dealt Satan with Eue he made shewe that hee had some good thing to tell her whereby their state might be bettered but it turned to theirs and our destructiō So did the foure hundred false Prophets of Baal contrarie to the true Prophet Michaiah prophecie good successe to Ahab in his war against the Aramites but his harkning to them cost him his life And so dealt Hananie with the Iewes when they were besieged by the King of Babels armie contrarie to Ieremies counsell he prophecied peace and safetie but it turned both to his owne and to their destruction Ier. 28. 1 2. c. The 7. pretence is boldnesse and constancie in suffering for their opinions for a man in obstinacie may liue and die for errour as well as the childe of God may doe for the truth Constancie in opinion is no sure note whereby to iudge a true Prophet for many heretikes haue suffered death confidently for the maintenance of their damnable heresies Thus we see the pretences of false Prophets now hereto wee must adde this second point to wit that for all this they bee but wolues because by their damnable doctrine they seeke to poison and corrupt the soules of simple men If it be said they haue no such intent they themselues thinke it to be the truth I answer that may be true in some but this cleareth them not from beeing wolues for the deuill that hath deluded them who is their Lord and master doth by them dangerously delude and deceiue the simple The Vse 1. Considering this danger of false Prophets we must practise Christs lesson Mat. 10. 16. Be simple as doues that is bee innocent and harmelesse thinking euill of none neither intending euil or offence to any in thought word or deede and yet we must be wise as serpents who haue great subtiltie in sauing and defending their head from harme so must euery one that lookes to be saued labour for so much wisedome whereby hee may preserue himselfe from the hurt of false prophets Now the beginning of this wisedome is to feare God in hi◠word beleeuing his promises obeying his commandements The true feare of God is not without knowledge and therefore euery one must labour to be instructed in the principles of religion for without knowledge we cannot feare God and so shall want true wisdome to eschew false Prophets II. In that the false teacher by so many faire shewes seekes to bring in false doctrine it is euery mans dutie in his place to labour to preserue wholesome doctrine and the puritie of true religion This dutie is necessary for we must be as forward for the truth as the enemie is for falshood and doe as much for God as they doe for the deuill Againe no poyson is more deadly to the body then false doctrine 〈◊〉 to the soule therefore seeing God hath long blessed vs with his truth let vs esteeme it aboue all outward blessings and by seeking to preserue the puritie thereof shew our selues thankfull to God for the same Verse 16. Ye shall know them by their fruits do men gather grapes of thornes or figs of thistles This verse those which follow to the 21. containe the third point which Christ laieth down concerning false prophets namely the means whereby we may discerne and iudge of them And herein he obserueth this order First he giues vs a notable rule to direct vs in iudging of false prophets Ye shall know them by their fruits Secondly hee explanes the same rule by a similitude drawne from trees Doe men gather grapes of thornes c. For the rule that we may vnderstand it the better wee are to search what is meant by the fruits of false Prophets A false Prophet must bee considered two waies First as he is a man taking vpon him the name profession of Christ for so false Prophets vse to do and secondly as he is a false prophet in both these respects hee hath his fruits As he is a man taking vpon him the profession of Christs religion hee may bring forth many outward duties of external obedience vnto the moral law but these fruits are not here meant for a false Prophet may dissemble much goe farre in the outward duties of religion so as he cannot be discerned by his generall profession or by the works of his ciuil conuersatiō There be other fruits which come frō him as he is a false prophet by them must he be discerned these therefore are to be considered Now we shall know them the better by searching out the fruits of a true Prophet 〈◊〉 he is a man of God appointed to teach Gods people The fruits of a true Prophet be principally three I. He teacheth and preacheth in the name of God by vertue of calling from God and otherwise dares not presume to teach Rom. 10. 14. How shall he teach vnlesse he be sent and the author to the Hebrewes saith Christ tooke not the honour of beeing the high Priest and Prophet of the Church to himselfe but was called thereto by his father Heb. 5. 5. And this stands with reason for euery true Prophet and teacher stands in Gods roome and is Gods embassadour to deliuer his will to his people which thing none can doe but he whome God calleth and sendeth for that purpose Yet the calling of Prophets and teachers by God is diuers Some are called by voice from God immediatly as were Abraham Moses and Samuel and all the Apostles in the new Testament by the immediate voice of Christ for Paul was called by the voice of Christ from heauen Act. 9. 4 5 6. Againe others haue their calling from God by the speciall message of some Angel or some men Thus was Aaron called by Moses Elisha by Elias and Philip by an Angel to preach to the Eunuch Act. 8. 26. Thirdly others be called by the instinct and motion of Gods spirit so Act. 8. Philip was by ordinarie calling a Deacon but by extraordinarie instinct he became an Euangelist and a preacher of the Gospel for the building of Gods Church These three kinds of calling men into the ministerie were extraordinarie and are now ceased and not to be looked for neither are they to be regarded which say they are thus called at this day A fourth way whereby God now calleth Prophets and teachers into his Church is by his Church for God hath giuen to particular Churches a particular ministeriall power and seruice whereby they may designe a place vnto the teacher and also make manifest that God hath called him Now this authoritie is but ministeriall to designe and manifest whome God hath called for the principall calling is from God for Act. 20. 28. the Elders of the Church of Ephesus are said to be made ouerseers by the holy Ghost when as they were designed thereto by men And by one of these foure waies are all true Prophets and Teachers called Here some may demaund what kind of calling
A GODLY AND LEARNED EXPOSITION of CHRISTS Sermon in the Mount Preached in CAMBRIDGE by that Reuerend and iudicious Diuine M. WILLIAM PERKINS Published at the request of his Exequutors by TH. PIERSON Preacher of Gods word Whereunto is adioyned a twofold Table one of speciall points here handled the other of choise places of Scripture here quoted Matth. 17. 5. This is my welbeloued Sonne in whome I am well pleased heare him PRINTED BY THOMAS BROOKE AND CANTRELL LEGGE Printers to the Vniuersitie of Cambridge 1608. TO THE RIGHT HONOVRABLE OLIIVER LORD St. IOHN BARON OF BLETSO his very good Lord Grace and peace THe sacred Scriptures Right Honourable are so plainely styled by the spirit of truth to be all and wholly righteous perfect and pure yea most pure that it must needes sauour of the spirit of Antichrist to iudge any part thereof as the Papists doe vnmeete for Gods people to be acquainted withall And yet I doubt not but that on our behalfe for some respects a kinde of preheminence may be yeilded to some parcels of Scripture aboue others without any derogation therefrom els the Apostles should haue wronged Moses and the Prophets by preferring the Gospel farre before them in glorie and euidence And therefore as Paul gaue a speciall charge to Timothie of his parchments aboue his bookes as beeing though not for matter more pretious yet for present vse at least more expedient so may our hearts embracing with reuerence the whole truth of God as pure and perfect in regard of fitnesse to our peculiar estate cleaue more nearely to some portion thereof then vnto others for seeing herein is both milke and strong meate who will doubt but that according to our age and growth in Christ we should affect But I may not here dilate of this difference of Scripture and therfore will come directly to that portion of it Christs Sermon in the Mount which is here explaned in this Commentarie endeauouring briefly to shew some notes of eminence in these three Chapters for which they deserue among all the Lords Worthies to haue the name of the first three And to omit the Author hereof though Iesus Christ the Sonne of God because the whole Scripture was giuen by inspiration from the same spirit as also his preparation hereunto though extraordinarie by prayer to God the whole night before which must needes import some consequence of great importance I will onely point at the manner of penning this Sermon and the matter which it containeth For the first when the beloued Apostle saith of Christs sayings and doings that many things were not written and yet some things were written for the ground and confirmation of our faith none I hope will denie but these things which were written were by the H. Ghost iudged more behoouefull for the Church thē those which were omitted whence by good collection it will follow that things more largely penned were also deemed the more expedient for why should the holy Ghost in penning be more copious vnlesse the things propounded were to vs at least more pretious Now search the holy records of Christ throughout and see what Sermon is so fully registred as this is vnlesse it were his consolation vttered to his Disciples with his prayer vnto his Father a little before his passion This beeing his welcome to them into their Apostleship and That his farewell at his death But to come to the matter it selfe This Sermon containeth 12. seuerall heades of Doctrine answerable indeede to the number of the 12. Apostles to whome it was principally intended vpon their calling to that office although I dare not say particularly to be applied part to person but rather generally the whole to euery one vnlesse it may be in the last parcell by the great ruine of the house vpon the sandes Christ had a speciall ayme at the fearefull fall of Iudas that betraied him Now the first of these concerneth mans chiefe good in true happinesse which is here so plainly declared in eight seuerall rules as they lead euery man hereto and giue the child of God most comfortable assurance hereof euen in his greatest miserie The second doth more peculiarly respect the function of the ministerie the ordinarie means of attaining the former happines The third restoreth the morall law to his true sense and meaning which the Iewish teachers had shamefully peruerted so as now wee may make straight steps vnto our feete in the way of obedience The fourth directeth vs in the right manner of doing good workes by speciall instance in these three Almes Praier and Fasting wherein the hypocriticall Pharisies had spent much labour in vaine The fist prescribeth that moderate care and desire of earthly things which doth stock vp couetousnesse the root of all euill The sixt reformeth the practise of rash iudgement for the better euidence of humilitie in our selues of loue vnto our brethren The seauenth prescribeth ministeriall discretion in the dispensation of the holy things of God for the pure keeping of the things themselues and the safe-beeing of the dispensers thereof The eight doth notablie incourage vs both by precept and promise to the holy exercise of praier and inuocation The ninth doth furnish vs to the practise of iustice and equitie in our ciuill conuersatiō The tenth doth effectually vrge vs vnto care of our saluation by walking in the straite way of life and shunning the broad way that leadeth to destruction The eleuenth doth forewarne vs of false teachers who bee the maine seducers out of the way of life The twelfth and last with the conclusion doth knit vp all perswading vs both by promise of happinesse eternall and of securitie most comfortable as also vpon perill of vtter ruine irrecouerable with outward profession to ioyne answerable obedience both in heart and life Now all and euery one of these Right Honourable are of that importance in the life of a Christian that none of them can be neglected of him that with comfort and safety would liue godly in Christ Iesus For the better euidence whereof I must referre your Honour with the Christian Reader to this godly and learned exposition ensuing wherin the reuerent Author of blessed memorie hath faithfully laboured vpon sound interpretation of the Text to laie down wholesome instructions for the obedience of faith My paines herein hath beene chiefly this as neere as I could out of mine owne and others notes to commend vnto the publike view the authors faithfull labours in his own meaning Onely I haue here and there vpon good occasion though priuate to my selfe added some references in the margent vnto classicall popish writers for such opinions as are herein charged vpon them Mine interest for the publishing of this worke I hope I shall approoue vnto any gainsayer Now whatsoeuer it is in all bounden dutie seruice I humbly commend it vnto your
obedience to God now vnlesse God appoint them the doing of them cannot be any obedience to his will Thirdly will-worship whereby men thrust vpon God their owne inuentions for his seruice is euery where condemned and of like nature be all those actions wherein men of themselues doe fasten goodnesse without the will and appointment of God This point must bee remembred because the Church of Rome doth teach the contratie That a man may doe good workes not required or appointed by God but the former Reasons shew this to be false and the arguments which they bring for their opinion are nothing but abuse of Scripture as in these fewe may plamely appeare First they say the Iewes had free-will offerings which were not commanded in the word and yet were acceptable vnto God and so do many now adaies many good workes acceptable to God though not commanded Answ. Their free-wil offerings were ordained of God and therefore were acceptable they were onely free in regard in the time of offering them but for the manner how and the places where they must be offered both these were appointed of God Againe they say Phinees slewe Zimrâ— and Cosbie with Gods approbation though hee was no Magistrate and therefore workes not commanded of God may be acceptable vnto him Ans. Though Phinees had not any outward commandement yet he had that which was answerable thereto to wit an extraordinary instinct by the spirit wherby he was carried to doe that fact which was as much as if God had giuen him an expresse commandement And so we may say of the Ministerie of sundry auncient Prophets who by extraordinarie instinct were mooued thereunto and vpon this ground did Elijah slaie Baals Prophets Thirdly Maries fact say they in powring a boxe of costly ointment on the head of our Sauiour Christ was a good worke and yet there was no commandment for it in Gods word Answer Maries fact was a worke of confession whereby she testified her saith in Christ and so was generally commanded though not in particular Againe she was carried thereto by a speciall instinct of the spirit for she did it to burie him as Christ himselfe testisieth because his buriall was so speedy after his death in regard of the approaching of the sabboth that they could not embalme him as the manner of the Iewes was now euery instinct of Gods spirit in the conscience of the doer hath the force of a particular commandement Fourthly the spirit of God say they mooues euery man to any good worke that is to be done and therefore men need not a particular commandement for euery worke for those that are carried by the spirit cannot but doe well Answer True it is the spirit mooueth men to good works freely but yet this motion of the spirit is in and by the word of God and at this day those instincts which are besides the word are mens owne fancies or illusions of the diuell Many other reasons they alleadge to this purpose for the Iustifying their vowes of Chastitie of regular obedience pilgrimages trentals and such like but they are like to these and notwithstanding them all the truth is this that for substance a good worke is such a one as is ordayned appointed commanded by God And here by the way we may obserue that they are farre deceiued who so much commend the times of Poperie for good workes for the truth is that all their oblations to Images to Monasteries and to Churches for Masses Pardons and such like were no good workes but onely in their owne opinion for God commanded them not Now it is the Lords reuealed will that must giue the goodnes to mans worke Mich. 6. 8. he hath shewed thee O man what is good and what the Lord requireth of thee Next I adde Done of a regenerate person The Author of a good worke is not euery one in the world but that man or woman that is a member of Christ borne a new by the holy Ghost so Christ here saith Let your light c. restraining his speech to the persons of his disciples True it is that among Turkes and Infidels many a ciuill man will doe workes of mercie of ciuill iustice and liberalitie and will abstaine from outward sinnes and liue orderly now these and such like though in themselues they be good workes so farre forth as they are required by the law of nature or commaunded by Gods word yet in an infidel or an vnregenerate person they are sins for first they proceed from an heart which is corrupt with originall sinne and with vnbeleefe for the heart is the fountaine of all actions and also they are practised by the members of the bodie which are weapons of vnrighteousnesse and therefore must needs be like vnto water springing from a corrupt fountaine and running through a filthy channell Secondly these workes are not done for Gods glorie and the good of men Thirdly they are not done in obedience to God according to the Rule of goodnesse the will and word of God and therefore cannot be good workes And this must teach euery one that would doe good to labour for regeneration by the holy Ghost that so his person may be good then shall his workes of obedience be good in Gods sight for such as the tree is such will be the fruit An euill tree cannot bring forth good fruite nor a good tree euill fruite Matth. 7. 18. Wee must therefore labour to be engraffed into Christ for without him we can doe no good thing but beeing paâ—takers of his grace we shall abound with the fruits of rightcousnesse which are by Iesus Christ vnto the praise and glorie of God Phil. 1. 11. Thirdly I adde that good workes must be done in faith for saith is the cause of euery good worke and without faith it is impossible to do any good worke Now in the doing of a good worke there is a twofold faith required First a generall faith whereby a man is perswaded that God requires of him the doing of that worke which he takes in hand as when a man giueth almes hee must be perswaded it is Gods will he should giue almes and so for other good workes for what soeuer is not of faith is sinne that is whatsoeuer proceedeth not from this perswasion in the conscience that it is Gods will that such a thing should be done or should not be done is sinne for he that doubteth of the thing he doth sinneth therein though the thing done be good in it selfe Secondly herein is required Iustifying faith whereby a man is perswaded in his conscience of his owne reconciliation with God in Christ of this it is said Heb. 11. 6. Without faith it is impossible to please God This Iustifying faith hath a double vse in the causing of a good worke First it giues the beginning to a good worke for by iustifying faith Christ with his merits is apprehended and applied