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
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
we professe our selues to be Christians for he that hath not the spirit of God is none of his Rom. 8. 9. And if we be in the spirit wee must obey the motions thereof and learne of Christ who was meeke and humble and following him wee shall finde rest for our soules Secondly when Christ sets downe these three examples of suffering wrong he applies himselfe to the present outward estate of the Iewes which was this For one man to suffer wrong of another in his bodie and in his goods and yet to rest contented without reliefe or amends Now the cause of this their miserable condition was their seruitude to the Romane Emperour who a little before Christs comming had remooued the Scepter from Iuda made Iuda a Prouince tributarie vnto Rome so as they were ruled not by a Prince of their owne but by a forraine enemies Deputies In this estate we may see the miserable condition of any people that are in bondage to a forraine enemie their liues are euery way miserable for besides their personall bondage they are constrained to suffer losses and wrongs in goods and in their names without all remedie or reliefe The consideratioÌ„ hereof must teach vs First to be heartily thaÌ„kfull vnto God for the happie outward peace which with the Gospel of Gods grace we now enioy vnder our dread Soueraigne being free from subiection vnto any forraine power Secondly to praie earnestly vnto the Lord for the good estate life and health of our Prince by whom vnder God we enioy such ioy and prosperitie as also for the continuance of Gods holy hand of protection to preserue the whole land against all forraine power whatsoeuer Thirdly to repent vnfainedly of all our sinnes that so we turning vnto God from them he may continue vnto vs those happy daies of peace wherein we haue freedome from subiection to forraine tyrannie for our sinnes are our greatest foes they lay open the ports of our lands and the gates of our cities to the spoyling enemie they will put downe our strong walls and take away the strength of our armed men no enemies can doe vs so much harme as our owne sinnes and therefore we must humble our selues for them and if we haue not repented now we must beginne and if we haue begunne we must proceede and renew the same more and more If we had felt the miserie of subiection to foraine power as these Iewes now did it would touch vs and therefore before these euills come vpon vs let vs meete our God by true repentance that so he may keepe from vs this fierce wrath vers 42. Giue to him that asketh and from him that would borrow of thee turne not away Christ hauing forbidden priuate reuenge doth here command the requitall of good for euill in two particular examples of well-doing taken from giuing and lending by both which though not expressely yet in sense and meaning Christ would teach his hearers thus much Let the man be what he will doe thou good vnto him for euill For the first Giue to him that asketh c. These words must not be taken simply but in this sense Giue to him that asketh on a iust cause beeing poore though be cannot requite thee againe nay though he had done thee wrong and were thine enemie This exposition is plaine Luk. 6. for hauing set downe his commandement for giuing v. 30. he renders this reason thereof in effect because they cannot requite thee againe v. 33. which plainely imports that it must be to the poore Here now first obserue the forme of Christs words they are commanding Giue to him c. whence I gather that a man is bound in conscience vpon paine of death to giue Almes and releefe Matth. 25. 41 42. Christ adiudgeth some to hell for the neglect of this dutie now there could be no such course if there were no commandement that did bind their conscience to doe that for want whereof they are condemned Againe in the sixt commandement we are bound to doe all duties that may preserue our neighbours life of which sort is giuing releefe vnto the poore without which they cannot liue If it be saide that Daniel made Almes deedes no commandement but a matter of counsell vnto Nebuchadnezzar I answer that things commaunded may be propounded by way of counsell so doth Christ to the Church of Laodicea I counsell thee to buie of me gold c. Againe Daniel vsed this forme of speech to the King Let my counsell be pretious vnto thee not because it was no commandement but because he would so temper his speech that it might better take place in the stout heart of this proud king And when as Paul 2. Cor. 8. 8. speaking of Almes saith he speaketh not by commandement it is to be vnderstood not simply of Almes giuing but of thâ— measure thereof as the former verse doth plainly shew Here then wee see those men confuted which say they may doe with their owne what they will this is not so for mens goods are not their owne simply but Gods also and they indeede are but the Lords stewards to dispose of them as he commands now his will is that part thereof should be giuen to them which want Secondly we see here also that those men sinne grieuously who are so couetous that they will giue nothing to the poore sell they will and lend also vpon a good pawne for their owne aduantage but by free gift they will part with nothing These are miserable persons who doe what they can to condemne themselues for Gods commandement binds men in conscience to giue vnto the poore and that freely Yet here we must know that not onely they who giue fâ—eely doe a worke of mercie but also they who lend and sell when as their lending and selling will as much profit the poore as giuing this in effect is almes deedes here also commanded and therefore is Ioseph commended not onely for giuing but for selling corne to the Egyptians and others in the time of dearth Thirdly this beeing a commandement binding conscience must stirre vs vp to doe all good duties of releefe with cheerefulnes that so meete and decent prouision for the poore may not onely be begunne but also continued for it is acceptable vnto God A second point here to be obserued is what kind of commandement this is Giue to him that asketh Gods commandements be of two sorts Affirmatiue and Negatiue and in the Morall law the one is alwaies comprehended in the other now this commandement is affirmatiue which must be noted because negatiue precepts lay a straighter bonde vpon the conscience then the affirmatiue and therefore are the precepts of the Morall law for the most part propounded negatiuely for the negatiue precept binds a man to obedience alwaies and to all and euery time as when God saith Thou shalt not kill a man is neuer exempted from obedience hereunto but an affirmatiue