shined forth to others And at this day they offend this way that will not abase themselues in their Ministerie to speake plainely to the meancapacitie of the simple yea they also put the light vnder a bushell who beeing fit for this Ministerie doe spend their daies wholly in the Vniuersities except it bee that they want a calling into the Church and haue a lawefull calling for their staie in the Vniuersities and though men haue not such meanes of calling forth as were to be wished yet they that liue in Schooles of Learning ought to shew themselues willing to become lights abroad in the Church saying with the Prophet Isaie when his lippes were touched with a cole from the Altar Here am I Lord send me In a word all persons in this calling that any way hide their gifts are here blamed for they are lights which should not be hidde From these comparisons wherein Christ sets out the open state of his Apostles to the viewe of the world the Papists do gather that the Church of God cannot be hid and therefore visibilitie must needs be the note of a true Church But we must knowe that Gods Church may sometime lie hid in regard of the word and the Ministerie thereof as it did in the daies of Elias and in the time when Poperie spread it selfe ouer these Westerne parts Neither doth this place make ought against vs for Christ here speakes of his Apostles and of their ministerie properly which could not be hid and not of euery ordinarie Minister who are not lights of all the world as the Apostles were but onely in their particular standing Secondly the Ministerie is a light yet not alwaies shining to the whole world and therefore it is added in the second similitude that it giueth light to them that are in the house that is in the Church of God And so in the darkenesse of Poperie the Ministerie of the Gospel was hidde from the world and yet it gaue some light to the hidden Church the house of God to shew them their calling and the meanes of saluation Now as these similitudes concerne the Ministers so they may well be enlarged to euery Christian in his place for in this regard the Minister is a patterne to his people and many times in Scripture others besides the Ministers are called lights 2. Sam. 21. 17. Dauid is called the light of Israel not onely for the comfort of his Regiment but also as he was a King by his vpright life he gaue light to the people wherof he was gouernour And so answerably all Superiours in their places must be lights the publike magistrate to the common wealth the master to his seruants parents to their children and euery Christian to his brother Philip. 2. 5. Shine as lights in the world in the middest of a naughtie and crooked nation This therefore is our dutie if we be Christians as we must labour to get the knowledge of Gods will into our hearts so must we cause the power thereof to shine forth in the example of a good life whereby others may be directed in the darkenesse of this world But alas here in the case of many is lamentable who thorough ignorance and disobedience be yet in darkenesse these must bee taken out of their places as darke candles and troden vnder foote and so cast into eternall darkenesse where they shall flame in woe for euermore Vers. 16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heaven This is the conclusion of this reason where by shining is meant ministeriall teaching whereby they make knowne Gods will vnto his people wherewith he also requireth answerable practise in a godly life as if he should say Seeing by your calling you are so conspicuous to the world therefore looke to the euidence of your Ministerie and to the holinesse of your liues that so the people may not onely heare your doctrine but also see your good workes and thereby be mooued to follow the same and so to glorifie God in heauen A most worthy conclusion wherein obserue two points touching the ministerie of the word First in what manner Ministers must teach the word Secondly the ende of all teaching For the first Gods word must first be preached that men may heare it secondly therewith must goe an vnblameable conuersation bringing forth good workes that men therein may see the will of God Here then are two parts of a ministers office Doctrine and good life and they must goe together in him that is a good Minister Hee that teacheth to write will first giue rules of writing to his schollers and then set them copies to followe and so doth euery master in his Art there is no learning of any thing vnlesse examples goe with rules Againe God will haue men to learne his will two waies by Hearing and Seeing the Minister therefore that is to teach Gods will must not onely by doctrine instruct the eare but by a godly life exemplifie his doctrine vnto the eie 1. Tim. 4. 12. Be vnto them that beleeue an example in word and in conuersation In regard of this double charge that lies on euery Minister the people for their parts must remember in all their praiers to â—raue of God that the Ministers may be enabled to teach Gods wil both in doctrine and life The Apostle Paul doth sundrie times require the Churches to whom he writ to pray for him in regard of his Ministerie Now if so worthy an Apostle had need to bee praied for much more hath euery ordinarie Minister in Gods Church And great reason it should be so for the diuell stands at Iehoshuahs right hand to resist him he hindred Paul from comming to the Thessalonians Though he maligne euery beleeuer yet he aimes especially at the Minister that he may cause him to faile if not in teaching yet at least in the exemplifying of his doctrine by a sincere and godly conuersation Now because Christ requires of euery Minister besides teaching the euidence of good workes in a godly life therefore here I will handle this point of good workes and first shewe what a good worke is secondly the differences of good workes and then obserue the necessitie the dignitie and vse of good workes I. Point A good worke is a worke commanded of God and done by a man regenerate in faith for the glorie of God in mans good First I say it is a worke commanded of God for Gods will is goodnesse it selfe and the Rule of all goodnesse in the creature and euery good thing is therfore good because it is answerable to the will of God no worke therfore can be good vnlesse it be appointed ordained and commanded of God men indeed may inuent and doe many good workes but they shall haue no goodnesse in them vnlesse they doe accord with Gods wil. Again good works must be done in
and ioy in the holy Ghost Rom. 14. 17. whereof we haue spoken before all which we must labour to finde in our hearts and to expresse in our liues else this kingdome shall be taken from vs we shall neuer see the glorie of it Thirdly hence we must learne to bee contented in all estates of this life whatsoeuer the hope of the glory of this kingdome which we pray for must swallow vp all the sorrowes that earthly calamities can bring vpon vs This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth Hebr. 11. 13 14. Yea this renues the inner man it cheeres the heart and keepes it from fainting though the outward man perish to looke after the ioyes of this kingdome which are the things not seene and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō saying Feare not little flocke it is your Fathers good pleasure to giue you the kingdome Luk. 12. 32. Fourthly wee must all labour in our places and callings to bring one another into this kingdome one neighbour another one friend another Ezek. 18. 30. Returne saith the Lord to the house of Israel and cause one another to returne This the Prophet Isay noteth as a practise of the subiects of this kingdome that they shall say one to another come let vs goe vp to the mountaine of the Lord Isay 2. 3. But masters of families especially must looke to the practise of this dutie and labour to bring Gods kingdome into their families for this ende they must see to these things First that there bee no manifest or open sinne permitted in their families ridde thy house of such a person if thou canst not reforme him Psalm 101. 7. Secondly instruct thy familie in the way of the Lord that they may know to liue righteously and vprightly both before God and man Thirdly set vp and maintaine the priuate worship of God in thy familie ioyne thou with them in holy duties especially in daily calling vpon the name of God In regard of these and such like duties it is that the Scripture ascribes saluation to a familie where the master or the gouernour of the house is conuerted to the faith And for the practise hereof the holy Patriarkes are commended to all posteritie God saith of Abraham I know him that hee will command his sonnes and his houshold after him that they keepe the way of the Lord and Iacob commands his family to put away their strange gods and to clense themselues and Ioshuah prosessed publikely that he and his familie would serue the Lord. Fiftly hence wee must learne euery day to prepare our selues to die for by death our soules enter into the glorie of this kingdome which we pray may come vnto vs and therefore we must be ready to receiue it euery day that whensoeuer our King commeth vnto vs either by death or in the last iudgement wee may passe from grace to glorie And indeede wee cannot with comfort make this petition vnlesse wee bee in some measure prepared for death and that euery day Now beeing prepared wee must waite as Iob did euery day till our changing come Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh so must we waite for his comming to vs either by death or iudgement neither must any thing dismay vs in this waiting no not death it selfe for the sooner we die the sooner wee may enter into glorie And here wee may take a viewe of the monstrous hypocrisie of the world for who will not say these words Thy kingdome come but yet the most men neglect to prepare themselues for entrance into this kingdome nay many contemne the word and praier which are the meanes whereby we haue admittance into the state of grace and are prepared for the kingdome of glorie Sixtly wee may here learne of our Sauiour Christ the practise of humilitie and in all things to giue all glorie to God for though this kingdome pertaine equally to him as hee is God with the father yet because he hath it from the father as he is the son therfore he will haue it wholly attributed vnto him for he teacheth vs to say Our father thy kingdome come Lastly here obserue the necessitie of this petition in respect of our outward estate for the comming of this kingdome to any estate is a speciall cause of prosperitie and happinesse vnto it for where this kingdome is Gods hand of blessing and protection is in a speciall manner here the Lord raigneth and his glorious and blessed Angels which are mightie in strength and power keepe watch and guard in that kingdome and about that people who haue the Lord for their King and God Hence it is that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults because we embrace and professe the Gospel which is the scepter of Gods kingdome and if wee could doe it in sinceritie and walke worthie of the Lord our King our prosperitie should bee as the stoods and our peace as the Sunne and Moone in heauen And therefore they that loue the peace of this kingdome must embrace and obey the Gospel and pray for the happie and flourishing estate thereof for therein standes our peace Thy will be done in earth as it is in heauen The Coherence This petition dependeth on both the former thus as a meanes whereby wee doe that which wee desire in the first petition for Gods name is glorified when his will is done and as a manifestation of that which wee desire in the second petition for there wee pray that Gods kingdome may come vnto vs and hee rule in our hearts by his word and spirit now here we craue that we may doe his will and so testisie our selues to be his loyall subiects The meaning This petition is propounded in a comparison which naturally standeth thus As thy will is done in heauen so let thy will bee done in earth And it hath two parts The first respects the grace of obedience which wee pray for Thy will be done in earth The second shewes the right manner of performing it as it is in heauen For the first Thy will c. Gods will is onely one considered in it selfe as God is one yet for our vnderstanding it may be thus distinguished It is either absolute or reuealed Gods absolute will is the will of his good pleasure whereby according to his eternall counsell hee determines of all things what shall be done or what shall not be done and in what manner This absolute will extendeth ouer all creatures and ouer all their actions Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will Roman 9. 19. Who hath resisted his will Matth. 10. 26. Without this will
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
of God v. 27. Use. 1. Hence we learne that grace is giuen not to the idle but to them that vse the good meanes ordained of God for the obtaining of grace as the holy exercises of the word in hearing reading meditation and humble and earnest praier and therefore if we would haue grace we must diligently exercise our seluos in these means for faith comes by hearing Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace Lament 5. 21. Turne thou vs O Lord vnto thee and we shall be turned and Dauid is plentifull in the meanes whereby he abounded in grace Psal. 119. 33. Teach me O Lord the way of thy sbatutes and verse 99. I haue bâ—d more vnderstanding then all my Teachers for thy restimonies are my meditation So Christs Disciples did not onely heare him preach but desired to bee instructed in those things which they knew not Matth. 13. 36. Declare to vs the meaning of the parable also they prayed him to increase their faith Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world namely contempt or negligence in the meanes which God hath ordained for the obtaining of grace for the heart of the negligent is like the field of the sluggard that hath no corne in it but is ouer-growne with briers and thâ—â—nes Secondly this serues for the comfort of those that haue as yet but the beginnings of grace in small and weake measure they must not bee discouraged for God hath plentie of grace in store if they can but find and feele their want of grace and lament it vnto God vsing the meanes of the word praier to get supply here is a promise of the holy Ghost who is the storehouse and fountaine of all grace Thirdly this serues for a good ground to confute sundrie â—rrours as first the opinion of vniuersall grace wherby some hold that euery man may be saued if he will for the promise of the holy Ghost without which none can be saued is not vniuersall but here made with restrâ—int to those that aske according to Gods will which none can doe without the spirit which must teach vs to pray in faith without which wee receiue nothing from God Iam. 1. 7. Secondly this ouerthroweth the fond conceit of Anabaptists and Familists which looke for the spirit by reuelation and not in the exercise of the word and praier But we must looke to the meanes in which God giues the spirit and out of that meanes we are more subiect to the delusions of Satan then to the operation of the holy Ghost Thirdly this also confuteth the errour of the Church of Rome who teach that a man by the good vse of the gifts of nature may come to obtaine the gifts of the holy Ghost But there is no larger promise then this in all the Scripture where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith which we cannot doe by nature but by grace And besides when we aske in faith by grace this is no cause of the gifts of the spirit which wee receiue but onely a discharge of our dutie in the exercise of the meanes which God hath appointed whereupon followeth the increase of grace yet no way of our merit but from Gods free mercie and his bountie Verse 12. Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them for this is the Law and the Prophets This verse containes the fourth part of this Chapter concerning equitie and instice And it consists of two branches a commaundement Whatsoeuer ye would c. and a reason for this is the Law and the Prophets For the first The meaning The commandement is propounded in a forme of speech that hath reference to some thing going before Therefore whatsoeuer c. and yet it seemeth very hard that it should depend either vpon the doctrine of praier or of dispensing the word or of rash iudgement Why then is it said therefore c. Some thinke it is to be referred to the doctrine of Iustice which was deliuered in the fift Chapter but that is scarse probable because so many different points of doctrine are handled betweene Others thinke that it doth not depend of any thing that went before but that the word therfore doth abouÌ„d and this is more probable for such particles doe sometimes abound Ioh. 1. 20 he denied and said because â— I am not the Christ where the word because doth abound Now though the word therefore doe abound yet it is not without his vse for it imports that the doctrine here deliuered is a speciall doctrine and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon Whatsoeuer It may seeme that this ought not to be so for many desire and wish euil vnto themselues as children that they may haue their wils to take their pleasure and not be held in subiection vnto their parents or held to good education and so idle persons wish euill vnto themselues for they would not bee set a worke Wee are therefore to know that this must not be vnderstood of euil wishes but of a will and desire wel ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience so that Christs meaning is this as if he had said Whatsoeuer thing either by the light of nature and conscience or by direction from Gods word you would wish that men should doe to you that doe ye vnto them The commaundement thus explaned containeth two things I. The thing to be ruled and ordered namely our actions to other men II. The rule it selfe that must order all our sayings and doings towards others to wit that desire of iustice equity which euery man by nature would haue others shew to him in all things In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature namely that we are forward and diligent to exact iustice and equitie at other mens hands towards vs but flacke and backeward to yeeld the same to others againe In other mens doings towards our selues wee are masters able to teach them what they ought to doe but in our owne dealings toward others wee are scarce schollers that will learne their dutie we our selues would be reuerenced and commended but we hardly doe the like to others Secondly here we are taught to auoyd all practises whereby wee might hurt our neighbour either in body goods or good name as lying slaundering vsurie oppression and such like this naturall reason might teach vs for wouldest not thou haue others to defame hurt or oppresse thee then doe not this to them for the rule is not doe as men doe to thee but doe to others as thou wouldest haue them doe to thee
obeyeth is the only wise man I will liken him saith Christ vnto a wise man This point is likewise with care to bee remembred that the hearing doing of the word of God is a speciall part of true wisdome this is notably verefied in the 32. Psalme which is intituled Dauids learning and indeed it is a notable psalme of learning coÌ„taining the summe of all religion which Dauid bringeth to these two heads his repentance new obedience So Deut. 4. 6. the peoples obedience to Gods commandements is counted by Moses their wisdome for this cause he there saith they shal be counted the wisest people vnder heauen because they serued obeyed the true God to which purpose it is said The feare of God is the beginning of wisdome a good vnderstanding haue all they that doe thereafter Psal. 111. 10. Hence we learne these instructions 1. all superiours magiâ—â—rates masters parents are bound to goe before their inferiours in wisdome as they are aboue them in authoritie therfore considering obedience is true wisdome euery superiour ought to goe before his inferiours in obedience to Gods commaundements for this onely is true wisedome without which all other wisdome is but folly and madnesse 2. Hence all students that professe themselues to seeke for wisdome and learning are taught especially to giue themselues to learne obey the will and commandements of God for this is true wisdom both before God and man And it is a great blemish and disgrace for any man of knowledge to lead a loose and dissolute life this argues their want of Gods feare which is the very ground of true wisedome 3. This giues a good caueat to ignorant persons who perswade themselues they may continue in their ignorance because they are not book-learned but they deceiue themselues for obedience is true wisdome and therefore they must labour for so much knowledge as will bring them to this wisdome here commended Now to come more specially to this true wisdom we must search out wherein it lieth This is expressed in these words which hath builded his house on a rocke which S. Luke setteth down more largely ch 6. 48. saying he digged deep Laid his foundation on a rocke In which words 3. partâ— of this wisdome are propounded 1. to dig deep 2. to make choice of a rocke for a foundation 3. to build thereon The builder is the professor of the name of Christ and this digging deepe to finde out a fit foundation signifieth thus much that he that would make sure his owne saluation must come to a deepe search examination of his own corrupt heart that he may know the iniquitie therof also he must renouÌ„ce himselfe his pleasures whatsoeuer may hinder him in this building he must cast out for without this deepe search ransacking of the heart there can be no sure foundation laid nor certainty of saluatioÌ„ attained The second point of this wisdom is to choose a foundatioÌ„ to lay our saluation vpon that is the rocke Christ Iesus himselfe alone God and man he is the chiefe corner stone on which the whole building is coupled Eph. 2. 20 21. neither is their saluatioÌ„ in any other for among men there is giuen no other name vnder heauen by which wee must bee saued then Christ Iesus onely Act. 4. 12. and no other foundation can any man laâ—e then that which is alreadie laid which is Iesus Christ 1. Cor. 3. 11. Christ is the rocke and corner stone true Christians are liuing stâ—nes built vpâ— him 1. Pet. 2. 5. As for our works they are fruits but no part of this fouÌ„dation vnlesse to them that build on the sand like foolisâ— builders Thirdly hauing found a good foundation we must build thereon Our soules and our saluation must be builded on Christ. This is done by our faith in Christ for as mutuall loue ioynes one man vnto an other so true faith makes vs one with Christ Eph. 3. 17. the holy Ghost saith that Christ doth dwell in our hearts by faith and Psal. 125. 1. He that trusts in the Lord is as mount Sion that cannot be remooued Yet here two caâ—â—ats must be remembred I. That Christ is a rocke yet not euery way that man frames in his owne heart but onely so as he hath offered himselfe in the promise of the Gospel which is the word of the couenant of grace And for this cause we must labour that this word of Gods grace may be rooted and grounded in our hearts by faith for it is all one to beleeue in Christ and to beleeue the word that reueales Christ vnto vs so saith our Sauiour He that refuseth me and receiueth not my word hath one that iudgeth him Ioh. 12. 48. And If ye abide in me and my words abide in you Ioh. 15. 7. We therefore must be like the good ground for as it receiues and keepes the good seede so doth the good heart receiue and keepe the word of grace which beeing rooted in our hearts keepes vs vnited vnto Christ and therefore it is called the engraffed word Iam. 1. 21. which beeing mingled with faith in our hearts is profitable for it knits vs fast to Christ and makes vs growe vp in him vnto perfection II. Caueat We must set all the maine affections of our heart on Christ for hereby must we shew forth our faith We must so esteeme and loue Christ as that in regard of him we count all things losse and dung with the Apostle yea we must so delight in Christ that we desire him wholly and receiue nothing into our hearts but Christ alone Thomas desired but to put his finger into his side but we must goe further and desire to haue our soules washed in the blood that issued thence and to haue our hearts possessed by his spirit whome he giueth to his Church Use. Seeing Christ Iesus is the rocke of our saluation our dutie is to haue our hearts rooted and founded on Christ. They which be as the stonie ground heare and receiue the word and it takes some rooting in them and brings forth some fruit but as the rooting is not deepe so the fruit is neuer ripe and therefore when heat commeth it withereth so it is with professors a man may be one in name and bring forth some fruit of the word which he heares and yet be deceiued in the matter of his saluation because he is not rooted and founded in Christ. This is the point which Paul stands much vpon in sundrie of his Epistles for shew of grace will not serue the turne Indeede in these happie daies of peace any grace makes a man seeme to be a Christian but when the parching heat of persecution comes vnlesse we be throughly rooted in Christ we shall neuer continue to the ende nor bring forth fruit with patience III. Point The fruite of this true obedience in which men by faith build themselues on
becomes a workâ— of mercie 187. m Life eternall described 476. b. a Christian life lead by faith 477. 478. a patterne of a godly life 279. m. 324. b. rules for it 359. b. 405. b. temporall life hath his certaine period 381. c. miserie of mans life 406. m. how Christ esteemes a godly life 534. b Light twofold 54. b. all Christians should be lights 57. m Logycke approoued 200. c Long-suffering 36. c Looking to lust or idle looking 112 c. how to looke to Gods glorie 119. c Losses a ground of patience in losses 402. c Loue described 201. c. examples of loue in practise 202. m. a rule of louing our neighbour 211. m. brotherly loue wanting 421. m. how to get loue 462. m. Lust in heart is sinne 114. c. it is two-fold 115. m. motiues to subdue it 116. m Luthers conuersion 77. m M MAgistracie approoued 109. c. 176. c. Magistrates dutie in keeping the Law 78. b Man-slaughter is murther 98. m Mariage after diuorce for adulterie 146. c Masters of families dutie 273. c. 465. c Meditation on Gods creatures 161. c Meekenesse described 15. b. and handled by the fruits ground thereof ib. 16. b. motiues to meekenesse 16. c Mercie described 24. b. duties of mercie ib. c. a mercifull man described 25. b. motiues to mercie 25. â— 380. b. rules for the exercise of mercie 26. m Merit of workes confuted 28. m. 45. m. 225. b. 286. m. 382. m Minde how corrupted by Adams fall 360. m Ministers office two-fold 58. b. 82. m. the end thereof 67. c. his dutie in preaching 47. m. 441. c. he must preserue the puritie of the word 438. c. and the credit of his ministerie 550. m. the ministers peculiar sinne 49. c. foure kindes of vnsauourie ministers 50. b. their dangerous estate 51. b. whether ministers making apostacie from the truth may bee receiued into the Ministerie 52. c. how ministers are lights their dutie thereupon 54. b. their conuersation should bee blamelesse 56. c. 82. c. a ministers comfort against his peoples vntowardnes 83. b. what commends a minister 507. m. of ministèrs calling 501. m Ministerie of the wicked may be vsed 505. c. Christs ministerie full of maiestie and yet planie 546. m. causes thereof 549. m A Miracle described 522. b. God onely works them ibid. how man workes a miracle ibid. Miracles are now ceased ibid. c. miraculous works no sufficient ground of nâ—w doctrâ—â—e 499. b. 524. m Moses writ the first scripture 464. c Morall law described in 3. points 69. m. how it differs from the Gospel 69. c. Popish errour in confounding them 70. b. wherein they consent 73. b Murther in three degrees 91. b N NAme how to get a good name 416. c Naturall corruption makes vs vnsauourie 48. c Neighbour taken two waies 200. b Noah his Arke of the quantitie of it 129. b O OAth two things in an oath 154. c. the straite bond of an oath 153. b. a constrained oath binds ib. m. an oath gotten by errour binds ibid. m. and indamaging our estate ib. c. the popes dispensation froÌ„ a binding oath ibid. c. the Pharisies doctrine of oathes 154. b. indirect oathes or sivearing by the creatures forbidden 159. b. 169. m. minsed oathes forbidden 156. b Obedience two-fold 276. c. branches of new obedieÌ„ce 517. fruits of it 539. b. motiues to it ib m. hinderances to obedience 277. m. furtherances ibid. c. 278. m. resemblance of our obedience to the angels 280. c Occasions of sinnes oâ— offences described 1â—0 c. kinds of offences ib. Offences giuen sixe wâ—â—â—s 121. b. the way to auoide them 12â— c. of offences taken 127 foure heades of offences taken ib. c. the remedies ib. Offences should be auoided 120. m Oppressors a terrour vnto them 418. m Original sinne the greatnesse of it 509. b Owne wee may not doe with our owne what we will 187. b P PArdon of sinne how God grants it 293. b. a true signe thereof 300. c. it must be beleeued particularly 321. b Parents dutie to their children 456. b. their prerogatiue for apprehending Gods mercie 455. c Pastor how euery Christian is a pastor 431. c Patience in affliction taught 76. c 280. b. 487. c Peace in generall described 34. c. kinds of peace ib. how to get and keepe true peace 36. c. 302. b. how to esteeme it 183. c Peace-makers who 34. c. to God-ward 37. m Peace-breakers who and their estate 38. m People ought to be able to iudge of teachers 505. m. their dutie to their ministers 58. m. when a people cease to bee Gods people 167. m Perfection legall and Euangelicall 213. c. 214. Perfection in parts and in degrees 214. c. how Gods childe is perfect 215. b Periurie described 149. c. 150. the grieuousnesse of this sinne 152. m. three kinds of periurie ib. m. whether sworne members of societies bee periured in breaking their statutes 151. m. whether he may be put to sweare that is thought will periure himselfe 152. m Persecution and the kinds of it 40 41. of flight in persecution 446. b Pharisies described 84. c Pilgrimage going confuted 258. m Place difference of place for religious vse abolished 239. c Pompe worldly pompe is vanitie 386. m Poore what poore are blessed 8. consolation to the poore 11. c. duties of the poore in regard of their pouertie 199. b. how the poore may haue sufficient 400. b the degrees of pouertie 190. b. popish voluntarie pouertie confuted 9. c. 195. c Poperie a false religion 481. b. corrupted 504. m. no reconciliation with poperie 35. m. delight in popish writers dangerous 495. c. popes Bulls bee Satans instruments 44. m Praier the necessitie of it 231. obiections against it answered 23â— parts of prayer 230. b. the right manner of praying 236. m. 254. b. of reuerence in praier 258. c. 234. m. foure conditions in acceptable praier 446. c. of a set forme of prayer 249. c. of publike praier 253. m. why we pray notwithstanding God knows our wants 247. m. why God delaies to graunt our praiers ibid. why God neuer graunts some men their requests ibid. c. of applying Gods promise in prayer 256. m. 451. m. a double proppe to our hearts in prayer 259. c. of praying standing 230. c. how Papists faile in prayer 238. c. prayer to Saints vnlawfull 240. c. prayer cannot merit 241. m. sundrie abuses in prayer 242. m. we must pray for others 256. c. in loue 257. m. in zeale 448. b. constantly 449. c. Lords praier how farre forth prescribed 249. m. the excellencie of it 251. c. how it is made a patterne to our praiers 32â— b Praise how to praise God 319. m. the author and ground of true praise 228. c Preaching in a right manner 48. c 54. â— 436. c. 472. c. 550. c. carnall preaching 27. m. Preachers may be condemned 52â— c Pride of minde and heart 218. c. 426. m. the practise of pride 219. m. why pride must be auoided and how 219. m. pride in
apparell checked 386. b Professors of religion that shall be saued 515. b. professors that shal not be saued 512. c. the true wisdome of professors 537. m. the folly of some professors 541 Prophet how God calleth Prophets and teachers 501. m. notes of a true Prophet ib. b. 502. c. what makes a false prophet 491. c. societie with false prophets must be auoided 495. m. why god suffereth false prophets 497. b. daÌ„ger of false prophets ib. m. theâ—r pretences 497. c. fruits notes of false prophets 520. m. 503. punishment of false prophets 510. m. 79. m. of discouering a false prophet 500. m. what it is to prophesie 521. m Prosperity a fruit of Gods kingdom 274. m Prouidence of God rightly conceiued of 164. m. 165. m. particular prouidence prooued 169. b. 379. m. preseruing prouidence 207. b. how to rest on Gods prouidence 379. m. a rule for prouision of worldly things 344. m. mans spirituall prouidence 358 Publicans described 201. b Purgatory confuted 105. b. 476. m Pure in heart 30. how it is gotten 31. Q QVarelling a note of a badde man 91. m R RAca 91. m Raine a common blessing of God 208. m. â—nseasonable raine is Gods punishment 209. c. of astrologicall predictions of raine ibid. m. sorcerers cannot cause raine 209. m Reconciliation to God 108. c. of brotherly Reconciliation 110. m. 301. b Reregeneration signes of it 402. m Religion how to know true religion 430. e. and a truth in religion 494. m. it must not be tempered to mens humors 175. b. naturall mens behauiour in religion 334. b. 337. b Remission of sinne goeth with repentance 299. m Repentance the grounds of it 516. e. the nature of it ibid. the practise of it 300. m. motiues thereto 76. b. 534. m Repetition in Scriptures implie importance 118. e Reprobation how we maintaine it 133. m. God is not cruell to his creatures therein 526. m. Reprobaâ—es neuer haue true faith 530. e Reproofe of the manner of reproouing 429. b Restorers of true religion ought to be reuerenced 4â—4 b. of their calling to preach the truth 501 Restraint of our nature by Gods word 484 c. Reuenge twofold 176. m. desire of reuenge must be auoided 301. b priuate reuenge vnlawfull 176. e reasons against it 177. e. kinds of priuate reuenge ib. b. lawfull reuenge handled 179. m. when reuenge may be sought by the magistrate 180. m Reuiling forbidden 95. e. it is a kind of peâ—sequution 43. e Reward whether it implie merit 45. m. 221. m Riches a great lord 368. e. when rich men forsake God 370. b. how the rich may continue their wealth 400. e Right to earthly things two-fold 18. m Righteousnes true and sauing 86. m. mans naturall conceit thereof 85. m gods righteousnes notes Christs obedience 395. b. how it is made ours ib. â— Rome no true part of Chr. Church 81. m. 168. m. separation from Rome no scisme 496. m Rules of expounding the law 93. â— 110. e S SAbbath of the change of it 74. e. how trades men may sel thereon 193. e Sacrifice what the giuing thereof signified 103. e Sadduces 84. e Salt three properties therof resembling the ministerie 47. m Salutation must be friendly 212. m Sanctification of the creature 291. b. sanctification goeth with iustification 87. e. a comfort against doubting thereof â—1 m Sathans policies against Gods children 310. m. his malice against the Church 492. m. he is limited in tempting 308. m. how to resist him 312. e Schooles of the Prophets approoued 5. 200 Scismatikes differ from false Prophets 492 Scripture excelleth all other books 11. b. the certentie of Scripture handled 466 467 468. authoritie of Scripture handled 469. how it giues iudgement ibid. 470. how some take offence at Scripture 127. m. popish distinction of Scripture into inward and outward 469. m Scribes what they were 84. m. Sects among the Iewes 84. e Securitie in sinne 295. m. 423. m. carnal securitie coÌ„demned 488. e. their excuses remooued 489 Selling how made a worke of mercie 187. m See God the secret seer 228. b Senses what senses must be the instruments of mercie 16. m. how to ground our senses 119. b Separation from our Church vnlawfull 552. b Seruice preparation to Gods seruice 104. m. what it is to serue God 367. m. the error of the ignorant herein 368. m Silence in hearing Gods word 548 Sinnes differ in degree 422. m. sinne goeth not alone 224. b. it raigneth not in Gods child 371. m. maine sinnes in all men naturally 425. e. most secret sins knowne to Christ. 533. e. purpose of sinning must be auoided 534. e. how to perceiue the grieuousnes of our sinnes 426. e. how to reforme our sinne in our selues 425. m Slacknes in the better sort reprooued 490. e Speaking of others how to behaue our selues 403. m Spirits whether we may goe into places haunted by euill spirits 315. e Stewes falsly grounded on lawes of toleration 142. m Students in diuinitie their dutie 537. b. studie of Scripture should be diligent 77. b Successe how to leaue it to Gods blessing 375. m Suffer how they that suffer deseruedly may be blessed 43. b. suffering wrong examples 180. e. 182. e. it is the state of a Christian to suffer 185. b Suits in law how lawful 36. b. common suits in law vnlawful 108. m. 183. m Sunne the benefit of it 208. b Superiours their dutie 537. b. a note of euill superiours 184. e Suspition of suspecting euill of others 414. b Swearing how farre forth forbidden diuers opinions 155. b. ordinarie swearing forbidden ib. e 171. m. pretences for swearing answered 156. m. times cases wherein an oath is lawfull 157. m. the right maner of lawfull swearing 158. m. swearing by faith troath c. vnlawfull 161. m T TEacher properties of a badde teacher 175. e. 200. b Temporall blessings how they must be sought 399. m. how rightly vsed 292. their dependance on Gods kingdome 400. e Temptation kinds thereof 303. m. degrees therein 304. b. it is the state of Gods children 302. m. whether euery temptation come from Satan 171. e. how God leades into temptation 305. m. helps against temptation 306. e Testament how to know the bookes of the old testament 72. e. 463. in new testament is diuine scripture 464. e Thankesgiuing should be frequent with Gods children 266. m. 319 Toleration of false religion vnlawfull 469. b Tongue abuses thereof 95. m Traditions vnwritten 473. m Treasure heauenly what it is 347. 348. how we lay it vp 347. m. 349 Trees how some become euill 508 Trust in God a notable ground thereof 318. e Turcisme a false religion 481. b Tyrant priuate men may not kill a tyrant 182. m V VAnitie of the creatures 346 Ueniall sinnes what they are with Papists 93. b. how the father 's called some sinnes veniall 42â— Uniuersall grace confuted 244. m. 246. m. 392. m. 459. e. 482. e Vnmerciful men their number and miserie 25 m
9. can 11. c. b Rhem. on 2. Tim. 4. sect 4. c Rhem. on Matth. 26. sâ—ct 4. d Bellar. de Rom. 〈…〉 4. cap. 1â— 6. e Rhem. on Heb. 9 sect 10. f Mâ—ssâ—le Roâ— aâ—â—â— 5. in â—â—itan p. 30â— g Câ—nsur Col â—â—f 22â— h Ibid. s. â—â—7 i Câ—â—us l. â— c. 13. k 〈◊〉 〈◊〉 de hiâ—â— â—â—â—les c. 2. 3. The way of nature grace 〈…〉 Way of death broad Vniuersall grace conâ—â—â—ed Our dutie 〈◊〉 r gard of these two waies Luk. 13. 24. I. Charge How to walk in the way of life 1 2 3 II. Charge How to get courage against the straitnes of this way 1. Dutie How the law restraines our naturall desires 1. Commandement Restraints in the 2. Com. Restraints in the 3. Com. Restraints in the 4. Com. Restraints in the 5. Com. Restraints in the 6. Restraints in the 7. Restraints in the 8. Restraints in the 9. Restraints in the 10. Restraints of manâ— desires by the Gospel Math. 19. 26. Suâ—fer afflication patiently Our dutiâ— in profession of the trâ—dâ— III. 〈…〉 Stâ—â—â—â— to enter Maâ—â— 11. 12. Psal. 132. 2 3 4 5. 〈…〉 â—â—demned 〈…〉 to 〈◊〉 1. The danger of â—eâ—urâ—â—iâ— â—â—d â—6 29. 30 The assuraÌ„ce of the peâ—â—tent Excuses of secure persons remooued 2. Excuse 3. Excusâ— from Gods predestination The better sort are slack iâ— striuing 11. part of Christs sermon What makâ—â— a false Prophet The meaning False Prophets diâ—fâ—r from schismatikes Iesuites and Priests are false Teachers Familists and Arrians Satans malice against the Church Act. 20. 28 29 30. The aboundance of heâ—etikes in the primiâ—iue Church Our weakenesse in the faith Gal. 4. 15. Gal. 1. 6. Our itching humoâ—r in matters of religion We must be constant in the faith Directions to maintaine the truth a 1. Ki. 21 20 b Cha. 22. 8. 2. Rule Restorers of religion ought to be had in account 3. Rule Howe to knowe the truth in religion Iam. 1. 5. 4. Rule Society with false Prophets is vnlawfull Rom. 16. 17. Eâ—seb Recl hist. l. 3. c. 25. Delight in Popish writers vnlawfull Act. 19 19. Free sale of hereticall bookes is dangerous Toleration of false religion vnlawfull To separate from Rome no schisme Whether a false Prophet should be put to death 1. Kin. 21. 10. 13. Dan. 3 29. Why God suffers false Prophets 2. Th 2. 11 11 Danger of false Prophets 7. Pretences of false prophets 1. Allegation of scripture 2. Deep learning Rhem. on Heb. â— sect 8 Coâ—c Trid. sess 4. decr 2. 3. Goodly tiâ—â—es 4. Faiâ—ed humilitie Colos 2. 18. and 23. â— Working miracles 6 Faire speeches 1. King 22. â— 7. Boldnesse in suffering Be wise as serpents We must preserue the puritie of the truth Fruits of a true Prophet God calleth Prophets diuersly How the restorers of religion froÌ„ Poperie were called 1. Notâ— of a false Prophet 2 Note of a true Prophet 2. Note of a false Prophet 3 Note of a true prophet of a false Rom. 16. 18. Luk. 20. 2 3. Dâ—râ—i Confuâ— resp Whitaâ— ad 10. â—at Cap. p. 70. a Miss Rom. à Pio 5. in Liâ—an p. 304 b Rhem. on Heb 〈◊〉 sect 9. and c on Mat. 2. sect 3. d Aquin. 3. Summ. q. 25. 〈◊〉 3. 4. Xixti 5. Poâ—â—t orat de morte Henâ— â— habiâ—a aâ— 1589. f â—â—llar de â—lâ—r l. 1. c 19. g Rhem on Rom. 6. sect â— h Rhem. on 2. Tim. 4. sect 4. Chap. 〈◊〉 p. 5â— Our church defended against the Brownists The people ought to bee able to iudge of teachers We may vse the ministrie of wicked liuers Math. 23. 2 3. Philip. 1 18. â—â—k 9. 49. The maine dutie of students in diuinitie What commends a minister How some â—â—ces becom euill The state of the vnregenerate The greatnes of originall sinne Sauing grace is not vniuersall Bellarm. de grat lib. arb l. a. c. 5. Gâ—b Biâ— l. 2. dist 27. dâ—b 4. The miserie of the vnregenerate Good works follow iustification Concil Trid. sess 6. cap. 7. can 32. â—eliâ—r de â—usâ—iâ— l. 4. c. 14 The punishment of saâ—e prophets Ioâ— 15. 2. 6. Comfort against false prophets Matth. 25. 42. 45. Duties of him that would discouer a false prophet Rhem. on 1. Tim. 3. sect 9. 12. Part of Christs Sermon What professor shall not be saued Three grosse hypocrites 1 2 3 Close hypocrites What gifts a close hypo crite may haue 1 2 4 5 What professors shal be saued Wherin the doing of God will standeth Sauing faith compreheÌ„ds 3. things Hoâ— to know â—â—r fâ—â—â—h to b◠〈…〉 Isa. 28. 16. The grouâ—â—â—f repeÌ„tâ—ce The nature of repentance New obedience Branches of new obedience How to become cheerfull dâ—â—â—â— of the will of God We must go beâ—ond hypocriteâ— in grace Of the number that shal be condemned A dangerous conceit of a mans good estate The terror of the Lord. What it is to prophesie What it is to prophesie in Christs name What a miracle is God alone can workâ— miracles How men worke miracles Miracles now ceased Excellent gifts wil not saue vs without faith Mat. 12. 47 48 49 50. Receiue no new doctrine though confirmed by a miracle Gods knowledge of his creature 1. Generall 2. Speciall Vniuersall redemption confuted God deales not hardly in denying redemption to some Gods election and reprobation prooued The ground of Gods predestination For â—â—ecne workes are not the ground of Gods decree The effect of Gods knowledge of some to be his A motiue to know and loue God 2 3 The Reprobâ—te neuer had trâ—e 〈◊〉 Elect neueâ—â—all away Wherein the secoÌ„d death standeth How Christ sâ—ffâ—red the secâ—d death A monue to get fellowship with God How professors of religion may be workâ—â—â— of iniquitiâ—â— Christ marks the most secret sinnes How Christ esteemeâ— a godly life A strong motiue to repeÌ„tance Purge the heart from a â—uâ—pose of sinning Conclusion of Christs sermon The dutie of euery good hearer Obedient hearing is true wisdoâ— Superiours dutie Students dutie The true wisdome of profâ—ssors 1. part of it 2. part of it 3. Part. How we are built on Christ. Eph. 2. 20 21. and 3. 17. Coloss. 2. 7. The fruit of true obedience A motiue to obedience True faith cannot be lost True beleeuers must haue their trialls The practise of a badde hearer How all hearers are bound to obedience The follie of professors Iam. 1. 22 23. Our commoÌ„ error in iudging men to be wise A motiue to obedience Who build on the sands I. Papists Concil Trid. sess 6. cap. 7. 10. 16. 2 Common Protestants 3 The more forward Protestant The fruit of bad hearing Euery professor must be tried Our dutie in regard of trialls Daunger of hypocrisie The maiesty of Christs ministerie Astonishment at the word no sure signe of conuersion Act. 16. 27. 31 Quest. Why Christ conuerted so few Act. 2. 4â— â—om 15. 8. Silence in the holy assemblies of the Church Christ preached plainly Carnall preaching The authoritie of Christs ministrie Causes of it â— The matter 2. The manner of his teaching 3. things accompanying his ministery Miniâ—â—erâ— must maintaine the credit of their ministry Right manner of preaching Isay 6. 6 7. We must maintaine the dignitie of our profession Separation fâ—â—m our Church is vnlawfull