and matters of faith necessarie to saluation is so plaine that it may be vnderstood of the simplest â—ls Christ would neuer haue sent the Iewes to the Scriptures for the certen knowledge of the Mâ—ssias Which notably discouers the fraudulent dealing of the Romish teachers who in matters of controuersie in religion send vs for resolution to the Church calling it the stay and pillar whereto we must leane in all doubts of doctrines The church I graunt is to be reuerenced but yet we must not build our faith vpon the doctrine of men Our Sauiour Christ sent the Iewes vnto the Scriptures and hereby the Bereans tried Pauls doctrine and are commended And indeede though men be neuer so vnlearned yet if they come in humilitie to search the Scripture and in obedience vnto God praying for knowledge they may be able by Gods word to discerne of false teachers vers 21. Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers will which is in heauen From this verse to the 24. is conteined another portion of Christs sermon beeing the seauenth part of this chapter wherein he intreateth of the state of those that professe his holy name in his Church here on earth And his maine scope drift herein is to shew that men must not content themselues to professe religion outwardly but there-with they must ioyne true godlines and sincere obedience This point is as wayghtie and of as great importance as any of the former respecting the maine point of mâ—ns saluation and it conteineth two parts A maine conclusion in this verse And a proofe and explanation of one part thereof ver 22. 23. The conclusion it selfe hath two parts 1. that some men professing the name of Christ shall not be saued which part is afterward explaned and confirmed the 2. part is this that some professors of religion shal be saued which is not onely propounded but the parties also are plainely described The first part is a most fearfull sentence against many that liue in the Church that notwithstanding their profession of the name of Christ yet they shall neuer be saued And this is most true beeing spoken by him that hath the power of life and of death who is also the God of truth that cannot lie saying Not euery one that saith Lord Lord that is that professeth God to be his God shall enter into the kingdome of heauen There be two kinde of professors in the Church of God that shall neuer be saued the first are grosse hypocrites which professe Christ with their mouth and yet in heart and life they renounce him of this sort is first the common Atheist who onely for feaâ—e of the magistrates lawes professeth religion secondly the Epicure that is such a one who beares Christs name for fashions sake and yet his bellie and pleasure is his God thirdly the worldling who spends the strength of bodie and mind and all he hath on the world for earthly things Now none of all these if they thus liue and die can be saued The second sort are more close hypocrites which professe the name of Christ in some truth and haue in them some good gifts of God by reason whereof both before men and in their owne conceite they are reputed members of the Church and yet for all this they are indeed but hypocrites which shall neuer be saued And that we may somewhat discerne of them I will note the gifts which they may haue whereby they may come to professe Christ truly they may be reduced to fiue heads The first is the spirit of bondage to feare Rom. 8. 15. This is a certaine gift of God whereby a man doth discerne the right meaning and iudiciall vse of the law in himselfe concerning sinne and the punishment thereof for though a man by nature know something of the law yet he knowes not all nor the right vse thereof now by reason of this knowledge he sees himselfe in bondage and in regarde thereof doeth feare from whence may proceede many good things as griefe for sinne confession and humiliation for the same and praier for pardon Thus wicked Pharaoh confessed the righteousnesse of God and that he and his people had sinned Exod. 9. 27. And so did Ahab at the heauie message of God by Eliah 1. King 2. 27. he rent his clothes and put sackecloath vpon him and fasted and lay in sacke-cloath So Iudas when he sawe that Christ was condemned he repented of his fact beeing gâ—ieued for it and ashamed to looke any man in the face and also confessed the same before God and men Matth. 27. 3 4. A second gift which a close hypocrite may haue is faith as had Simon Magus for he beleeued and was baptized Act. 8. 13. neither was it a false and dissembling faith altogether but in some sort a true though not a sauing faith for he beleeued and yet was in the gall of bitternesse So Ioh. 2. 23. it is saide certaine beleeued in Christ but he durst not commit himselfe vnto them And that we be not deceiued herein we must know that this faith of an hypocrite hath in it three things knowledge of the truth approbation thereof with assent vnto it and a kinde of perswasion that Christ is his redeemer Of the second degree of this faith we haue example 2. Pet. 2. 18. where some are said to be beguiled with wantonnesse through fleshly lusts who had cleane escaped from them that be wrapt in â—rror that is in idolatrie And of the third degree we haue example in the same chap. vers 1. where some false prophets are said to denie Christ that bought them because for a time they professed themselues to be redeemed and were also perswaded in a generall sort that he had bought them yet herein they failed that they did not truly apprehend the merit of Christ and applie it effectually vnto themselues The third gift of a close hypocrite is a taste of Gods fauour Hebr. 6. 6. it is saide of some that fall quite away That they were inlightned by Gods spirit and had a taste of the good word of God and of the powers of the world to come though they were neuer â—ed nor filled therewith The fourth gift is good affections good I say not in them but in their kinde and so farre forth as we can iudge they haue ioy in the good things of God Luk. 8. 13. They that are on the stones are they which when they haue heard receiue the word with ioy They haue zeale for Gods glorie as had Iehu 2. king 11. 15. and yet he departed not from the sinnes of his forefathers v. 32. Thirdly they haue reuerence to Gods Ministers as Herod to Iohn Baptist Mark 6. 20. Herod knowing Iohn to be a iust and holy man feared and reuerenced him The fifth gift is an outward reformation of life the stonie ground
to see whether they had done according to the cry that was come vp to the Lord. Gen. 18. 21. whereby the Lord would teach vs that before he enter into iudgement with any man or any people he first takes good consideration of the fact which causeth his punishment Secondly we must haue authoritie and warrant by calling to giue iudgement or els some thing which is answerable thereto though the iudgement be priuate as to giue admonition or iust dispraise yet without a calling we must not doe it he that giueth iudgement must be able truly to say the Lord hath called me thus to doe The Magistrate the Minister the master and euery superiour hath authoritie to iudge those that are vnder him and for priuate men in priuate iudgement though they want this authority by calling yet if they haue that which is answerable hereto that is the affection of Christian loue so as they can say with Paul the loue of God constraineth me then they may iudge Thirdly we must alwaies haue a good ende of our iudgement as well as a good beginning that is the reformation and amendment not the defaming of our brother And these three concurring in all hard speeches they cease to be rash and vniust censures Iohn Baptist calls the Pharisies and Sadduces a generation of vipers Matth. 3. 7. our Sauiour Christ calls them hypocrites and painted tombes and Herod a foxe the Prophet Isai calls the Princes and people of Iuda and Israel Princes and people of Sodom and the Apostle Paul calls the Galatians fooles Gal. 3. 1. and the Cretians lyars euill beasts slow bellies Tit. 1. 12 13. All which are hard speeches but yet no slanders because they had all of them a calling so to doe and likewise did this on good ground and for a good ende Thus much for the commandement Now follow two reasons to induce vs to make conscience of rash iudgement The former is laide downe in these words That ye be not iudged And it may be framed thus If ye iudge ye shall be iudged of men againe with rash iudgement But ye cannot abide to be iudged of rashly and therefore iudge not The second part is vnderstood but yet necessarily collected The conclusion is the commandement it selfe Iudge not This reason doth affoard vnto vs two instructions I. It giueth vs a tast and view of our owne naturall pride and selfeloue for when we heare God dishonoured by sweating or our neighbours name defamed by slandering we are not onely not grieued but oftentimes are the cause thereof and take great delight therein especially in hearing other mens faults ripped vp to their disgrace but yet we can in no sort brooke or suffer our owne good name to be called into question if our selues be ill spoken of we are presently filled with malice and enuie and cannot be at rest till we be requited or reuenged nay though we be in a good manner admonished of our fault euen in loue and after a friendly sort yet we can very hardly brooke it though the partie admonishing make knowne vnto vs that he doth it only for our good without all purpose of disgrace vnto our persons II. Instruct. Here also our Sauiour Christ affoardeth vnto vs a notable way whereby we may come to the knowledge of our own sinnes and of the hainousnes thereof When we behold sinne in our selues we hardly iudge it to be sinne we must therefore looke vpon our owne sinnes in the person of others and learne to iudge of it in our selues as we iudge of it in others When we consider of rash iudgement in others against our selues we count it a vile and grieuous sinne yea odious and intolerable and in like sort ought we to thinke of rash iudgement in our selues towards others and so for euery other sinne in our selues we ought to iudge of it as we doe when we see it in the person of others against vs otherwise if we looke onely to our selues we shall sooth vp our selues in sinne making great sinnes little sinnes and small sinnes none at all vers 2. For with what iudgement ye iudge ye shall be iudged and with what measure you mete it shall be measured to you againe This verse containes a double confirmation of the former reason drawne from the euent The first in these words For with what iudgement ye iudge ye shall be iudged as if Christ had said If ye iudge men rashly then men againe by the appointment of God in his wisdome and prouidence shall accordingly giue rash iudgement vpon you but if ye iudge men righteously then men againe by Gods appointment and prouidence shall iudge well of you for so I take the words to be meant of mens iudgement by Gods appointment in his prouidence and not of Gods iudgement immediatly Now in this proofe first we may obserue one true and maine cause of that personal defamation which is common in the world and it is to be found in the person himselfe that is defamed he hath rashly and vniustly censured others for which God in his prouidence doth most iustly cause others to defame him againe so as men themselues doe most of all wound their owne good names and by their bad cariage toward others iustly cause their owne disgrace In regard whereof we must learne first to set a carefull watch before our mouthes to keepe the doore of our lips gouerning our tongues by the word of God for when we censure others rashly we doe procure iudgement vnto our selues Secondly to be patient vnder the rash censures and slaunders of others For we must thinke that we our selues haue heretofore done the like to others and therefore it is iustice with God to reward vs in the same kinde wherewith we haue wronged others This is Salomons counsell Giue not thine heart to all the words that men speake least thou doe heare thy seruant cursing thee for oft â—imes also thine heart knoweth that thou likewise hast cursed others Secondly in this proofe wee may also obserue the right way how to get and keepe a good name to wit by iudging others with Christian iudgement carying a charitable opinion of euery one speaking the the best of them in all companies so farforth as we can with good conscience and neuer iudging hardly of any till we be indeed lawfully called thereunto hauing a good ground for our action and doing it for a good end If thou wouldst liue long saith the Prophet and see good dayes refraine thy tongue from euill and thy lips that they speake no guile that is speake not euill of any man though thou know ill by him till thou be lawfully called thereto Thirdly from the consideration of this prouidence of God whereby he ordereth and disposeth that defamers of others shal be rewarded in their kind and that by others we may gather that God knowes euery vnaduised thought of the heart and euery rash censure
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
how to correct and reforme our foolish conceite we haue of men in the world We thinke of those that haue worldly wisdome to be able to goe beyond others in the greater affaires of this life that they are the onely men deseruing best place of gouernment both in Church and common wealth But we must know that these men though they haue neuer so good heads for the things of this life yet if they faile in the knowledge of this dutie to God or in the practise thereof are here by our Sauiour Christ noted with the brand of follie The rich man in the Gospel had notable forecast for the augmenting of his wealth when his substance increased he could pull downe his barnes and make them greater but yet because he failed in the maine point of his saluation he is noted for a rich foole Luk. 12. 20. And therefore in all sorts and estates of men he is the wisest who hath grace to know and answerably to obey the will of God II. This must excite vs to a carefull endeauour after true obedience to God in all his commandements We all desire to be freed from the reproach of folly among men and we take it for a great disgrace to be counted fooles well if we would auoid this ignominie indeede let vs be willing to heare and carefull to obey the word of Christ both in thought word and deede otherwise let men iudge as they list God will account vs fooles III. Point The practise of this follie which consists in this that he builds his house vpon the sands whereby is signified another thing concerning the soule namely to build our saluation vpon insufficient foundation and that doth euery hearer of Gods word that makes not conscience of obedience for profession is as it were the erecting or rearing of an house and the not performing obedience withall is the setting of this house vpon the sands There be three sorts of men that thus build vpon the sands I. The Papist that will be iustified and saued by Christ but yet withall he must haue works of grace to concurre for the increase of his iustification and for the accomplishment of his saluation Now this is to build vpon the sands when we ioyne workes with Christ in the matter of saluation for though Christ be a sure rocke in himselfe yet if we will fortifie him by our works we fall from this rocke into perdition and our foundation is no better then sand Gal. 5. 2. Behold I Paul say vnto you that if you be circumcised Christ shall profit you nothing and v. 4 Ye are fallen from Christ whosoeuer will be iustified by the law in which â—laces the Apostle labours to ouerthrow the opinion of the Galatians learned of the false Apostles which was to ioyne works with Christ in the matter of iustification Rom. 9. 32. Christ became vnto the Iewes a rocke of offence when as they would be saued by the works of the law A second sort that build vpon the sands are the common Protestants by whome I meane such as beare the name of Christians and yet rest themselues contented and satisfied with their ciuill liues thinking that because they abstaine from outward euill and grosse sinnes and doe no man wrong therefore God will hold them excused whereupon they professe religion more for obedience to the lawes of men then for conscience to God But this will not serue the turne these men though they professe Christ outwardly yet in deede they denie him for by their course though it may be they thinke not so they will needes become Sauiours and so Christs vnto themselues which thing they doe when as they stay themselues on their owne ciuill life The Scribes and Pharisies for outward actions were very godly and many of them liued vnblameably but yet Christ saith to his Disciples Math. 5. 20. Except your righteousnes exceede the righteousnes of the Scribes and Pharisies ye cannot enter into the kingdome of heauen 1. Cor. 4. 4. I know nothing by my selfe saith Paul and yet I am not thereby iustified this was a notable thing for a man to walke so vprightly in his calling that his conscience could not accuse him of any offence against God or man and yet this is nothing in the matter of Iustification because euery man therein must answer to God The third sort of those that build vpon the sand is the Protestant that is more forward in religion then the former I meane such as doe heare the word and receiue it with ioy bringing forth some good fruit thereof It had beene hard I must confesse to haue called such men foolish builders vnles Iesus Christ had reuealed them to be such and yet that these doe build on the sand it is plaine in the parable of the seede that fell on stonie ground Luke 8. 13. whereby are resembled such men as heare Gods word and receiue it with ioy and bring forth some fruit but yet in the time of temptation doe fal away for though they professed Christ yet they were not founded on him they wanted sound humilitie and true faith which want in the time of peace they could not espie Uses I. Seeing that men which heare and receiue the word of God with ioy may build on a fandie foundation we must pray to God for this one blessing that he would write his word in our hearts by the finger of his spirit as he writ the law on the tables of stone in Mount Sina for our hearts are deceitfull and will counterfeit grace till the time of triall come now God hath promised this blessing to his Church in the new Testament and therefore we must pray for it that hauing his law written in our hearts we may be the doers of it II. This must mooue vs to looke vnto the deceitfulnes of our hearts for faire shewes will not serue the turne in time of triall and our hearts be deceitfull aboue all things for when a man shall receiue the word with ioy and bring forth some fruit thereof how should he not thinke himselfe to be in a good case and yet in time of triall this will disappoint him and deceiue him Wherefore we must looke that in our profession we carie a true heart vnto God and to our selues and for this cause must see that we be throughly humbled in our selues for our sinnes that we may make God and his feare to be our chiefe treasure for which cause we must remember that we are not our owne but Gods and so must not haue the disposing of our selues but subiect our selues wholly to his will in all things and if thus we make him our treasure we shall be sure to make him our rocke also III. We must not content our selues only to know Christ to be our Sauiour and to imbrace religion in profession but we must labour further to feele in our selues the power of Christs death to mortifie sinn in vs and
will drawe Gods iudgment vpon vs and cause the Gospel to be remooued and giuen to a nation that with profession will ioyne the power of godlinesse in heart and life What befell the sigge-tree whercon Christ sought fruite found nothing but leaues was it not accursed and how shall we thinke to escape if we be like vnto it for the earth that drinketh in the raine that falleth oft vpon it and yet bringeth forth briers and thornes is neere vnto cursing whose ende is to be burned Secondly if the pure in heart be blessed then we must labour to practise the counsell of the Prophet Wash you make you cleane and sanctifie the Lord in your hearts yea as the Apostle saith Let vs purge our selues from all filthinesse of the flesh and spirit Indeed it is the worke of God to purifie the heart man of himselfe can no more doe it then the Black-moore can change his skinne but yet euery one that would feele in himselfe this worke of God must vse the meanes wherein the spirit doth purge the heart first therefore we must humble our selues vnfainedly for all the sinnes and corruptions of our life alreadie past and for the time to come growe to a resolute purpose not to finne against God in any thing which we must testifie by a godly endeauour to obey him in all things for a pure heart and a purpose to liue in any one sinne cannot stand together but this constant purpose not to sinne is a notable grace and an infallible token of a renued and sanctified heart The second point in this Rule is wherein this blessednesse doth consist namely in this that they shall see God for the vnderstanding hereof two points must be handled First how God may be seene secondly how the seeing of God is true happinesse For the first the Apostle saith no man hath seene God at any time yea further Paul calleth him King of kings whom neuer man saw neither can see We must therefore know that there is a two-fold sight in man the sight of the eie and of the minde by the sight of the eie no man can see God in his essence and substance which is most spirituall and so inuisible for the eie seeth nothing but things corporall and visible a man by his eie cannot see his owne soule and much lesse the substance of God Obiect I. But Abraham and Moses saw God for he appeared vnto them Answer They saw him not in his nature and substance but in certaine created images and similitudes wherein God for that time did testifie his presence vnto them some indeed say that though a man cannot see God in this life yet in the life to come he shall see him with his bodily eies But this opinion is not true for though the body shall then be perfectly sanctified and the eie sanctified yea glorified yet still it remaines a true body and a true eie and therefore cannot see the essence of God which is invisible to the eie of flesh Obiect II. I shall see God in my flesh saith Iob and mine eies shall behold him Answ. Hee speaketh there of God his Redeemer who is not God simply but God incarnate for the word translated Redeemer signifieth one allied vnto vs in blood now no man doubteth but God in Christ may be seene as Iohn 14. 9. hee that hath seene me hath seene my father Obiect III. 1. Cor. 13. 12. We shall see him face to face Answer God hath no face and therefore that cannot bee vnderstood literally but thereby is signified that we shal haue plentiful knowledge of God as we haue of him whom we see face to face Obiect IV. If we shall not see God with our eies then they serue to no vse in heauen Ans. God forbid for besides the glorious companie of all the Saints wee shall therewith behold our Lord Iesus Christ who redeemed vs by his blood and made vs Kings and Priests vnto our God to whom we shall sing praise and honour and glory for euermore Reu. 5. 12. The second kind of sight is of the minde which is nothing but the knowledge or vnderstanding of the minde and that is two-fold imperfect in this life and perfect in the life to come In this life the minde knowes not Gods essence or substance but onely by effects as by his word and Sacraments and by his creatures and indeede the speciall sight we haue of God in this life is by these his effects to conceiue in our mindes how God is affected to vs as that God is our Father and Christ our Redeemer and the holy Ghost our Sanctifier The perfect vision of God is reserued to the life to come where Gods elect shall see him in regard of his substance for we shall see him as he is Yet that we be not deceiued herein wee must knowe that perfect sight is two-fold simple and comprehensiue Simple perfect sight is when man sees a thing wholly as it is in it selfe and thus God is not seene by the minde of man Comprehensiue sight is when the Creature seeth God so farre forth as it is capable of his knowledge thus shall men see God in the world to come perfectly and be filled therewith though they knowe him not wholly as he is in himselfe euen as a vessell cast into the sea may be perfectly full of water though it receiue not all the water in the Sea But some will aske how shall the minde see God Ans. The manner is such as neither eie hath seene nor eare heard neither can any man tell but they onely that haue fruition of it in heauen yet certainely such it is as shall giue full contentment to euery one that doth enioy it But it shall be farre better for vs to seeke for a pure heart whereby we may be assured of this blessed sight of God then curiously to search how we shall see him for to them that be of a pure heart God will reueale himselfe perfectly to their ioy vnspeakable and glorious The second point is how this seeing of God can be true happinesse Answ. A man that hath beene blinde will count himselfe happie when he receiues his sight and hee that hath long laien in a darke dungeon will count it a blessed thing to be brought out to see the light of the sunne now if this bodily light bee so comfortable how endlesse is the ioy of that heauenly light which commeth from God himselfe The Queene of Sheba counted those seruants blessed that stood before Salomon to heare his wisdome then doubtlesse the sonnes of God must needs be happie that stand before the Lord hearing his wisdome and beholding his glorie for in his presence is fulnesse of ioy and at his right hand are pleasures for euermore Moses is renowned with all posteritie for this prerogatiue that God vouchsafed to let him see his backe parts and Christs Disciples were so
equitie it concerneth all people in all times and places What the Morall lawe is I will describe in three points First It is that part of Gods word concerning righteousnesse and godlinesse which was written in Adams minde by the gift of creation and the remnants of it be in euery man by the light of nature in regard whereof it bindes all men Secondly it commaundeth perfect obedience both inward in thought and affection and outward in speech and action Thirdly it bindeth to the curse and punishment euery one that faileth in the least dutie thereof though but once and that in thought onely Galatians 3. 10. Cursed is euery one that continueth not in all things that are written in the law to doe them The summe of the Morall law is propounded in the Decalogue or tenne Commandements which many can repeat but fewe doe vnderstand That wee may further conceiue aright the Morall lawe wee must make a difference betweene it and the Gospel for the Gospel is that part of the word which promiseth righteousnesse and life euerlasting to all that beleeue in Christ the difference betweene them stands especially in fiue things First the Law is naturall and was in mans nature before the fall but the Gospel is spirituall reuealed after the fall in the couenant of grace Secondly the Law sets forth Gods iustice in rigour without mercy but the Gospel sets out iustice and mercie vnited in Christ. Thirdly the Law requireth a perfect righteousnesse within vs but the Gospel reuealeth our acceptance with God by imputed righteousnesse Fourthly the Law threatneth iudgement without mercy and therefore is called the ministerie of condemnation and of death but the Gospel shewes mercie to mans sinne in and by Christ if we repent and beleeue Lastly the law promiseth life to the worker and doer of it Doe this and thou shalt liue but the Gospel offereth saluation to him that worketh not but beleeueth in him that iustifieth the vngodly not considering faith as a worke but as an instrument apprehending Christ by whom we are made righteous The Church of Rome in a manner confound the Law and the Gospell sauing that the Gospel which is the new Law reuealeth Christ more clearely then Moses Law did which they call the old Law But this is a wicked opinion which ouerturnes all religion beeing the cause of many grosse points in poperie which could not stand if they would acknowledge a true distinction betweene the Law and the Gospel They say for their defence that the precepts of both are the same for substance that both require righteousnesse both promise life and threaten death both commaund faith repentance and obedience and therefore they are the same Answer First the laws and precepts of the Law and Gospel are not the same for Adam in his innocencie knew the Law but hee knewe nothing then of beleeuing in Christ and though both require righteousnesse promise life and threaten death yet the manner is farre different as before was noted So likewise they differ in the commaunding of faith for the Gospel commandeth faith not as a worke done as the Law doth but as an instrument laying hold on Christ. Againe the Law commaundes faith generally as to beleeue in God and to beleeue his word to be true but besides this the Gospel requires a particular faith in Christ the Redeemer whom the Law neuer knewe Thirdly the Law commandeth not repentance for the knowledge of the Law was in Adams heart when hee needed no repentance true repentance therefore is a sauing grace wrought and commanded onely by the Gospel And fourthly for obedience though it bee commaunded both by the Law and the Gospel yet not in the same manner The Law commaundeth obedience euery way perfect both in parts and in degrees and alloweth none other but the Gospel commaundeth and in Christ approoueth imperfect obedience that is an indeauour in all things to obey and please God if it be without hypocrisie Againe the Law commandeth obedience as a worke to bee done for the obtaining of saluation but the Gospel requires obedience onely to testifie our faith and thankefulnesse vnto God The Church of Rome therefore erreth grosly in cōfounding the Law and the Gospel which indeed are farre differing so we must beleeue if we would come into hold the right way that leadeth vnto life Now whereas Christ saith Thinke not that I came to destroy the Law by Law he meaneth principally the Morall law and in the second place the Ceremoniall law also Next obserue the opposition that Christ maketh betweene the Law and the Prophets thereby signifying vnto vs that by the Law hee meaneth that part of Gods word concerning Righteousnesse and Iustice which Moses penned by Gods commaundement and by the Prophets hee meaneth that part of Gods word which is contained in the writings of all the Prophets in the old Testament after Moses which bookes of the Prophets contained in them either an interpretation of Moses Lawe or predictions of the state of the Church in the newe Testament Againe by destroying the Law we must not vnderstand a breach of the Law such as is made by mans sin but such a dissolution as taketh from it all vertue and power whereby it is a Law and so to destroy the Prophets is to put an ende vnto them so as they should nothing auaile either to the interpretation of the Law or to the foretelling of the state of Gods Church vnder the Gospel But to fulfill them Christ fulfilleth the Law three waies by his doctrine in his person and in men By his doctrine he fulfilleth the Law two waies both by restoring vnto it his proper meaning and true vse as we shall see afterward where he correcteth the corrupt interpretations thereof by the Pharises as also by reuealing the right way wherby the Law may be fulfilled Secondly in his person he fulfilleth the Lawe two waies First by becomming accursed to the Lawe in suffering death vpon the crosse for vs. Secondly by performing perfect obedience vnto the Law doing all that the Law required for the loue of God or of his neighbour in which respect he was said to haue beene vnder the Law Thirdly Christ fulfilled the Law in men Men bee of two sorts Elect and Reprobates In the Elect he fulfilleth the Lawe two waies First by creating faith in their hearts whereby they laie hold on Christ who for them fulfilled it Secondly by giuing them his owne spirit which maketh them indeauour to fulfill the Law which in Christ is accepted for perfect obedience in this life and in the life to come is perfect indeede In vnbeleeuers Christ fulfilleth the Law when he executeth the curse of the Law vpon them for that is a part of the Law and the execution and enduring of the curse is a fulfilling of the Lawe And thus doth Christ fulfill the Law so that the
others Ans. The partie offending breaks the bond of mariage and so sinneth grieuously against that commandement but the partie innocent marying againe after lawfull diuorce only taketh the benefit of that libertie whereto God hath set him free through the vnlawfull breaking of the bond by the partie offending Thirdly Rom. 6. 2. The woman is bound to the man while he liueth and therfore may not marrie againe after diuorcement Ans. That place must be vnderstood of the state of mariage continuing vndissolued till death but in the case of adulterie the bond of mariage is broken and therefore that hindreth not but mariage may bee after lawfull diuorce Fourthly 1. Corinth 7. 10 11. Let not the wife depart from her husband and if shee depart let her remaine vnmarried and be reconciled vnto her husband and let not the husband put away his wife Here say they is a plaine place against mariage after diuorcement Answer The Apostle speaketh of departure and putting away for other causes then adulterie as for hatred dislike c. which indeede are no sufficient causes of diuorce and therefore they that separate therupon ought not to marrie Fiftly The bond of mariage is a resemblance of the coniunction that is betweene Christ and his Church which is inseparable and eternall and therefore mariage also is inseparable Answer That resemblance stands not in euery thing but in this That as in mariage two are made one flesh so spiritually Christ and euery true member of his Church become one and that as Eue was taken out of Adams side and made flesh of his flesh and bone of his bone so the Church springeth as it were out of Christs bloode which issued from his side for else if their reason were good wee might say that mariage should be eternall in the life to come because the vnion of Christ with his Church is eternall which we know to be false for in the resurrection men mary not but are as the angels of God Sixtly If parties diuorced might mary again their children should be miuried hauing step-fathers or step-mothers in stead of their owne naturall parents Ans. This reason is not sufficient to disallow diuorce or mariage after it for by the same reason we might delude all the iudicial lawes of Moses and of all countries which impose death for sundrie crimes because thereby some children should loose their parents but Iustice must be iustice with all men though the posteritie haue hinderance by the execution thereof Quest. But what if the lawes of some countries forbid mariage after diuorcement Ans. Yet the libertie of conscience remaineth still for this beeing giuen of God cannot be taken away by men and therefore when men haue freedome from the Magistrate they may with good conscience marie againe after lawfull diuorce And yet here we must know that diuorcement or mariage after must not be done priuately by man and wife vpon their own heads but by order of law before the Magistrate according to the custome of that Church or Commonwealth whome it concernes Againe there be some particular causes which may iustly hinder mariage after diuorce as first if the parties reunite their bond againe by reconciliation for the knot broken by adulterie may be reunited by the consent of the partie innocent Secondly when the one partie is a manifest cause of the Adulterie of the other and so becomes an accessarie to the others offence for it seemes vnequall that he who hath put his hand to the committing of a sinne should reape any benefit or priuiledge by the same And therefore I say the partie innocent hath freedome in this case verse 33. Againe ye haue heard that it was said to them of olde time Thou shalt not forsweare thy selfe but shalt performe thine oathes vnto the Lord. 34. But I say vnto you sweare not at all c. Our Sauiour Christ hauing restored the seauenth commandement to his true sense and meaning doth here proceede to doe the like vnto the third commandement obseruing herein the same order that he did in the former for first he laieth downe the false interpretation of the Scribes and Pharisies giuen to this commandement concerning swearing v. 33. and then deliuereth the true doctrine of an oath v. 34. The corrupt sense giuen by the Scribes and Pharisies is propounded in the words of the holy Ghost Leuit. 19. 12. Deut. 5. 11. Thou shalt not forsweare thy selfe but shall performe thine oathes vnto the Lord which are not here taken in that true meaning wherein Moses set them downe but in the false interpretation of the Iewish teachers whereof that we may the better iudge let vs search out the true meaning of Moses law concerning an oath for which ende we must first see what periurie is then propound the kinds of periurie and lastly shew the grieuousnes of this sinne I. Point In periurie there must be two things First a man must affirme or auouch something against his owne minde his owne meaning purpose intention or perswasion When a man knowes a thing to be true and saith it is true or knoweth a thing to be false and saies it is false and swears thereto this is no periurie because his speech is answerable to that which is in his minde but when a man knowes a thing to be true and auoucheth it to be false or knowing a thing to be false auoucheth it to be true vpon his oath this is periurie because in so doing he speakes against his minde and perswasion Secondly in periurie there must be an oath it is not periurie to speake a thing that is false vnlesse he also sweare to the thing he speaketh falsly against his minde and yet euery oath maketh not direct periurie vnlesse it bee a binding oath for a man may sweare to a thing that is vnlawfull and after alter his minde and not performe his oath without the guilt of periurie as if a childe beeing vnder age doe binde himselfe by oath to marrie without his parents consent but comming to riper yeares doth better consider of the matter and subiects himselfe to his parents disposing who marrie him to another Now though he sinned in so swearing yet he is not periured because the oath was not a binding oath for a childe vnder yeares hath not power to take an oath II. Point That wee may yet better iudge of this sinne wee must knowe that there be three kindes of periurie First when a man confirmeth by oath that which he knowes or thinkes to be otherwise as when hee takes an oath that a thing is true which he knowes to bee false that a thing was thus which hee knowes was otherwise Secondly Deceitfull swearing is periurie when a man either about things past or to come sweares contrarie to the true knowledge and purpose of his owne minde Example of this wee haue in the Romish Priests who both defend in writing and practise in action this deceitfull swearing for beeing
name and mediation of Christ for in our selues we are sinners our iniquities make a separation betweene God and vs so that wee cannot haue accesse vnto the father saue only by the mediation of Iesus Christ. If we would come with boldnesse into the holy place it must be by the new and liuing way which Christ hath prepared for vs through the vaile that is his flesh 5. In praier we must haue faith wherby we beleeue that the thing we aske shall be done vnto vs Mark 11. 24. whatsoeuer ye aske in praier beleeue that ye shall haue it and it shall bee done vnto you now the ground of this faith must be Gods commandement and his promise which I mentioned before The duties after praier are chiefly two 1. Wee must call to remembrance the praier wee made to God if one man talke with another he will be so attentiue that as neere as may be he will remember the words that passed betweene them and much more ought we so to doe when we talke with God now we must thus meditate on our praiers for this ende that we may the better doe the thing wee aske as we craue in praier the pardon of our sinnes so wee must after praier indeauour to leaue the practise of them What a horrible shame is it for men to begge at Gods hands the pardon of sinne and when they rise from praier to fall againe to the practise of it This is with the dogge to returne to his vomite and with the desperate thiefe to stealing after he hath intreated fauour of the Iudge 2. After praier wee must bee carefull to be as plentifull in thanksgiuing for blessings receiued as wee were in petition to craue them This indeede may bee done in the beginning of our praier though here I mention it last but omitted it may not be Ordinary men haue this humanitie that where they find friendship they will be more plentifull in rendring thankes then in making new requests and if we deale thus with men shall wee not much more doe it with God with whom true thankfulnesse for one blessing is a speciall meanes to procure many moe Now this thankfulnesse must not be onely in word but in deed testified by due obedience in life and conuersation and these are the duties whereby a man shall auoide all carnall ostentation in praier and approoue his heart vnto God therein By this description of the true manner of praier we may learne three things First that the Romish Church doth neither know nor teach nor practise the dutie of praier aright they pray not in knowledge for they pray in an vnknowne tongue and allow of ignorance as the Mother of deuotion they commend doubting by speaking against assurance and so pray not in faith nor obedience they praie not in humilitie for mercie for their sinnes for they thinke to merit by their prayers and which is worst of all they direct not their praiers to God only in the name of Christ but to God and his Saints making the virgin Marie their Mediatresse yea they pray to the wooden crosse which is most horrible Idolatrie Secondly that our common people come farre short of their dutie in this part of Gods worship for their praiers consist chiefly in the bare repetition of words which is onely a lip-labour they pray without knowledge and feeling so must needes faile in many other duties Now this bewraies the manifold wants that be in the praiers of the best Christians for besides their ignorance of many duties in praier their doubting and distrust their dulnesse and deadnesse of heart and their by-thoughts doe all shew that their hearts are not wholly taken vp with Gods glorie as they ought to be Lastly hereby we may see the grosse ignorance of our common people about spels and charmes because they consist of good wordes and many strange things are done thereby therefore they thinke them to bee good praiers but herein they are deceiued through ignorance in the right forme of praier for they that make them and vse them are either gracelesse persons that haue societie with the deuil or grosly deluded through palpable ignorance and they cannot set themselues before God to approoue their hearts vnto him in this action nay the worship that is done herein is to the deuill and the cure that is wrought thereby is his worke for these charmes are his watch-word to stirre him vp to such exploits Furthermore in this clause Pray vnto thy Father which is in secret that is an inuisible God is couched a reason to induce men to the obedience of this commandement to this effect He to whom thou praiest i◠an inuisible God therefore thou must endeauour to approoue the hidden man of thy heart vnto him Hence I gather first that it is an horrible thing to make an image to represent the true God or to worship God in it for God is inuisible The second commandement condemneth thē both as Moses himselfe doth so expound it Deut. 4. 15 16. Ye saw no Image in the day that the Lord spake vnto you in Horeb therefore corrupt not your selues by making you a grauen image or representation of any signe Secondly that there should be no outward pompe in prayer either for gesture or for garments for praier is made to an inuisible Father This ouerthrowes the whole worship of the Popish Church which stands in outward shews of carnall pompe if there be any pomp it must be inward in the graces of the heart among which humilitie is the first ornament Thirdly that all places are alike in respect of Gods presence and of his hearing for hee is a God in secret wheresoeuer a man hath occasion to praie there God is which confuteth them that make the Church a more holy place for praier then other-where and therefore reserue all their praiers till they come thither for now difference of place in respect of Gods presence is taken away God is as well in the fielde and in the priuate house as in the Church and yet Churches are ordained and vsed in a godly policie because a congregation may more conueniently there meete to their mutuall edification in the publike exercise of the word and praier otherwise priuate houses were as good places for Gods worship as Churches if they were so decent and conuenient for edification for in all places men may lift vp pure hands vnto God as the Apostle teacheth And thy father which seeth in secret shall reward thee openly These words containe a two-fold reason wherby Christ perswadeth his hearers and in them all others to the carefull practise of the former dutie of sinceritie in praier The first reason is drawne from Gods All-seeing propertie the second from his bountie Gods all-seeing propertie is set out in these words the father which seeth in secret that is though the father himselfe be inuisible yet when thou
so common among vs but we are to know that there is no such vertue in any words it is onely faith in the heart that makes Gods word effectuall for our good Words of themselues can doe no more but signifie and that they doe not of themselues but by the pleasure of men and therefore we are to renounce the vse of all spells and charmes for be the words neuer so good they are but the deuills watch word and the ceremonies vsed therewithall are his sacraments to cause him to worke wonders We therefore must learne by the word of God to conceiue better of God then nature can teach vs as of an heauenly inuisible God gouerning all creatures by his prouidence and not perswaded by mans reason but working all things according to the counsell of his owne will vers 8. Be ye not like them therefore for your father knoweth whereof you haue neede before you aske In this verse our Sauiour Christ repeateth the former coÌ„mandement touching prayer made after the manner of the heathen and withall annexeth a second reason to enforce the same The commandement is repeated from the former reason in these words Be ye not like them therefore as if he should say considering that the heathen in their praiers looke to be heard for the multitude of their words therefore ye must not pray in that manner which they doe This repetition of the commandement serues to imprint the same more deepely in the hearts of his hearers to cause them and so vs in them to be more carefull to auoid needlesse repetitions in praier Now hauing handled this commandement in the former verse I will here onely obserue this point of doctrine touching the distinction of people before the death of Christ for here Christ saith vnto the Iewes Be ye not like them that is like the Gentiles where he putteth a plaine difference betweene the Iewes and all the Nations of the world besides And therefore when he first sent his Disciples to preach he forbad them the way of the Gentiles and the cities of Samaria commanding them to goe to the lost sheepe of the house of Israel And this distinction was not onely in Christs time but had beene from the beginning for the space of 4000. yeares In the first age of the world there were the sonnes of God and the daughters of men after the â—â—ood the children of the flesh and the children of the promise And vnder the law a people of God and no people This distinction stood in two things 1. In regard of the grace of adoption and of the speciall fauour of God for in this Text Christ saith the Iewes had God for their Father which the Gentiles had not for they were strangers from the couenants of promise Ephes. 2. 12. 2. In regard of Gods true worship for concerning praier a speciall part thereof Christ here saith to the Iewes Ye shall not bee like the Gentiles If any shall here thinke that this preferment of the Iewes before the Gentiles in regard of Gods speciall mercie came from this that God foresaw something in them which was not in the Gentiles let them heare what Moses saith to the Iewes The Lord did not set his loue vpon you nor choose you for your multitude but because the Lord loued you would keepe the oath which he sware to your fathers From this ground of doctrine touching the distinction of people in regard of Gods speciall mercie follow three waightie points to bee knowne and beleeued First that the promise of remission of sinnes and life euerlasting in the Messias is not 〈…〉 ll to all but indefinite to many of all sorts kindes and estates for if the promise pertaâ—â—ed to all then there could be no distinction of man and man of people and people in regard of mercie and therefore the opinion of vniuersall grace is false and errneous Secondly that though Christ died for all for so the Scripture saith yet he â—â—â—â—d hot alike effectually for all for if Redemption by Christ had beene 〈…〉 then had mercie belonged alike to all which is against the Text and therefore the opinion of vniuersall redemption is also a forgâ—â—â—â— of mans braine Thirdly that God calls not all men effectually to saluation by Christ for then should euery one haue God to bee his Father in Christ and the Iewe had no priuiledge before the Gentile in regard of mercie and the grace of adoption but here we see that God â—oâ— many hundreds of yeares was the Father of the Iewe and not of the Gentile â—n regard of grace and adoption And by this doctrine we may cleare that place of the Apostle Saint Paul 1 Tim. 2. 4. where he saith God would haue all to bee saued for he meaneth hot aâ—â— men in all times but in this last age of the world after the ascension of Christ when as the partition wall was broken downe and the distinction betweene Iewe and Gentile taken away in regard of mercie and the grace of adoption For your Father knoweth whereof yee haue neede before yee aske of him These words are a second reason against the heathenish manner of praier to this effect It is needlesse for you to vse vaine repetitions in your praiers because God knowes your wants before you pray and therefore fewe words well ordered are sufficient The exposition Your Father knoweth This knowledge of God is not a bare notice taken of our wants but such a knowledge as doth withall include a speciall care to make supply vnto them for this is a rule in the expounding of Scripture that wordes of knowledge are oftentimes put for words of affection as Psalm 1. 6. The Lord knoweth the way of the righteous but the way of the vngodly shall perish where the opposition of knowledge to destruction sheweth plainly that by knowledge there is meant the Lords due regard and respect vnto the waies of the godly which is a point full of all comfort to the children of God and for the clearing of it three questions are to bee scanned which may well be mooued out of this Text. 1. Question If God know our wants before we pray why then should we pray at all Ans Wee pray not to informe God of the things we want as though he knew them not but for other causes as 1. To stirre vp our hearts to seeke vnto Gods presence and fauour 2. To exercise our faith in the meditation of Gods promises 3. To ease our woeful hearts by powring them out vnto the Lord. 4. To testifie our obedience vnto Gods commandements and our trust in his prouidence for the receiuing of euery good thing we desire 2. Question If God know our wants and haue care to make supply thereof why then doth God oft-times delay to graunt the prayers of his seruants Answ. God deferreth to graunt the request of his children for many respects tending to their
sonne as the Lord our God is towardes all his children in Christ Psal. 103. 13. As a father hath compassion on his children so hath the Lord compassion on all that call vpon him Luk. 11. 13. If you that be euill can giue good things to your children much more shall your heauenly father giue the holy Ghost to them that aske him and hence it is that Christ saith Whatsoeuer you aske the Father in my name he will giue it you Ioh. 16. 23. Of these two must euery one be perswaded that praies aright euery one will graunt that God is able to heare and helpe but of his willingnesse thereunto none can be assured but he that is the child of God who knoweth God to be his father Yet here must none deceiue himselfe to thinke that whatsoeuer he askes on his owne head God will graunt it for if we aske amisse we shall not receiue and therefore we must carefully marke and obserue the direction of Gods word both for the things we aske and for our manner of asking Halowed be thy name Thus much of the preface here begin the petitions which are sixe in number whereof the three first concerne God the three latter concerne our selues Againe of those which concerne God the first concernes Gods glorie it selfe the other two the meanes whereby Gods glorie is manifested and inlarged among men for Gods name is the◠glorified among men when his kingdome doth come and his will is done Now this petition for the glorifying of Gods name is rightly set in the first place for Gods glorie is the absolute end of all things Prov. 16. 4. The Lord made all things for his owne sake yea euen the wicked for the day of euill and therefore it must be preferred before all things before life it selfe yea before saluation which is life eternall Ioh. 12. 27 28. our Sauiour Christ preferres the glorie of his fathers name before his owne life And Paul preferres it afore his owne saluation for he professeth that for Gods glorie in the saluation of the Iewes he could wish himselfe separate from Christ Rom. 9. 3. In this petition as in the rest we are to obserue this order first shew the meaning of the words then propound the vses I. The meaning Name The word ascribed to God is here taken generally first for God himselfe as Psal. 20. 1. The name of the God of Iacob defend thee that is the God of Iacob defend thee Rom. 10. 13. Whosoeuer shal cal vpon the name of the Lord shal be saued i. vpon the Lord. Secondly it here betokens any thing whereby God may be knowne as men are by their names and thus it comprehends ◠his diuine attributes as Iustice mercie power wisdome c. II. his word the holy scriptures which reveale to mē the true knowledge of God III. Gods Iudgements publike or priuate for thereby he makes knowne his presence his power and iustice IV. his workes and creatures for all these beare a stampe of Gods name and in them may the inuisible things of God be seene Rom. 1. 20. Halowed or sanctified To halow Gods name is to glorifie Gods name as Ioh. 12. 28. and this we doe when we giue vnto him the highest honour that may be the highest I say because there are two kinds of honour First the honour of religion when we giue our hearts to God louing him fearing him trusting and delighting in him aboue all which we testifie by all outward adoration prescribed in Gods word this is the highest honour of all Secondly there is the honour of societie which passeth betweene man and man in common wealths and it consisteth in the acknowledgement of preheminence and superioritie in another either by word or gesture ciuilly thus Subiects honour Princes and Magistrates and inferiours their superiours This is due to the creature the former to the Creator onely and that is the honour wee here pray for That we may yet the better vnderstand the meaning of this petitiō we must know that Gods name is halowed or sanctified of vs 2. waies either in God himselfe or in his works In himselfe by 3. actions 1. whē we conceiue of God in our mindes and acknowledge him as he hath reuealed himselfe in his word to wit creator gouernour of al things most holy most wise iust mercifull c. 2. When we sanctifie the Lord in our hearts that is when we loue him aboue all feare him aboue al put our trust in him in him in all estates 3. When we praise and laud the name of God for his goodnes yea though we should neuer taste of his special fauour yet for his generall mercie iustice and most wise prouidence we ought to extoll the Lord with our mouthes Gods name is halowed or sanctified in his creatures by three speciall actions 1. When we acknowledge the wisdome of God his powerfull hand in euery creature 2. When we haue a reuerend estimation of the creatures and vse them in Christian sobrietie in regard of the stampe of Gods power and wisedome which appeareth in them 3. When wee sanctifie our moderate vse of them by the word and praier as God requireth 1. Tim. 4. 5. See the practise hereof in the word of God which is his owne solemne ordinance whereby he makes himselfe knowne vnto his Church Therein we sanctifie and halow Gods name I. when we acknowledge the wisdome mercie power of God in it II. when we haue a reuerend estimation of the word in regard of the glorious Image of God which appeareth in it III. when we vse it in a sanctified and holy manner comming vnto it reuerently with prepared hearts hungring after the graces of God which are wrought thereby and giuing our selues in heart and life to be framed and ruled thereby And thus we sanctifie God in afflictions for they are his worke when we labour to see the hand of God therein in iustice mercie and great wisdome chastening vs when we haue a reuerend regard to the hand of God appearing in them and labour to be humbled thereby for the increase of our repentance and the exercise of our faith and patience Thus then in this petition we desire in minde in heart and life to glorifie God both in himselfe and in his works and the meaning of it may be thus expressed O Lord open our eyes that we may know thee aright and may discerne thy power wisdome iustice and mercy and inlarge our hearts that we may sanctifie thee in our hearts by making thee our feare loue ioy and confidence and open our lippes that we may blesse thee for thine infinite goodnesse yea O Lord open our eyes that we may see thee in thy work◠and strike our hearts with reuerence of thy name appearing in them and graunt that when we vse any one of them we may honour thee in our sober and sanctified vse thereof The vses I. Wants to be
vocation adoption and iustification these and such like he can perceiue in himselfe more or lesse V. In a word hereby he can discerne the true treasure from worldly hereby he knowes the 〈◊〉 of heauenly things aboue earthly These things the naturall 〈◊〉 cannot doe but the spirituall man discerneth all things 1. Cor. 2. 15. looke whatsoeuer befalls him therein hee can see the hand of God working for his good therein he can discerne Gods wisedome power and prouidence in all which we may perceiue the most excellent vse of this heauenly wisdome The second action of this heauenly wisdome is to iudge determine and giue sentence of things what is to be done what is not to be done what is good and what is euill in practise and behauiour And here this one thing must bee remembred that the principall point of this wisdome is to determine of true happines whereto the whole life of man ought to be directed which happinesse is the loue and fauour of God in Christ. Herein Dauid shews his heauenly wisdome farre different from the wisdome of the world Psal. 4. 6. Many say who wil shew vs any good there is the worldlings happinesse But Lord lift thou vp the light of thy countenance vpon vs there is true happinesse so Paul comming among the wisest of the Gentiles professeth that he esteemed to knowe nothing but Christ and him crucified 1. Cor. 2. 2. for whose excellent knowledge sake he thought all things to be losse Phil. 3. 8. And the same should be our wisedome for though a man had all humane learning and policie yet if he faile in this rightly to determine of true happines all his wisdoÌ„ would prooue foolishnesse for the wisdome of this world is foolishnesse with God and therefore if any man seeme to be wise in this world let him be a foole that he may be wise that is a foole to the world in esteeming the knowledge of Christ crucified onely true wisdome and the fauour of God in him true happines that so he may be wise indeed in the sight of God Another chiefe part oâ— this heauenly wisdome is a spiritual and godly prouidence whereby we forecast by all meanes how to compasse and come by true happinesseâ— herein the power of heauenly wisdome is shewed And without this though otherwise a man discerne the right yet his knowledge and wisdome is imperfect and vnprofitable And thus we see the actions of this heauenly wisdome whereby we may describe it thus It is a gift of Gods spirit to them that are in Christ whereby they are enabled to discerne of things that differ and to iudge and determine what is that true happinesse whereto the life of man ought to tend and withall to forecast and prouide by what good meanes it may be compassed And he whose minde is endued herewith in some true measure hath the single eye Now the fruit of this single eye is to make the whole bodie light that is to bring the whole life into good order guiding it in the paths of righteousnes and making 〈◊〉 abound in good works Prov. 8. 19 20. My fruit saith wisdome is â—â—â—ter then fine gold I cause to walke in the way of righteousnes and in the mâ—ds of the paths of iudgement Prov. 1â— 23. The wise heart guideth the mouth wisely and addeth doctrine vnto his lips The vse 1. Considering the mind indued with this wisdome is thus commended we must hereby learne to labour for it in a speciall maner beside this commendation of it by our Sauiour Christ which should be a spurre to prouoke vs to this dutie the singular commoditie that iedounds hereby to soule and bodie must mooue vs to affect it Now that we may the better obtaine this heauenly wisdome we must be carefull of these two things especially First to get the feare of God into our hearts which is the beginning of this heauenly wisdome Psal. 111. 10. Now this feare of God is a reuerend awe of the heart towards God whereby a man is fearefull to offend and carefull to please God in all things And this we shall get if we receiue the word of God with reuerence and applie it to our owne soules when we heare it trembling thereat when it toucheth our consciences and humbly submitting our selues vnto it without raging or repining saying as Hezekiah did to the Prophets reproofe The word of the Lord is good Secondly we must wholly close vp our eyes the eyes of our minde I meane and suffer our selues in all things to be ouerruled and ordered by the written word of God This was Dauids practise he gaue himselfe to continuall meditation in the word of God he made it a lanterne to his feete and a light vnto his pathes And hereby he became wiser then his enemies and got more vnderstanding then all his teachers Wouldest thou then be truly wise become a foole to the world leane not to thine owne wisdome but make Gods word thy whole direction Secondly hereby we are taught to walke wisely in our whole conuersation that so it may appeare we haue this single eye hereto Paul oft exhorteth vs. And thus we walk when we pracâ—â—se euery action of our life in wisdome according to these foure rules which are to be obserued in euery good action I. The thing we doe must be iust II. The means of effecting it must also be iust III. We must keepe our selues therein within the compasse and limits of our calling IV. We must doe the thing with an honest vpright and single heart And that we may worke wisely according to these foure rules we must euer haue the word of God to tell vs what is iust what meanes be iust what be the precincts of our calling and when we worke with an vpright and single heart so doing our workes shall be in wisdome and we shall haue the approbation and praise of God Thirdly seeing this single eye of spirituall wisdome makes our life to shine with righteousnesse we must learne to season our naturall wit with this spirituall wisdome Naturall wisdome is a commendable gift of God but without this spirituall wisdome it is foolishnesse in the things of God yea very corrupt in naturall actions and therefore we must ioyne therewith this heauenly wisdome which may season it and make it holy and so shall the vse of it tend to Gods glorie It is the miserie of this age that men of excellent parts for naturall wisdome haue no regard to season the same with spirituall wisdome hereby come many aberrations in matters of great importance for it is iustice with God to curse their proceedings that despising the heauenly leane altogâ—ther to their owne wisdome Fourthly seeing spirituall prouidence in forecasting how to compasse true happinesse is a speciall part of true heauenly wisdome we must become carefull practitioners hereof in our liues that so we may attaine to true happinesse
say there is a God and this God is to be worshipped to be loued and feared and that we must loue our neighbour as our selues and liue wel they seeke no further and yet if a man were brought vp in the wildernesse he might see all this by the light of nature the wicked eie seeth thus much but we must not content our selues herewith for if there be no more the life is full of darkenesse still and the soule may goe to vtter darkenesse with all this We therefore must remember to get the single eie else we are no schollers in the schoole of Christ. Indeed some plead that Preachers can say no more in effect but this Loue God aboue all and thy neighbour as thy selfe but these men know not what they say blessing themselues in their ignorance they must know that grace must be put to nature and sanctifie it and spirituall knowledge ioyned with naturall or else we remaine with the wicked eie If wee haue no more but a generall confused knowledge in moral points that serues not to saue vs but to make vs without excuse at the last day Againe another common fault worthy reproofe is this that men content themselues with naturall reformation they will graunt that God is to bee worshipped and loued that we must liue wel deale iustly and loue our neighbours but the blinde eie seeth thus much The meere ciuill man will goe thus farre and yet his life is nothing but darkenesse all this reformation is but naturall We therefore must labour for renued hearts by the spirit of God and reformed liueâ— according to the Gospel for howsoeuer a ciuill conuersation may commend vs vnto men yet it will not saue vs in the day of the Lord. Thirdly is this euill eie in euery one by nature then beware we bee not wise in our selues and from our selues in matters of saluation herein the word of God must be our wisedome Deut. 12. 8. 11. Ye shall not doe euery man that which seemeth good in his owne â—ies but that which I command you Farre be it therefore from vs to appoint to our selues how we will worship God or how we will be saued and yet such is our blinde presumption that wee will bee our owne masters in these things The Turke hath his religion the Iewe his and the Papist his all swaruing from the truth of God and yet euery one of these look to be saued in their religion each one of these haue a different manner of worshipping God and all swaruing from the true worship and yet they all perswade themselues that God is well pleased with their seruice And thus it goes with naturall men among vâ— though otherwise sufficiently wise for worldly things they resolue vpon their own course for the saluation of their soules let the preacher say what he will some thinke if they repent at their ende and then commend their soules to God it is sufficient others looke to be saued by their wel-doing and others by their faith as they call it but in truth by their owne good meaning and intent to liue well for what faith haue they that knowe not Gods word and promises Thus by their owne wisedome wil men be saued and hereby the deuil destroyes many a soule but let God bee wise and euery man a foole and let vs submit our selues in the things of God wholly to be ruled and guided by his written word lest Iewishly and Popishly we going about to stablish our own conceits in the matters of saluation doe plunge our soules into the pit of destruction Fourthly is the eie of the minde naturally corrupt then must wee labour for a better eie that is the eie of faith by which we relie on Gods mercie for our saluation and on his prouidence for all needfull things in life and death This eie makes supply to that which is wanting to naturall knowledge hereby we discerne rightly of God and of our selues this enables vs to see afarre off yea hereby we see things inuisible for it is the euidence of things which are not seene Heb. 11. 1. hereby Abraham saw the day of Christ and was glad Ioh. 8. 58. and all the Patriarkes saw the promise of God afarre off Heb. 11. 13. This will inable vs to walke in their steps towards the heauenly ciâ—ie and therefore let vs get this faith that so becomming children of the promise we may be counted for the seed And thus much for the wicked eie The third kind of eie is the blinde eie which is set out with the fruits thereof in these words Wherefore if the light that is in thee bee darkenesse how great is that darkenesse For the better discerning of the state of man with this blinde eie we must see what is meant by light and also by darkenesse By light is meant that knowledge of God of iustice of good and euill which is in the minde by nature now though this cannot be quite put out for the most wicked wretch and the veriest Atheist that liues hath some conscience remaining which is a worke of this light yet it may be so buried and couered that no light shall appeare nor any vse be made of it and then is it said to be darkenes which is the state of those that are giuen vp to a reprobate sense as when a man denies there is a God or that the Scriptures be the word of God or such like in these men naturall light is become darkenesse And the cause of this change in them is their corrupt will and rebellious affections which ouer-ruling naturall knowledge and conscience cause men to giue themselues to actuall sinnes whereby at length they come to commit sinne greedily and without remorse yea euen against conscience and the light of nature and so burie them both in such sort that they haue no more vse of them then if they were quite put out Now where the light of nature is thus put out the fruite of it is most palpable darknesse How great is that darkenesse that is there is nothing in that mans life but brutish confusion in hellish actions of pride couetousnesse enuie blasphemie and vnnaturall vncleannesse as Rom. 1. 27 29 c. The Use. Considering the light of nature may be thus put out wee must hereby be admonished First to enter into a serious consideration of our owne vilenesse for naturally wee haue in vs euen the best of vs all such rebellious lust and damnable desires as vnlesse they be restrained or renewed by grace will darken and as good as put out the light of nature This should make vs vile in our owne eies that nourish such corruptions and esteeme so of sinne which wil put out that light which yet Adams fall left in vs. Secondly hereby we are admonished to haue speciall care to mortifie our corrupt desires and our vnruly affections that else wil exstinguish in vs the light of nature Before the fall the
ordinarie meanes for the procuring of Gods blessings we therefore must giue our selues to the faithfull practise of this dutie Indeede if grace and other blessings were our owne or from our selues we might well spare this labour But what hast thou saith Paul to euery Christian that thou hast not receiued be not therefore secure and idle for Gods blessings come not when we snort vpon our elboes but in the vse of meanes and happie are we that may vse those meanes for in asking we receiue in seeking we finde and in knocking it is opened vnto vs. Secondly our Sauiour Christ by trebling this commandement to pray would giue vs to consider that there is some waightie cause we should be instant in this dutie and that is in regard of the great miseries and manifold dangers whereunto we are subiect in this life for as Peter saith the righteous shall hardly be saued and no maruell for we haue without vs the Deuill and all his Angels plotting our destruction and the world a daungerous enemie whereby the Deuill workes within vs we haue our owne corrupt hearts daily drawing vs to the practise of sinne the bane and poison of our soules Now what is to be done in this case surely our onely refuge is constant and seruent praier to God as Christ here implies by this threefold command for in all things we must let our requests be made knowne to God Philip. 4. 6. This hath alwaies beene the practise of all the faithfull as we may see in Gods booke But if we had no example this commandement were sufficient to perswade vs vnto this dutie Also doest thou want any grace of God as faith repentance knowledge zeale patience strength against temptation or assurance of Gods fauour why aske and thou shalt haue seeke and thou shalt finde And this must be our course in outward wants and for temporall blessings as health peace libertie plentie c. Indeede the wicked worldlings seeke to wise men and wise women in their miseries but this is to forsake God and to goe to the Deuill Gods people must goe to their God Isa. 8. 19. Thirdly the trebling of this commandement in diuers tearmes must teach vs to be instant and vrgent with God in prayer this is an holy and acceptable importunitie when the Christian heart giues God no rest Ierem. 29. 12 13. the Lord promiseth to his people That they shall erie vnto him and goe and pray vnto him and he will heare them they shall seeke him and finde him because they shall seeke him with their whole heart Isa. 62. 7. The Lords remembrancers are commanded not to keepe silence nor to giue the Lord any rest Matth. 15. 22. The woman of Canaan is commended because shee will take no answer nor repulse from our Sauiour Christ till her daughter was cured and Luke 18. 5. The poore widow by her importunitie preuailed with the vnrighteous â—udge which parable Christ propounds to teach vs to be constant and earnest in prayer We therefore must shake off our naturall coldnesse and negligence in praier which is the common sinne of the world in regard of this dutie And we must labour for knowledge both of our owne sinnes and miseries and of Gods mercies that so we may pray with vnderstanding and in zeale and feruencie as Christ here requireth Alas many pray not at all and others know not what they aske though they say the Lords praier or some other set forme of praier And most men that haue knowledge suffer their mindes to wander from God by vaine imaginations now all comes for lacke of that feeling in praier which Christ here requireth Thus much of the commandement in generall Now out of the wordes more particularly we may obserue two points First where Christ bids vs Aske seeke knocke he speakes not particularly to some but generally to all his seruants so that all must pray which plainely implies that his best and deerest seruants are during this life in want of some grace or blessing And indeede when God giues most excellent gifts and blessings to his children yet then he leaues them in some notable want or triall for their humiliation and prouocation to prayer Paul was taken vp into paradise and there heard words that cannot possibly be vttered by man in this life this was a great grace and prerogatiue but yet to humble him least he should be exalted out of measure there was giuen him a pricke in the flesh the messenger of Satan to buffet him hereby he was brought to pray most earnestly for deliuerance but yet he must rest contented with Gods grace for God will make perfect his power through the weakenesse of his seruants v. 8. 9. This point must be obserued to discouer to many secure persons their miserable state who feele no want of grace in themselues and therefore thinke all is well But what meanest thou to professe Christ if thou haue no neede of him nor of his graces oh know it when thou saiest in thine owne heart thou art rich and lackest nothing then thou art poore and blind and miserable and wretched And indeede if thou knewest the corruption of thine owne heart thou wouldest crie out with the Apostle in respect of thy wants Oh miserable man that I am who shall deliuer me from this bodie of death Rom. 7. 24. Secondly Christ saying not onely Aske but seeke and knocke doth hereby imply what is Gods dealing many times with his own seruants namely that he forsakes them for a time and in part and in some sort hides himselfe and as it were locks himselfe from them Now thus he dealeth for two causes First hereby to chast 〈…〉 and correct them for their sinnes for iniquitie separates betweene God and his people and their sinnes hide his face from them Isa. 59. 2. Secondly to make triall of his graces in his children to see whether they delight in his loue to shew them their owne weaknes and to mooue th 〈…〉 aue vnto him more inseparable By all which we see it stands 〈…〉 and to pray earnestly and continually for God may forsake vs for our sinnes and he may iustly take occasion to trie what we haue profited by his Gospel which we haue long enioyed with aboundance of peace Thus much of the commandement to earnest prayer Now Christ enforceth it by two reasons First by a promise infolded in this verse with the commandement and confirmed in the next Secondly by a comparison verse 9. For the first The reason from the promise in this verse may thus be framed If they which aske shall receiue if they that seeke shall finde and they that knocke shall be let in then doe you aske seeke and knocke But they that aske shall receiue they that seeke shall finde c. Therefore doe you aske seeke and knocke In this reason our Sauiour Christ teacheth vs that when we pray to God we must bring a speciall faith
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
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
seeing that we may faile in the particulars of that which we know in â—enenll Againe preaching serues not only for the remoouing of ignorance and the increase of knowledge but to erect and build vp good conscience and honest liues by the in increase of faith repentance bue of God and man and of obedience and this vse the most learned and godly man that euer was may make of the publike ministerie though dispensed by one that is farre inferiour to him in knowledge and pâ—tie Lastly it may be demanded how this can be â—e summe of the law and the Prophets to doe as we would be done to vith men seeing we are further bound by the law to performe duties of loue and obedience to God Answ. This rule is the summe of all for our loue to God must be shewed in the practise of the duties of loue iustice and mercie towards men for God is inuisible and it please thâ—im to make himselfe seene in our visible neighbour requiring that our loue to himselfe should be shewed in the works of mercie iustice and goodnes towards men Men may flatter themselues and say they loue God but if it be not shewed in the loue of their neighbours they deceiue themselues there is no loue of God in them And therefore they are deceiued that thinke all is well with them when they come to Church and receiue the sacraments for religion stands not in the outward seruice of God vnles it be shewed forth in the duties of iustice loue and mercie commanded in the second table see Iames 1. vers 27. pure religion and vndesiled before God is to visit the fatherlesse and widdowes in their aduerstie and to keepe himselfe vnspotted of the world v. 13. I Entern at the strait gate for it is the wide gate and broad way that â—adeth to destruction and many there be which goe in thereat 11. Because the gate is strait and the way narrow that leadeth vnto life and few there be that finde it These two verses beeing the fifth part of this chapter containe the tenth point of Doctrine in this Sermon of our Sauiour Christ wherein he exâ—â—rteth his hearers and vs all effectually to an earnest care in seekiâ—â— euerlasting life and withall admonisheth vs in the matter of Saluation not to follow the multitude because most men goe the broad â—ay to destruction The words containe two parts A commandement Enter in at the strait gate and a reason in the words following for it is the wide gate Yet for our further edification and instruction I will consider and handle fiue points which are here set downe by our Sauiour Christ I. that there be two contrarie cities or kingdoms in one of which euery man and woman must abide for euer after this life and further that these afford vnto men a contrarie estate the one life the other death destruction II. That there are two distinct waies to these two cities or kingdomes one leading to destruction the other leading vnto life III. The condition and propertie of these two waies The way of life is straite and narrow The way of destruction is broad and wide and that from the beginning to the end IV. What men doe in these waies namely that many walke in the broad way and few can find the straite and narrow way V. What men ought to doe touching these waies namely passe by the broad way and enter into and walke in the straite way which is the scope of Christs exhortation and instruction in this place Of these in order For the first These two cities are two distinct places ordained of God for the finall and eternall aboad of all mankind after this life according to that which euery man hath done in his bodie These are tearmed diuersly in Scripture one the kingdome of heauen the other vtter darknes in the chapter following vers 11 12. The one Abrahams â—osome the other hell fire Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described the one is called the citie of God the other the burning lake and vsually the one is called heauen the other hell And as these are distinct places so they afford vnto men two distinct estates The one life the other destruction as it is said the narrow way leades to life the brâ—â—dway to destruction By life here is meant a blessed state of man in whiâ—â— he liues in fellowship with God and hath his heart filled with the vnbreakable loue and goodnes of God and with endles ioy from Gods imâ—â—diate presence And this indeed is the onely true life our naturall life iâ—â—ut a shadow thereof By perdition or destruction we are to vnderstand cursed state of man in which he is without all fellowship with God iâ— respect of his fauour mercie and loue and yet in bodie soule and â—nscience doth apprehend the bitternes of Gods wrath and furie for â—â—â—more hauing no fellowship saue onely with the deuill and his angelâ— and damned soules This is no life but eternall death though souleâ— and bodie liue together eternally Uses I. In that Christ doth here mention but two cities or placâ—â— to the one whereof euery man must resort after death we may gather that there is no middle place or condition betweene life and destruction A third place or state the Scripture knoweth not and therefore there is no place of purging the soules of men after this life which the Papists call Purgatorie if there had the word of God would haue reuealed it But the Papists say it is the vpper part of hell neere to the hell of the damned I answer If that were so then there is no saluation for them that are in purgatorie for there is no returning out of hell to heauen by reason of the great gulfe between them Luk. 16. 26. and they that are in any part of hell are but damned persons II. Use. If there be but two places and in them two estates onely according to that which men haue done here on earth either good or euill then we must be admonished with all care and conscience to vse all good meanes whereby we may escape the one and attaine to the other to be freed from destruction and to gaine saluation In the massacre and sacking of a citie in which some are slaine and some escape aliue euery one hath care to shift for himselfe to saue his temporall life much more then ought we to prouide for eternall life seeing at the last day wherein the whole world shal be ransacked euery one must vndergoe either saluation or destruction if we had our deseruing we should be confounded euery moment but God in mercie grants vnto vs length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting and therefore this must be our principall care and studie that we may be alwaies readie whensoeuer we shal be called hence and the rather because we know
though wee cannot see the shaddow of the sunne mooue yet wee may perceiue that it doth mooâ—e Now by their fruits it is cleare they bee corrupt for they reuerse the doctrine of the Prophets and Apostles both in the Commandements of the Law and in the Articles of faith First they disanull the first commaundement by making to themselues other Gods beside the true God for they pray vnto Saints and therein acknowledge a diuine propriety in them and also giue vnto them the honour due to God alone and so set vp vnto themselues the creature in the roome of the creator The second they reuerse by worshipping God himselfe and dead men in images Christ himselfe in the crucifixe yea in a peece of bread wherein they match the grossest idolatry aâ—ong the heathen and the best learned among them teach that the Rood the Crosse and Cruciâ—ixe are to bee worshipped with the same worship wherwith Christ himselfe is worshipped In the 6. Command touching murther they coÌ„demne the killing one of another but yet if a priest come from the Pope kill a Protestant Prince the Lords annointed King or Queene that is not onely no sinne but a â—â—â—t notable rare and memorable works Against the 7. commandement they maintaine the vow of single life necessarie in their religious orders whereby as also by their stues they cause all filthinesse 〈◊〉 natioÌ„ to abound among them And for the tenth commandement they say that concupiscence after baptisme is no sinne properly In the Articles of faith they ouerturne those that concerne Christ making him no Sauiour but a diuine instrument whereby we saue our selues for they â—ake mens good workes 〈◊〉 by Gods grace after thâ— first instification truly and properly mâ—ritorious and fully worthy of euerlasting life And his offices they haue parted from him his kingly and propheticall offices betweene him and the Pope and his Priesthood between him and euery popish priest as wee haue shewed before so that by these fruits we plainly see their apostacie which is enough though we know not when and by whom it came 2. Vse Here also we haue to answer such among our selues as renounce our Church as beeing no true Church of Christ because say they we want true ministers and so haue not a right ministerie among vs. But hence we answer that we haue the true Church of God and our ministers be the true ministers of God for proofe hereof our ministers haue the outward calling of the Church of England they say indeede our calling is nought because they haue power from God to call in whose hands it is But to omit that question for this time sufficient approbation of our ministery may be had from the fruits of our ministers as they are ministers for to leaue the fruits of their liues as sufficient meanes to iudge them by our ministers teach through Gods blessing the true and wholesome doctrine of the Prophets and Apostles and are alloued and called hereto by the gouernours of the Church and accepted of their people whose obedience to the faith is the seale of their ministery and this is sufficient to confirme the calling of our ministers if it had not Christ would not haue said Ye shal know them by their fruits 3. Use. Whereas Christ saith Ye shall know them speaking to all his hearers he takes it for graunted that euery beleeuer may bee able to iudge of false Prophets and therefore euery one in the Church of God ought to labour for so much knowledge whereby hee may bee able to knowe a Teacher by his fruits and doctrine This then sheweth that euery one ought to know the summe of true religion comprised in the Articles of faith and in the commandements of the Law both for their true meaning and right and profitable vse vnto themselues which thing I note because I know many deceiue themselues herein thinking that God will excuse them for their want of knowledge because they are not booke-learned But let vs consider wee haue euery one this care to be able to iudge of meates which concerne our bodies which be wholesome and which not should wee not then haue much more care of our soules to be able to discerne of doctrines in religion which be either the poison or saluation of our soules 4. Vse Whereas wholesome doctrine out of Scripture is a note of a true Prophet it teacheth vs that we may lawfully vse the ministery of those men whose liues and conuersations be euill and offensiue if so be their doctrine bee sound and good The Disciples of our Sauiour Christ must not doe according to the waies of the Scribes and Pharisies but yet they must hearâ— them when they sit in Moses chaire that is when they teach Moses doctrine And Paul is glad when Christ is truly preached though it be not in sinceritie of affection but of enuie When the Disciples saw a man that was not called by any speciall calling to follow Christ as themselues were and cast out deuills in the name of Christ they thought it intolerable and therefore forbad him but Christ said Forbid him not for he that is not against vs is with vs And the like may be saide of them that preach wholesome doctrine though their liues be still offensiue for in doctrine they be with Christ and so farre-forth must be approoued Againe consider that the vertue and efficacie of the word and Sacraments administred by men is not from the minister but from God a letter is not the worse because it is brought by an vnhonest or vnfaithfull carier Neither doth the euill conscience of the minister defile the good conscience of the honest hearer and worthie receiuer This must be remembred because many take offence at the life of the minister so as they will not heare his doctrine if his conuersation be scandalous V. In that a Prophet is to be knowne by his fruits and the maine fruit of a true Prophet stands in the good handling of Gods word for the edification and saluation of his hearers hence the children of the Prophets and those that are set a part for the ministerie of the word are taught that they must make this the maine and principall ende of all their studies to be able to bring forth the fruits of a true Prophet that is to interpret â—â—ight the word of God and thence to gather out wholesome doctrines and vses for the edification of Gods people And for the inforcing of this dutie let vs consider first that it is Gods commandement so to doe 1. Cor. 14. 1. Seeke for spirituall gifts but specially to prophesie Againe the greatest skill of a Prophet stands in the true expounding and right diuiding of Scripture so as it may become food for mens soules 2. Tim. 2. 15. Show thy selfe a workeman that needeth not to be ashamed in diuiding the word of truth aright And lastly this true fruit
receiues the seede with ioy and brings forth some fruit but it lasteth not of such it is said Hebr. 10. 29. They tread vnder foote the sonne of God and count the blood of the Testament an vnholy thing wherewith they were sanctified that is according to their profession and perswasion And thus we see what kinde of gifts an hypocrite may haue and yet neuer be saued Vses 1. The consideration whereof must mooue vs to looke vnto our selues that we haue better things in vs then these are for here we see we may goe on to perdition carying the profession of Christ in our mouthes And the rather is this to be considered of vs because many looke to be saued who come short of Simon Magus in knowledge and of Saul Ahab and Iudas in humilitie yea and for faith farre short of the deuill himselfe who is saide to beleeue and tremble but how canst thou looke to be saued that in regard of grace commest short of those which are now condemned Secondly hence we must learne to suspect our selues and call our selues to a reckoning about our faith and obedience and we must not flatter our selues herein for these things before named will not saue vs many haue had faith in some truth for some degrees thereof and also good affections and other gifts as we haue seene who are yet for all this condemned Thirdly seeing there be two sorts of men in the Church that shal be condemned the one whereof haue many worthie gifts this must moue vs not to rest in these things but to labour and striue to haue our hearts rooted and grounded in the loue of God in Christ and to become new creatures in righteousnes and true holinesse and then shall we be as the wise virgins hauing the oyle of grace in the vessells of our hearts which will neuer be quenched till we come into the marriage chamber with our Bridegroome Christ Iesus The second part of the conclusion laid downe by our Sauiour Christ is this That some men professing the name of Christ in the Church of God shall be saued And these persons are here described vnto vs by their effect or action to wit The doing of the will of the Father And because this is an infallible note of them that shall be saued I will briefly shew what it is to doe the Fathers will The Scriptures best expound themselues Iohn 6. 40. This is the will of him that sent me that euery one that hath seene the Sonne and beleeueth in him should haue euerlasting life 1. Thess. 4. 3 4 c. This is the will of God euen your sanctification and that you should abstaine from fornication and that euery one should know how to possesse his vessell in holines and honour that no man oppresse or defraud his brother c. These two places of Scripture laide together shew that the doing of the Fathers will stands in three things in faith in repentance and new obedience faith is directly expressed in the place of Iohn and repentance which is a fruite of faith as also new obedience the fruit of them both in the wordes of the Apostle Paul for by Sanctification is meant repentance and new obedience by the duties following For the first in true sauing faith there are three things required Knowledge assent and application By knowledge I meane the right conceiuing of the necessarie Doctrines of true religion especially of those which concerne Christ our Redeemer Assent is when a man knowing this doctrine doth further approoue of the same as holsome doctrine and the truth of God directing vs aright vnto saluation Application is when we conceiue in our hearts a true perswasion of Gods mercie towards vs particularly in the free pardon of all our sinnes and for the saluation of our soules example of this particular applying we haue in the Apostle Paul Gal. 2. 20. who professeth thus Now liue not I but Christ liueth in me and the life that I now liue is by faith in the sonne of God which what that is he sheweth after saying who hath loued me and giuen himselfe for me and without this particular application neither knowledge nor assent can saue vs in the 6. of Iohn Christ propounds himselfe vnto vs as the bread of life and water of life now we know that foode vnlesse it be receiued will not nourish the bodie euen so vnlesse we doe by the hand of faith particularly receiue and applie Christ vnto our selues all our knowledge and assent will be as foode vneaten and vndigested It may be said that hypocrits haue knowledge assent and a perswasion of Gods fauour and therefore this is not a sure note of doing the fathers will I answer an hypocrite as Simon Magus may haue true knowledge of Gods word and giue assent thereunto in regard of both these haue true faith in some degree yea he may conceiue a perswasion of Gods mercie in the pardon of his sins though falsely in presumption vpon false grounds and insufficient Now that a man may discerne the truth of his faith and perswasion of Gods mercie from that which is in hypocrisie he is to obserue therein three things the beginning of his faith the fruites and the constancie thereof The beginning of true faith is hearing the word of God preached especially the Gospel the law going before as an occasion or preparing meanes whereby a man comes to see his sinnes and his miserie thereby and thereupon to desire reconciliation with God in the pardon of them and hearing the promises of mercie to desire faith whereby he may imbrace the same labouring against vnbeliefe This though it be not a liuely â—aith yet it is the beginning of true faith and no hypocrite hath the same soundly wrought in him The fruite of true faith is a chaunge of the whole man both in heart and life making the heart contrarie to it selfe in moderating the naturall affections and passions thereof and keeping them in compasse of true obedience and causing a man in euery estate to rest contented with the will of God as I say saith he that beleeueth shal not make hast Thirdly constancy in true faith is knowen by this when a man relyes wholly on God euen then when he feeles no tast of his mercie but hath all tokens of his displeasure Euery man will beleeue when he hath present signes and pledges of Gods louing fauour but true faith beeing the euidence of things hoped for will make a man beleeue aboue hope as Abraham did and beeing the subsisting of things not seene will cause a man to beleeue when he sees no tokens of Gods mercie and indeede he that le ts go the hold of Gods mercie when he is in distresse may assure himselfe he neuer had true faith for the iust shall liue by faith in all estate and will with Iob trust in God though he kill them The second worke wherein consisteth the doing of the Fathers will
Christ returnes to explane and confirme the first conclusion of the former verse concerning those professors that shall not be saued The words containe two parts First a description of the persons by their behauiour v. 22. Secondly a declaration of their condemnation v. 23. For the first these professors are described by three arguments I. by their number many II. by the time in which they shal plead thus for themselues and stand on their profession of seruice done to Christ in that day that is in that great and terrible day of the last iudgement III. by their gifts and qualities wherewith they were indued haue we not in thy name prophecied and by thy name cast out deuills c. For the first the number of professors which shall not be saued is great For many saith Christ shall say vnto me Indeede we are not able to say how many they be which shall not be saued for that is a thing proper to God and yet the Scripture teacheth vs that the number of those which shall be condemned is greater then the number of those which shall be saued for besides that the greatest part of the world in former times did neuer heare of Christ here it is plaine that among the professors of the name of Christ many shall be condemned and v. 13. many walke in the broad way to destruction few in the narrow Whereby we are taught first that we must not frame our liues according to the example of the multitude to liue and doe as the most doe because the most shall be condemned but we must striue to enter in at the straite gate and to be of that little flocke vnto whom the kingdom of heauen is promised Secondly hence we learne not to content our selues to liue as most men and women doe that professe the name of Christ but we must labour to goe beyond the multitude in regard of the truth of our faith and repentance It was not sufficient for the wise virgins to beare the name of virgins to haue lampes burning and to goe forth to meete the bridgroome for all these things did the foolish virgins also but one thing more they had which was the oyle of grace whereby they were inlightened to goe with the bridegroome into his chamber which the foolish virgines lacking were shut out of the dooers and not admitted to come in Matth. 25. The second argument whereby these reprobate professors are described is the circumstance of time when they shal thus plead for themselues why they should not be condemned to wit at the last day when they shall come to be arraigned at the tribunall feare of Gods iudgement This is a point of great weight and moment worthy all observation that men not onely in this life and in death but euen at the last day shall thus plead for themselues Hence we learne that many professing seruice to Christ shall conceiue in their minde◠a perswasion that they are the true seruants and children of God they shall liue and die in this perswasion and yet for all this at the last iudgement they shall receiue the sentence of condemnation A thing deepely to be waighed of euery one And the consideration of it ought to teach vs all to take heed of spirituall pride and selfe-loue whereby men flatter and deceiue themselues in their estate ouerweening the good things they haue and falsly thinking that they haue that blessing of God which indeed they haue not This must mooue vs not onely to labour to be purged of this pride but also teach vs to suspect the worst of our selues and to iudge our selues seuerely in regard of vnbeleefe and hollownes of heart for this will be a meanes to make vs escape the iudgement of condemnation at the last day which Christ shal pronounce against many of those that thinke themselues to be his seruants Further obserue where Christ saith in that day he singleth out the day of iudgement as a most terrible day And saying they shall say vnto me he makes himselfe the Iudge of all the world in that day and further pointing out their particular pleading for themselues he giues vs to vnderstand that he is very God who knoweth long before not onely the speaches and actions but the very secret thoughts and imaginations of all men that haue beene that are or shall be from the beginning to the ende of the world These things laid together and well considered must stirre vp in our hearts a speciall dutie which the Apostle had learned 2. Cor. ◠11. Euen to know the terrour of the Lord that is not onely in iudgement to conceiue but also in heart and affection to be perswaded of the terrible fearefulnes of the last iudgement and in this regard not to content our selues with the gift of knowledge and with an outward profession but to labour for soundnesse and sinceritie of faith of repentance and new obedience both in heart and life This was Pauls practise in regard of the resurrection to this iudgement he endeuoured himselfe to haue alwaies a cleare conscience toward God and toward man Act. 24. 16. And this dutie is most necessarie for such is our ignorance and vnbeleefe that we little regard the terrour of this day but either thinke it shall not come or though it doe we shall scape well enough The third argument here vsed is drawne from the gifts and qualities of the persons which make this plea for themselues they are such as haue prophesied in the name of Christ cast out deuills done many great works in his name To prophesie here signifieth to teach the people of God by expounding the Scripture and applying the same to the consciences for their edification and this office is called prophesie to grace and commend the office of a minister because it was the principall dutie of the Prophets themselues thus to handle the word of God for the instruction and edification of Gods people howsoeuer at some time they did foretell vnto Gods people things to come And therefore he which hath this office and dischargeth the same with good conscience doth a worke no lesse honourable then did the auncient holy Prophets By thy name The name of Christ here signifieth two things I. appointment and commandement from Christ men that preach the word of God beeing rightly called thereunto teach and preach in the name of Christ for those whome the Church calleth lawfully Christ himselfe calleth and they preach by vertue of his name Secondly it signifieth to preach in the roome and stead of Christ to preach that which Christ would preach and in that manner also which Christ would vse 2. Cor. 5. 20. We are embassadours for Christ as though God did beseech you by vs c. And here we may see a difference among the kinds of teaching which God requireth of men Masters teach their seruāts parents teach their children and one neighbour and friend another but all these differ
iudgement shall befall some ministers of the word that notwithstanding their preaching they shall be condemned therefore Gods people must not rest vpon the example of their ministers liues but cleaue fast vnto that wholesom doctrine which they gather soundly and directly out of the word of God his life and practise is no sure rule to follow further then it agreeth with the word of God and therefore Paul saith Be followers of me as I follow Christ 1. Cor. 11. 1. But the word is a true rule and square as many as walke according to this rule Peace shall be vpon them and mercy Galat. 6. 16. Fourthly seeing some workers of miracles must also be condemned this teacheth vs not to trust them which bring vnto vs doctrines because they are confirmed by wonders for such as worke wonders may deceiue themselues in the matter of their owne saluation and therfore much more may they deceiue vs in this or that particular point of doctrine Whereas therefore sundrie points of poperie as Purgatorie Pilgrimages inuocation of Saints and such like are auouched to be confirmed by miracles which no doubt were but forgeties and lying wonders yet let it be graunted that they were true miracles that prooueth not that we should beleeue them because the word of God doth not confirme the same vnto vs for beside that which is reuealed and recorâ—ed in Scripture we must receiue no doctrine in religion be it neuer so miraculously confirmed Verse 23. And then will I professe to them I neuer knew you depart from me ye workers of iniquitie Here Christ sets downe the iust condemnation of those men which make an apologie for themselues at the day of iudgement and wonder at their condemnation and withall he answereth them in that wherein they shall plead for themselues The words containe three parts I. A profession made by Christ to these men that he neuer knew them II. A commandement of Christ vnto them Depart from me And III. a reason of the commandement Ye workers of iniquitie For the profession of Christ Then that is in the day of Iudgement at that time when men shall wonder at their condemnation making apologies of their seruice to God euen then saith Christ will I professe c. In this phrase Christ alludeth to the fact of these hypocrites for they professed the name of Christ and did plead seruice done vnto him as if he should say Many in that day which haue professed my name in the world shall plead their seruice done to mee but I will make another profession vnto them that is I will make it cleere and manifest vnto all the world that I neuer knew them that their profession of me was in vaine The words of Christs profession are of great waight and moment containing some difficultie in regard of the sense which must bee searched out The knowledge of God whereby he knowes his creatures is two-fold Generall and Speciall Gods generall knowledge is that whereby he vnderstands and sees all things both past present and to come and in regard of this it is said All things are naked and open before his eies with whom we haue to doe Heb. 4. 13. And by vertue of this Christ here foretelleth what shall be the apologie of some wicked men at the last day And in regard of this generall knowledge all men are knowne vnto God and the most secret actions of wicked wretches Ier. 32. 18. His eies are open vnto all the waies of the sonnes of men to giue vnto them according to their waies and according to the fruite of their workes The speciall knowledge of God is that whereby he acknowledgeth approoueth and accepteth of his creature to bee his vouchsafing vnto it his speciall fauour now this enlargeth not it selfe to all euery man for some there be on whom he will shew his fauour and of them it is said The Lord knoweth the way of the righteous Psal. 1. 6. others there be on whom he will not shew forth his mercie and of them it is said The way of the wicked shall perish Which opposition sheweth what is meant by Gods knowledge of the godly So likewise Rom. 11. 2. will the Lord destroy his people whom he knew before that is whom he approoued and loued and of this speciall knowledge hee speaketh in this place Neuer This word excludeth all times as if he should say I doe not now neither euer did approoue and accept you for mine owne yea euen in that time when you professed me preached and wrought wonders in my name euen then I say I did not accept and approoue of you From this forme of confession we are to learne sundrie points of doctrine First hereby is plainely confuted and ouerthrowne the opinion of some Protestants who hold that Christ shed his blood for all and euery man without exception and that in regard of Gods purpose and will he died for all men for Caine as well as for Abel for Iudas as well as for Peter and for them which shal be condemned as wel as for them which shall be saued But marke what Christ saith here to them that shall be condemned I neuer knew you nor approoued of you for mine But if Christ died effectually for all and euery man in the world without exception then hee bought all and euery man without exception with the price of his blood and if that then euery one without exception is Christs and those which are truely his Christ will vndoubtedly acknowledge for his owne But here we see Christ wil not acknowledge all and euery man to bee his and therefore vndoubtedly he did not purchase by the price of his blood all and euery man to bee his without exception I denie not but that Christ died for all men in the sense of Scripture but the word of God neuer saith that on Gods part and in regard of the purpose of his wil Christ died for euery man without exception And whereas it is thought to be an hard speech to say that God would haue some particular men depriued of grace and redemption by Christ let vs well consider this one thing and it will not seeme strange no not in mans reason God created man in his owne image in righteousnesse and true holinesse and he gaue vnto him a blessed estate in an earthly paradise and that not onely for himselfe but for all his posteritie for whatsoeuer he receiued by creation hee receiued not onely for himselfe but for his posterity beeing then a publike man and bearing the person of whole mankinde both in the state of his innocencie and in his fall whereupon Adam falling from that happie estate all mankinde beeing in him fell with him and so lost Gods image and that good estate which they enioyed by creation in Adam Now consider this well if God had neuer indued man with grace nor giuen him meanes to come by happinesse and yet had beene excluded
from all means of grace and happinesse this indeed might haue seemed hard but considering that by creation he gaue man happinesse and likewise abilitie to perseuere in the same if he would is it any maruell seeing all men haue of themselues lost their owne felicitie that some should bee depriued of it for euer nay rather it is a wonder that all are not condemned which come of Adam for God in his iustice without all crueltie might haue condemned euery man and indeede it is his endlesse mercie that he hath giuen Christ to be a Sauiour vnto some and that any are made partakars of this saluation by Iesus Christ. Secondly Christ here saith of some I neuer knew you yet speaking of others he saith I know my sheep Ioh. 10. 14. and againe I know whom I haue chosen Ioh. 13. 18. and Paul saith The Lord knoweth who are his 2. Tim. 2. 19. Now froÌ„ these places we may gather that there is an eternall worke of God whereby hee puts a difference and distinction betweene man and man angel and angel acknowledging some to bee his owne and denying the same of others If God himselfe had not auouched this in his word no man might haue taught it but beeing here plainely expounded it is with all reuerence to be acknowledged receiued and that it may be the better conceiued two points are here to be handled First vpon what ground and reason God doth know some to be his and doth not know nor acknowledge others for his owne Secondly what is the fruite of this knowledge of God in man For the first why God should know some to be his and not others no other reason can be giuen but Gods good pleasure alone Matth. 11. 25. Christ setteth downe this distinction betweene man and man saying that his father hath hid the mysteries of the kingdom of heauen from some and reâ—ealed the same to other now what is the cause hereof It is euen so O father saith he because it so pleaseth thee So Rom. 9. v. 13. and 18. In Iacob and Esau Paul shewes this distinction of mankind I haue loued Iacob and hated Esau saith the Lord neither did this difference come from their workes either good or euill for this difference God put betweene them before either of them had done good or euill but it is wholly ascribed to the will of God who will haue mercie on whom he will haue mercie and whom he will he hardeneth This must not seeme strange vnto vs we permit vnto men to vse their owne discretion in their owne affaires and this is a sufficient reason to stoppe any other mans mouth It is mine owne may I not doe with mine owne what I will Againe in Princes Proclamations wee submit our selues to this clause It is our pleasure so likewise a man hauing a flocke of sheepe may send some of them to the fatting for the slaughter others keepe for breed this God permitteth vnto man and it is not counted cruelty among men now if wee giue this libertie vnto man ouer the creature why should we not much more giue it to the creator ouer man seeing the basest and least creature is something in regard of man but man is nothing vnto God and therefore though these mysteries cannot bâ—â— comprehended by reason yet euen in reason we may see some â—â—semblance of the truth and equitie of them which must mooue vs with reuerence to submit our selues to the soueraigne will and pleasure of God herein Vpon this ground of difference and distinction betweene man and man we may well bee admonished to beware of the errour of some diuines who thus define of Gods will touching mans estate they say it is the first wil of God that euery maÌ„ in the world should be saued if they would and therefore say they he ministers vnto them all helps both of nature and grace whereby they may repent and beleeue if they will And hauing laid downe this his first will he then say they foresees that some men will not beleeue nor perseuere in the faith and hereupon it is in their conceit that he will not know some men for his owne Againe foreseeing that others will beleeue and perseuere in faith them he knowes and acknowledgeth to bee his dealing herein like vnto a good father that hath many sonnes who would haue them all to doe well and to haue each one a good portion but yet seeing that some wil not become frugall and obedient he changeth his minde and doth disinherite them or like vnto a good Prince who would haue all his subiects to doe well but seeing some to be rebels hee is of another minde and willeth their death Answ. But this opinion is a meere inuention of mans braine for whereas they say that God by a second acte of his will acknowledgeth some for his owne and not others vpon the foresight of their faith and vnbeleefe whereas by his first will hee would haue all men to be saued it is not true for the first will of God is to know some and not to know others the ground whereof is his good pleasure alone and no foreseene workes in them And therefore it cannot be that he should will all men to be saued equally Caine as well as Abel Iudas as well as Peter Againe their opinion confutes it selfe for God foresees mens faith and vnbeleefe because hee hath decreed the same and his decree depends vpon his owne will alone and therefore vnlesse we make the same thing in the same respect both the cause and the effect we cannot make foreseene workes the ground of difference betweene man and man Then their comparisons are not fit a father would haue all his children to doe well and to enioy his portion true and more then that he would make all his children to doe well if it lay in his power neither would he disinherite any if it lay in his power to make them good the change of his purpose in disinheriting his sonne ariseth vpon the impotencie of his will that cannot doe that he would And the same must be said of the will of Princes toward their subiects but if their should be such a will in God to haue all men saued if hee could saue them then vndoubtedly all men should bee saued for who hath resisted his will nay whatsoeuer the Lord willeth that doth he in heauen in earth and euery where Dan. 4. 32. A second point to be considered in the distinction of men whereby God knoweth some to be his and doth not acknowledge some others for his is the fruite of this knowledge of God It is an effectuall and powerfull knowledge working mutuall and strange effects in mans heart towards God for from this that God knoweth some to bee his there followeth another knowledge in mans heart whereby he knoweth God to be his God So Christ saith Ioh. 10. 14. I know my sheepe am knowne of mine looke as the sunne
the vertue of his resurrection to raise and build vs vp againe in newnes of life learning to know Christ vnto our selues by experience in our selues for knowledge in the braine will not saue the soule but he that is truly founded on Christ feeles the benefits of his death and resurrection in some measure in himselfe IV. Point The effect and fruit of bad hearing that is fearefull ruine and destruction resembled by the issue of building on the sands v. 27. The raine fell the floods came c. Where two things are to be noted I. the cause of this fearefull ruine the falling of the raine and beating of the floods and windes II. the qualitie of this ruine it is great and fearefull The house fell and the fall thereof was great For the first Floods and winde and raine doe here betoken trialls and temptations which are here said to befal the professors of the name of Christ. Whence we learne that euery one that doth heare the word of God and professe true religion must looke for a day of temptation and triall It is Gods will that whosoeuer taketh vpō him the profession of his name should be tried what he is Thus he permitted Adam presently after his creation to be tempted and tried the smart whereof we all feele vnto this day and God gaue Abraham a commandement of triall to kill his onely sonne Gen. 22. 1 2. Soe he left Hezekias to himselfe to trie him and to know all that was in his heart 2. Chr. 32. 31. And Iohn Baptist saith of Christ that he hath his fanne in his hand to sift and trie the good corne from chaffe Matth. 3. 12. and Luk. 22. 31. the deuill sought to winnow the disciples as wheate And S. Peter makes it a thing requisite that the faith of Gods seruants should be tried by afflictions as gold is tried in the fire 1. Pet. 1. 7. Vse We now haue by Gods mercie true religion among vs and are freed from the bondage of the Turke Iewe and Papist we must therefore stand fast in our profession and not suffer our selues to be depriued of true religion for times will come when we must be tried and therefore in this happie time of peace and truth which is to vs the day of grace and mercie we must labour seriously to haue our hearts indued with some good measure of lasting grace as of faith hope and loue which as good gold may abide the triall of afflictions otherwise we shall not stand for all painted shewes of grace in time of triall will vanish away like drosse and stubble before the fire The second point in this effect is the qualitie of this ruine and fall it is great and fearefull It fell and the fall thereof was great The thing resembled hereby is most fearefull to wit that such professors of religion as in the daies of peace did not ioyne practise with their profession shall fall away in the time of triall and come to most fearefull perdition this is the principall point that Christ here aimes at whereby he intends to terrifie men from dissembled profession And the consideration of it must worke effectually in our hearts for we by Gods mercie and blessing haue had the light of the Gospel for many yeares together in such measure as neuer was in this land before and yet though all of vs be hearers where is our obedience alas some among vs grow to be flat and peremptorie Atheists denying God and Christ Iesus others and the most vnder the name of religion root their hearts in the world some in profits and some in pleasures and none of these almost regard religion others professe religion and yet liue in grosse sinnes as swearing drunkennesse vncleannesse c. making no conscience of grosse impietie in their liues so that if we looke into the generall state of our people we shall see that religion is professed but not obeied nay obedience is counted precisenesse and so reproached but we must know that in the ende this prophaning of religion will soone turne all Gods blessings temporall and spirituall into fearefull curses both of bodie and soule If euer any thing bring ruine vpon vs it will be the contempt of Gods word professed and therefore let vs in the feare of God endeauour our selues not onely to know and heare the word of God but to turne vnto God from all sinne and especially in regard of this sinne of disobedience to the word of God Lastly Christ notes the qualitie of this fall to be exceeding great to shew vnto vs the great daunger of hypocrisie for there is great difference betweene these three sorts of men a sinner that makes no profession of religion an hypocrite that makes a great shew of pietie in profession and a true beleeuer whose life and conuersation is answerable to his profession For a true professor may fall into sinne very fearefully as Peter and Dauid did and yet recouer againe Also he that is a most notorious sinner as Manasses was may be conuerted and repent But when a professor that is an hypocrite in religion is tried he falls quite from Christ and makes apostacie from his profession and in this regard his fall is called great And therefore seeing professors may thus fearefully fall away let vs in the feare of God labour in some truth of heart to yeild obedience to that we heare vers 28. And it came to passe when Iesus had ended these words the people were astonied at his doctrine 29. For he taught as one hauing authoritie and not as the Scribes These two verses containe the issue and euent of this Sermon of our Sauiour Christ in his hearers And in them we may obserue two points first the good fruit that came of this sermon v. 28. secondly the cause reason thereof v. 29. The fruit was the astonishing of the people which S. Matthew sets out by three circumstances I. of the time when it appeared to wit after the Sermon was ended II. of the persons in whom it was wrought the people that is the multitude III. of the matter whereat they were astonished namely at the doctrine of Christ. Touching this Astonishing of the people in it many things are to be obserued I. That though the person of our Sauiour Christ were lowly and base yet his doctrine in preaching was of that force in the minds of his hearers for it did amase and astonish them This caused the officers that were sent to take him to returne without him alleadging the maiestie of his doctrine for the reason of their fact Neuer man spake as this man did Ioh. 7. 46. and when the gouernours came with a band of men to apprehend him so soone as he did but tell them he was the Christ they went backward and fell to the ground Ioh. 18. 6. This sheweth vnto vs that the voice and sentence of Christ giuen at the last day of iudgement will be most fearefull and
called a debt 293. e. how we become debters to our neighbour 298. e Decree of God depends not on foreseene works 528. b Defamation a maine cause thereof 416. m Delight whether we may vse the creatures for delight 286. e DesertioÌ„ how God vseth it towards his children 450. e Despaire comfort against despaire 22. b. 296. e Deuill why called that euill one 127. e. he is alwaies about vs though vnseene 172. m Difference of people before Christs death 245. e Dispensation against Gods law by Papists 75. m Diuorce onely for Adulterie 145. m. 146 Doctrine corrupt breeds bad manners 200. e Dogges and swine who 439. b. decliners thereto among vs. 440. e E ENchanters can not turne one creature into an other 382. b Enemie described 201. e. to loue an enemie what it is ibid. Popish doctrine thereof 240. m Enemies must noâ— be wronged 204. e. kinde vsage towardes an enemie 212. m Equammity in our dealings 107. m Estate mans outward estate determined of God 381. m A daungerous conceit of a mans owne good Estate 520. m Euill what it signifies 309. e. a note of an euill man 456. â— whether an euill man may doe a good worke 457. m Examples of the godly when they become rules 328. e. the force of bad Examples 122. m Excommunication is Gods ordinance 443. e. the ende of it 444. b. who must execute it ibid. how farre it reacheth ibid. wrongfull Excommunication no curse 44. m. Expounding of Scripture rules thereof 118. m. 155. â— 221. e. 247. b. fraudulent Expounding of Scripture 111. b F FAlling from grace 305 306 Fast a religious fast handled in sixe points 328. c. popish Fasting shewed abominable 334. e. the necessitie of Fasting 335. m. motiues thereto ib. e. whether Fasting be a part of Gods worship 340. m. whether it merit 341. b Faith only iustifieth 135. m. it doth not alwaies minister present coÌ„fort 14. m. true Faith cannot be lost 539. m. tryalls of true Faith 125. e. 390. b. 516. b. degrees of true Faith 388. m. it comprehends three things 515. m. it apprehends Gods promises 389. m. howe to keepe faith 313. b. Father this title handled 252. e. how it belongs to the first person 253. b. Fatherhood in God equall to all beleeuers 257. e Faults corrupt prying into other mens faults 420. e Feare of God grounds of it 165. â— 166. e. remedie against the feare of the deuill ibid. remedie against carnall feare 248. e Feeling not necessarie in the case of grace 480. b Fighting vnlawfull 181. m Flight in persecution when lawfull 43. b Foode how it is sanctified 290. b Forgiuenesse of sinne described 294 b. how man forgiues 298. b. how farre we are bound to forgiue ibid. m. rules of forgiuing 327. b G GEhenna 92. m Gesture in preaching 4 e. despiteful gesture a degree of murther 94. e Getting ill condemned 288. e Gifts of the spirit of two sortes 457. e Glorie motiues to glorifie God 265. b God how to conceiue of God 163. m. how he may be seene 31. â— Gods name what it signifies 260. e. of sanctifying it 261. m. c. whereto Gods titles serue 206. m Gods omnipresence 165. m. power 3â—8 b Good what makes a man good 210. b Goods temporall distinguished 189. e. how to glorifie God therewith 290. e Gospel described 69. e how it differs from the law ibid. how it restraines our naturall desires 487. b Grace how to get it 459. m. whether by the good vse of naturall gifts 460. b. whether true grace may be lost 306. b. 465. m. comfort to the weak in grace 459. â— Grudges in heart forbidden 205. b Guile of spirit what it is and when it preuailes 226. e. 227 H HAire of the head how abused 169. e Happinesse how to know our happinesse before God 23. b. it is accompanied with the crosse 7. b. worldlings erre in iudging of it 11. b Hatred of our brethren is in vs naturally 423. b. of hating an enemie 202. e. 205. b Heare Gods readinesse to heare 453. e. how God heares the wicked ib. b Hearers of Gods word dutie of good hearers 535. e. all hearers bound to obedience 540. e. obedient hearing is true wisdome 536. e. bad hearers 540. m Heart largely taken 353. b. how to know the state of the heart ib. m heart purified two waies 29. e. it must not bee parted from God 371. b. who haue hollow hearts towards God 79. e Heathen their insight into religion 239. e. their coÌ„ceits of God 244 Heauen how it is Gods throne 162 â— how the third heauen was exempted from corruption 352. e. how to know our title to it 353. Heretikes the abundance of them in the primitiue Church 492. e Herodians 84. e Hoarding of corne 96. m Honour two-fold religious ciuil 261. m. Humanitie described 37. b Humilitie 36. e. daily humiliation 296. m. a ground of it towards God 166. â— Hypocrite what it signifies 222. b. kinds 512. e. properties 222. m. 426. b. 428. e. danger 545. what gifts an hypocrite may haue 513 I IDolatrie of the heart 425. e Ignorant persons their excuse is remooued 162. m. 474. m. mans naturall ignorancâ— of God 360 Illumination two-fold 349 m. illumination of the Gospel may be lost 365. b Images of God abhominable â—39 Imputed righteousnesse defended against the Papists 86. e. 87 Itching humors in matters of faith 493. m Iudaâ—sâ—e a false religion 481. b Iudgement of others twofold 440. m. foure kinds of lawfull Iudgement 407. e. Iudges of others should be vnreprooueable 424. b. rash Iudgement described 408. â— the practise of it 409. m. reasons against it 412 m 415. m. 420. b. remedie of rash Iudgement 425. m. how to Iudge rightly of others 414. m. 423. b how to Iudge our selues for sin 427. â— a right Iudge in matters of faith 471. b. what makes à man iust 210. b Iustification consists not in remission of sinnes onely 294. b K KIlling forbidden and the kinds of it 97 98. when it is lawfull to kill 98. b Kingdome of God described 316. m. 394. m. it is two-fold general and speciall 267. m. 394. c Kingdom of heauen 10. b. it is twofold 79. m. how Gods kingdome comes 269. m. proofes of Gods soueraigne kingdom 316. c. hinderances to Gods kingdom 270. furtherances 271. m. 272. b. all are out of Gods kingdome naturally 396. b. our dutie to get in ib. m. Knowledge triall of our knowledge 125. b. Gods knowing of some to be his 525. m. the fruite of this knowledge in them 529. b L LAw in generall described 68. c the parts of it Ceremoniall Iudiciall Morall 69. b. the Law is perpetual 74. m. no creature can dispense with it 75. m. integritie of the Law 76. c. how the Law restraines our naturall desires 484. b. priuiledge of Gods Law aboue mans 101. b. 144. c. Laws of toleration 142. b League betweene people two-folde 36. m Lending handled at large 196 197 198. how it
bookes Diuine Ecclesiasticall and Humane Diuine bookes are the bookes of God penned by the Prophets and Apostles and they are all the word of God for whether we regard the matter of them or the manner of reuealing them they are all from God the Prophets and Apostles were onely Gods hands and instruments in penning them the holy Ghost gaue the matter the order and the very words from whence it must needs follow that they are of al-sufficient authoritie of themselues Ecclesiasticall bookes are bookes of diuine matters penned by learned men in the Church and they are either generall bookes or particular Generall bookes Ecclesiasticall I call those which were either made or confirmed by the whole Church as the Creedes of the Apostles the Nicene and of Athanasius and the foure first generall Councels and these haue Catholike allowance yet not absolute authoritie but depending on Scripture Particular bookes Ecclesiasticall I call the Catechismes and Confessions of particular Churches made by them or by particular members thereof which haue not authoritie of themselues but from the Scripture or from generall consent Now both these kindes of bookes may bee called Gods word so farre forth as they agree with Scripture and yet they are also the word of men because they were penned by men and haue both order and style from men and in this regard that they were partly mens workes they are not authenticall of themselues but depend vpon the authoritie of Scripture Humane bookes are bookes penned by men either of the Church or out of the Church concerning humane things as bookes of naturall Philosophie of Policie and other Artes and these are not the bookes of God but of men alone hauing both matter and style from men many of them containe excellent truthes in their kind yet gathered onely from experience and common reason but they haue not in them that truth which is truth according to godlinesse seruing to builde vp and to binde the conscience vnlesse it bee in one case to stoppe the mouthes of Atheists and Epicures and to conuince their consciences And thus by conference of all bookes wee see that Scripture alone is authenticall in it selfe and no bookes beside Uses 1. This teacheth vs that ministers in the dispensing of Gods word should content themselues with the testimony of Scripture alone for the end of the ministerie is to worke and confirme faith and to settle and build vp the conscience in the truth of religion and matters concerning saluation which no other word can doe saue onely the word of God in Scripture that hath sufficient authoritie in it selfe from which conscience cannot appeale and for which cause our Sauiour Christ the true Prophet of the Church contents himselfe with the testimony of the Law and Prophets alone and after him his Apostles did the like See this notably confirmed by Paul who in his preaching to the Iewes professeth himselfe to haue said none other thing then that whicâ— the Prophets and Moses said should come Other writings haue theâ—â— good vse in their time and place but not in the publike ministerie for authoritie and testimonie from Scripture is authenticall This the Scripture saith therefore it is so but authority from Councels and Father â—is sophistrie as Austin saith so therefore it is so this is no good reason for it implies that all that Austin said is true which indeede is false â—ee beeing as all men are subiect to errour 2. Use. This also sheweth that wee cannot beleeue vnwritten traditions thougâ— they be called Apostolicall The Church of Rome intend to deceiâ—e vs when they would beare vs in hand that halfe of those things tâ—â—t are to be beleeued are not written in Scripture but receiued by trâ—dition but these traditions we cannot beleeue by a diuine faith hovsoeuer by a common humane faith we may for they are contained in tâ—e bookes of Councels and Fathers which were worthie men yet subiect to errour 3. Vse Thâ—â— also sheweth that we must submit our selues with feare and trembling to the word of God for it hath absolute authoritie to iudge vs and to conâ—ince our conselence in all matters of faith manners that pertaine to saluation IV. Point Whâ—â—eas Christ alleadgeth Moses and the Prophets to confirme his ministâ—â—ie it may be demanded whether there be any difference for authoritiâ— between Christ and the Prophets for he that alleadgeth another mâ—â—s authoritie seemes to be inferiour thereto I answer if we coÌ„pare Câ—rist the Prophets we must distinguish between their doctrine thâ—ir persons The doctrine of Moses of the Prophets is equall to thâ— doctrine of Christ 2. waies First in certaintie of truth for it is as vndâ—ubtedly true as if Christ himselfe had taught the same Secondly in eâ—ficacie authoritie for the power of binding conscience for the doctâ—in of the Prophets binds conscience as fully truly as if Christ himseâ—fe had spoken it And yet the person of Christ is aboue the person of Moses of all the Prophets for he is the Sonne of God both God â—an they were men he is the author of truth they only the instrumeÌ„ts pen-meÌ„ therof froÌ„ hence it coms that Christs doctrine doth more bind vs to obedience then the doctrine of the Prophets because the person deliuering it is of more authority excelleÌ„cy and for this cause Christ alleadges Moses and the Prophets not for that his word is inferiour to theirs but that in regard of our obedience he might increase the authoritie of Moses and the Prophets because a greater measure of obedience is required to Christs word in regard of the dignitie of his person And this shewes that we now are more bound to obedience vnder the Gospel then the people vere vnder the law for we haue Christs doctrine which in regard of â—is person is of more authoritie then Moses and the Prophets see the point plainely laid downe by the Author to the Hebrewes in the irst Chapter he saith God in times past spake to hiâ— Church by his Propets but in these last dayes he hath spoken to vs by his sonne and in the second chapter verse 1. he laies downe the vse of this that now we haue Christ for our teacher namely that therefore we ought more aboundanly to giue heede to the things that we haue heard least at any time we le them slip c. shewing that our disobedience now shall be more seueâ—ly punished V. Point Ignorant people abuse this text to persvade themselue s that preaching is needlesse because no man can say moe then this doe as ye would be done to for this is the summe of the law aâ—d the Prophets But we wust know that this is not the summe of all tht the Prophets say but onely touching the matter of iustice and equiâ—e and indeede that we may attaine to saluation more is needfull for ve must not only know Gods word in generall but in particular
be fraile and subiect to fall away of themselues yet their saluation remaines fast grounded on the knowledge and election of God So the Apostle Paul comforts himselfe and the godly Rom. 8. 32 33. It is God that iustifies who shall condemne and verse 35. Who shall seuer vs from the Loue of God in Christ whereby hee loueth vs And indeede if a man haue receiued true assurance of Gods fauour though but once in all his life yet by that one signe hee may assure himselfe of his saluation vpon this ground that Gods loue is vnchangeable though euer after he liue in temptation for whom God loueth hee loueth to the end Ioh. 13. 1. Depart from me This is Christs commandement to those whom he neuer knew though they professed his name and it is a most fearefull commandement beeing all one with that Matth. 25. 41. Goe ye cursed into euerlasting fire Now hence wee may gather that the second death is properly a separation from the comfortable fellowship of the Father the Sonne and the holy Ghost and withall a sense and feeling of Gods wrath in that separation This appeares by the contrary for life euerlasting stands in fellowship with God the Father the Sonne and the holy Ghost Now here a question may be asked concerning the suffering of Christ for our doctrine is that he suffered the second death whether then was he seuered from God in his suffering Answer Christ our Sauiour on the crosse stood in our roome and stead hee bare vpon him the sinnes of his elect and for substance the whole punishment due to the same which was both the first and second death but yet concerning the suffering of the second death there remaines some difficultie Touching it therefore wee must hold this ground that our Sauiour Christ suffered the second death so farre forth as the suffering thereof might stand with the vnion of his two natures and with the holinesse and dignitie of his person and here these cauâ—ats must be marked I. Caueat That in his manhood he endured a very true separation from the Godhead and from his Father yet not in regard of subsisting and beeing but of sense and feeling onely and therefore hee cried My God my God why hast thou forsaken mee hauing for a time no sense of Gods fauour but onely the feeling of his wrath and displeasure II. Caueat In his passion he did indure the sorrows of the second death he did not die the second death for then hee should haue beene ouercome and vtterly separated from his father in subsisting and beeing but he suffered the second death and in suffering ouercame it as a man may be at the point of death feele the paines of the first death and yet recouer III. Caueat Christ endured the paines of the damned yet not in that manner which the damned doe for hee endured them on thâ— crosse they in the place of the damned Christ suffered theÌ„ for a while they endure them for euer Christ suffered the second death yet so as it preuailed not against him but the damned are ouerwhelmed of it it preuailes ouer them and causeth them to blaspheme God now their blasphemie increaseth their sinne and their sinne causeth their torments to be multiplied for euer This doctrine is sutable to the word of God and to reason for in mans reason the death of the body could not be a remedie to such persons as are condemned to a double death both of body and soule Vses 1. Seeing the second death is a separation of man from God for euer we must labour in this life to haue some true fellowship with God the Father the Sonne and the holy Ghost that hauing it once we may enioy the same for euer This fellowshippe we shall come vnto in the right vse of the word and Sacraments and praier for in the word and Sacraments God condescends to speak vnto vs and to deale familiarly with vs and in praier we talke with God II. Use. Note also to whome this commandement is spoken Depart from me namely to such as come neare vnto God with their lips but yet keepe their hearts farre from him in consideration whereof we must not content our selues to professe the name of Christ outwardly but we must draw neere to God with all our affections our loue ioy feare and confidence and yeild obedience to his commandements so shall we escape this fearefull commandement of finall departure from him Ye workers of iniquitie This is the reason of the commandement for the better vnderstanding whereof this question must be handled How these men that make such profession can be called workers of iniquitie many of whome vndoubtedly liued a ciuill and vnblamâ—able life outwardly and could not be charged with any horrible capitall sinnes Ans. There be many great sinnes for which men may be called workers of iniquitie and be as vile in the sight of God as the murtherer and adulterer though for outward life they be vnblameable as first hypocrisiâ— which is proper to the professors of religion when as they content themselues to hold religion outwardly but yet doe not bring their hearts nor conforme their liues to their outward profession Secondly to professe loue and worship to God and yet not to performe duties of loue and mercie vnto men for we must loue and serue God in the works of brotherly loue Thirdly to haue the heart addicted to this or that sinne or sinnes whether secret or open in regard of the world it skilleth not for this is to be a worker of iniquitie in Gods sight when the heart taketh a setled delight in any sinne And they are not so called because their iniquitie is alwaies outward and seene to the world Lastly all the sinnes of the first table especially the sinnes against the two first commandements as not to know God not to loue God or to trust in him aboue all not to worship him in heart and life together these are all works of iniquitie greater then the sinnes of the second table in their kind and in regard of these also professors are called workers of iniquitie Vses 1. Whereas Christ calleth those professors workers of iniquitie whose profession couered their sinnes froÌ„ mens sight we may note that Christ is a very â—â—rict obseruer of mens waies euen of the most secret sinnes which appeare not to the world though men may be deceiued by professours in this world yet Christ cannot be deceiued but at the last day of iudgement he will finde them out what they be Many deceiue themselues with a perswasion of mercie because Christ is a Sauiour and so presume to goe on in sinne but they must knowe that Christ is also a seuere iudge who doth straitly obserue mens sins and will condemne the workers of iniquitie as well as pardon them that repent and therefore we must not â—latter our selues to liue in sin because he is a Sauiour but rather feare to sinne because