casts downe his beames vpon vs by meanes whereof we againe see the body of the sunne euen so the knowledge of God whereby he knoweth vs for his worketh in our hearts a knowledge of God in vs whereby we know him for our God So Gal. 4. 9. Seeing ye know God or rather are known of God so that the knowledge of God whereby he knoweth vs to be his is the grounde of our knowledge of him to be our God Againe in this knowledge of God whereby he knoweth his elect is contained his loue towards them for he knoweth and accepteth of man and therefore loueth him this brings forth in man loue to God againe We loue God because hee hath loued vs first 1. Ioh. 4. 19. So likewise God by his knowledge chooseth vs to be his peculiar people and hence comes our choosing of God to be our God for looke as the seale sets a print in the waxe like vnto it selfe so the knowledge of God bringeth forth such fruits in vs to God-ward as therewith God beareth and manifesteth towards vs. On the other side there he some whom God neuer knewe and the fruits hereof in them bee the fruits of iustice God not knowing them they knowe not God and the fruits of this knowledge as loue and giuing their hearts vnto God they haue not Indeed the sinnes which men commit come not from this that God knoweth them not but froÌ„ the corrupt will of man and yet these wants of knowledge of loue faith to God as they are punishments come from this that God doth not know nor acknowledge men for his Now whereas this knowledge of God is powerfull in his elect to produce from theÌ„ true knowledge affiance loue of God againe we are to bee admonished to labour to feele in our hearts these graces which are the impressions and fruits of Gods knowledge of vs that by them wee may be able to say I knowe God to be my God and Christ my redeemer Let vs therefore labour to knowe God aright and to loue God in Christ in his meÌ„bers by true loue to choose the true God to be our God bestowing our hearts affections on him for by these graces wee shall know certainly that God knoweth vs loueth and chooseth vs for his sonnes and daughters in Christ because these graces in vs are the proper fruits of the knowledge loue of God towards vs euen as wee may knowe the Princes broade seale by the forme of it in waxe though wee neuer see the seale it selfe And on the contrarie wee must take heed of that heauie iudgement of God whereby men goe on without knowledge loue and affiance in God for these are fearefull tokens of his wrath befalling those whom he neuer knew The vse 1. Whereas God knoweth some men for his owne and will not acknowledge the same of others and that onely vpon his will pleasure we may see here a woÌ„derful vnsearchable mystery which first of all ought to stirre vs vp not to plead with God but in an holy reuereÌ„ce to woÌ„der at to admire his vnspeakable power soueraignty ouer his creature Rom. 11. 32. God hath shut vp all vnder vnbeleefe that he might haue mercie on all saith the Apostle Now he doth not reason the case further but there staies himselfe with an admiration of Gods wonderfull power and wisdome crying out O the deepnes of the riches both of the wisedom and knowledge of God how vnsearchable are his iudgements his waies past finding out v. 33. 2. This must strike our hearts with feare trembling towards God in regard of his iudgements the Apostle Paul speaking to the Gentiles of Gods auncient people saith the Iewes are cut off through vnbeleefe and thou standest by fâ—â—th thereupon makes this vse vnto the Gentiles Be not high minded but feâ—re Ro. 11. 20. 3. Hence we are taught not to sooth vp our selues as vsually we doe on hope of mercie in the death of Christ without some ground hereof through true grace but rather with feare trembling so long as we haue time to labour in the means of saluatioÌ„ which is Gods word prayer Sacraments to become true members of Christ because we may deceiue our selues with a vaine profession for though Gods mercie be endlesse in it selfe yet it admits restraint to vs-ward indeed it shall neuer be extended to all nay not to many that in their life time made full account thereof in their vaine perswasions A third point here to be obserued is this that such as professed Christs name here on earth yet after shall be condeÌ„ned neuer had true faith nor true repentance sound loue nor hope they might haue some kinde of faith I confesse many other excelleÌ„t gifts but if they had had true faith therby they should haue pleased God bin approoued of Christ so at sometime also haue bin accepted acknowledged of him for his owne For this wee must learne and hold as the truth of God that where true faith loue and hope are truely wrought there they remaine for euer at least in the roote they may seeme for a time to bee lost but yet neuer can be quite extinct for the gifts and calling of God are without repentance Rom. 11. 29. Fourthly here it is plaine that those whom Christ will not saue hee neuer knewe hence it followes that whom he knowes to bee his them he wil know to be his for euer This point must be remembred because it is the true foundation and ground of the saluation of mens soules we are said to bee saued by faith and by the word of God yet onely as by meanes not as causes but the onely cause of our saluation and of the meanes that brings vs thereto is this knowledge of God whereby he accepteth and approoueth vs to be his owne Hence we may gather that those who are elect vnto saluation shall neuer perish for whom God once knowes to be his them he knowes to be his for euer therfore Mat. 24. 24. it is made a thing impossible that the elect should perish and the Apostle takes it for granted that the election of God is vnchangeable Rom. 9. 11. remaining euer according to his purpose This knowledge of God is that foundatioÌ„ which remaineth sure 2. Tim. 2. 19. The first grace of all is Gods fauour choosing some men to be his of his meere good will and this first grace to whomsoeuer it is vouchsafed remaineth for euer admitting no change nor alteration nor interruption This doctrine must be remembred as the staie of our faith and a sure foundation of sound comfort in any distresse for true beleeuers in time of affliction finde in themselues much vnbeleefe and great pronenesse to fall away from God Yet here they haue a sure stay whereon to rest they must goe out of themselues and fasten their faith on Gods election knowing hence that though they
the testimonie of the spirit touching their reconciliation with God in Christ and some fruits of sanctification whereby the old man is mortified and the new man renued in them but principally at the ende of this life when they shall be fully iustified and sanctified and haue Gods image perfectly renued in them Vers. 7. Blessed are the mercifull for they shall obtaine mercie This verse containeth the fift Rule or precept of our Sauiour Christ touching true happines in which obserue two points first who be blessed secondly wherein this blessednes consisteth For the first the parties blessed be the mercifull And that we may the better know them I will speake something of this vertue first shewing what mercie is then what be the cheife duties thereof First Mercie is an holy compassion of heart whereby a man is mooued to helpe an other in his miserie First I call it a compassion of heart because it makes one man to put on the person of an other and to be grieued for the miseries of an other as if they were his owne and therfore it is called the bowells of compassion because when a mans heart is touched therewith his very liuer and entralls doe stirre in his bodie and are rouled within him as the Prophet speaketh and he is affected as though the bowells of him that is in miserie were in his bodie Secondly I call it an Holy compassion to distinguish it from foolish pitie whereby a man doth vnlawfully tender him that is in deserued miserie such was Ahabs mercie to Benhadad and Sauls in sparing Agag whereas the expresse commandement of God was to the contrarie but such mercie and compassion as God approoueth is a fruit of his spirit and a vertue commended and commanded in the word of God Thirdly this vertue of mercie stirreth and mooueth the heart to helpe an other that is in miserie for helpe in miserie is a notable fruit of true compassion neither can thes be seuered for in the compassion of the heart and in the acte of reliefe stands true mercie and therefore Iohn saith He that seeth his brother in neede and shutteth vp his compassion from him how dwelleth the loue of God in him whereby also we may see that no worke of mercie is shewed to any man in miserie but that which commeth from compassion and thus we see what mercy is Secondly the duties of mercie are answerable to mans miserie Now mans miserie is either in his soule or in his bodie The greatest miseries of man are in his soule as ignorance impenitencie and trouble of conscience mans bodily miseries are sicknes thirst nakednesse c. and to these the works of mercie are answerable Some therefore concerne the soule and some the bodie Mercie towards the soule is when a man is carefull for the saluation of an other vsing meanes to bring a man from spirituall darknes vnto light from the power of Satan vnto God from the state of sinne and the daunger of hell fire to the state of grace in true faith and repentance and so to life eternall And looke how farre the soule is more excellent then the bodie so farre doth this worke exceede any worke of mercy that concernes the bodie Mercie towards the body is called Almes or Releefe whereby a mans outward necessitie for foode raiment or such like is supplied that this is a worke of mercie is manifest Isay 58. 10. where the Releeuing of the hungrie is the powring out of the soule vnto-him and Saint Iohn maketh the not releeuing of our brother in neede to bee the shutting of the doore of compassion from him Now by this which hath beene said concerning mercie and the workes thereof wee may see who is a mercifull man namely such a one as hath his heart touched with compassion towards the miserie of another and thereby is mooued to helpe and releeue him in soule and bodie according to his estate and such a man is blessed by the testimonie of Christ himselfe howsoeuer in the world he may be despised First here we haue to consider what a number of miserable and cursed persons doe liue euen in the bosome of Gods Church for if this Rule of Christ be true then vnmercifull men are accursed Now such are common among vs The Richer sort which abound in outward blessings thinke themselues happie but if they be vnmercifull they are wretched and such are all those that for the maintenance of their outward poâ—â—pe and brauerie spoile the poore that liue vnder them by inclosing of commons racking of rents vnreasonable fines c. or for the satisfying of their vaine pleasure and delight bestowe more vpon hawkes and hounds then on the poore Such a wretched person also is the Corne-monger who hath his barnes full and his garners full and yet suffereth the poore to want bread waiting still for a deerer time Such also are our common vsurers ingrossers and fore-stallers of needefull commodities whatsoeuer all these seeke themselues and haue no mercie on them that are in miserie yea such likewise are those householders who spend their time and wealth in some disordered course as whoring gaming drinking or such like and so neglect their family these denie the faith and are worse then Iewes and Turkes nay then many bruit beasts for they are mercifull towards their owne It were an easie thing thus to shewe through all estates the great multitude of miserable persons for now the common prouerb is become the common practise Euery man for himselfe and God for vs all Secondly seeing the mercifull man is blessed wee must learne to put on tender mercie or the bowels of compassion towards those that bee in miserie And to mooue vs hereunto let vs marke these things First the state of the mercifull is here pronounced blessed of Christ. Secondly mercie is a gift of the spirit and the grace of Gods elect which alwaies accompanieth the happie estate of those that be in Christ for the power of grace doth change their carnall nature Isay 11. 6. 7. Thirdly hereby we become like vnto God our heauenly Father who is the father of merciâ—â— Fourthly hereby we are made instruments of Gods mercie to them that be in miserie for God conuaies his blessings vnto his poore creatures ordinarily by meanes We count it an high honour to be the Kings Almner oh then how great is this dignitie to be Almner to the God of heauen to disperse his goodnesse and mercies among the children of men and hereto wee are aduanced if wee helpe the poore that bee in miserie Fiftly the exercise of mercie commendeth our Religion not onely before men but vnto God for pure Religion and vndefiled before God is this to visit the fatherlesse and widdowes in their distresse and God will haue mercie and not sacrifice therefore the Apostle bids to doe good and to distribute forget not for
man to be mercifull and to lend Psal. 112. 5. where wee see that wretched practise of many rich men condemned to the pit of hell who are so far from lending to the poore that they hoard vp their store till a time of dearth that then they may inrich theÌ„selues by poore mens want thus they increase Gods iudgement vpon the poore and as it were grinde their faces and tread vpon them as the holy Ghost speaketh But they shall one day find that they ought to haue lent vnto the poore in their necessities yea and when the hand of God in common want lieth more heauie vpon the poore they ought then to open their hands more liberally towards them It is an vsuall common practise that when a man beginnes to decaie in his estate no man will lend him any thing â—uâ—â— because he beginnes to decay therfore they withdrew their helpe least he should not pay them againe But this ought not to be so it s Christs commandement that the rich by lending should sustaine such a one as by reason of want is readie to fall into decay Secondly this coÌ„mand of Christ binds the Rich not onely to lend but to lend freely without taking any increase for they must lend not looking for any againe yea Exod. 22. 25. the Lord expressely forbids to take increase of the poore where we see the common practise of Vsurers condemned to the bottome of hell who lende vnto the poore vpon bonds for increase these are they that liue on the blood and life of the poore whose sinne is euery where condemned and ought to be hated as bloodshed it selfe But the rich will say they are intreated so to doe and are greatly thanked for so lending Ans. This excuse will not serue the turne for Sauls armour bearer was a murtherer for killing his master though Saul earnestly besought him so to doe 2. Sam 1. 9. 16. Thirdly here further learne that a man must lend and yet not alwaies take againe the principall indeede he may require and receiue his owne els there should be no lending but all giuing which two are here distinct but yet when the poore that borowed is fallen inâ—o further pouertie the Rich must turne his lending into giuing and forgiue the principall or part thereof as their seuerall estates shal require Deut. 24. 10 11 12. A man may take a pledge for his debt of the poore but yet if the pawne be a thing necessarie to the poore mans life he must not take it or at least not retaine it till the sunne setting Fourthly some may here aske seeing Christ bids oâ— lend looking for nothing againe whether may a man at no time with good conscience receiue increase for his lending Ans. Lending is twofold of due or of curtesie lending of due is the loane of the rich vnto the poore when his necessitie compells him to borrow and for this a man cannot with good conscience take any increase Lending of curtesie is when one rich friend lends vnto an other this is not forbidden in the word of God but is left to a mans owne libertie and discretion neither hath it any promise of reward Now in this case of curtesie I doe not finde in Scripture that all taking of increase is simply condemned nay in some cases both the law of nature and the lawes of all countries doe allow it As first when the increase is giuen onely in way of thankefulnesse as a blessing to require in kindnes a good turne receiued for ingratitude is abhorred of all and the low of nature requires to doe good for good and all Diuines almost both Protestants and Papists doe allow this kinde of increase Secondly when a man sustaineth dammage by his lending he may receiue increase by way of satisfaction for his losse Thirdly when a man is contented to aduenture his principall in the hand of him that borroweth then also may he take increase like as a man may receiue hire for his hourse or for the vse of any other goods standing to their losse Exod. 22. 14. Thus we see what the will of God is for giuing and lending vnto the poore now hence the poore may receiue instruction First hereby all may learne that God will haue some poore among his people to receiue and borrow of the rich which may serue to perswade the poore to be contented with their meane estate esteeming it to be the best for them because God in his wisdome and prouidence hath ordained it Secondly the poore must take occasion from their outward pouertie to seeke to be rich in God through grace Iam. 2. 5. Hath not God chosen the poore of this world that they should be rich in faith Herein they may match and goe beyond the richer sort which is a matter of great ioy Iam. 1. 9. Let the brother of low degree reioyce in that he is exalted that is with God who counts them rich Revel 2. 9. Thirdly hence the poore must learne to carie themselues submissiuely towards the rich of whome they receiue great helpe and comfort by their giuing and lending Prov. 18. 23. The poore saith Salomon vttereth supplications noting their humilitie which reprooues many poore who are so proud hearted and ingratefull that they will not affoard the rich a good word but this beseemeth none much lesse those that are to liue by the rich Psal. 101. 5. Him that hath a proud looke and bigh heart I cannot suffer vers 34. Ye haue heard that it hath beene said of old thou shalt loue thy neighbour and hate thine enemie In this verse and the rest to the ende of this Chapter our Sauiour goeth about to purge the generall commandement of the second Table touching the loue of our neighbour from the corrupt interpretation of the Iewish teachers and to restore it to his true and proper meaning And as in the former so here he first laies downe their false doctrine touching this commandement v. 43 and then consutes the same v. 44 45 c. In laying downe their false interpretation he propounds the law of Moses touching brotherly loue Leuit. 19. 18. Thou shalt loue thy neighbour which must here be vnderstood in their false sense who by neighbour meant a friend as if God had said Thou shalt loue thy friend Then he adjoyneth their tradition gathered from the law of God misconceiued namely to hate a mans enemie In these Iewes we may obserue two manifest abuses of Scripture which ought not to be in any Teachers to wit misinterpretation and a false collection The word they misconstrue is Neighbour which in the olde Testament is taken two waies either strictly and more properly for a familiar friend and acquaintance in which sense it is commonly taken or more generally for any one that in any kind of societie is neare vnto vs as by consanguinitie habitation office traffique or beeing onely in
here to be freed from all assaults but that we be not wholly left vnto our selues nor forsaken of God but so preserued by his grace that we be not swallowed vp in temptation and this petition beeing according to Gods will shall be granted to him that aâ—ks in faith 1. Ioh. 5. 14. And heÌ„ce it is that he that is once the child of God indeed shal so remaine for euer cannot finally or totally fal away froÌ„ grace Dauids fall and Peters were great and fearefull but yet therein they were not wholly forsaken of God vnlesse it were in their own feeling for a time Obiect But Dauid by his two sinnes became guiltie of Gods wrath and so lost his right of this prerogatiue in beeing the childe of God Answ. If we consider the desert of those sinnes that vndoubtedly should haue beene his estate but yet in regard of Gods election and free grace of adoption wherein God changeth not as also in regard of the inward seedes of Gods grace in his heart he remained still the childe of God though the signes of Gods fauour were changed into the signes of his anger and displeasure Obiect But by such sinnes a man looseth the graces which formerly he had Answer The graces of God in man are of two sorts some are necessarie to saluation as faith hope and charitie without which a man cannot bee saued others be very excellent and profitable but not of like necessitie with the former as the sense feeling of Gods loue and fauour peace of conscience ioy in the holy Ghost alacritie in praier courage and boldnesse with God and these latter may bee lost but the necessarie graces cannot howsoeuer they may bee greatly weakened for so it was with Dauid by his fall hee lost for a time the feeling of Gods fauour the ioy of the spirit c. but faith hope and loue were not extinguished but sore weakened and couered as fire in the ashes 2. Vse Wants to be bewailed Here also wee are taught to mourne for the corruption of our nature whereby we are prone to yeeld vp our selues to euery temptation of sinne and Satan and be slacke and negligent in resisting we doe not watch and pray against temptations diligently nor shunne the occasions of sinne as we ought to doe nay we offer our selues into temptation and minister occasion vnto Satan and to our owne corruption to assault vs often This we shall finde to be true in our selues if we search out throughly our owne estate and therefore it should grieue our hearts when we feele the law of our members rebelling against the law of our minds and leading vs captiue into sinne 3. Use. Graces to be desired Here also wee must learne to desire of God all such graces as may helpe vs against temptation and they are many I. Spirituall heede and watchfulnesse to preuent temptations and to auoyde the occasions thereof II. Grace to pray in the time of temptation that God would lessen and moderate the violence force thereof III. That in temptation God would be so farre from withdrawing his grace from vs that he would then adde grace to grace euen new grace vnto the former IV. That in the continuance of temptation when it abideth long vpon vs God would strengthen vs to hold out V. That he would giue vs patience to beare the irkesomnesse and burthen of it VI. That in the ende of it God would giue a comfortable issue for his glorie and our owne good 4. Vse Here also we are let to see how great our weakenesse is euen when wee bee Gods children and haue true grace for wee must daiely pray that God would not lead vs into temptation whereby wee import that of our selues wee are so farre from withstanding a temptation that if God should leaue vs wee would giue vp our selues as slaues vnto the deuill Here then behold thine estate and condition whosoeuer thou art considered in thy selfe if God leaue thee thou canst not stand in any temptation but must needes fall into the bondage of Satan yea so exceeding great is our weakenesse in our selues that in temptation there doth scarce appeare any difference betweene the childe of God and a wicked one for both are subiect to the temptations of Satan nay the child of God is vsually more assaulted then the wicked when the euill motion ariseth or is suggested into the minde the wicked receiue it and delight therein so did Dauid and so doe wee all the wicked giue consent of will so doe the godly if God leaue them the wicked fall to practise sinne and so doe the godly if God keepe backe his grace from them the wicked lie in sinne and so doe the godly till the Lord by grace doe raise them vp Where then is the difference Surely the persons themselues doe differ in temptation for the wicked is carried with violence into sinne and without resistance in temptation but the godly hath some resistance in himselfe when hee giues consent to sinne the euill that hee doth hee would not doe Romans 7. 19. But the maine difference is Gods grace and mercie vouchsafed to the child of God but denied to the wicked for if wee escape temptation it is of grace and mercie if wee stand in temptation and yeeld not to euill suggestion if we denie consent of will or be kept from the practise of sinne it is all of grace and if wee bee fallen into sinne and rise againe by true repentance that also is Gods speciall grace without which vndoubtedly wee should runne on with the wicked vnto destruction Here therefore wee must learne to renounce all confidence in our selues and to walke in all humilitie before God relying wholly vpon his grace and mercie in Iesus Christ wee must make his arme our strength and his grace our shield to defend vs from temptation This was Dauids practise who in all trouble and distresse had recourse to God calling him his hope fortresse and deliuerer Psal. 91. 2 3. his secret or hiding place who preserueth him from trouble and compasseth him about with ioyfull deliuerance Psal. 32. 7. and when his enemies increased yet the Lord was his buckler his glorie and the lifter vp of his head Psal. 3. 2 3. And thus should wee rest vpon God considering that if we receiue a good thought we can hardly retaine it and when euill motions come we cannot of our selues resist them 5. Use. Hence we also learne that in temptation Satan can goe no further then God permits him hee could not touch Iobs goods his children nor his bodie till God gaue him leaâ—e Iob. 1. 12. and 2. 6. neither could the legion of deuils enter into the heard of swine til Christ bâ—de them goe wee therefore must bee patient in temptations and beare them as comming from Gods hand neither must wee feare the deuil ouermuch though he pinch our soules by his violent assaults nay though he should torment and possesse our
the same vnto vs. So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the congregation but for a part of the praier belonging both to Minister and people that pray in faith whether publikely or priuately and that so much more excellent then the former by how much our faith excelleth our desire yea it is the seale of our hearts which we must set to euery petition for to ratifie and confirme the same vnto our selues as when we say Halowed be thy name our hearts must say Amen that is as I desire grace to glorifie thy name so I beleeue Lord thou wilt enable me thereunto and so for the rest The vse I. FroÌ„ the vnion of this word with the petitions we learne that euery child of God must beleeue particularly and certenly the pardon of his own sinnes endeauour by grace to attaine thereunto if as yet he cannot be perswaded of it This the Papists denie teaching that a man must onely beleeue in generall that remission of sinnes belongs to Gods Church hope well for himselfe and they make it presumption for a man to arrogaâ—e particular certenty vnto himselfe But it is no presumption because we must beleeue to receiue froÌ„ God that we aske according to his will now God bids vs aske forgiuenes of our particular sinnes therfore we must beleeue it so by faith may be assured of it as for their generall faith it differeth not from the faith of deuills for they beleeue there is remission of sinnes in Gods church And to say we hope well when we are not assured by faith is to bewray both ignoraÌ„ce negligence in the matter of our saluation for faith is the ground of things hoped for therefore their hope without faith must needs be a blind presumption And here further we may note that by their opinioÌ„ they abolish a great part of the Gospel for with the gracious promises of mercy in Christ made therein the Gospel coÌ„mandeth euery penitent person that beleeueth to applie the same promises particularly to himselfe this part of it they cut off so depriue the child of God of all true comfort II. This testification of our faith ioyned to our requests shewes that all praier ought to be made in a knowen tongue for els the assent affiance of the heart cannot be giuen together Ob. The word here vsed is an hebrew word which was vnknowne to the Greek churches now if one word of maine vse in praier may be in vnknowne toÌ„gue why may not many so a whole praier Ans. Though this word Amen be hebrew yet by vse it became as familiar wel knowne in the Greek Church so in other Churches as any word of their owne dialect as many Latine words as nisi prius and other tearmes of law by common vse become familiar and wel knowne in our English tongue The vse of the Lords prayer The principall vse of this prayer is to be a patterne and direction whereby the Church of God and euery member of it may frame their praiers to God on any occasion And because many through ignorance faile in this point therefore I will stand somewhat to shew how the Lords praier must be made a patterne to our praiers For this ende we must applie the seuerall petitions of this praier both to the speciall times of praier as morning and euening and also to the speciall occasions whereupon we pray which may be reduced to some of these three to wit 1. some waightie businesse we haue in hand 2. some affliction we are in or in danger of 3. or in regard of death Now to applie the petitions to each of these seuerally I. In the morning A fit praier for that time before we set vpon the duties of our calling may thus be framed from these petitions 1. we must desire the Lord to giue vs grace to seeke the aduancement of his glorie that day following in the duties of our calling in euery thing we take in haÌ„d 2. that he would rule in our hearts by his grace guide vs by his word that whole day 3. enable vs to doe his will that day and not our owne euen with readines delight 4. strengthen vs to depend vpon his prouidence that day for all things needefull for this life 5. that he would humble vs in our selues for our sinnes giue vs repentance for them pardon in Christ Iesus that so no iudgment light vpon vs for them and that our hearts may be enclined to loue mercy towards our brethren as we desire mercie with God for our owne soules 6. That God would strengthen vs against temptation that neither the world the flesh nor the deuill preuaile against vs. And of all these we must gather assurance because all soueraigntie and power and glorie belongs to God II. At euening also we may fitly applie these petitions for the comfortable coÌ„mending of our selues to God that night 1. intreating God to blesse our rest vnto vs that thereby we may be fitter to glorifie God 2. That we may rest and sleepe safely as his true subiects vnder his gracious regiment 3. That we may doe his will as well in rest as in labour in the night and secretly as in the day sight of men 4. That he would blesse our rest sleepe that it may coÌ„fortably serue for the preseruation of our liues 5. That he would forgiue the sinnes of the day past that so no cuâ—se terrour nor feare meete with vs for them the night following 6. That he would keepe vs in our rest from all sinnefull lusts from all wicked motions and suggestions either waking or sleeping III. When we enterprise any waightie matter or businesse of our callings we may fitly applie these petitions in praier to God for abilitie good successe therein for whatsoeuer we take in hand we must doe it in the name of the Lord 1. we must pray that in this whole businesse our hearts may be set sincerely to seeke the aduancement of Gods glorie 2. That the Lord would vouchsafe to guide and gouerne vs in doing the worke whatsoeuer it be 3. That in doing of it we may make conscience to doe the will of God and to obey him from the beginning to the ende of it 4. That we may by faith relie vpon Gods prouidence for the issue and effect of our whole endeauour 5. That none of our sinnes may bring a curse vpon vs in the worke 6. That neither Satan nor any other enemie of our soules may hinder vs by temptation but that God would deliuer vs from them all IV. When any affliction lies vpon vs or ours we may hence frame holy requests to God Intreating 1. that we may honour God by patience and obedience in that affliction and not dishonour him 2. That God would shew in vs the
garments of fiâ—e linen had a ring on his singer and a chame of gold â—â—out his necke Gen. 41. 42. And that which Luke saith of Agrippâ— and Bernice that they came in with great pompe to heare Paul Act. 2â— 23. may as well be taken in good part as in euill 30. Wherefore if God of cloath the grasse of the field which is to day and to morrow is cast into the ou 〈…〉 not doe much more vnto you O ye of little faith Here Christ propounds and applyes this reason to his disciples and hearers and in this application enforceth it by putting a manifest difference between men and the heaâ—â—s of the field preferring man farre before them The preheminence of man aboue the flowers of the field stands in these things first the hen 〈…〉 made for mans vse and not man for them for besides othe 〈…〉 y serue for feâ—ell to the ouen as Christ here noteth Secondly â—he hâ—aâ—b of the field is to day and to morrow is not for being buâ—nâ— or â—â—nsumed it ceaseth to be at all But it is not so with man for though he be burnt or consumed yet he is not brought to nothing but his beeing remayneth still by reason of his immortall soule which though it had beginning yet neuer shall haue end And herein he far excelleth them for though hearbs and trees liue for a time yet their life ariseth from the matter whereof they consist and so vanisheth with it but the soule of man is a different substance from the bodie and vanisheth not though the bodie perish This difference is plain in the creation for God commanded the earth to bring forth hearbs and trâ—es with their life and substance but when he created man though he made his bodie of the dust of the earth yet his soule came from God for he breathed into his face the breath of life And herein man excells not onely the hearbs of the field but all beasts and fowles for though they besides life haue sense and motion from their soules yet their soules whether they be qualities or substances it here killeth not arising from the matter wherof their bodies subsist are mortall and vanish to nothing when the bodie perisheth so as a beast burnt vp is no beast but a dead man is a man though his bodie be burnt to nothing because his soule liues for euer yea and his bodie though eaten vp of beasts or consumed with fire by vertue of Gods ordinance shall one day rise againe and be revnited to the soule yea the dead bodies of the elect by vertue of the couenant of grace haue not onely relation to their soules but a spirituall vnion with Christ for they sleepe in him and by his power shall one day be raised vp to glorie And this preheminence Christ would teach vs when he calleth God the God of Abraham who was dead in regard of his bodie long before and yet saith he God is the God not of the dead that is which haue no beeing at all but of the liuing Now this preferment of man aboue the creature doth greatly inforce the dutie vpon him to depend vpon Gods prouidence without distrustfull care for if God cloath baser creatures with glorious aray doubtlesse he will not suffer man his more noble creature to want as the conclusion following doth declare Shall he not doe much more vnto you O ye of little faith That is shall he not much more cloath you Now he amplifieth this conclusion by a reproofe whereby he would enforce his reason more strongly vpon them saying O ye of little faith In which reproofe two points are to be considered the persons reprooued and the cause thereof The persons are Christs chosâ—â— Disciples whome he doth not here reprooue for want of faith simply but for the weaknesse and small measure of it because their doubting and distrust in Gods prouidence was greater then their faith Here then we may obserue a distinction of faith in regard of degree and measure to wit that beside that full assurance whereby a man so resteth on Gods promises that he nothing doubteth through vnbeleefe as it is saide of Abraham Rom. 4. 20. there is a weake faith mingled with much doubting such as was in Christs disciples at this time And howsoeuer that doubting which is in weake faith be euill and here reprooued yet the faith it selfe is true faith and such as brings a man to the state of Adoption and of saluation for Christ before this reproofe acknowledged of his Disciples that they were Gods children calling God their heauenly Father If any shall say or thinke that this weake faith cannot saue a man because his vnbeleefe beeing more then his faith shall haue more force to condemne him then his faith to saue him I answer that no man is saued by his faith because it is perfect without doubting but because thereby he laieth holde on Gods mercie in Christ now a weake faith may doe this truly though not so perfectly and with such comfort as a strong faith doth and the doubting and vnbeleefe that is in weake faith cannot condemne vs if so be we bewaile our vnbeleefe and vse meanes diligently to come by a full assurance for by this weake faith we are in Christ and in him all our wants and sinnes are pardoned Which point must carefully be obserued and remembred for the stay and comfort of their soules that haue in them but this weake saith and are troubled much with distrust and doubting And this is many a true child of Gods estate for euery one cannot attaine to Abrahams full assurance but be not discouraged O thou of little faith thy doubting and distrust may trouble and grieue thee but if thou bewaile and lament it it shall not condemne thee onely labour diligently in the meanes for further increase and by thy weake faith desire to lay hold on Christ and so shal all thy wants be couered and thy sinnes pardoned for endlesse is Gods mercie in this behalfe he will not breake the bruised reed nor quench the smoaking flaxâ— Isay 42. 3. II. Point The cause why Christ doth thus reprooue them for their small faith is their distrust in God for raiment as if he should say wheras you doubt whether your heauenly father will prouide sufficient raiment for you notwithstanding you see he araies his baser creatures in glorious manner euen for this cause are you to bee blamed for small faith Here then we are to obserue a speciall point touching the propertie of true sauing faith namely that it doth not onely laie hold on the mercie of God for the pardon of sinne and life euerlasting in Christs but on his promises also for temporall blessings that concerne this life Neither must this seeme strange to any and to make it plaine consider that the promises of God in Scripture are of two sorts principall and inferiour The principall promise is of Christ our
redeemer God and man and of remission of sinne and life euerlasting by him The inferiour promises are of temporall blessings as food raiment health peace liberty c. these depend vpon the main promise of Christ so farforth as they are for our good for in Christ all the promises of God whether they concerne life eternall or this temporall life are yea and amen that is sure and certaine to Gods children And hence it is that when by true faith a man laies holde on the maine promise of God in Christ he doth withall apprehend the promises of God for temporall blessings the heart that saith by faith God will pardon my sinne and saue my soule will say also by the same faith God will giue me food and raiment and all things sufficient for this life Thus Abraham by the same faith whereby he was iustified beleeued Gods promise that hee should haue a sonne in his olde age and Noah beleeued Gods promise of his preseruation in the Arke by the same faith whereby he was made heire of righteousnesse This point must be obserued and the order remembred wherein faith laies hold vpon the promises First it apprehends mercie in Christ and then prouidence for this life Now hence we learne that as we looke to be saued by our faith after death so wee must liue by faith in this world if wee relie vpon his mercie for our soules we must depend vpon his prouidence for our bodies how this is done we shall see afterward for how should we cast our selues vpon Gods mercie for the kingdome of heauen if wee cannot depend vpon his prouidence for food and raiment Lastly hereby we may trie our faith what it is true or â—ained weake or strong for this Christ here tells vs that the more we are distracted with worldly cares the lesse is our beleefe in God for distrustfull care comes from vnbeleefe in Gods prouidence and the lesse we trust in God for temporall things the lesse doe we beleeue eternall mercies for the same faith laies hold on both but if we can truly depend vpon God for temporall blessings in the sober vse of lawfull meanes then we shall relie vpon his mercie for the saluation of our soules This triall is not made in prosperitie for when God sends aboundance euery one will trust in him but when want comes then is the triall of thy faith if then thou â—elâ—e on God though meanes faile thy faith is strong but if thy heart be oppressed with sorrow and feare and thou make no conscience of vnlawfull meanes so it may supplie thy want then suspect thy selfe thy faith is weake or none at all for the iust shall liue by faith in all estates vers 31. Therefore take no thought saying What shall we eate or what shall we drinke or wherewith shall we be cloathed Here Christ againe repeateth his commandement against distrustfull care giuen in the 25. verse The reasons of his repetition be these First to set an edge vpon the commandement that so it may more sharply and deepely enter into their hearts as we said before Secondly to further his disciples in this practise of faith for by this often repetition he giues them occasion to meditate and thinke vpon the dutie the oftner whereby their faith must needes be much confirmed for this we must know for our direction to get and strengthen true faith in our hearts that a man is not a meere patient in the receiuing and strengthening of this grace it comes not from God to vs as visions did to the Prophets in a dreame in the night or as the print of the seale is set into the waxe but God workes it in the vse of ordinarie meanes And therefore if we would haue faith wrought or increased in vs we must doe that which by nature we may doe to wit heare the word preached and read we must meditate therein and labour so to vrge the promises of God vpon our owne hearts yea we must doe what we can to stirre vp in our hearts a desire to beleeue and to striue against doubting and distrust and therefore must giue our selues to praier with sighs and groanes to God for the working of his spirit in our hearts Now touching this coÌ„mandement against distrustfull care we handled it in the 25. v. shewing how farre our care must goe for things needfull and where it must stay It must extend it selfe to the diligent vse of lawfull ordinarie meanes to procure things needefull and there stay giuing place to faith to waite vpon Gods prouidence for the blessing of our endeauours The distrustfull care which perplexeth the heart about the successe of our lawfull labours is that which Christ forbids and it is that euil sicknesse which infects most mens soules as they may easily discerne by obseruing these things What it is that oft breakes their sleepe in the night what comes first into their thoughts when they awake and what their mindes runneâ— most vpon all the day long and whereabout they can take greatest paines with most delight and least wearinesse If it be for the things of this world then distrustfull care infects their soules which we must striue against and learne to liue by faith Here onely obsâ—â—â—e how Christ describes this vnlawfull care by the effects of it in distrustfull persons bringing them in saying What shall we eate what shall we drinke or wherewith shall we be cloathed And thus indeede they vse to complaine especially when they haue great charges and slender meanes or els doe sustaine any great losses then how shall we liue what shall we doe and such like speeches of distrust which Christ here iustly reprooues because they blame God for his dealing towards them as though he had no care of them or would not prouide things needefull for them We therefore must here learne to shut our mouthes against distrustfull thoughts and beware we murmure not nor complaine of his dealing towards vs. When Aarons two sonnes Nadab and Abihu were both slaine for offering straunge fire Moses tells him it was the Lords doing who would be glorified in all that come neere him then the text saith Aaron held his peace And Dauid notably testifieth his contentation in Gods prouidence Psal. 39. 2. I held my peace and said nothing yea v. 9. I should haue beene dumb and not haue opened my mouth because thou Lord diddest it Excellent is that saying of the Lord Isa. 30. 15. In rest and quietnesse shall yâ— be saued in quietnesse and confidence shall be your strength meaning that by patience and contentation a man shewes strong confidence in God so that though Gods dealing seeme neuer so hard we must beware of impatient words and murmuring thoughts endeauouring to say with Eli It is the Lord let him doe what seemeth good in his eyes and with Iob Though he kill me yet will I trust in him v. 32. For after all these things seeke
whereby we are assured that the particular things we aske according to Gods will shall be giuen vs. So saith Christ Mark 11. 24. Whatsoeuer ye aske in prayer beleeue that ye shall haue it and it shal be done vnto you and Iam. 1. 6. Let him aske in faith for he that doubteth of Gods promise defraudeth himselfe of the thing he asketh Now if we must bring this speciall faith then of necessitie must we haue a speciall knowledge of the will and promise of God for the things we aske for as without faith we cannot pray aright so without knowledge no faith And therefore we must be carefull to accquaint our selues with the will and promise of God that by Gods commaundement we may know what to aske and by faith may also aske in assurance for if we pray without this knowledge and faith our praiers are but lip-labour and vnprofitable Secondly hence we learne that the Papists erre grossely which teach that this speciall faith is not necessarie in praier this is a doctrine of Deuills for we ought to bring in prayer a particular faith to applie to our selues the promise of God concerning that thing which we aske in prayer But this we can neuer bring vnlesse we first haue a speciall sauing faith whereby we beleeue our reconciliation with God in Christ for therefore doe we beleeue that God will graunt our particular requests because by faith wee knowe our selues to be in Christ in whome he loues vs and therefore will make good his promise vnto vs as the Apostle saith This is the assurance that we haue in 〈…〉 t if we aske any thing according to his will he heareth vs 1. Ioh. 〈…〉 Thirdly hence we learne how to carie our selues in all dangers troubles and afflictions namely we must settle our hearts by faith vpon the promise of God who hath saide he will not forsake vs but be with vs in trouble and deliuer vs Psal. 92. 15. This is necessarie for without faith in great afflictions our owne naturall passions will confound vs Hence Habakkuc speaking of grieuous times of affliction saith The Iust shall liue by faith And this Dauid testified Psal. 62. 1. Yet my soule keepeth silence vnto God of him commeth my saluation Psal. 23. 3. Though I should walke through the valley of the shadow of death I will feare none euill for thou Lord art with me thy rodde and thy staffe they comfort me Fourthly this must stirre vs vp to great diligence in praier We beeing Gods creatures and our God requiring this seruice at our hands ought to pray vpon his commandement though he had made no promise vnto vs. But now fith he hath made a gratious promise to heare and grant our requests this must stirre vs vp to all diligence and alacritie in prayer see the practise hereof in Dauid vpon Gods promise he incourageth himselfe to pray 2. Sam. 7. 27. 28 29. Thou O Lord of hosts hast reuealed vnto thy seruant that thou wilt build him an house Therefore now O Lord God for thou art God and thy words are true thou hast told this goodnesse vnto thy seruant Therefore now let it please thee to blesse the house of thy seruant that it may continue for euer for thou O Lord God hast spoken it So Daniel perceiuing by the prophesie of Ieremie the promise of God for the returne of the people from the captiultie doth set himselfe to most earnest prayer to God for the accomplishment of that promise Dan. 9. 2. 3. And so must we doe in all our wants first search out Gods promise for the supplie thereof and then goe boldly and diligently to God by prayer in the name of Christ. vers 8. For whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall be opened Here Christ confirmeth the former reason â—â—â—t was included in the former verse with the commandement to pray In effect and substance they are all one onely here the reason is 〈◊〉 more generally without limitation to Christs hearers thus Whosoeuer asketh receiueth whoseuer seeketh findeth c. that is obseruing the due conditions of prayer which Gods word requireth I. Ob. Here some may see that God oft hears those that pray without faith as the crie of the poore when they curse their oppressors Exod. 22. 23. And so the Lord heard the Israelites when they asked Quailes in their lust Psal. 78. 18. 27. Answ. True it is God sometimes graunts the requests of those that pray without faith but his hearing is not in mercie but in anger and wrath and is a meanes to execute his iudgement vpon them Thus hee gaue the Israelites a King in his wrath Hos. 13. 11. and so hee gaue them Quailes for while the meate was in their mouthes the wrath of God came vpon them Psalm 78. 30 31. Thus the deuils had their request graunted to enter into the heard of swine Matth. 8. 31 32. and so God permitted him to afflict Iob Iob. 1. 12. but all was to his owne shame to manifest his absolute subiection vnto God that beyond his wil he cannot goe no not to hurt the basest of Gods creatures II. Obiect Ahab praied humbled himselfe was heard though he did it onely hypocritically for feare of punishment 1. Kings 21. 29. Answ. That was a graunt of a temporall benefit onely which God oft giues to the hypocrites but for spirituall blessings which pertaine to saluation in Christ whereof this text is principally to bee vnderstood they are not granted to the wicked III. Obiect Abraham praied directly against the will of God for the sauing of Sodom which God was purposed to destroy Answ. Abraham no doubt had in him a speciall motion to make that prayer withall he asked leaue of God to pray for them neither did he pray absolutely but with submission to Gods wil and so he sinned not though he obtained not his desire otherwise without these cautions hee had done amisse and we must not make the extrordinarie practises of the faithfull ordinarie rules for our imitation So that Gods promise here is firme whosoeuer asketh those blessings of God which he hath promised to giue in that manner which God approoueth shall be sure to receiue The Use. In this reason we learne that God is most ready and willing to heare his children when they pray Isay 65. 1. I was found of theÌ„ that sought me not I said behold me behold me to a nation that called not vpon my name and v. 24. Before they call I will answer and while they speake I will heare This then is first 〈…〉 ne proofe that the Lord whome we worship is the true God bec 〈…〉 he is so able to helpe and so readie and willing to heare beeing neere to all that call vpon him in truth Thus Moses reasoneth with his people to prooue that they only had the true God for their God Deut. 4. 7. What nation is so
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
This I note because they beginne to be in disgrace with many and corrupt Popish writers are farre better accounted of Thirdly if any among vs doubt of any point in religion let him doe these two things for his resolution which are the ordinarie meanes to know the truth First let him search the holy Scriptures diligently not by priuate studie onely but by conference with the godly Secondly let him in true humilitie of heart pray vnto God for the illumination of his spirit whereby he may in minde rightly conceiue of the truth embrace it by faith in his heart and honour it by obedience in his life thus doing constantly and in sinceritie he shall be sure to be preserued from errour both finall and fundamentall and in due time shall know the truth for the promise is Aske and ye shall haue seeke and ye shall finde verse 12. and Saint Iames saith If any man lacke wisedome necessarie for his saluation let him aske of God vsing withall other lawfull meanes to come thereby and it shall bee giuen vnto him Hereto may be added this good help for satisfaction in this case of doubting namely to haue recourse to the generall confessions of reformed Churches which may be had in that notable booke The Harmonie of Confessions for although priuate men may erre as also particular Churches not onely seuerally but ioyntly in some things in this world yet the generall consent of reformed Churches may be a good direction to the knowledge of the truth and a good perswasion to constancie therein Fourthly we must keepe a good conscience if we would preserue the truth and puritie of religion for faith and good conscience goe alwaies together whereupon Saint Paul perswading Timothie to this dutie bids him haue faith and a good conscience which some haue put away as concerning faith haue made shipwracke 1. Tim. 1. 19. where a good conscience is resembled to a shippe which saileth ouer the sea of this world beeing laden with faith that is with true religion and other spirituall graces needefull to saluation Now if the shippe of our conscience be crazie and vnsound then is our faith and saluation in great danger and therefore wee must endeauour in all things to haue a cleare conscience both towards God and towards men IU Instruct. This commandement of our Sauiour Christ to beware of false Prophets doth barre the Church of God and euery member thereof from conuersing with false Prophets after they bee conuicted to be such It was Eues fault to admit conference with the deuill in the serpent and all of vs feele the smart thereof at this day It was Pauls counsell to the Romans to marke them diligently which caused diuision and offences among them contrarie to the doctrine which they had learned and to auoyde them and Saint Iohn plainely forbids this societie with them 2. Epist. verse 10. Receiue not him to thine house neither bidde him God speed that comes to teach you and brings not this doctrine yea though we saith Paul or an Angel from heauen teach you otherwise then that which we haue preached vnto you hold him accursed Galat. 1. 8. In the histories of the Church it is recorded that S. Iohn would not wash himselfe in the same bath wherein Cerinthus an heretike was washing himselfe nor abide vnder the same roofe but leaped out and perswaded others so to doe And indeede by Eues example we may see the danger of conference with false Prophets for the same euill spirit speakes in them Now this shewes first that the practise of many students is dangerous and against this commandement who take delight in popish Cōmentaries and postils ascribing to them more learning and Iudgement then can be sound in those writers that were the restorers of true religion vnto vs hence it is that they labour more in them then in the Scripture it selfe or in other sound writers thereupon But if there bee any false Prophet at this day it is the Papist and their writings are dangerous to be read of those that are not well grounded in the truth for by reading we haue a kind of familiaritie with them and indeede many sucke out of them at vnawares much venim in waighty points of doctrine and religion We ought rather to doe with them as the beleeuers of Ephesus did with their bookes of curious Arts namely bring them out and burne them then take such delight in them albeit this must be graunted it is both lawfull and necessarie for the defence of the truth that men of sound iudgement and piety doe labour in them Secondly hence also it may appeare that it cannot bee but a great hindrance to true religion that hereticall bookes may be publikely sold to any one that will buie them without due consideration whether the partie haue gifts to discerne of truth from falshood in the Popish Church they are more carefull they permit not a man to read an heretikes booke as they call vs Protestants without leaue and that vnder a great penaltie which is seuerely inflicted vpon offenders that way V. Instruct. This commandement also shewes that it is not lawfull to graunt to any man or to any people the libertie of their owne conscience in the matters of religion permitting them to professe what religion they will for how should false Prophets be auoided when euery man may freely professe what he will in religion All gouernours therfore must follow the practise of good king Iosias who assembled all Iuda and caused all his people to heare the word of the Lord and to stand to that religion which the booke of God made knowne vnto them 2. Chro. 34. 32. V. Doctr. Wee haue from this commaundement an answer to the false charge of the Church of Rome who accuse vs of schisme and apostacie because we separate from their Church But we must know that the schisme apostacie is there where the cause of departing is which indeede is not in vs who doe no more herein but obey this commaundement of Christ the cause is in them who are become false prophets whom we must auoyd Here yet two questions may bee demaunded I. Whether a false Prophet may be put to death seeing Christ bids onely to beware of them Answ. Christ here speakes to his Apostles and to other of his auditors that were priuate men whose dutie raught no further but yet the truth is that a false Prophet beeing iudicially conuicted is to bee put to death the word of God elsewhere is plaine Leuit. 24. 14. there is both a commandement and a practise Euery blasphemer must die This wicked Iesabel knew wel who vnder pretence of blasphemie caused Naboth to be put to death and hereupon the Iewes sought to put Christ to death Yea Nabuchadnezzar an heathen king hauing but a taste of this that the God of Israel was the true God made this lawe that whosoeuer blasphemed
from the teaching of the minister for he teacheth beeing called by Christ and in stead of Christ but the master teacheth not by like vertue but onely by the right of mastership the father by vertue of fatherhood and one friend another by vertue of brotherly charitie And this sheweth the dignitie of the calling of a minister and the weight of his office no master no father or ordinarie professor hath the like Cast out deuills and done many great workes For the better vnderstanding hereof we must entreat something of the working of miracles and first we are to see what a miracle is A miracle is not only a strange worke done but such a worke as is aboue the strength of all creatures and beyond the whole power of created nature for it is done by the power of God himselfe immediately which is aboue the strength of all creatures such a worke was the staying of the sunne Iosua 10. 13. and the going backeward of the shadow of the diall 2. King 20. 11. Secondly the Lord God alone is the author of a miracle who created heauen and earth as Dauid saith Thou art great and doest wondrous things thou art God alone Psal. 86. 10. No angel nor other creature in heauen or in earth no not the manhood of Christ though exalted aboue all creatures is able to worke a miracle How then will some say doe these men plead their working of miracles Ans. Not as authors but as instruments and ministers whom the Lord vsed in the working of them for men worke miracles by beleeuing on this manner First they receiue a speciall instinct and inward motion that God will vse them as instruments in the working of a miracle if they pray vnto him and command the worke to be done vpon this instinct they beleeue that if they pray to God and command in his name it shall bee done and lastly they praie and commaund according to this instinct and so the thing they beleeued is done And thus is this speech to bee vnderstood Haue we not cast out deuils c. that is thou hast put an extraordinarie instinct into our minds that if we prayed vnto thee and commanded the deuils in thy name to depart it should be done this wee haue beleeued and accordingly practised and so haue cast out deuils done many great wonders by thy name This gift of miracles doth not now befal the Church of God all that the Church now hath for ought I see is the gift of praier ioyned with fasting which also must bee conditionall depending on Gods glorie the good of Gods Church and of the partie troubled they may not pray absolutely for this worke of casting out deuils or for the doing of such like miracles much lesse may they now giue peremptorie command for the beeing of them If it be said that Gods Church hath all needfull gifts as well now as in former times I answer it hath all gifts needfull to their saluation and therefore prayer in the Church serues now either to deliuer the partie troubled or else to procure as good a blessing as deliuerance is which is patience and repentance And thus wee see what manner of persons they be that shall say Lord Lord and make apologie for themselues at the last day and yet be damned namely some that haue beene excellent preachers of the word and some that haue had extraordinary power to cast out deuils and lastly others that haue wrought many strange cures and miracles by faith in Christs name Now whence we learne first that most excellent gifts will not auaile to the saluation of any man or woman vnlesse they haue true faith sincere repentance and new obedience whereby they doe the will of God for what an excellent gift is it to be able to teach and preach the word of God what a rare thing is it to haue heard Christ himselfe preach and to haue giuen him entertainment and yet neither of these can saue a man Christ saith here the apologie of preaching shall doe men no good and the priuiledge of eating and drinking with Christ and of hearing him teach in their streets will nothing auaile Christ wil say I neuer knew you Luk. 13. 26 27. It is likewise an excellent earthly priuiledge to be allied vnto Christ and yet Christ preserreth spirituall kindred by faith and obedience farre before it saying to one that told him his mother and his brethren stood without desiring to speake with him Who saith he is my mother and who are my brethren and pointing to his ' Disciples he said behold my mother and my brethren for whosoeuer shall doe my fathers will the same is my brother and sister and mother And with reuerence it may be truely said of the virgin Mary that howsoeuer it was a wonderfull priuiledge vnto her to be the mother of Christ Iesus yet if shee had not as well borne him in her heart by faith as shee did in her bodie shee had neuer beene saud and therefore Paul saith though wee had knowne Christ after the flesh yet henceforth knowe wee him no more but if any man bee in Christ hee is a newe creature 2. Cor. 5. 16. and in Christ neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Gal. 5. 6. The consideration whereof must mooue vs all to labour to become new creatures and to get the graces of Gods children who are regenerate euen true faith true repentance and new obedience and not to rest in other gifts though they be most excellent Againe students that haue a great measure of knowledge and other excellent parts as memorie languages c. must learne not to be puffed vp therewith for knowledge puffeth vp 1. Cor. 8. 1. but withall to get the sauing graces before named for without a repentant and beleeuing heart all the gifts they haue wil neuer saue them nay rather they must be abased thereby for without true sauing faith all other gifts bee but as so many mil-stones to presse them deeper into the pit of destruction Secondly here note that many learned preachers who haue soundly handled the word of God for the conuersion of others shall yet themselues be condemned like to the Carpenters that built Noahs Arke and yet were drowned in the flood The consideration whereof must teach all Ministers according the counsell of the Apostle Act. 20. 28. to take heed first vnto themselues and then to their flockes so Paul bids Timothy Take heed vnto thy selfe and vnto learning continue therin for in doing this thou shalt both saue thy selfe and them that heare thee 2. Tim. 4. 16. Secondly to be followers of Paul in the practise of mortification who did beate downe his bodie and bring it into subiection least by any meanes after â—e had preached to others he himselfe should be a reprobate 2. Cor. 9. 27. Thirdly the people of God are here also taught their dutie for seeing this fearefull