hypocrites schismatikes and bad Christians but they are not false Prophets Thus much for the meaning of the commandement The Uses 1. By this caueat Christ would teach vs that the deuill shewes his exceeding great malice against Gods Church and people in these last times of the world he subornes false Teachers to bring in daÌ„nable doctrine and mooues them to seduce men from true religion This thing Christ did plainely foretell Matth. 24. 24. and Saint Paul chargeth the Elders of Ephesus to take heed vnto themselues to their flockes for I know saith he that after my departing shall grieuous wolues enter in among you not sparing the flocke Moreouer of your owne selues shall men arise speaking peruerse things to drawe Disciples after them And Saint Peter foretels of the like as we heard before 2. Pet. 2. 1. The truth hereof is verefied by experience for in the first foure hundred yeares after Christ which were the prime and chiefest times of the Church there arose fourescore and eight seuerall kinds of false Prophets which seduced men from the faith and true religion and preuailed greatly And no doubt in the end of the world Satan wil now shew his malice as great against the Church as hee did then and therefore Christ bids take heed of them And for this cause when we see men that professe religion fall away to heresie and be corrupted seeking also to seduce others we must not much maruell at it or be thereby discouraged but rather watch more carefully for the deuill will stirre vp false Prophets daiely to deceiue the Church of God II. Instruction From this commandement wee may also see that we are feeble full of weakenesse in the faith so as a little thing will easily make vs forsake our faith and true religion if this were not so what should we neede this exhortation who was more couragious and forward in profession then Peter and yet the voice of a sillie damsell made him denie his master and to forsweare his faith and religion The Galatians receiued the Gospel so gladly from Paul at the first that hee professesseth they would haue pluckt out their own eies to haue done him good and yet when he writ vnto them hee wonders they were so soone fallen to another Gospel receiuing the doctrine of iustification by works Yea this sheweth that we haue itching eares whereby we will readily and willingly receiue wholesome doctrine for a time but soone after desire new doctrine againe like vnto the Iewes who for a while delighted in the light of Iohns ministerie Ioh. 5. 35. and to the old Israelites who liked Manna at the first but after a while were wearie of it and complained that their soule dried away whereupon they lusted after the flesh-pots of Egypt againe So wee at the first did willingly receiue the Gospel of Christ but now many waxe wearie with it and beginne to like of Popish doctrine preferring their corrupt writers before those that haue beene the restorers of true religion vnto vs. III. Instruct. We must labour to maintaine faith and good conscience and not suffer our selues to be drawne there-from by Gods mercie we haue had the Gospel of truth among vs a long time and doe still enioy it for which we haue great cause to praise the name of God and in this regard we must labour to bee constant in holding it yea to liue and die with it This is the principal point which Christ here aimes at and therefore we must carefully learne it and for this purpose let vs remember these particular directions which follow First that God hauing restored vnto vs true religion doth require we should loue it as the chiefest treasure that euer this kingdome enioyed Wicked Ahab could not abide Elias and Michaiah Gods true Prophets but hated them for which cause God left him to himselfe and suffered him to be seduced by foure hundred false Prophets of Baal and thereby brought him to destruction And the Apostle speaking of the kingdom of Antichrist saith that God therein giues men vp to strong illusions that they should beleeue lies because they haue not loued the truth 1. Thes. 2. 10. 11. Now this loue we must shewe by our obedience in duties of pietie to God and in the exercise of iustice and mercy towards our brethren else God will translate his Gospel from vs and giue it to a nation that wil bring forth the fruits thereof A second rule to be obserued for the maintaining of true religion is this that ministers especially and those that intend that calling should highly esteeme and reuerently account of those men and their writings which by Gods mercie haue beene the meanes to restore vnto vs pure religion for though they were men subiect to error and in some things might slippe yet they were the worthy instruments of Gods mercy for the planting of his Gospel among vs which since their time hath beene sealed with the blood of many Martyrs in England Germanie and else-where in which regard though we must onely depend on the pure word of God for certaintie of truth yet we are to giue much vnto them and be followers of them for the substance of religion wherein they doe most soundly consent in one truth
the God of Israel should die And it stands with equitie for hee that reuiles his lawfull Prince must die and that iustly how much more then ought hee to die that blasphemes the liuing God who is king of kings Now euery false Prophet is a blasphemer for his opinions are blasphemies against the truth of God therefore he ought to die The expresse wil of God herein is manifest Dout. 15. begin A Prophet comes and workes miracles and shewes signes that come to passe yet if he thereupon entice the people to idolatrie he must be slame and this is one way whereby the ciuill Magistrate must helpe the people to auoyde a false Prophet II. Quest. Why doth God then suffer such to liue in his Church as doe seduce men Answ. For two causes First that such as hold the truth in sinceritie may be knowne 1. Cor. 11. 18. Secondly for the punishment of the wicked and vngodly who receiue not the loue of the truth to seduce them by strong illusions and to cause them to beleeue lies The second point The danger of false Prophets They come in sheeps cloathing but inwardly they are rauening wolues In these words Christ alludeth to the practise of false Prophets in former times who counterfeited the true Prophets in their attire for the auncient Prophets were vsually cloathed in rough and course attire Elias in regard of his garments is called an hairie man 2. Kin. 1. 8. and Iohn Baptist had his garment of Camels haire Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire for this ende that they might the more easily deceiue the people as is most plaine Zak. 13. 4. where the Lord saith of false Prophets that they shall not weare a rough garment to deceiue for when they wore such course attire made either of sheep skins or sheeps wooll wherewith the true Prophets were vsually cloathed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeede they were ful fraught with daÌ„nable errors Now Christs meaning in this allusion is to shew that false Prophets haue plausible pretences for their daÌ„nable doctrine and therfore are the more daÌ„gerous Yet that we may the better perceiue the danger of false Prophets I will a little stand to describe their cloathing that is their pretences of deceit They may be reduced to 7. heads the first is allegation of Scripture which they will as often vse as the true Prophet hereby they blind the eies of many But the truth is that in alleaging Scripture they depraue change the sense either adde to or detract from the words following rightly their master Satan Mat. 4. 6. who alleaged Scripture to Christ but left out the principal point whereto the promise was made namely walking in thy waies And thus deale the Papists as this day sometimes they mangle the text alter the sense sometime they leaue the Scripture and go to traditions to Councels Fathers This also is the practise of the family of loue of the Anabaptists who turne the naturall sense of scripture into mysticall allegories The second cloake or pretence is the depth of their learning Reuelat 2. 24. The heresie of the Nicolaitans was by themselues called profound learning but by the holy Ghost the deepenesse of Satan So plaie the Papists at this day for sundry points of their religion for they hold that because the church in the Apostles time was weake in knowledge and feeble in faith therefore the Apostles omitted sundry deepe points especially concerning the masse which yet the Church receiuing by tradition doth now teach plainly and fully But though they match these doctrines of the Church with the holy Scripture yet we need not to trouble our selues therewith for in the writings of the Prophets and Apostles all things necessary to saluation are made known and we must not receiue any doctrine that cannot be confirmed thence and therefore in the parable Luk. 16. 3. Abraham prefers Moses and the Prophets before visions and reuelations from the dead The 3. cloake and pretence To assume to themselues the persons and titles of most worthy men 2. Cor. 11. 13. Paul speakes of such deceiuers that tooke to them the name of the Apostles of Christ therein following their master Satan who can transform himselfâ— into an angel of light See this in the Papists especially in the Pope ho will be Christs vâ—car Peters successour and the seruant of seruants The doctors call themselues Ceraphicall and Angelicall doctors and the Church of Rome must be the true Church but all this is but counterfeit deceipt for succession in place onely from Peter and from Christ himselfe is no certaine note of truth The Scribes and Pharisies had their succession from Aaron appointed by God and yet Christ bids his Disciples take heed of the leauen of their doctrine Matth. 16. 12. and calâ— them the blind leaders of the blind Succession then in true doctrine is the onely and sure note of true religion The 4. cloake or pretence is forged and counterfeit humilitie this Paul notes in false Apostles among the Colossians First they would not worship God directly but in and by the Angels Secondly they vsed much bodily exercise afflicting their owne bodies thirdly their worship was â—il-worship deuised by themselues If we would haue a liuely example hereof behold the Romish Priests they come to God in the mediation of Saints their whole religion stands in bodily exercises so as many of their orders are famous for their whippings and such like trumperie and their worship of God is wil-worship deuised by men The 5. pretence is working miracles hereby they labour to confirme their doctrine 2. Thess. 2. 9. The comming of Antichrist that â—an of sinne is with signes and lying wonders through Satans working and of such God forewarnes his people Deut. 13. that they should not bee dâ—aâ—ne to Idolatrie for a miracle for either they be false miracles and lying â—onders or if they be true miracles as God may suffer such to be wrought by false Prophets for the plague and punishment of the vnthankefull world yet their ende is to deceiue and to drawe men into errour from the truth We haue ordinarie experience of this pretence among the Romish Priests who by â—orcerie cast out deuils and cure strange diseases and so delude the simple but this must not drawe vs from the truth A miraculous worke truely done is not a sufficient warrant of a doctrine in religion for true and sound doctrine may want this confirmation Ioh. 10. 41. and false doctrine may haue it as Deut. 13. 1 2. c. The 6. pretence is faire speeches and blessings pretending the good and saluation of those to whom they come see this Rom. 16. 18. With faire speech and flattering â—aith Paul of false Apostles they deceiue the hearts of the simple so
had they who were the first restorers of true religion vnto vs in this our age for they were by profession either Popish Priests or Schoole doctors I answer their calling was partly ordinarie and partly extraordinatie for in the ministerie of a Prophet there be two things his office and the vsing or exercise of his office Our first ministers that restored the truth vnto vs had but an ordinarie office beeing either Readers in Schooles or publike preachers also they had their outward calling thereto from the church of Rome so as if there bee any part of good calling in that Church then was their calling good which may serue to stop the mouthes of all Papists that carpe at our Church as though our ministers had no calling But for the vsing of their office they were extraordinarily raised and stirred vp to doe that which they did in regard of the manifolde abuses wherewith the ministerie of the Church was generally corrupted in their time for God gaue vnto them grace and knowledge to discerne to teach and to maintaine the right and true vse of the ministerie And that they were thus extraordinarily stirred vp by God may appeare by the extraordinarie gifts and graces where with they were endued for God that hath alwaies a care ouer his Church when he saw the same so fearefully corrupted by Antichrist did stirre vp these men to reforme the same and besides their singular gifts of knowledge and wisdome he gaue them extraordinary graces of true pietie whereby they were inabled to seale and confirme with their own blood the truth of that doctrine which they did prosesse teach which was an euident argument they were called of God Now opposite to this wee must make the first note of a false Prophet namely to come on his owne head and to preach not beeing sent And by this marke are false Prophets noted Ier. 14. 14. I haue not sent them neither did I commaund them yet they prophecie in my name And no lesse do these words of Christ import when he saith here they come vnto you that is of themselues without a calling from God though they pretend a calling which is one of their cloakes and therefore by Saint Iude vers 4. they are said to creepe into the Church as also Acts 20. 29. grieuous wolues shall enter in among you without calling from God or from the Church Here some may aske how shal we iudge of such and know that they haue no calling Answ. For this purpose I adde a second note of a true Prophet which is the most principal it standeth in the right wholsome haÌ„dling of the Scriptures of God This is the propeâ— fruit of a true Prophet 1. Cor. 14. 3. He that prophecies speakes vnto men edificatioÌ„ exhortation comfort 2. Tim. 2. 15. Shew thy selfe a good workman by diuiding the word of God aright 2. Tim. 3. 16 17. the scripture vsed in teaching coÌ„â—incing correcting instructing vnto righteousnes serues to make a man fit to euery good worke of a Prophet Now this wholesome handling of the word stands in two things in a right interpretation and opening of the true sense of scripture and in a due and sound collection of wholesome doctrine from the fame for the edifying of the Church both in sound iudgement and Christian life On the contrarie the second fruit of a false Prophet is to deliuer and maintaine corrupt doctrine contrarie to the wholesome doctrine of holy Scripture and by this principally hee is to be knowne for a false Prophet that intrudeth himselfe For the better conceiuing of this note we must know that in the doctrine of the Prophets and Apostles there are two things principally to be considered the scope the parts thereof the scope of all their doctrine tendes to maintain Christ Iesus God man the alone perfect Sauiour of the Church And indeede he which teacheth any doctrine tending to ouerthrow Christ either in regard of his natures or of his offices the same is a false Prophet 1. Ioh. 4. 3. Euery spirit that confesseth not that Iesus is come in the flesh is not of God The parts of Propheticall Apostolike doctrine are the commaÌ„dements of the Law and the promises of the Gospel he which ouerturnes either directly or by iust consequent any commaÌ„dement of the the Law or article of faith must needes bee a false Prophet so that a false Prophet must be tried by the analogie of faith coÌ„prised in the articles of the Apostles Creed and in the Decalogue which containes the summe of all the doctrine of the Prophets and Apostles and he which goeth against them is a false Prophet The 3. fruit of a true Prophet is noted by our Sauiour Christ namely in his ministery to seeke Gods glory Ioh. 7. 18. Where also he noteth out a false Prophet who in teaching and preaching seeketh not Gods glorie but his owne The same note doth Paul giue Phil. 3. 19. calling them earthly minded seeking their own honour wealth glory not the things of God and they serue not the Lord but their own bellies Thus we see the notes of a false Prophet among which the second is the principall whereby he is to be tried as wee may see plainely Deut. 1â— 4. If a false Prophet come and worke a true signe yet hee must die If by his false doctrine he seeke to withdrawe Gods people from the true God So when the Iewes asked Christ by what authoritie he did those things that is what warrant and calling he had to doe as he did hee answers them by another question touching Iohns ministerie thereby shewing that that which hee did was warranted by the testimonie of Iohn and Iohns testimonie was true because his calling was from God and his calling he iustifies because his doctrine signified by his baptisme was from God So Galat. 1. 8. He which teacheth otherwise then they had learned out of the Prophets from the Apostles let him bee accursed though he were an angel from heauen And thus much for the meaning of this rule Uses 1. From this rule wee haue to answer the Papists and all popish persons who vse to plead in defence of their religion after this sort If our religion be false shewe vs the time when it was corrupted the man that corrupted it and the manner howe it was corrupted for once we had the pure religion Wee might answer them by the like that a man might say as well of a shippe that is sunke on the sea that it is not sunke because no man can tell where and when and by what meanes it tooke water But yet further wee haue here to answer that though wee knewe not when their religion was corrupted and by whom yet seeing their teachers and people haue in them and among them the necessarie fruits of Antichristian Prophets and people wee can thereby assure our selues they are corrupt and
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 matters of faith necessarie to saluation is so plaine that it may be vnderstood of the simplest â—ls Christ would neuer haue sent the Iewes to the Scriptures for the certen knowledge of the Mâ—ssias Which notably discouers the fraudulent dealing of the Romish teachers who in matters of controuersie in religion send vs for resolution to the Church calling it the stay and pillar whereto we must leane in all doubts of doctrines The church I graunt is to be reuerenced but yet we must not build our faith vpon the doctrine of men Our Sauiour Christ sent the Iewes vnto the Scriptures and hereby the Bereans tried Pauls doctrine and are commended And indeede though men be neuer so vnlearned yet if they come in humilitie to search the Scripture and in obedience vnto God praying for knowledge they may be able by Gods word to discerne of false teachers vers 21. Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers will which is in heauen From this verse to the 24. is conteined another portion of Christs sermon beeing the seauenth part of this chapter wherein he intreateth of the state of those that professe his holy name in his Church here on earth And his maine scope drift herein is to shew that men must not content themselues to professe religion outwardly but there-with they must ioyne true godlines and sincere obedience This point is as wayghtie and of as great importance as any of the former respecting the maine point of mâ—ns saluation and it conteineth two parts A maine conclusion in this verse And a proofe and explanation of one part thereof ver 22. 23. The conclusion it selfe hath two parts 1. that some men professing the name of Christ shall not be saued which part is afterward explaned and confirmed the 2. part is this that some professors of religion shal be saued which is not onely propounded but the parties also are plainely described The first part is a most fearfull sentence against many that liue in the Church that notwithstanding their profession of the name of Christ yet they shall neuer be saued And this is most true beeing spoken by him that hath the power of life and of death who is also the God of truth that cannot lie saying Not euery one that saith Lord Lord that is that professeth God to be his God shall enter into the kingdome of heauen There be two kinde of professors in the Church of God that shall neuer be saued the first are grosse hypocrites which professe Christ with their mouth and yet in heart and life they renounce him of this sort is first the common Atheist who onely for feaâ—e of the magistrates lawes professeth religion secondly the Epicure that is such a one who beares Christs name for fashions sake and yet his bellie and pleasure is his God thirdly the worldling who spends the strength of bodie and mind and all he hath on the world for earthly things Now none of all these if they thus liue and die can be saued The second sort are more close hypocrites which professe the name of Christ in some truth and haue in them some good gifts of God by reason whereof both before men and in their owne conceite they are reputed members of the Church and yet for all this they are indeed but hypocrites which shall neuer be saued And that we may somewhat discerne of them I will note the gifts which they may haue whereby they may come to professe Christ truly they may be reduced to fiue heads The first is the spirit of bondage to feare Rom. 8. 15. This is a certaine gift of God whereby a man doth discerne the right meaning and iudiciall vse of the law in himselfe concerning sinne and the punishment thereof for though a man by nature know something of the law yet he knowes not all nor the right vse thereof now by reason of this knowledge he sees himselfe in bondage and in regarde thereof doeth feare from whence may proceede many good things as griefe for sinne confession and humiliation for the same and praier for pardon Thus wicked Pharaoh confessed the righteousnesse of God and that he and his people had sinned Exod. 9. 27. And so did Ahab at the heauie message of God by Eliah 1. King 2. 27. he rent his clothes and put sackecloath vpon him and fasted and lay in sacke-cloath So Iudas when he sawe that Christ was condemned he repented of his fact beeing gâ—ieued for it and ashamed to looke any man in the face and also confessed the same before God and men Matth. 27. 3 4. A second gift which a close hypocrite may haue is faith as had Simon Magus for he beleeued and was baptized Act. 8. 13. neither was it a false and dissembling faith altogether but in some sort a true though not a sauing faith for he beleeued and yet was in the gall of bitternesse So Ioh. 2. 23. it is saide certaine beleeued in Christ but he durst not commit himselfe vnto them And that we be not deceiued herein we must know that this faith of an hypocrite hath in it three things knowledge of the truth approbation thereof with assent vnto it and a kinde of perswasion that Christ is his redeemer Of the second degree of this faith we haue example 2. Pet. 2. 18. where some are said to be beguiled with wantonnesse through fleshly lusts who had cleane escaped from them that be wrapt in â—rror that is in idolatrie And of the third degree we haue example in the same chap. vers 1. where some false prophets are said to denie Christ that bought them because for a time they professed themselues to be redeemed and were also perswaded in a generall sort that he had bought them yet herein they failed that they did not truly apprehend the merit of Christ and applie it effectually vnto themselues The third gift of a close hypocrite is a taste of Gods fauour Hebr. 6. 6. it is saide of some that fall quite away That they were inlightned by Gods spirit and had a taste of the good word of God and of the powers of the world to come though they were neuer â—ed nor filled therewith The fourth gift is good affections good I say not in them but in their kinde and so farre forth as we can iudge they haue ioy in the good things of God Luk. 8. 13. They that are on the stones are they which when they haue heard receiue the word with ioy They haue zeale for Gods glorie as had Iehu 2. king 11. 15. and yet he departed not from the sinnes of his forefathers v. 32. Thirdly they haue reuerence to Gods Ministers as Herod to Iohn Baptist Mark 6. 20. Herod knowing Iohn to be a iust and holy man feared and reuerenced him The fifth gift is an outward reformation of life the stonie ground
hee is a seuere iudge against all iniquitie II. This shewes that Christ preferres an honest and godly life aboue most worthy gifts euen before the gifts of Prophecie and Miracles and therefore our principall care must be to frame our hearts and liues to true obedience vnto our God in all his commaundements III. This must stirre vs vp to true and vnfained repentance If wee haue not yet repented it must mooue vs to beginne it if wee haue repented wee must doe it more for Christ will pronounce a fearefull sentence of condemnation vpon many professours because they liue in sinne though they haue prophecied in his name and cast ouâ— deuils and done many great workes yet because they haue beene in heart addicted to some sinnes hee shall say vnto them at the last day Depart from mee and goe yee cursed into euerlasting â—â—râ— The horrour whereof seeing Christ hath so long before made it knowne vnto vs ought to mooue vs to humble our selues to turne vnto God and to breake off the course of our sinnes euen in the purpose of our hearts And if wee will not now tremble and turne the day will come when wee shall heare a fearefull commaundement and obey it and noâ— bee able to turne from it but if wee shal now turne to God by true repentance and new obedience we shall in that day heare the blessed voyce of absolution vpon our selues when as the feareful sentence of condemnaâ—ion shall be pronounced vpon others IV. Whereas many men shall be condemned because in heart they haue beene addicted to some open or secret sinnes wee must in the feare of God labour to purge our hearts from all sinne so as wee bee not addicted to any one sinne with purpose to liue therein yea wee must labour to turne our selues from euery euill way from sinnes in thought in affections in behauiour and actions The purpose of our heart muâ—t bee not to liue in any one sinne so as if wee fall wee may yet truely say it was against our purpose and intent and therefore we must labour to bee renued in the spirit of our mindes euen in the most secret part of our soules It is not enough to leaue sinne when it leaues vs by reason of weakenesse or want of opportunitie thus doth many an aged man who hauing liued in lewdnesse and lust all his youth doth at length by reason of weakenesse in olde age leaue those sinnes in practise but yet his heart is still addicted to them and therefore euen then when hee cannot goe without a staffe will hee take great delight in rehearsing and remembring the trickes of his youth Now this man hath no repentance for his delight in the remembrance of sinne past is all one before God as if hee had liued still in the practise thereof our prayer therefore must be with Dauid to the Lord continually that hee would incline our hearts vnto his commaundements and not to couetousnesse or any other sinne Psal. 119. 36. Verse 24. Whosoeuer then heareth of me these words and doth the same I will liken him to a wise man which hath builded his house on a rocke 25. And the raine fell and the floods came and the windes blew and beat vpon that house and it fell not for it was grounded on a rocke After the deliuery of many notable instructions in this sermon of our Sauiour Christ whereby he hath sufficiently shewed himselfe to be the true Prophet and Doctor of his Church in this verse and those which follow to the 28. he comes to lay downe the conclusion of this excelleÌ„t sermon wherein he doth stirre vp his hearers to a notable duty namely that they should not make light account of his doctrine contenting themselues barely to heare reade or to learne the same but further to goe about the practise thereof in their liues and conuersations And for the effecting hereof hee laies downe here at large the fruite of true obedience to the word In this conclusion are these points contained I. A maine dutie to be done of all his hearers that is to heare and doe the words of Christ. Whosoeuer heareth these my words doth the same II. The propertie of this dutie it is a note of great wisedome I will liken him to a wise man c. III. The fruite of this dutie Safetie and securitie against all perâ—ls of bodie and soule in the 25. verse all which are amplified by their contraries in the 26. and 27. verses as we shal see in their place The first point is the maine dutie of euery good hearer namely to ioyne practise with knowledge of the word of Christ. This dutie is oft vrged vpon vs by the holy Ghost Rom. 2. 12. Not the hearers of the Law but the doers thereof shall bee iustified before God and Saint Iames stands long on this dutie Iam. 1. 22. Be the doers of the word and not hearers onely deceiuing your ownâ— soules which after he enforceth both by the vanitie of hearing without doing v. 23 24. by the blessing that accompanies obedient hearing v. 25. Luk. 11. 27 28. when a woman in admiration at Christs doctrine pronounced her blessed that bare him Christ answered â—ay rathâ—r blessed are they that hear the word of God keepe it And in the parable of the sower Mat. 13. there are 4. kinds of hearers three bad one onely good who doe heare know receiue embrace the word of God withall bring forth fruit plentifully And naturall reason may perswade vs of the waight of this duty for the best learning that men haue in humane things is too little or of no vse without practise much lesse can diuine doctrine then profit a man without obedience be ioyned therewith Use. The consideration hereof must mooue vs to pray to God the Father in the name of Christ that he would vouchsafe his spirit vnto vs wherby our hearts might be enclined disposed bent to an vnfained loue obedience of Gods precepts deliuered in his holy word because it is our dutie to liue in the practise of that we heare Yea we must pray so to performe obedience in our life that our consciences may not only not accuse vs but also excuse vs before God in regard therof or at least in regard of our true endeauour desire to obey This duty being practised will minister true comfort vnto vs in time of distresse yea in the fearefull case of death it selfe Hereby did good king Hezekias comfort himselfe at his death that hee had walked before the Lord with an vpright perfect heart Isay 38. And the word of God is plaine for this comfort If our hearts condemne vs not we haue boldnes towards God 1. Ioh. 3. 21. alwaies prouided we haue a good vnderstanding of our duty to God for an ignorant conscience will falsly excuse II. Point The property of this dutie It is a part of great wisdom for he that heareth and
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
2. 10 11. 3 b Psal. 106. 30 31. The kinds of killing 1. Voluntarie c Numb 35. 33. Manslaughter is murther d Num. 35. 3â— 2 3 Casuall killing The signes thereof 1 2 3 4 Coherence a Mark 11. 15. b Ezek. 46. 10. A third rule for expounding Gods commandements a Math. 3. 10 b Mat. 25. 42 God reiects sacrifice without mercie c Math. 15. 5. A dutie of 〈◊〉 Degrees of duties in Gods worship 1 2 〈…〉 d Luk. 11. 〈◊〉 〈…〉 Ioh 〈◊〉 〈◊〉 â— Col. 2. ◠〈…〉 1 2 Examination of our selues before wâ— doe seruice to God g 1. Sam. 1. 〈◊〉 〈…〉 e 〈◊〉 lib. 1. cap. 4. The consat The trae exposition a Mar â—2 42 How to preserue peace Rules 1. b Math. 26. 60. 61. 2 3 4 c Gen. 13. 9. d Mat. 17. 26 Wrangling forbidden Mans naturall crueltie Heart burning in suits vnlawfull Reconciliation with God must be sought betime Vse speed in well-doing e Gal. 6. 10. f Pro. 3. 28. g Iob. 3â— 16. h Mat. 5. 44 45. Magistracie approoued Adulterie a Deut. 22. 22 23 24. The vse Fraud in expounding Scripture b Ioh. 14. 28. Rhem. Mat. 26. sect â— 9. Adulterie a grieuous sin c Math. 15. 4 5 6. d 1. Tim. 5. 8. e Pro. 7. 30. 32. f Mat. 2. 15. g Iob. 31. 12. h Deut. â—9 23. i â— Sam. 12. 10. k Heb. 13. 4. l 1. Cor. 6. 9. â— 1. King 〈◊〉 â— Idle looking on man or woman b Gen. 39. â— c Ge. 34. 1 2. d 2. Sa. 11. 2 3 e 2. Pet. 2. 14 f Ps. 119. 3â— g Iob. 31. 1. Occasions of adulterie here forbidden 1 2 3 4 5 h 1. Cor. 〈◊〉 33. Menander in Thaide 6 i Ezek. 16. 49. 7 Lust is a sin k Mat. 22 37. Pelagâ—anâ— Lust of the heart a grieuous sinne How to examine the heart by the 7 commandement Motiues against lust 1 a Heb. 12. 14 2 3 〈…〉 4 1 Rules for the preseruation of chastitie 2 3 4 5 a 1. Cor. 15. 33. Scope Rule of expounding Scripture Exposition â—arapluase Vse Guard the senses Rule for the eies 1 a Pro. 4. 24. 25. b Gen. 3. 6. c Gen. 9. 2â— 25. d Gen. 19. â—6 e 1. Sam. 6. 19 2. Rule Looke to Gods glorie 1 2 3 4 f Psal. 1 2. Columb l. 5. cap. 9. Auoid all occasions of sin g â—â—b 11. 25. 26. An occasion of sinne descâ—â—bed 2. Kinds of offenceâ— 1. Giaâ—â— Men geue offenc to others 6 waies 1 Bad counsâ— h Gen. 3. 4 6 i Mat. 27. 2â— 2 Consent k 1. Cor. 5. 1 2 l Ps. 119. 136. m Ier 23. 12. 17. n 2. Kin. 3. 14. o Iob 8. 20. p 2. Cor. 19 2 3 Prouocation to sinne 4 Neglâ—ct of good duties 5 Bad example 6 Slandering Gods ministers How to auoid occasions giuen A Rule q Mat. 16. 23 r Act. 24. 16. The second kind of offeÌ„ces giuen Offences arising from a mans corrupt affections s 1. Tim 6. 10 How to auoid offences arising from a mans owne heart The Rule Meanes 1 a Rom. 6. 6. b Gal. â— 24. c Rom. 6 11. d 1. Ioh. 3. 9. 2 3 Offences arising from mans mind 1. Remedie Trie our knowledge 1 2 2 a Act. 15. â— b 1. Ioh. 5. 4. Remedie Trie thy faith 2. waies 1 2 c Gal. 5. 6. 3 d Pâ—â—k 12. 2â— c 2. Pet. 3. 3 4. f Ier. 8. 6. g Amo. 9. 10. Remedie h Psal. 90. 12 Offences taken 4. heades froÌ„ whence offences are taken â— froÌ„ Scripture 1. From the plainnes of it a 1. Cor. 2.4 b 1. Cor. 1. 27 18. c 1. Cor. 2. 5. d 1. Cor. 1. 17 e v. 25. 2 f Ioh. 4. 11 12. g v. 18. h 19. c. 19. i Act. 2. 12 13. k v. 36. 37. 41 l Act. 16. 24. v. 29 30. 2. Offence taken from the contents of Scripture m Ioh. 1â— 43 44. Origen hom 2. on Gen. de sab ica arcae n Gen. 6. 15. o v. 16. Remedie 1. Rule Rule 2. Rule 3. a Gen. 3. 17. 23. b Act. 12. 22 23. 2. Head of offences taken The doctrine of the Church 1 From supposed newnes Remedie c Act. 26. 2â— 2 II. From supposed strictnes Remedie 1 Rule d Iob 1. 5. II. Rule Resignation of our selues vnto God e Luk. 9. 23. f Act. 5. 5. 10. III. oâ—fence taken from the crosse accompanying the truth Remedie Offences taken from particular doctrines â— Of Predestination Remedie 1 Rule 2. Rule Doctrine of Reprobation Remedie Rule a Isay 3â— 5. Act. 27. 31. with 24. 2. Of the fal of Adam Remedie I. Rule II. Rule 3. Of mans inabilitie of himselfe to doe good Remedie 4. Of Iustification Remedie III. head of oâ—fences from the state of the Church 1. from the wants in it Remedie I. Rule A true note of the Church Gods church described II. Rule Christâ— practiâ— towards thâ— Châ—rch of the Jewes III. Rule Râ—formed Churches iudgement of our Church Isa. 62. 1. 2. Offence fâ—om controuersses in the Church Remedie 1 2 a Ier. 6. 16. b Ioh. 5. 35. 3 From the â—â—seriâ— of the Church Remedie Consider the priâ—iledges of the Church 1 2 c Act. 2. 47. 3 d Heb. 11. 26 4. From the Apostacie of some Remedie 1. Rule 2. Rule More speciall offences in the church 1 From want in Ministers doctrine Remedie e Deut. 5. â—6 2. From the liues of Ministers f Ioh. 9. 34. Remedie 1 3. From lenitie towards offenders 4. Generall head of offeÌ„ces taken From the estate of the wicked g Vers. 13 h Ier. 12. 1. i Psal. 73. 17 Remedie f Luk. 16. 25. g Eccl. 9. 1 2. Bellar. de Amiss grat stat pecc lib. 2 cap. 18. Harding coÌ„fut of the Apolog part 4 chap. 1. div 1. a i. Cor. 11. 3 a Rheâ— on this place The vse a Concil Tâ—id 〈◊〉 â—4 caâ— 8. b Nâ—n repâ—dâ—â—â—â—d divoâ—â—◠〈◊〉 〈◊〉 Matâ—i sacâ— c. 14. 2 3 a Deut. 24. 1 2 3. Math. 19 9. Luk. 16. 18. Bellar. de Matâ—im Sacra cap. 16. 4 b Maâ— 10. 11 c Mat. 22. 30. Caâ—â—ion 1 2 Of periâ—â—iâ— Kinds of periurie 1 2 Toll summa Cas. consc lib. 4. c. 21. 3 a 1. â—a 25. 20 b Vers. 3â— Militiae sacrati propter iuramentum dicebantur milites Vegetius de re milit c 1. â—am 21. 1 d Ezek. 17. 13 15 16. Grieuousnes of periurie Exod. 32. â—7 〈◊〉 The straite bond of an oath A constrained oath of things lawful biâ—des An oath gotten by â—â—â—or e Iosh. 3. 19. An oath indamaging f Azoâ—iuâ— Iesuit Inst. Mor. c. 15. g Piâ—s 5. Poâ—tis in Bull. in Eliz. Aquin. 2. 2. q. 89 â—â—t 6. Of an oathâ— in it are two things 1 Confession 2 Imprecation How farre Christ forbids swearing a Pelagians Waldenses b Hierome Theophyl Chrysost. in Matth. 5. c Deut. 10. 20. Sixt. Senens biblioth Sanct. l. 6. aâ— noâ— 26. d 1. Coâ— 9. 22. Vse 1. Against extraordinarie swearing 2 Minsed oathes 3 Pâ—etences for swearing 1 2 3 4
vs giues vs liuing beeing and moouing Secondly this teacheth vs to conceiue aright of Gods holy prouidence to wit that God in regard of his substance is in euery place giuing beeing life and moouing to all things that be liue and mooue preseruing thē killing thē at his pleasure doing whosoeuer he wil. Thirdly this consideration of Gods essentiall presence serues to kindle in our hearts that feare of God which is the ground of true obedience in all estates If God shall laie vpon vs any affliction either in body or minde friends or goods let vs then consider the essentiall presence of God laying that crosse vpon vs and it will strike into our hearts a reuerent feare of God and mooue vs to patience meeknes contentation yea it wil cause vs to hūble our selues vnder his hand for the cause why men flie not to God by humbling themselues in their afflictions is because they thinke God is farre off Again if in prosperity we consider Gods essentiall presence with vs giuing vnto vs all good things it will make vs thankefull so much we doe vnto man when we bee in his presence that hath bestowed a fauour vpō vs we readily addresse our selues to thankefulnes and shall we not doe so to God In a word this holy meditation of Gods presence will make vs to humble our selues vnto God and to rest contented with his good will and pleasure Fourthly if God in essence be present euery where then it is needelesse to make choice of places in regard of holinesse for the worshippe of God for one place is no more neare to God then an other which confutes the vanitie of Popish Pilgrimages to cheife places for religious worship and it checketh also the blind opinion of many among vs who thinke the Church is the onely place of praier and other parts of Gods worship whereupon they neuer regard to pray in their priuate houses But God is in thee and in thy house as well as in the Church and therefore thou maist lift vp pure hands vnto God in all places and must pray at home as wel as in the Church alwaies prouided that thou honour Gods ordinance in the publike assemblies Fiftly if God be euery where then we must labour to haue hearts affected with this perswasion that wheresoeuer we be God is present with vs. This lesson God taught Abraham Gen. 17. 1. Walke before me and be vpright and this Enoch had learned long before Gen. 5. 24. and therfore was reported of that he had pleased God Heb. 11. 5. now where this perswasion taketh place 〈◊〉 will strike the heart with a reuerend feare and awe towards God making a man thus to reason God is present with me how then should I doe this euill in his sight Oh that this thought did run in our minds in the time of temptation then by Gods grace we should feare to sinne and endeauour to walke before God in all holy obedience as his seruants haue done Many are shamelesse in sinning which comes from the want of this perswasion of Gods presence which should strike this feare into their hearts as we may see Gen. 20 11. Psal. 10. 3. 4. 11. and 94. 6 7. Sixtly this knowledge of Gods presence serues to quiet and strengthen their hearts that are troubled with feare of the deuill thus they must reason with themselues the Lord my God is present with me both in power and essence he can bind Satan and he will keepe those that trust in him from the snare of the hunter wherefore then should I be afraid Secondly is the earth the Lords footestoole then while we liue here vpon the earth our liues ought to be a daily practise of humiliation and repentance when good subiects come before the chaire of estate especially if the Prince be present then they bowe their bodies to testifie their loyall subiection vnto their Prince shall man doe this to man and shall not we whose dwelling is at the Lords footstoole much more humble our selues When Dauids wrath was kindled against Nabal Abigail Nabals wife beeing wiser then her husband went to meete Dauid with a present and so soone as shee saw him shee light off her asse and fell downe on her face and bowed her selfe to the ground and fell at his feete and be sought him humbly to forget the trespasse and to stay his hand from blood so likewise when Iacob met his brother Esau he bowed himselfe seauen times to mooue him to compassion towards him and his family how much more then ought we to bowe our selues before the Lord who haue ten thousand fold more deserued his wrath then Nabal did Dauids or Iacob Esaus and besides our humble walking before him at his footstoole here on earth may giue vs assurance that one day he will place vs on his throne in glorie in the heauens But if we walke proudly before him in the practise of sinne being at his footstoole let vs know that he hath feete like vnto fierie brasse burning in a furnance Revel 1. 15. vnder which he will trample all his enemies and make them his footestoole Psal. 110. 1. The third inhibition is from swearing by Ierusalem the reason is for it is the citie of the great King that is the citie of God the king of kings for God had chosen the Iewes to be his peculiar people and Ierusalem for his holy citie where he had his Temple and sacrifices for his solemne worship Now here obserue that at this time the Temple was made a denne of theeues and many of the Scribes and Iewish teachers were notable Heretikes erring against the foundation of religion yea the people were rebellious and wicked as Steuen plainly telleth them Act. 7. 51. and yet Christ here calleth Ierusalem the citie of God and so the people Gods people though they for their parts had forsaken God The reason hereof is this because neither the Iewes nor any other doe then presently cease to be the people of God when they by sinne cut off themselues from God and forsake him but then doe they cease to be Gods people when God forsakes them and cuts them off from him like as in the state of matrimonie when either man or wise commits adulterie that partie breakes the bond of mariage and as much as in him lieth cuts off himselfe from the other but yet while the partie innocent retaines matrimoniall affection towards the partie offending and giues not a Bill of diuorce they still remaine man and wife This appeares in these Iewes whome neither Christ himselfe did then forsake when they reiected him for he praied for them when they crucified him nor yet his Apostles till they saw in them manifest signes of incurable obstinacie Act. 13. 46. This point must be remēbred as seruing to rectifie our iudgements touching the state of a Church or people that haue many grieuous wants and faults