the performing of the thing hee sweareth to doe Secondly it bindes a man vnto God for he that sweareth inuocates God as a witnesse and a Iudge of the truth of his assertion and hee stands bound vnto God till the thing sworne vnto bee performed if it bee lawfull and possible And herein the Pharises are good Teachers and from this their collection we learne sundry points First that if a man take an oath though hee were constrained thereto by feare yet it must bee kept if it bee of things lawfull and possible because in an oath a man stands bound vnto the Lord as if a man sweare vnto a Thiefe for the sauing of his life that hee will bring him some money or other bootie of his owne goods this he is to performe because the losse is but priuate but if hee were sworne further not to detect the Thiefe that were a bond of iniquitie tending to the hurt of the common wealth and therefore such an oath a man ought not to take and if he doe so sweare yet he must not keepe it but repent of his rash oath Secondly if a man be brought to sweare by error beeing ouertaken by another yet if it were of things lawfull within his power it must bee kept so did Iosuah to the Gibeonites and the breach thereof by Saul was grieuously punished as we shewed before Thirdly if a man sweare vnto a lawfull promise and it fall out that the keeping of his oath procure him great temporall losses yet the oath must be kept because therein hee is bound vnto God This Dauid noteth for a propertie of him that must rest in Gods holy mountaine to keepe his promise whereto he is bound by an oath though it turne to his owne hindrance Psal. 15. 4. Fourthly here wee may see that the doctrine and practise of the Church of Rome is wicked and damnable They teach that the Bishop of Rome by the power of the Keyes may free a man in conscience from the bond of a lawefull oath Indeede if the bond were onely betweene man and man it were something but beeing betweene God man he that will dispense therwith must be aboue or at least equall to God himselfe The Pharisies doctrine was farre better who taught that mens oathes must be performed vnto God without dispensing therewith And therefore our English Priests who before haue sworne to the Supremacie of this state and now are reconciled to the Pope are statly periured persons and so to be held But howsoeuer the Pharisies make this one good collection yet they erre grossely in their further meaning and expounding of this law for when as God forbiddeth a man to forsweare himselfe hence they gather first that it was lawfull to sweare ordinarily in common talke euen by the name of God so that they sware truly and did not forsweare themselues that this was their meaning will appeare in Christs answer Secondly hence they gathered that the law spake nothing of indirect oathes for they made two kinds of oathes direct by the name of God and indirect by the creatures And as they held that a man might sweare directly by the name of God without sinne in common talke so they taught that swearing indirectly by the creatures as by heauen by the temple the head Altar and such like was nothing neither the breaking thereof was any periurie as Math. 23. 16. And like vnto these Iewes are Popish teachers who hold that men m 〈…〉 are not onely by the name of God but by holy things as by the â—â—â—â—de the Masse Saints and Angels if they be not abused vers 34. But I say vnto you sweare not at all neither by heauen for it is the throne of God c. Here Christ confuteth the false interpretation of the Iewish Teachers And his answer is propounded first generally sweare not at all then particularly in the words following to the 38. verse The wordes of his generall answer are somewhat hard and peruerted by many therefore that we may come to the true sense thereof two points are to be considered First what it is to sweare then how farre forth Christ forbiddeth swearing For the first we shall best conceiue of an oath by the parts thereof In an oath be two things Confession and Imprecation Confession is threefold though for outward forme the words of an oath be few 1. A man confesseth that that which he sweareth is true in his conscience 2. that God is a witnesse not onely of the outward action and speech but also of his particular conscience and 3. that God is an omnipotent Iudge of all and of him that sweareth able to iustifie him if he sweare truly or otherwise to condemne him eternally if he sweare falsly Imprecation the second thing in an oath is a prayer to God for two things First that God would be a witnesse with him that sweareth to testifie that he sweareth truly and according to his conscience so Paul did Rom. 9. 1. I speake the truth in Christ I lie not my consciencâ— bearing me witnesse in the holy Ghost Secondly a man praies that God would become a Iudge to curse him with eternall wrath if he swore falsely so 2. Cor. 1. 23. I call God for a record vnto my soule and the forme of swearing in old time was the vsing of this imprecation God doe so to me and more also if I doe not thus and thus 2. king 6. 31. We see what it is to sweare Now we come to shew how farre forth Christ forbiddeth swearing in these words Sweare not at all The Anabaptists gather hence that all swearing is forbidden and so did some Heretikes in the primitiue Church yea and some of the auncient Fathers that otherwaies deserued well of the Church thought that the Lord in the olde Testament did onely permit swearing as he did some other things that were euill which he approoued not and that now Christ did quite take away the same But this opinion is false and erronious for swearing is commanded as a part of Gods worship now if Christ should here forbid it he should be against himselfe condemning that which himselfe approoued Againe the Apostle Paul vsed it as is plaine to be seene in the most of his Epistles and Heb. 6. 16. An oath for confirmation is called the ordinance of God for the ending of all strife Others as the Papists say that Christ here sets down a counsell of perfection not forbidding all swearing but rather wishing that men could so liue in faith loue and truth that there should be no vse of an oath But this can not be true for Christs wordes are not perswasiue but prohibitorie expressely forbidding swearing And yet we must know that Christs meaning is not here to forbid all swearing simply but all swearing after the Iewish manner and custome that is in common talke and communication as is plaine in the
and pleasant to vs till we finde this precious treasure hid therein II. Dutie Hauing found this treasure we must highly prize and value it euen aboue all that we haue or can get nay more worth then all the world besides So did the man in the parable Matth. 13. 44. esteeme the treasure hid in the field aboue all his goods And Paul so esteemed of Christ crucified that he counted all things losse for the excellent knowledge sake of Christ and iudged them as dung that he might winne Christ. This high esteeme of Christ is needfull if euer we meane to lay him vp for our treasure and then haue we made good progresse in this heauenly purchase when we truely value Christ in our hearts at so high a rate and therefore we must endeauour our selues hereunto and labour so to frame our whole conuersation in speaches and in action that they may testifie at how high a rate we value Christ. And because the word of God reueales Christ Iesus vnto vs in which regard it is called a treasure therefore it also must be highly valued euen aboue all carthly things Thus Dauid did Psal. 119. 72. The Law of thy mouth is better vnto me then thousands of gold and siluer verse 127. I loue thy Commandements aboue gold yea aboue much fiue gold hereof wisdome saith my fruite is better then gold euen then much fine gold and my reuenues better then â—ine siluer It were happie for vs if wee did thus value the word of God Many hold there is but one truth and so that be knowne it is no matter whence it is learned whether out of Gods word or the writings of men but they are sarre deceiued for the Scriptures of God onely are that truth which is according to godlinesse and they alone discouer vnto vs this heauenly treasure and therefore they must haue the preheminence in our hearts and be esteemed farre aboue all the writings of men which if we would doe we should feele that power and comfort of the word in our hearts which naturally we lacke III. Dutie Hauing found out and rightly valued this true treasure we must seeke to get it for our selues and make it our owne so did the man in the parable Matth. 13. 44. when he had found the treasure hid in the field and so Christ here commandeth lay vp treasures for your selues Now that we may get this treasure to our selues we must conscionably vse such meanes as God hath appointed for this purpose to wit I. heare the word of God preached with all reuerence care and diligence labouring to mixe it with faith in our hearts II. receiue the Sacraments with all reuerence and due preparation III. pray to God in faith earnestly and constantly for the pardon of our sinnes and the fiuition of this treasure The reason hereof is plaine for the word and Sacraments are as it were the Lords two hands wherewith he reacheth out this heauenly treasure and all spirituall blessings vnto vs and our faith is the hand of our soule wherewith we receiue them now by our praiers we testifie this faith and sanctifie vnto our selues the two former meanes IV. Dutie Hauing gotten this treasure we must labour to make it sure vnto our selues And to this purpose we must follow Pauls counsell and charge to rich men 1. Tim. 6. 17 18 19. Charge the rich men in this world that they be not high minded neither trust in vncerten riches but in the liuing God that they doe good and be rich in good workes laying vp in store for themselues a good foundation against the time to come that they may obtaine eternall life where marke how by trusting in God and by liberalitie and bountie we are exhorted to lay a good foundation What will some say must we be saued by our Almes-deedes and good works Ans. Not so for the ground of our saluation is Gods election and loue in Christ which he himselfe hath laid vp in heauen for vs. But the foundation which wee must lay vp for our selues is in our owne consciences for our assurance in Gods foundation and this we lay by our good works of loue mercie and iustice all which be fruits of faith and beeing done in faith and with singlenes of heart to Gods glorie they are sure testimonies of our portion in the true treasure Iesus Christ for hereby we know we are translated from death to life because we loue the brethren 1. Ioh. 3. 14. V. Dutie Hauing got this treasure sure to our selues we must vse it as a treasure Hereunto three duties are required I. we must haue our conuersation in heauen for there Christ our treasure is and where our â—reasure is there will our hearts be and if our hearts be on Christ in desire in ioy and delight it cannot be but our liues will be holy and heauenly though our bodies be here on earth but let vs beware that our affections be not set on things below for then is not Christ our treasure at all II. We must turne our earthly goods into heauenly treasures This we doe by imploying them in works of mercie for he that giues vnto the poore lends vnto the Lord Prou. 19. 17. so that the mercifull man hath the Lord for his debter for the Lord sends the poore maÌ„ as his messenger vnto the rich to borrow of him such things as the poore man lacketh and the Lords returne of paiment is in heauenly blessings and therefore Christ himselfe as it were explaning this point bids sell that ye haue and giue almes make you bagges which waxe not old a treasure that cannot faile in heauen where no theefe commeth neither moth corrupteth This then is the Lords owne direction for this happie exchange of earthly goods for heauenly treasures then which who can wish a better increase III. We must rather part with all that we haue then with Christ Iesus friends goods countrey libertie nay our owne life and deerest hearts blood must all goe for this treasures sake so doth the good purchasser part with all he hath for to â—â—ie the field in which this treasure is Matth. 13. 44. but if we will rather part with Christ then with some or with all of these then wee vse not Christ as the true treasure Thus we see how Christ becomes our treasure let vs therefore make conscience to practise these fiue duties so long as we liue for when Christ becomes our treasure marke what will follow we shall finde in our hearts such sweet content therein that neither prosperitie shall lift vs vp too high nor aduersitie cast vs downe too low nothing shall daunt vs while we haue this treasure sure no kind of death no not the day of iudgement Thus much of the commandement now followeth the particular reason thereof where neither moth nor canker corrupteth c. This reason is drawen from the vnchangeable certentie and safetie of this
brought before the Magistrate and made to sweare to this demaund or such like Whether they said Masse or knewe where Masse was said at such a time They answer vpon their oathes That they did not or knewe not though indeede they did which is according to their doctrine That vnto dangerous Interrogatories a man may frame a safe meaning vnto himselfe and sweare to it as in the former instance they sweare they knewe not where Masse was said meaning to reueale it to the Iudge But this is flat periurie for their oath is giuen them to answer according to the meaning of the Magistrates demaund and if a man might lawfully frame a meaning to himselfe in swearing hee might easily delude all truth and so should not an oath for confirmation be the ende of strife but the breeder thereof through surmise of false meaning in him that sweareth The third kind of periurie is The breaking of a binding oath as when a man vpon his oath promiseth to doe a thing that is lawfull and doth it not yet this is not alwaies periurie as First If God after the oath taken make the thing promised impossible to be done as if a man sweare to make another his heire of such and such lands now dwelling by the Sea side the Sea breaks out drownes all his land before he dieth Is this man periured because he performed not his promise bound with an oath no verely for God made the thing impossible Secondly if a man be bound in conscience to breake his oath Thus Dauid swearing rashly to slaie Nabal and his familie was yet staied from so doing by Abigals counsell and brake his oath and gaue God thankes for it for indeed his oath was vnlawfull beeing the bond of iniquitie and the doing of it had beene the doubling of his sinne Here it may well be demanded whether those that are sworne to the Statutes and lawes of societies and incorporations be periured if they breake the same Ans. The Statutes of incorporations bee of two sorts some are of the foundation of societies without which the incorporation cannot stand and these not beeing against the word of God cannot be broken without the guilt of periurie others are Statutes only of outward order and decencie as touching apparel gesture and such like as in some incorporations the Statutes require that euery man therein should weare the round cap hereunto many are sworne who alwaies weare it not now though I say not that they are faultlesse altogether yet they are not periured because this Statute of order binds not a man simply but either to obedience or to paie the mulct which if a man be content to paie he satisfies the Statute and benefits the societie as much as if he kept the Statute Hauing shewed what periurie is with the kinds thereof let vs see whether we be free from it After examinatiō it will appeare that mens liues are full of periurie for where is much swearing vsually there cannot but be much periurie because they that sweare in their common talke doe forget their oathes as they doe their communication But say we are cleare from periurie yet are wee in danger of Gods heauie iudgements for the breach of our vow in baptisme wherein wee promise to beleeue in God to serue him forsaking the world the flesh and the diuell now the breach of this vow is as ill as periurie for therfore may Baptisme be called a Sacrament because of the oath and vow which a Christian makes to God therein for the word Sacrament properly betokeneth the oath which a Souldier maketh to his Captaine for his fidelitie The breaking of Iosua his oath vnto the Gibeonites by Saul caused 3. years dearth and was not satisfied but with the blood of 7. of Sauls kindred And Zedekias periurie to the King of Babel was one cause of the Lords fierce wrath against Ierusalem and the Princes thereof Now shall one mans periurie cause such iudgements and shal we not thinke that among other sinnes this our periurie vnto God in breaking our vow in Baptisme bringeth vpon vs Gods heauie wrath by plague famine and vnseasonable weather Wherefore let the consideration hereof perswade vs to repentance and to a more conscionable care of performing our vow vnto God III. Point The grieuousnesse of this sinne of periurie which here the Lord forbids appeares by these three sinnes which are contained in it First the vttering or maintaining of a lie Secondly the calling on God to be a witnesse vnto a lie wherein men doe as much as in them lieth set the diuell himselfe the father of lies in the roome of God and so greatly robbe him of his honour and maiestie Thirdly in periurie a man praies for a curse vpon himselfe wishing God to bee a witnesse of his speech and a iudge to reuenge if he sweare falsly so as herein a man is his owne vtter enemie as much as in him lieth doth cast both bodie and soule to hell Quest. Seeing this sinne of periurie is so great whether may such a man be put to his oath as is certainely thought will periure himselfe if he be put to sweare I answer men that put others to sweare are either priuate persons or publike Magistrates a priuate man for his owne priuate cause may not put such a man to his oath for hee should haue greater care of Gods glorie and of the other mans soule then of his priuate gaine and therefore ought rather to depart from his temporall right then suffer his brother so to dishonour God and to hurt his owne soule But if a Magistrate bee to put such a man to his oath as is verely thought will periure himselfe he may lawfully doe it but yet he is first to aduertise the partie of the waight of an oath and of the fearefull sin of periurie and then if the order of Law and Iustice so require he may minister an oath vnto him leauing the euent to God for the execution of iustice must not staie on mans misdemeanour nor waite till they make conscience of sinne for if it did no common wealth could stand no warre could bee made Moses and the Leuites executed vengeance vpon the idolatrous Iewes without waiting for their repentance But shall performe thine oathes vnto the Lord. These words are not set downe in any of Moses bookes but are a collection from the former law of Moses gathered by the Iewish Teachers which collection though it be not expresly set downe yet is it the very sense of the Law for if a man cannot without periurie breake a lawfull binding oath then that Law which forbiddeth periurie bindeth man to performe all that he hath lawfully sworne vnto God Here then in this collection of the Iewish Teachers is set downe an excellent point touching the straitnesse of the bond of an oath In euery lawfull oath there is a double bond First it bindes one man to another for
drought and yet the Prophet crouched vnto the earth and put his face betweene his knees no doubt humbling himselfe in praier to God for it as S. Iames saith Where we may see that praier is not contrarie to Gods decree but a subordinate meanes to bring the same to passe and therefore we must rather reason thus that because God hath decreed the euent of all things and hath appointed praier as a meanes to effect sundrie of his decrees therefore we must vse it Considering then that praier is necessarie notwithstanding all that can be saide against it we must learne with speciall â—euerence to giue our selues vnto this dutie both publikely in the assemblies of the Saints and priuately in our families beeing masters and gouernours for no family ought to want this morning and euening sacrifice of praier and thankesgiuing yea we must pray by our selues particularly in regard of our particular wants Indeede the most doe thus plead for themselues that they vse to pray often but the truth is that the coÌ„mon practise of our people in prayer is nothing els but lippe-labour and a mocking of God for what be their praiers but the saying ouer the ten Commandements and the Creede which are no praiers yea their repetition of the Lords praier without vnderstaÌ„ding or deuotion is no praier with God when they doe it onely of custome and rest in the worke done But here is required an other manner of praier then this And to incite vs vnto it let vs consider the worthie examples of Gods seruants herein Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke Dauid praied seauen times a day and our Sauiour Christ spent whole nights in prayer Now these examples were written for our learning to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God The want hereof is the cause of the common Atheisme that is in the world of iniustice and crueltie in mens callings of swearing pride backbiting in mens liues for if men would often set themselues in the presence of God by vnfained inuocation the remembrance thereof would still be before their eyes and cause them to abstaine from all these iniquities for who beeing stained with such transgressions durst present himselfe before the maiestie of God who is a consuming fire against all sinne and wickednes hauing fierie eyes to see their sinnes and feete of brasse to bruise them in pieces that will not repent Secondly in this prohibition against hypocrisie in praier we may see that to conceiue a praier and to make profession of religion may for the outward worke as well be performed from pride of heart as from the grace of God carnall men may doe it in pride which Gods children doe by grace as we shewed in the former point of Almes giuing that therfore which Christ said of hearing the word take heed how you heare must be conceiued to be spoken to vs of praier and the profession of religion take heed how you praie and how you professe religion And indeed before we pray we ought to enter into our hearts and there to search out our corruptions diligently that we may be able to discerne in our selues between pride and Gods grace and so perceiue vpon what ground we pray that it be not from a damnable pride but from the sauing grace of Gods holy spirit Thirdly in this prohibition Christ condemnes this false ende of praier when men doe it to haue praise of men whereby we may see that it is a thing incident to the professors of the Gospel to doe the duties of religion for the approbation of men which notably bewraies the hypocrisie of our hearts which naturally haue more respect to men then to the Lord euen then when we haue to deale with God himselfe Thus did the Scribes and Pharisies and it is to be feared the same fault is common among vs for men are farre more forward and carefull to performe the publike duties of religion in the assemblies of the Church then priuate duties either in their families or by themselues Many will praie in the Church that neuer regard priuate praier at home Againe in performing publike duties men haue more care of the outward action then of truth and sinceritie in the heart and many studie more for fit words to delight mens eares then for good affections which God approoueth for what is the cause that many ancient professors when they come to die know not how to commend their soules to God Surely this especially that in the whole course of their profession they more respected men then God and therefore in the time of death when they must needs deale with God indeed they know not what to doe nor how to behaue themselues Lastly Christ here reprooues their behauiour in praier which was standing without all humbling of themselues either in soule or bodie This is a thing incident to many in our congregations who vse to shew no manner of reuerence or humilitie in the time of praier but either stand or fit as though they had no need to humble themselues or else intended onely that men should see them But we must know that howsoeuer the word of God prescribes no peculiar gesture in this action yet it is not a thing indifferent either to vse or not to vse some seemely gesture of humiliation in this worship of God but some must needes be vsed to expresse and further the humilitie of the heart which is chiefly required Isay 6. 2. the Sâ—raphims standing before God couer their feete and faces with their wings in regard of Gods presence and the poore Publicane that praied with the Pharisie howsoeuer he praied standing yet he cast downe his countenance and smote himselfe on the breast to testifie his humiliation Yea Christ Iesus our Lord when hee bare the punishment of our sinnes in the garden fell downe vpon his face and praied thus also did Moses and Aaron Elijah Ezra Daniel humble themselues And it hath alwaies beene the practise of Gods seruants in praier by some conuenient gesture of the bodie to expresse the humilitie of their hearts which checketh the custome of our common people in praier who are so farre from bringing a broken heart to God which is the thing he chiefly requires that they know not what to aske and many there be that will not submit themselues to such outward gesture as might expresse their inward humiliation These things are farre vnseemely for Gods people and therefore let vs learne to humble our selues at Gods footestoole first in our very hearts and withall we must be carefull to testifie the same by some conuenient outward humiliation Verse 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Christ hauing
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
by dogs and swine from whence the meaning of Christ may be plainely thus set downe Giue not that which is holy c. that is haue regard how to whom ye dispense the word and sacraments and if any person be openly conuicted of obstinate enmitie to your doctrine to such publish not my worde be they dogs in railing or swine in senslesse contemning and scorning of the same The Vses 1. Hence wee may see what course is to be vsed of Gods ministers in the preaching dispeÌ„sing of his holy word they must first preach publish the word of God to al men without exception grace must be offered to all good and badde then they must obserue what fruite and effect the word hath with them whether it worke reformation of life in them or not and though as yet they see not that fruit thereof in them yet they must not condemne them as dogs but rather waite and pray for their conuersion to see if at any time God will giue them repentance according as Saint Paul chargeth Timothie 2. Tim. 2. 25. Thirdly hauing waited for their conuersion he must labour to conuince their very conscience of the truth which they in heart and life denie so as he may say with Paul If our Gospel be hid it is hidde to them that perish 2. Cor. 4. 3. but if after all this they giue euident signes of malicious and obstinate enmitie against the word scorning and rayling on the doctrine of God and on the ministers thereof then are they to be cast out by the Church and to be accounted as dogges and to be barred from the word of life till they repent This was Christs owne practise toward the Iewes at the first he preached vnto them the Gospel of the kingdome by Iohn Baptist in his owne person and by his Disciples but when as he saw some of them maliciously obstinate then he propounded his doctrine vnto them in parables vnto them that they might be hardened in sinne and after expounded the same priuately to his Disciples The Disciples likewise after the ascension of Christ preached still vnto the Iewes euen when they were persecuted by them but at length when as they saw that of obstinate malice they oppugned the truth putting it from them and iudging themselues vnworthie eternall life then they turned to the Gentiles Act. 13. 46. Now in this that hath beene said we may note two things first the long suffering and great patience of God that will not haue a sinner liuing in the Church condemned till he haue brought him through all the meanes of his conuersion and till he be past hope Thus he dealt with the old world expecting their repentance an hundred and twentie yeares whereunto he then called them by the preaching of Noah Gen. 6. Secondly hereby we must learne to moderate our iudgements concerning wicked men a man must not be condemned for a dogge or for a swine till he giue euident signes of obstinate malice and wilfull contempt of the word and vntill he doe euen conuict himselfe to be such a one by a wilfull contempt of the meanes of his saluation This serues to shew their rashnesse and indiscretion that condemne our Church for no Church and our people for no people of God iudging them for dogges and swine when as they haue not yet conuicted them of obstinate malice in sinne or error It will be said they haue admonished them by writing I answer that their owne bookes haue more errors in them then they doe hold whome they admonish and so their writings can be no sufficient conuiction Secondly here obserue that men become dogges and swine by their wilfull repelling that holy doctrine of God which should purge them and make them cleane It is the naturall propertie of a dog to returne to his vomit and of a swine to his wallowing in the mire as the prouerbe is and hereof they can by no meanes be bereaued And all men by nature returne to the vomit and filth of their sinnes like dogs swine and they which will by no meanes suffer theÌ„selues to be drawen from their old sinnes they haue these properties of dogges swinerand looke as those beasts were excluded the Lords tabernacle congregation vnder the law so are these men debarred from the word sacraments and all holy things vnder the Gospel they are an abhomination vnto the Lord see Psal. 56. 6. and Psal. 50. 16. In this regard we are to be admonished to suffer our selues to be clensed and reformed by the word of God Ye are cleane saith Christ by the word which I haue spoken vnto you Ioh. 15. 3. where he maketh the word of God the instrument of our purification to which effect he saith in his praier to his father Sanctifie them with thy truth thy word is truth Ioh. 17. 17. And Saint Peter saith our soules are purified in obeying the truth by the spirit 1. Pet. 1. 22. Now we are by nature dogges and swine inclined to the filth of our own sinnes returning thereto with greedines neither can we of our selues be broken of this property but when occasion is offered we doe naturally runne to our old sinnes as the swine and dogges doe to their filth and vomit In consideration whereof we ought to subiect our selues to the word of God labouring to see and feele our owne vncleannesse and to crie with Dauid Wash me throughly from my sinnes and with Peter Not my feete onely but my whole bodie that so it may be said of â—s We are cleane throughout by Christs word If we see any vncleannes in our hearts or liues we must purge it out by this word and returne no more to the filth of our former sinnes It is the propertie of Christs sheepe to heare his voice and to obey the same let vs hereby testifie our solues to be his sheepe that so we may be distinguished from dogges and swine Here it may be demanded whether we should make confession of our faith before dogges and swine Ans. Yes if we be called thereunto we are bound to doe it â—e alwaies readie saith the Apostle to giue an answer to euery man that asketh you a reason of the hope that is in you 1. Pet. 3. 15. And in this place our Sauiour Christ speaketh of the pâ—â—ading and dispensing of the word not of confession Now in preaching men acknowledge the word to belong vnto their hearers but in confession they declare the word to belong vnto themselues alone Further here we are to consider diuerâ— points concerning Excommunication First the foundation thereof It is an ordinance of God for all dogges and swine by Christs commandement must be kept from holy things â— many that liue in the Church are open 〈◊〉 of the name of Christâ— some others 〈◊〉 heretâ—â—â—es and these â—â—â—â—wiâ—e are to be barred from the word and sacraments yea a man liuing in the Church may be worse in practise then an open
This I note because they beginne to be in disgrace with many and corrupt Popish writers are farre better accounted of Thirdly if any among vs doubt of any point in religion let him doe these two things for his resolution which are the ordinarie meanes to know the truth First let him search the holy Scriptures diligently not by priuate studie onely but by conference with the godly Secondly let him in true humilitie of heart pray vnto God for the illumination of his spirit whereby he may in minde rightly conceiue of the truth embrace it by faith in his heart and honour it by obedience in his life thus doing constantly and in sinceritie he shall be sure to be preserued from errour both finall and fundamentall and in due time shall know the truth for the promise is Aske and ye shall haue seeke and ye shall finde verse 12. and Saint Iames saith If any man lacke wisedome necessarie for his saluation let him aske of God vsing withall other lawfull meanes to come thereby and it shall bee giuen vnto him Hereto may be added this good help for satisfaction in this case of doubting namely to haue recourse to the generall confessions of reformed Churches which may be had in that notable booke The Harmonie of Confessions for although priuate men may erre as also particular Churches not onely seuerally but ioyntly in some things in this world yet the generall consent of reformed Churches may be a good direction to the knowledge of the truth and a good perswasion to constancie therein Fourthly we must keepe a good conscience if we would preserue the truth and puritie of religion for faith and good conscience goe alwaies together whereupon Saint Paul perswading Timothie to this dutie bids him haue faith and a good conscience which some haue put away as concerning faith haue made shipwracke 1. Tim. 1. 19. where a good conscience is resembled to a shippe which saileth ouer the sea of this world beeing laden with faith that is with true religion and other spirituall graces needefull to saluation Now if the shippe of our conscience be crazie and vnsound then is our faith and saluation in great danger and therefore wee must endeauour in all things to haue a cleare conscience both towards God and towards men IU Instruct. This commandement of our Sauiour Christ to beware of false Prophets doth barre the Church of God and euery member thereof from conuersing with false Prophets after they bee conuicted to be such It was Eues fault to admit conference with the deuill in the serpent and all of vs feele the smart thereof at this day It was Pauls counsell to the Romans to marke them diligently which caused diuision and offences among them contrarie to the doctrine which they had learned and to auoyde them and Saint Iohn plainely forbids this societie with them 2. Epist. verse 10. Receiue not him to thine house neither bidde him God speed that comes to teach you and brings not this doctrine yea though we saith Paul or an Angel from heauen teach you otherwise then that which we haue preached vnto you hold him accursed Galat. 1. 8. In the histories of the Church it is recorded that S. Iohn would not wash himselfe in the same bath wherein Cerinthus an heretike was washing himselfe nor abide vnder the same roofe but leaped out and perswaded others so to doe And indeede by Eues example we may see the danger of conference with false Prophets for the same euill spirit speakes in them Now this shewes first that the practise of many students is dangerous and against this commandement who take delight in popish Cōmentaries and postils ascribing to them more learning and Iudgement then can be sound in those writers that were the restorers of true religion vnto vs hence it is that they labour more in them then in the Scripture it selfe or in other sound writers thereupon But if there bee any false Prophet at this day it is the Papist and their writings are dangerous to be read of those that are not well grounded in the truth for by reading we haue a kind of familiaritie with them and indeede many sucke out of them at vnawares much venim in waighty points of doctrine and religion We ought rather to doe with them as the beleeuers of Ephesus did with their bookes of curious Arts namely bring them out and burne them then take such delight in them albeit this must be graunted it is both lawfull and necessarie for the defence of the truth that men of sound iudgement and piety doe labour in them Secondly hence also it may appeare that it cannot bee but a great hindrance to true religion that hereticall bookes may be publikely sold to any one that will buie them without due consideration whether the partie haue gifts to discerne of truth from falshood in the Popish Church they are more carefull they permit not a man to read an heretikes booke as they call vs Protestants without leaue and that vnder a great penaltie which is seuerely inflicted vpon offenders that way V. Instruct. This commandement also shewes that it is not lawfull to graunt to any man or to any people the libertie of their owne conscience in the matters of religion permitting them to professe what religion they will for how should false Prophets be auoided when euery man may freely professe what he will in religion All gouernours therfore must follow the practise of good king Iosias who assembled all Iuda and caused all his people to heare the word of the Lord and to stand to that religion which the booke of God made knowne vnto them 2. Chro. 34. 32. V. Doctr. Wee haue from this commaundement an answer to the false charge of the Church of Rome who accuse vs of schisme and apostacie because we separate from their Church But we must know that the schisme apostacie is there where the cause of departing is which indeede is not in vs who doe no more herein but obey this commaundement of Christ the cause is in them who are become false prophets whom we must auoyd Here yet two questions may bee demaunded I. Whether a false Prophet may be put to death seeing Christ bids onely to beware of them Answ. Christ here speakes to his Apostles and to other of his auditors that were priuate men whose dutie raught no further but yet the truth is that a false Prophet beeing iudicially conuicted is to bee put to death the word of God elsewhere is plaine Leuit. 24. 14. there is both a commandement and a practise Euery blasphemer must die This wicked Iesabel knew wel who vnder pretence of blasphemie caused Naboth to be put to death and hereupon the Iewes sought to put Christ to death Yea Nabuchadnezzar an heathen king hauing but a taste of this that the God of Israel was the true God made this lawe that whosoeuer blasphemed
with such sacrifices God is pleased This is the fast which God requires to loose the bands of wickednesse to take off the heauie burden and to let the oppressed goe free to take off euery yoke and on the other side to breake thy bread vnto the hungrie to bring the poore that wanders into thine house and to couer the naked c. And because this dutie is so necessarie and excellent I will propoūd certaine Rules to be obserued for our furtherance herein First wee must exercise three of our senses seeing hearing and feeling in other mens miseries for seeing we must bee very warie it grieue vs not to looke vpon our poore brother but wee must see and behold his miserie and distresse whether it bee in soule or bodie This is the Lords practise Israel is oppressed in Egypt and the Lord saith I haue surely seene the trouble of my people and the oppression wherewith the Egyptians oppresse them And we must be followers of God as deare children and learne to visit them that be in miserie either through sickenesse imprisonment pouertie or such like for sight will stirre vp in a man a sense and compassion of others miseries Hence it is said that when Iesus saw a great multitude hee was mooued with compassion towards them And who can see a poore distressed person to lie in strawe or on the ground without needfull releefe as many a one would not suffer his dogge to lie and not be mooued with compassion Secondly if wee cannot come to see a mans miserie then we must bee content to heare of it and giue heed and credit to the true reports that others make thereof vnto vs. Thus did Nehemiah hearing of the affliction of the residue of the captiuitie he wept and mourned fasted and praied and sought for releefe for them at the Kings hands Thirdly for feeling if the Lord shall afflict our bodies with sicknes or our soules with temptations we must be willing to suffer the same patiently that thereby we may be fitted to take more compassion vpon others in like case and to comfort them the better Paul saith of himselfe and Timothie that in Asia they were pressed with affliction aboue measure passing strength so as they altogether doubted of life and yet he saith the Lord dealt mercifully with them that they might be able to comfort others which were in any affliction with the same comfort wherewith God had comforted them Secondly we must make our particular callings wherein we liue the instruments of mercie and in doing the duties thereof shew forth compassion towards others This Rule is of great vse and therefore it will not be amisse to shew the practise of it in particular The Magistrate must rule and gouerne in mercie and the Minister must preach in mercie euery sermon must be a worke of compassion towards the people not onely for the matter which it containeth but for the manner of his deliuerie and in the scope and drift which he aimeth at he which preacheth otherwaies doth barre himselfe of all mercie euen then when he intreates of mercie vnto others There is a carnall and humane kinde of preaching which now adaies takes place wherein nothing is so much regarded as the vaunting of wit memorie and learning by fine contriued sentences multiplicitie of quotations varietie of allegations of Fathers Schoole-men and other learning but herein is no mercie nor compassion to the poore soule It is said indeede that none condemne this kinde of preaching but they that can not attaine vnto it But the truth is God will haue his word deliuered not in the enticing speech of mans wisdome but in the plaine euidence of the spirit and of power and therefore a man can not with good conscience applie himselfe to such kind of preaching els no doubt a man of meane gifts might finde it more easie to attaine vnto then to the true preaching of Christ crucified Thirdly euery priuate man must make the duties of his calling works of mercie the rich man must know himselfe to be not a lord but a steward of Gods blessings and therefore must imploy and dispence the same in mercie by giuing and lending vnto the poore freely as God shall minister vnto him iust occasion The trades man must buie and sell in mercie dealing iustly with the rich and shewing liberalitie to the poore The master must thus in mercie vse the labour of his seruant and the seruant thus in mercie doe seruice to his master for conscience towards God And happie were it with all estates if this rule of mercie were obserued the want whereof is the bane of all societies Thirdly for the more chearefull practise of mercie we must lay aside some part of our goods for the releefe of them that be in miserie The Iewes were commanded to set apart the first fruits of their corne and cattell for the Lords altar but in the new Testament the altar is ceased and the poore come in stead thereof and therefore we must now bequeath some thing for their releefe Many are giuen to great excesse in fare and in artire but they may doe well to abate some part thereof and bestow it on the poore for hereby will the rest be sanctified to their more free and comfortable vse nay in case of necessitie we ought to sequester some part of our owne necessaries for the refreshing of the poore so did the Church of Macedonia euen beyond their power giue to the releefe of the afflicted brethren Men are exceeding cold in charitie and one maine cause thereof is want of obseruing this Rule in setting apart some thing according as God shall blesse vs in our callings for the releefe of the poore The second point to be considered in this rule is wherein this blessednes doth consist namely in the obtaining of mercie he that shewes mercie shall finde mercie both with God and man Where first we may see the errour of the Church of Rome in their doctrine of merits for they make a speciall part of humane satisfaction to consist in Almes deedes and releeuing of the poore teaching that a man may hereby merit eternall life but they or to grossely for then Christ would not haue said blessed are the mercifull for they shall finde mercie but rather thus they shall finde iustice for that which comes of merit is due by right Secondly hereby we may see what to thinke of our Church and Nation in respect of true Title to Gods mercie for onely the mercifull shall finde mercie Now it were easie to goe through all orders and conditions of men among vs and therein to shew abundance of vnmercifulnes and crueltie so as we may be iustly called a cruell people and therefore can not looke for mercie at Gods hands for to the mercilesse shall be iudgement without mercie This is euident by the Lords dealing with his owne people for all their sacrifices
and rebellion into our Land if this were not our peace would continue for euer for the worke of iustice shall be peace quietnesse and assurance for euer And againe in righteousnesse shalt thou be established and be farre from oppression This therefore should mooue all vngodly persons to repent and to breake off the course of their sinnes vnlesse they will continue professed enemies to the peace of the state vnder which they liue The second Point wherein this blessednesse of Peace-makers consists namely in that they shall be called the children of God that is they shall be esteemed and reputed for Gods children in this world of God himselfe and all good men and in the world to come fully manifested so to be That this is true happinesse will soone appeare by the view of the state of euery childe of God for they are vnited vnto Christ by the spirit of grace by which they are regenerate and in Christ they are adopted for sonnes and daughters and so enioy Gods speciall grace and fauour Now hereupon they are Kings children hauing God for their Father who loues them more tenderly then any earthly Parents can loue their owne children secondly they haue Christ for their brother and so are heires annexed with him hauing heauen and earth for their possession In him they are made Kings and Priests vnto God and shall be iudges of the world at the last day yea they haue the holy Angels for ministring spirits to attend vpon their persons for their defence from the power of the enemie which farre surpasseth the dignity of any guard of men on earth whatsoeuer all things worke together for the best vnto them their crosses and afflictions are no curses but fatherly trialls and chastisements yea their sinnes are turned to their good to them death is no death but a sweet sleepe vnto their bodies and a straite passage for their soules into eternall glorie yea in the acte of death they haue the comfort of life in the ioy of the spirit and the Angels readie when breath departeth to carrie their soules to heauen If this be true happinesse to be called Gods children then they that liue after their owne wicked lusts voyd of all care to keepe a good cōscience are miserable and accursed for they are the children of the diuell seruing him in the workes of sinne and expressing his image in vngodlinesse and worldly lustes It stands them therefore in hand if they haue any care of true happinesse to labour after regeneration whereby forsaking the lusts and courses of their former ignorance and embracing and obeying sincerely the word of life they may become Gods children and so happie Secondly hast thou receiued this grace of Gods spirit whereby thou art inclined to haue peace with all men and to seeke for peace between God and thine owne conscience yea betweene the Lord and others then comfort thy selfe thou art the childe of God these motions come from grace flesh and blood brings forth no such fruits labour therefore to maintaine these good motions with all other pledges of thine adoption and so shalt thou growe fully assured of thine own happines In this age men make much adoe to get good assurance of earthly purchases but what madnesse is this so greatly to regard momentanie things and to haue no care in comparison of our eternall inheritance which we shall haue assured vnto vs when wee become the children of God Verse 10. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdome of heauen 11. Blessed are ye when men reuile you and persecute you and say all manner of euill against you for my sake falsly 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ propounds his eight Rule touching happinesse which he handles more largely then the former for hauing laid downe the Rule vers 10. he expounds the same in a speciall application of it to his Disciples in the 11. and 12. verses In the Rule it selfe note two points first the parties blessed secondly wherein their blessednesse consists The parties blessed are they which suffer persecution for righteousnesse sake Persecution properly signifieth pursuite such as one enemie maketh after another but here the word must be taken generally for all kind of persecution whatsoeuer Now because it is a paradoxe and absurd in humane reason to thinke him blessed that for any cause is persecuted therefore Christ to verefie the truth hereof repeats the same Rule in the nextwerse where also he expounds euery parcell thereof wherewith I will content my selfe because Christ is the best interpreter of his owne words In the 11. verse therefore Christ sets downe three things all pertaining to the true exposition of this Rule First he explaines more particularly the parties that be blessed saying to his Disciples Blessed are yee In the beginning of the Chapter wee heard that hee cast his eies vpon them and spake vnto them and now here he doth the like again therefore this Rule must not be vnderstood of all men in the world that suffer but of all Christs true Disciples and generally it is not true for the heathen and infidels doe often suffer for good causes and yet remaine infidels without the true God and so are not blessed Againe a Chrstian professor may giue vp his life in a good cause yet not of loue to God or his truth but vpon ambition and so not be blessed for though I giue my bodie to be burned yet wanting loue it profiteth mee nothing Secondly Christ expoundeth particularly what hee meaneth by persecution naming three parts thereof first slaundering and reuiling which is the persecution of the tongue Thus the Iewes persecuted the Apostles saying they were drunke or full of sweete wine Thus Festus persecuted Paul making him madde or beside himselfe Secondly persecution meaning hereby as the word doth properly signifie first pursuite such as one enemie maketh after another when he seekes to spoile him of his goods or of his life secondly the bringing a man vnto the Barre and there of malice to accuse and arraigne him thirdly euill speaking with lying when as men of purpose be without cause malitiously carried thereunto as when the Iewes called Christ a Samaritan that had a diuell and said that he cast out diuels by Belzebub the prince of diuels and thus were the Christians in the Primitiue Church persecuted beeing malitiously accused for killing their owne children for worshipping the head of an asse for incest and such like To these three kindes of persecutions S. Luke Chap. 6. 22. addes a fourth namely hatred and a fift called separation wherby men were excommunicated and cast out of the Temple Synagogues for Christs sake and his Gospels These are the seuerall kinds of that persecution for the enduring whereof Christ pronounceth men blessed vers 10.
persecute you c. In handling the former verse we shewed the meaning of these words how they serue to expouÌ„d the former Rule The point here to be obserued is this That to reuile and slaunder yea as Luke saith to hate a man for a good cause especially for religion is persecution which shewes how fearefull the common sinne of the age is whereby men reuile their brethren with base and odious tearmes because they shewe some care to please God and to adorne their profession by a godly life But thou art a persecutor whosoeuer thou art that vsest this and therefore repent and leaue it for it is a preparation to a greater sinne in this kinde and most odious in Gods sight as the punishment hereof declares Gen. 21. 9 10. with Gal. 4. 29 30. S. Luke addes a second word And when they separate you whereby is meant excoÌ„municatioÌ„ out of the Temple and Synagogue a punishment which Christ foretold should befall his disciples This censure was put in execution in their Synagogues for besides the administration of ciuill Iustice Ecclesiasticall matters were there handled Now marke what Christ saith Though excommunication bee mine owne ordinance yet blessed are you when men excommunicate you out of the Temple and Synagogues for my names sake where hee maketh excommunication a kinde of persecution when it is denounced against men for righteousnesse sake Here then we may learne what to thinke of the Popes Bulls whereby he excommunicates Kings and Queenes and particular Churches for denying subiection to his chaire namely that they are the diuels instruments where with Gods children are persecuted and that all such as are thus excommunicated for defending the truth of the Gospel are blessed for excommunication is not the instrument of a curse to them that suffer it for good cause Secondly hence we learne that excommunication abused against Gods word is no powerfull censure though in it selfe beeing vsed according to Gods ordinance it be a most terrible thunderbolt excluding a man in part from the Church and from the kingdome of heauen and therfore all Churches must see that this censure be not abused for the abusers of it incurre the danger of the curse and not they against whom it is vniustly pronounced Vers. 12. Reioyce and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you Here Christ drawes a conclusion from the former Rule for hauing said in generall that they which suffer for righteousnesse sake are blessed v. 10. and applied it in particular to his Disciples ver 11. hereupon hee infers that they must reioyce in affliction euen then or as Luke saith in that day yea they must be glad which word signifieth exceeding ioy such as we vse to expresse by outward signes in the body as skipping and dauncing such as Dauid vsed to testifie his ioy for the returne of the Arke of God to his citie This is a most worthy conclusion often vrged and commended vnto vs in Scripture Iam. 1. 2. Brethren count it exceeding great ioy when yee fall into diuers temptations Rom. 5. 3. We reioyce in tribulation knowing that tribulation bringeth forth patience and Act. 5. 41. The Disciples reioyced that they were counted worthy to suffer rebuke for the name of Christ. Here we learne then that Gods church and people that suffer in a good cause must reioyce and be glad This must be remembred for we â—aue bene many times in great danger of our enemies for the Gospels â—ake and it may please God to leaue vs in their hands for our manifold sinnes and great abuse of his heauenly blessings which if he doe what must be our behauiour must we be swallowed vp with sorrow and griefe no but humbling our selues for our sinnes we must remember for what we doe suffer and reioyce and be glad in that behalfe for though our outward man perish yet the inner man shall bee reuiued Now because it is a hard thing to reioyce in grieuous afflictions therefore Christ doth giue two reasons to mooue them hereunto first from the Recompense of reward after this life in these words for great is your reward in heauen This point I haue handled heretofore therfore I will here onely shewe how the Papists abuse this text to prooué the merits of mans workes of grace for hence they reason thus Where there is a reward there is merit But in heauen there is a reward for mans works of grace and therefore in this life there is merit by them To this it is answered diuers waies I will touch the heads of the principall First the word reward must not bee vnderstood properly but figuratiuely for Christs speech is borrowed from labourers who after they haue done their worke doe receiue their wages which is the reward thereof euen so after Christs disciples and seruants haue suffered afflictions for the name of Christ at the end of this life they shall receiue life euerlasting Secondly when wee read of wages and reward in Scripture wee must not dreame of any thing due by right of debt and merit but conceiue thereby that which is giuen by promise and of meere mercie like as when an earthly Father promiseth to his sonne to giue him this or that thing if hee will learne now the Fathers gift is not merited by the childe but is freely giuen the more to incite the childe to learne his booke Thirdly if we vnderstand reward properly then we must referre it not to our sufferings but to the sufferings of Christ for there is no proportion betweene our sufferings and life eternall the afflictions of this present life are not worthy of the glory which shall be shewed vnto vs Rom. 8. 18. The second reason is taken from the example of the auncient Prophets for so persecuted they the Prophets which were before you In this Reason Christ intendeth two things First to teach his Disciples and vs that persecuâ—ion for good causes is no newe or strange thing Secondly to comfort his Disciples and seruants in their sufferings for that thereby they should bee made comformable to the ancient worthy Prophets who were of old renowned among men and are now glori fied of God in heauen Hereto wee must compare the words of Luke ' spoken to the same purpose for after this manner did the Fathers to the Prophets By Fathers we must needs meane the auncient people of the Iewes for here hee speaketh to his Disciples and others that were Iewes by nation Now hence obserue a strange point to wit that the auncient Prophets who were most worthy men of God were persecuted in their time not so much by forrainers and enemies to religion as by those that were outwardly members of the Church of God and professors of religion This may seeme strange that men liuing in Gods Church should growe to this height of impietie to become persecutors of Gods Saints but Saint
herewith Secondly the people of God that heare his word may learne good instruction from this Title first hereby euery one may see what he is by nature namely like vnto flesh subiect to corruption nay as vnsauory flesh and stinking cation in the nostrels of God for els what needed this salt This therefore must mooue vs to lay aside all pride of heart whereby we thinke highly of our selues yea we must become base and lowly in our owne eies in regard of the vnsauourie tast of our naturall corruption else we shall neuer feele the seasoning vertue of Gods holy Ministerie Secondly euery one must hereby learne to suffer the word of reproofe whereby his heart and conscience may be ripped vp and his sores of sinne discouered when we haue a cut or a wound in our flesh we can be content to put salt vpon it to drie vp the noysome humours that otherwise would corrupt now can we endure the smart of salt for the health of our bodies and shall we not much more suffer the word of God to rip vp our sinnes and to mortifie the same for the saluation of our soules Thirdly euery one must giue all diligence to bee seasoned throughout with this heauenly salt that the thoughts of his heart the words of his mouth and the actions of his life may be all sauourie and acceptable vnto God in Christ yea in his conuersation with men hee must labour to shewe the power of this seasoning Coloss. 4. 6. Let your speech be gratious alwaies and powdred with salt that is seasoned by the word that it may sauour of grace to those that heare vs. If we liue vnder the Ministerie of the word and be not seasoned therewith our case is dangerous for therein it is of the nature of salt which causeth barrennesse where it seasoneth not as we may see in the practise of Abimelech who sowed salt in Shechem to make the groūd barren and the place despised But if the salt haue lost his sauour wherewith shall it be salted it is thenceforth good for nothing but to bee cast out and troden vnder the foote of men Here Christ amplifieth the former reason whereby hee mooued his Apostles to sidelitie and diligence in their Ministerie by the danger of the contrarie infidelitie which is as vnsauourie salt incurable and vnprofitable and so subiect to a fearefull curse and therefore saith Christ you had neede to bee faithfull in seasoning the world by your Ministerie In this amplification we may obserue foure points First the ordinarie sinne that doth accompanie the calling of the Ministerie Secondly the danger of this sin Thirdly the vnprofitablenes of such a Ministerie Fourthly the iudgement of God due vnto it I. Point As other callings haue their seuerall faults so hath the calling of a Minister noted in these words If the salt haue lost his sauour c. Salt is said to become vnsauourie when it looseth that vertue and acrimonie which it hath in seasoning that flesh on which it is cast Now Ministers are as vnsauourie salt when they become vnprofitable in their Ministerie and either doe not or cannot dispense Gods word for the seasoning of mens soules that they may be acceptable to God and reconciled vnto him in Christ. In this calling there bee especially foure kinds of vnsauourie salt First the blind watch-men that haue no knowledge and dumb dogges that cannot barke that is such as either cannot or if they can will not dispense Gods word for the saluation of mens soules Secondly Hereticall Teachers who preach false and damnable doctrine such as doth not season but poison and destroie the soule such were the false Prophets among the Iewes who enticed to Idolatrie Deut. 30. 1 2. and the false Apostles and Heretiks in the Primitiue Church whose words did fret as a canker and destroyed the faith of many And such are the Romish teachers at this day and the Iesuits and Seminaries among vs who though they be qualified with many good gifts of learning yet by mingling the word of God with their owne inuentions and humane traditions they rase the foundation they become vnsauourie salt and hereticall Teachers And here by the way who cannot but wonder that students in Diuinitie should so much affect the Postils and Comments of Friers and Popish writers as they doe doubtlesse it argueth that the word of God hath not seasoned their hearts for where such vnsauourie salt hath relish the wholesome doctrine of Gods word hath neuer seasoned Thirdly they are vnsauourie salt who teach true doctrine but yet misapplie the same Many such were in the Church of the Iewes in the daies of Ieremie and Ezekiel who much complaine of sowing pillowes vnder the elbowes of the wicked by preaching peace vnto them when they should haue called to repentance by the discouerie of their sinnes and the denunciation of Gods iudgements as also for making sad the hearts of those whom God hath not made sadde And such are those at this day who haue sinooth tongues in respect of sinne and yet are full of bitter inuectiues against the better sort By this meanes the word of God looseth his acrimonie and sharpnesse whereby the wicked should be awaked out of their slumber of securitie and the godly further seasoned and made more acceptable vnto God Fourthly they are vnsauourie salt who though they teach the truth and generally applie it well doe yet lead vngodly and scandalous liues for an offensiue and vnsauourie conuersation in the Teacher doth hinder the seasoning vertue of the word of his Ministerie in the hearts of the people and his doctrine cannot so much edifie as his course of life destroyeth because naturall men regard not so much what is said as what is done This beeing so all Gods Ministers and those also that destinate themselues to this calling must haue speciall care so to bee qualified for this worke and so to preach the word of God that it may be sauourie in the hearts and consciences of them that heare it This is a matter of great importance as well in respect of the Minister as of the people and thus shall it appeare that they are not onely no vnsauourie salt but euen such as doe season others II. Point The danger of this sinne in beeing vnsauourie salt that is vnfaithfull in the Ministerie is very great noted in these words wherewith shall it be salted Some referre this salting to the earth as if Christ had said wherewith shall the earth be salted but it doth more truely belong to the salt it selfe as Mark. 9. 5. Salt is good but if the salt be vnsauourie wherewith shall it that is the salt it selfe be seasoned Againe the interrogation wherewith imports a vehement deniall as if Christ should say If salt once loose his naturall propertie of saltnesse it can neuer be recouered now vnfaithfull and vnprofitable Ministers are vnsauourie salt and therefore their danger is exceeding great
minde meekenesse c. and Ephes. 2. 10. Ye are the workemanship of God created in Christ Iesus vnto good workes which God hath ordained that wee should walke in them Now this is a most excellent thing for a man to bee answerable to his calling When Dauid was a shepheard hee kept his fathers sheepe and liued as a shepheard but when he was called to be a King hee behaued himselfe like a King in gouerning Gods people and so euery Christian ought to doe beeing a newe creature he must walke as Gods childe and testifie his vocation by shewing forth the vertues of him that hath called him 1. Pet. 2. 9. Fourthly good workes serue to be a way in which we are to walke that so wee may receiue the mercies of God promised to his children and escape the Iudgements threatened against sinners for Gods word is full of most sweet promises vnto the obedient and of terrible threatning against rebellion and iniquitie Now a man by walking in good workes eschewes the paths of wickednesse wherein Gods iudgements light and holdes the waies of righteousnesse wherein Gods blessings are scattered Prou. 3. 17. Thirdly the ende of good workes in regard of our brethren is principally this that by our example in well doing wee may winne some vnto God and keepe others in the obedience of the truth and preuent offences whereby many are drawne backe The contagion of a badde example especially in men of superiour place is such that it wil not only cast their owne soules to hell but also draw many with them When Ieroboam the King sinned hee caused Israel to sinne 1. Kings 15. 34. And therefore wee must carefully looke to all our waies in regard of others and so liue according to Christs commandement in this place that others seeing our good workes may bee wonne to the truth and so glorifie God which is in heauen And thus wee see the endes of good workes Now considering good works be of such excellent vse we are hereby admonished to exercise our selues therein with all diligence for hereby we benefit our brethren wee helpe our selues and we glorifie God neither must any mans pouertie hinder him from this dutie for not onely almes deedes and large gifts to Churches and high waies are good workes but also the speciall duties of euery mans lawfull calling done in faith to the glorie of God and the good of men bee the calling neuer so base by the doing whereof in faith and obedience he may get sure testimonie of his election This exhortation is most needfull for so soone as men haue occasion to commit any sinne then they shake off the yoake of all obedience as there were no way of good workes to be walked in The Papists indeed make the merit of iustification and life euerlasting the ende of good workes but that hath bin sufficiently confuted heretofore Hitherto wee haue spoken of the first point in this conclusion touching the manner of teaching The second point herein contained is the end of all teaching namely to turne men vnto God and thereby to bring them to glorifie God That men may see your good workes and glorifie your Father which is in heauen that is so teach that men may see your good workes and be wonne thereby to the faith so glorifie God Our Sauiour Christ his Commission giuen to his Disciples before his ascension bids them God make all nations my Disciples and Paul saith that hee became all things to all men that by all meanes hee might not onely instruct but saue some Hereby then all Ministers and all those that set themselues apart for this calling must learne to propound this vnto themselues as the maine ende of all their studies and labours namely to turne men vnto God that beeing conuerted they may glorifie God Againe the same ende of the Ministerie admonisheth all hearers so to yeelde themselues obedient to the Ministerie of the word that it may take place in their hearts to turne them vnto God that after their conuersion they may glorifie God This the people ought the ra 〈…〉 to yeeld vnto because it is the maine comfort that the Minister hath of all his labours to see his hearers conuerted and so inabled to glorifie God And to mooue them hereunto they are further to knowe that if they heare and be not thereby conuerted that so they may praise and glorifie God by their obedience then this Ministerie will bee a Bill of Inditement against them for their deeper condemnation at the last daie See Matthew 11. 21. 24. Verse 17. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them In this verse and the rest which follow to the ende of this Chapter is contained the Third part of Christs Sermon wherein hee goes about to restore the Morall law to his true sense and meaning which was much corrupted by the Iewish teachers And to the ende the same might bee the better accepted hee makes way thereto by a notable Preface verse 17 18 19 20. Wherein hee seekes as well to preuent and to remooue the false opinion which the Iewes had conceiued of him in respect of the Law as also to procure all reuerence and loyaltie to bee shewed therevnto For the Iewish teachers seeing our Sauiour Christ condemne and neglect the traditions of the Elders and not so much to respect the ceremonies of the Law as they thought hee should did thereupon iudge him to bee a deceiuer and one that went about to ouerturne the whole law of Moses This opinion Christ confuteth by three arguments First from the ende of his comming in this verse The second from the nature of the law in the 18. verse whereupon he infers two notable conclusions to procure reuerence thereunto verse 19. And thirdly from the scope of his Ministerie verse 20. For the first The Exposition Thinke not that I am come c. This comming of Christ must bee vnderstood of the manifestation of the godhead in our nature for otherwise his godhead being euery where cannot be said to come properly and as for his manhood it had not beene in heauen To destroy the Law The Law in generall is that part of Gods word which commaunds things iust honest and godly and beeing thus conceiued it is threefold Ceremoniall Iudiciall and Morall The Ceremoniall law is that part of Gods word which prescribed to the Iewes ceremonies rites and orders to be performed in the worshippe of God this law is laid downe in the bookes of Moses especially in Leuiticus The Iudiciall law is that part of Gods word which prescribed ordinances for the gouernment of the Iewes common wealth and the ciuill punishment of offendours The Ceremoniall lawe concerned the Iewes onely the Iudiciall lawe did indeede principally concerne them but yet so farre forth as it tendeth to the establishing of the Morall law hauing in it common
the Lawe is immutable and eternall and therefore I came not to destroy it First here obserue that the Law of God is made perpetuall and vnchangeable If any man aske how this can be seeing the Apostle faith The Lawe is changed Answer The Law is threefold Ceremoniall Iudiciall and Morall as hath beene said now that place is principally to be vnderstood of the Ceremoniall law which indeede is abrogated in regard of the obseruation of it in Gods worship but in the scope and substance of it which is Christ crucified with his benefits whom it shadowed out it remaineth still and is now more plaine then euer it was As for the Iudiciall law though it be abrogated vnto vs so farre forth as it was peculiar to the Iewes yet as it agrees with common equitie and serues directly to establish the precepts of the Morall lawe it is perpetuall If it be said that Christ changed the Morall law in changing the Sabbath day from the seauenth day to the eight I answer Christ did so indeed by his Apostles but that is no change of the substance but of the ceremonie of the Sabbath for the substance of that law is the inioyning of a seauenth daies rest vnto the Lord. Now though the seauenth day from the creation be not kept yet a seauenth day is kept still If it be further said that the Law it selfe is abrogated for that euery one that breaketh the Lawe is not accursed according to the sentence thereof Deut. 27. 26. Answer Wee must knowe that the Law is but one part of Gods word and the Gospel another reuealing another part of Gods will besides that which the Lawe made knowne for it addes a qualification to the Law moderating the rigour thereof after this manner Hee is accursed saith the Law that faileth in any commandement except saith the Gospel he bee reconciled againe in Christ and in him haue the pardon of his transgressions And yet the Morall law remaines for euer a rule of obedience to euery childe of God though he be not bound to bring the same obedience for his iustification before God Againe this propertie of the Law in beeing vnchangeable and for euer to be kept sheweth that no creature may dispense with the Law of God Mens lawes may be abrogated and changed but Gods Law euen in the least parts thereof must stand for euer till it be accomplished to the full but if it might be dispensed with then not onely iots and titles thereof but whole lawes might bee abrogated This shewes the blasphemous impietie of the Popes of Rome who in their Canons be authorized to dispense with the lawes of God yea in the last Councell of Trent hee is priuiledged to dispense with some of the lawes of Consanguinitie against nature flatly forbidden in the word of God which is most horrible rebellion and a great disgrace vnto God Thirdly from this propertie of the Law we may obserue that it is not likely that any whole booke of Canonicall Scripture is lost for not one sentence of the Law shall passe till all be fulfilled much lesse then can whole bookes perish Sundrie men do thinke that whole bookes be loste but that opinion cals into question the fidelitie of the Church and Gods own prouidence in preseruing his word neither can it stand wel with this text that saith no title thereof shal faile Those that seeme to be lost were either humane writings as bookes of lawes and Chronicles such as our books of statutes or Chronicles be or books of philosophie such as Salomon writ or else some of them are in the Canonicall Scripture for the bookes of Samuel and the Kings were written by diuers Prophets and therfore we may more safely hold that no part of holy Scripture is lost neither shall euer faile For howsoeuer after the last iudgement the vse of the word written shall cease yet the substance thereof shall remaine in mens hearts and be kept for euer Fourthly this immutabilitie of the Law containes a matter of great terrour woe vnto al impenitent sinners for howsoeuer they may flatter themselues with a presumption of Gods mercie yet the curse of Law which is against them shall stand for euer and therefore while they goe on in sinne they haue iust cause to houle and crie for Gods iustice in that his Law is inuiolable neither will gold or siluer pacifie Gods wrath for though a man by his power and wealth were able to ouerturne heauen and earth yet that would not helpe him though heauen and earth be brought to nothing yet euery part of Gods Law must stand for euer and be fulfilled And therefore whosoeuer doe lie in any finne must in time repent humble themselues forsake their sins and betake themselues vnto Christ that he may fulfill the Law for them or else the cuise thereof shall certainly be fulfilled in them and they shall there lie howling vnder it eternally where is nothing but weeping and gnashing of teeth Fiftly this immutabilitie of the Law and so proportionably of euery part of Gods word as it prooueth the Scriptures to be the word of God so it is a most excellent ground of comfort for all Gods seruants to stablish their hearts in the assurance of all his promises A Christian heart is subiect to receiue many doubtinges of the truth of Gods promises especially in the time of triall and temptation but this must be remembred for euer that the whole word of God is immutable though mans promises may faile and their lawes be abrogated yet no iot or part of Gods word shall passe vnfulfilled and therefore they must constantly waite for the accomplishment thereof for in due time it shall be fulfilled Sixtly we are hereby taught to put on patience in afflictiōs for they come by the speciall appointment of our God who saith in his word That through many afflictions we must enter into the kingdome of heauen now euery part of Gods word must be accomplished and therefore Christ bade Peter to put vp his sword when he would haue rescued his apprehension for saith he I could pray to my Father and hee would send more then twelue legions of Angels to helpe me but how then should the Scriptures be fulfilled which say It must be so Matth. 26. 52 53 54. Seauenthly our Sauiour Christ in this propertie of immutabilitie giueth vnto the whole Law and vnto euery sillable and letter thereof his proper force vertue and sense so as there is nothing in it not so much as one letter vaine or idle for euery commandement reueales the perfect iustice of God and euery letter serues to expresse the same comaundement And herein the Law of God differeth from mens lawes for in them bee many vaine and idle words yea oftentimes whole sentences but in the law of God it is not so Prou. 8. 8. All the words of my mouth are righteous there is no
lewdnesse nor frowardnesse in them yea the Law of the Lord is perfect his statutes are right and his iudgements true and righteous altogether Now the consideration of this integritie and perfection of the law and word of God must mooue vs to studie the Scriptures with great diligence so saith our Sauiour Christ Search the Scriptures that is shake and sift them as the word signifieth search narrowely till the true force and meaning of euery sentence yea of euery word and sillable nay of euery letter and iotte therein bee knowne and vnderstood conferre place with place the scope of one place with another things going before with things that come after yea compare word with word letter with letter and search it throughly This manner of studying the Scripture is most necessarie as beeing the thing indeede which preserueth and vpholdeth the Church of God and the puritie of religion for about foure or fiue hundred years agone men left off to studie the Bible after this sort and betooke themselues to the writings of men occupying their wits wholly in vaine quidâ—ities in Philosophie and in hid mysteries of Diuinitie by which meanes it came to passe that Poperie and Apostacie from the truth spread it selfe ouer the world for many hundred yeares together Afterward God of his meere mercie put into the hearts of some men to bee carefull searchers in the word of God by which meanes the truth appeared as light out of darkenesse Thus God stirred up Luther about the yeare of our Lord 1517. who by diligent search in the Scripture and especially by serious meditation with praier vpon these words of the Apostle Roman 3. 21. That now by the Gospel without the Law the Iustice of God is made manifest did finde that by the perfect obedience of Christ our iustification was wrought and thereupon began to maintaine and professe Iustification before God to be free through and by faith in Christ onely without helpe from the works of the law against the doctrine of the Church of Rome and so by further diligence and industrie in the Scripture the truth of God shone forth more and more Let all men but especially Students in diuinitie consider this effect of searching out the Scriptures as a spurre to diligence in this behalfe By this means also errors and heresies are auoyded and suppressed the will of God is plainly reuealed And here by the way we may see how profitable and necessarie the gift of Interpretation is It is a most excellent gift of the spirit pertaining to the Ministerie and therefore most commendable necessarie is the vse thereof in Schooles of Learning Eightly this immutabilitie ascribed to Gods law that euery part thereof shall be accomplished to the full teacheth all Princes and Magistrates not onely to be keepers of Moses law in their owne persons but also within their rule and dominions to doe their best indeauour that the same bee fulfilled and kept by others For this cause did the Lord command that the Prince of his people should haue the Law written before him in a booke to read vpon continually that hee may learne to feare God and to keepe all the words of the Law to doe them and that which is there enioyned vnto Princes belongeth also vnto all Magistrates Masters and Parents within their places and charges they must be carefull to see the whole law of God practised and obeyed both in their owne persons and of those that are vnder them Lastly by this immutabilitie ascribed to the Law wee may learne what it is to fulfill the law namely to keepe and obserue to the full euery particular thing which the law commaunds vs and vpon this wee may ground two conclusions against the Papists First that no man can come to life euerlasting by his owne righteousnesse and obedience for hee that would come to heauen by his owne righteousnesse must be able to fulfill the whole law perfectly in euery respect but since Adams fall no man could keepe the lawe in all things sauing our Sauiour Christ both God and man Secondly that our fulfilling of the law must be in the obedience of Christ for he onely was answerable to the whole law in all things and therefore if we would come to heauen we must not come in our owne righteousnesse but in his as Paul wisheth to be found of God Phil. 3. 8 9. Verse 19. Whosoeuer therefore shall breake one of these least commandements and teach men so he shall bee called least in the kingdome of heauen but whosoeuer shall obserue and teach them the same shall bee called great in the kingdome of heauen Our Sauiour Christ hauing plainely propounded in his Apologie for himselfe the stabilitie and eternitie of the whole law doth here laie downe two notable conclusions for the vpholding thereof 1. Because the Law is immutable and eternall therefore he that breaketh one of the least of the commandements and teacheth men so shall be called least in the kingdome of heauen 2. Because the Law is eternall therefore he that keepes the commandements and teacheth men so shall bee called great in the kingdome of heauen For the first by least commandement he meaneth the precepts of the Morall lawe though in the former verse by Law he vnderstood the whole law in three parts Iudiciall Morall and Ceremoniall And he calleth them litle not simply in regard of themselues as though they were so indeede for in it selfe euery commaundement of God is great and waightie but hee speaketh according to the opinion of the Iewes for the Scribes and Pharises had ordained certaine rites and ceremonies according to the tradition of their Fathers the obseruation whereof they made a greater matter of conscience then the keeping of some of Gods commandements and so esteemed them little Againe saying these least commaundements hee pointeth out what particular commaundements of the Morall law the Iewes esteemed lesse then the traditions of men namely those which afterward he expoundeth in this Chapter touching Murther Adulterie Swearing and the rest for they esteemed not all the commaundements of the law lesser then their traditions Shal be called least in the kingdome of heauen Here Christ sets downe the punishment of a false Prophet which breakes Gods commaundements teacheth men so to wit his base esteeme in the Church of God for the kingdome of God is two-fold the kindome of grace and the kingdome of glorie The kingdome of grace is the societie and companie of Gods faithfull seruantes here on earth The kingdome of glorie is the blessed estate of all the Saints in heauen Now here by kingdome of heauen he meaneth the kingdome of grace which is the militant Church on earth and so Iohn Baptist calleth it Math. 3. 2. Repent and amend for the kingdome of heauen is at hand that is the Church of the old Testament is now abolished and the Church of the new Testament is ready to take place
by Christs comming and therfore repent and amend and Math. 11. 12. from the time of Iohn hitherto the kingdome of heauen suffereth violence So then the meaning of this first conclusion is this Whosoeuer breaketh one of these least commandements of the Moral law which afterward I shall expound and teacheth men so to doe he shall be contemned and not counted worthie to bee a member of the Church of God in the new Testament In this conclusion in the practise of the Iewes Christ setteth forth two notable corruptions of an hollow heart towards God The first to set little by the commandements of God esteeming no more of them nay lesse then of mens lawes and traditions but Saint Iames saith he that breaketh one commandement bee it neuer so little is guiltie of all though hee make shewe of keeping all so likewise hee that maketh light and base account of one commandement contemneth all though he seeme to honour the rest neuer so much Though Herod heard Iohn gladly and obeied his doctrine in many things and so seemed to make some account of some commandements yet because he would needs liue in incest against the seauēth commandement he did in effect contemne and breake them all so at this day there are many who professe religion and giue testimonie thereof by hearing the word and receiuing the sacraments and herevpon they would be counted louers of Gods lawe yet in the course of their liues and in their particular callings they will not sticke to oppresse the poore and to deale vniustly for their aduantage to prophane the Sabbath for a little profit or pleasure and to sweare and curse when they are a little prouoked Now howsoeuer such persons may make a glorious shew of profession outwardly yet by these and such like particular actions they shew plainly that they haue but Pharisaicall hearts which indeed make little or no account of Gods commandements Let vs therfore euery one looke into our waies and search in our owne hearts whether this corruption be in vs or no and if it be let vs repent and forsake it and labour to become like Dauid who had respect vnto all Gods commandements and so shall we not be despised in the Church of God The second corruption of an hollow heart noted likewise of Christ in these Iewes is to place the ceremonies rites and traditions of men aboue the commandements of the Morall law Herewith he doth expresly charge the Iewish teachers Matth. 15. 3. Why doe ye transgresse the commandements of God by your traditions And this is also the practise of the Church of Rome at this day they account eating flesh in Lent and on their fasting daies a deadly sinne yet they will dispense with threasons murthers of Christian Princes they allow of Stues they permit and pardon Sodomie and yet vtterly forbid mariage in some estate which the holy Ghost calleth honourable among all men In these and many moe they preferre their owne traditions before the most holy commandements of God yea many ignorant persons among vs are tainted with this corruption for be not some feast daies appointed by the Church as Christs natiuitie all Saints and such like obserued by them with greater conscience and reuerence then the Lords owne Sabbath Though the memorie of Christs natiuitie may be celebrated yet the Lords day should haue the speciall honour Now for the reforming of this corruption we must labour to haue the same minde that was in Dauid who grew into admiration with Gods commandements and thereupon invred himselfe to the obseruation of them We must therefore labour to haue an high estimation of the lawes of God and this will be a notable meanes to drawe vs to a reuerend feare and obedience towards to the same one cause why men do not so highly aduance the law of God as they ought is because they doe not sufficiently waigh the dignitie thereof In euery commandement therefore we must first deepely consider the waight thereof then labour to vnderstand it aright thirdly learne to admire the wisdome and iustice of God therein and lastly endeauour to yeeld loyaltie and obedience thereunto Secondly in this Rule our Sauiour Christ puts a difference between a false Prophet and a true The false Prophet breakes the commandements of God in his owne person and also by his doctrine teacheth others to doe the like But the true Prophet and seruant of God in the Ministerie endeauoureth the aduancement of Gods glorie as well by integritie of life as by soundnesse of doctrine Thirdly in the punishment of a false Prophet here set downe wee haue good direction for our iudgement touching the present Church of Rome namely that shee is not worthie to be esteemed a part of Christs Church on earth by the sentence of our Sauiour Christ because shee breakes Gods commaundements and teacheth men so for whereas the second commandement forbiddeth the worshipping of Images yea and the making of Images to resemble God the Church of Rome doth not onely allow the contrarie against this commandement but teacheth others so to doe saying that it is lawful to resemble the Father the Sonne and the holy Ghost in Images either painted or carued and to worshippe them therein yea and to worshippe the very Images of Christ and of Saints as also the Saints themselues with religious worship Againe they plainely breake the tenth commandement which forbiddeth the first motions vnto sinne with delight though without cōsent of wil by teaching that concupiscence after baptisme is no sinne And as they deale with the commandements so deale they with the Prophets who giue testimonie vnto Christ for first they destroy his manhood by their forged transubstantiation secondly they ouerturne his kingly office by making the Pope the head of the Church and giuing him power to make lawes to binde the conscience Thirdly they ouerturne the Priesthood by their massing Priesthood wherein they daily offer vp an vnbloodie sacrifice for the sinnes of the quicke and the dead Fourthly they rob him of his propheticall office in giuing liberty to the Pope to make new Laws to expound the Scriptures as supreame iudge these things they teach therefore that Church is not worthy to be counted a member of Christs Church But seeing God in great mercie hath vouchsafed vs this fauour in this land that we should receiue and embrace his holy word to publish and teach the same and so esteemeth vs worthie to be accounted a member of his Church wee are therefore to reioyce in this mercie and to praise God vnfainedly for this vnspeakable blessing and to shewe forth our thankefulnesse not onely by teaching and receiuing the truth of his word but also by yeelding obedience in all things thereunto yea our earnest and daily prayer must be because it is so great a blessing to be counted worthie of his kingdome that
sinnefull conception al which our Sauiour Christ was free from for at the very time when hee bare our sinnes hee was in himselfe more holy then all men and all Angels Fourthly it is said that if Christs righteousnesse bee made ours then wee are made Sauiours Answer It followeth not for Christs merits and righteousnesse are conuaied and applied vnto men not as they are in Christs person in whom they are sufficient to saue ten thousand worlds but as they serue to saue and iustifie that particular person onely to whom they are imputed so that this remaines an vndoubted truth that that righteousnesse which brings saluation is Christs righteousnesse onely Here some may say How is Christs righteousnesse made ours and wee assured of it Answ. It is made ours by sauing faith which the holy Ghost creates in the heart and soule as an hand whereby wee may laie hold on Christ and applie his righteousnesse vnto our selues as hee is offered vnto vs in the promises of the Gospel Some obiect that if Christs righteousnesse be made ours by our beleeuing it to bee ours then if a man beleeue his neighbours house to be his it is his also and so for any other thing Answer There is not the like reason in these things for it is a meere fancie and imagination for a man to beleeue his neighbours house to be his hauing no ground for it besides his owne conceit but when a man beleeueth Christs righteousnesse to be his he hath Gods commandement and promise for his warrant and assurance that it shall be imputed vnto him and withall that faith so grounded maketh Christs righteousnesse as truely his as any thing a man hath is his owne beeing giuen him of another Now this sauing faith laying hold on Christs righteousnesse for mans iustification is neuer seuered from sanctification by the spirit with the fruits thereof whereby the old man beeing mortified and the new man in Christ renued according to his image in knowledge righteousnesse and true holinesse the whole person is turned vnto God and made carefull to please him both in thought word and deede and hereby doe wee receiue assurance of our iustification for true sanctification is the earnest of the spirit of adoption in our hearts whereby we are sealed vnto the day of our redemption Doth that righteousnesse whereby we must be iustified and saued in the day of our Lord come from Christ onely and not from our selues then we see what iust cause we haue to humble our selues and to acknowledge our great vnrighteousnesse and want of all goodnesse in our selues and when wee can doe this vnfainedly wee haue gone one steppe in the way to true happinesse Secondly we also must hereby learne to esteeme all things as drosse and dongue with the Apostle in respect of Christ Iesus and his righteousnesse for he it is that brings vs to heauen and therefore wee must honour him aboue all and value his righteousnesse as that most pretious iewel which when a man hath found hee will sell all that he hath to get and keepe it Matth. 13. 46. Thirdly we must hunger and thirst after Christ and his righteousnesse for it is the fountaine of all blessednes and without it we are most miserable yea though wee had all the world beside yet without it wee loose our saluation Now what will it profit a man to winne all the world if he loose his soule Fourthly seeing Christs righteousnesse is made ours by faith we made assured of it by sanctification of heart and life wee must labour for true faith whereby our hearts may bee inwardly renued we must not content our selues with an outward holinesse for that will neuer bring a man to heauen but our endeauour must be for inward holinesse whereby we shal be preferred with God aboue all the Pharises in the world and get assurance of eternall happinesse And this faith wee must shewe forth in all holy exercises as when we heare the word wee must lend the inward eare of the heart with the bodily eare and when we fall downe to praier we must bowe the knees of our hearts and in fasting from meate wee must abstaine from sinne yea in all things wee must be carefull to serue God in spirit and truth for which cause wee must pray with Dauid Lord renue a right spirit within me that so feeling Christ to liue in vs by grace wee may bee assured that Christs righteousnesse shall bring vs vnto glorie Verse 21. Ye haue heard that it was said of olde Thou shalt not kill for whosoeuer killeth shall be culpable of iudgement Our Sauiour Christ hauing laid downe his Preface doth here begin his interpretation of the Law beeing indeed the onely true doctour of his Church and herein especially hee doth meddle with the second Table beginning first of all with the sixt Commandement touching Murther In the handling whereof hee obserueth this order First hee setteth downe the false interpretation of this law by the Scribes and Pharises in this verse Secondly hee sheweth the true meaning of it v. 22. And lastly hee propoundeth rules of concord and agreement betweene those that be at variance verses 23 24 25 26. For the first The Exposition Ye haue heard that is you Iewes which now heare mee whether Scribes Pharises or others you haue heard that it hath beene said of old that is by your auncient Teachers the old Scribes and Pharises who haue expounded this law vnto you and that this phrase must be vnderstood of the ancient Iewish Teachers may plainely appeare because in the next verse hee opposeth his owne teaching thereunto and would haue these his hearers that before had learned a false interpretation of this law from their old Teachers now to learne of him the true exposition thereof The Law is this Thou shalt not kill The exposition of the ancient Iewish Teachers was this for whosoeuer killeth shall be culpable of iudgement that is whosoeuer laieth violent handes on another to take away his life for they knew no other murther neither did they extend this commandement to forbid any sin but actual murther shall be culpable of iudgement that is shall be held guiltie of murther both in the courts of men and also before the iudgement seate of God where hee shall receiue the deserued punishment thereof This was the interpretation of the Iewes Here first obserue that Antiquitie is no infallible marke of true doctrine for this exposition of this commandement was ancient received from ancient Teachers and yet Christ the doctour of truth reiecteth it as false and corrupt and therefore the argument which the Papists vse for the stablishing of their religion drawn from Antiquitie is of no effect Secondly by these words of Christ ye haue heard it hath beene said of olde wee may easily gather after what manner the Scribes and Pharises expounded the law namely they left the Scriptures and followed
the interpretation of their ancient Teachers But here Christ checketh and reprooueth this manner of teaching and therefore the like cannot be warrantable among vs at this day whereby we see that kind of teaching reprooued wherein euery point is stuffed out with the testimonies of Fathers Schoolemen and humane writers And here also is discouered a wicked and daungerous practise of the Papists who referre all deciding of controuersies and interpretation of hard places of Scripture to the Church and to the Fathers If we say that Fathers oft dissent and the Church may erre then they send vs to the Popes breast But if this course were safe then the Iewish teachers might haue had a good defence against this charge of Christ for they had both Church and Fathers on their side and the high Priest that was then in place Indeede the Fathers must be reuerenced as lights of the Church in their time and their testimonies duly regarded wherein they agree with the written word but for the confirmation of the truth in mans conscience and for the edifying of the soule in the graces of the spirit the word of God hath the onely stroake by it alone Gods children are begotten and borne anew to a liuely hope and by it alone they are fed and nourished in the faith yea by it alone they are confirmed and stablished in the truth Thirdly in these Iewish Teachers forbidding nothing as a breach of this law but the outward sinne of murther and on the contrarie approouing of those as keepers of this law that kept their hands from this Actuall crime of blood and by consequent worthie of life euerlasting behold a plaine picture of euery naturall man for is not this the common opinion that vnlesse a man kill an other he breakes not this commandement and so for the rest if he abstaine from the outward actuall grosse sinnes of stealing adulterie and false witnes bearing then he keepes those commandements though his heart be neuer so full fraught with enuie malice lust couetousnes falshood c. But let vs obserue Christs reproofe of such erronious interpretations of Gods law as a meanes to schoole our hearts from such vaine conceits vers 22. But I say vnto you whosoeuer shall be angrie with his brother vnaduisedly shall be culpable of iudgement and whosoeuer saith vnto his brother Raca shall be worthie to be punished by the Councell and whosoeuer shall say foole shall be worthie to be punished by hell fire Here our Sauiour Christ propounds the true interpretation of this Commandement But I say vnto you that is whatsoeuer you haue heard the Scribes or Pharisies teach you from themselues or from their fathers it is nothing let them not deceiue you for I that am the Law-giuer and Doctor of my Church and therefore best know the meaning of mine owne law I say otherwise vnto you whosoeuer is angrie with his brother c. Here Christ laies downe three kinds of murther and three degrees of punishments for the same The first degree of murther is Anger not anger simply but rash and indiserâ—et anger towards a brother and by Brother he meaneth first one Iew with an other to whome Christ spake secondly one neighbour with an other whether Iew or Gentile for by creation we are all brethren hauing one father which is God as Adam is called the sonne of God Luk. 3. 38. The second degree of murther is calling his brother Raca Some expound this word Raca an idle or emptie braine others an euill man others take it to signifie a loathsome man one to be spit at as we by spitting vse to shew our contempt but these interpretations cannot so fitly stand for then the third degree of murther and this second should be one and the same for to call a man emptie braine euill or loathsome and to call him foole are equall in degree Now Christs intent is to set downe distinct degrees of murther as is euident by the distinct degrees of punishment adioined thereunto A more fit exposition is this that Raca hath no perfect signification but is onely an interiection of indignation whereby a man doth not slaunder or reuile his brother but onely in gesture shew the contempt and anger of his heart against him as when in English we say fie tush or such like which words are not open raylings but onely outward signes of the inward anger and contempt concealed in the heart so that the meaning is this He that is angrie with his brother and expresseth this his anger either in gesture or countenance by frowning lookes gnashing of teeth or by imperfect speech as tush fie pish or such like he is guiltie of murther The third degree of murther is wheÌ„ a man doth shew his anger against his brother by open raylings and reproachfull names expressed in these words whosoeuer shall call his brother foole And all these three degrees are beyond the interpretation of the Iewish Teachers who onely condemned actuall killing by this commandement Now to these seuerall kinds of murther Christ addeth distinct degrees of punishment The first is to be culpable of iudgement for vnaduised anger The second to be worthie to be punished of a Councell for outward signes of this anger The third is to be worthie of hell fire for reproachfull names or raylings And here we must vnderstand that Christ speaketh not properly in setting downe these degrees of punishment but figuratiuely alluding to the custome of punishing offenders vsed among the Iewes for they had three courts The first was held by three men for meane matters and other cases of small importance The second was held by three and twentie men wherein were determined matters of great importance that could not be decided in the first court as matters of life and death and it was kept in the cheife cities of the land The third court was held at Ierusalem onely called the court of the Seauentie-two from which none might appeale to any other In it were all weightie and great causes determined and this court is here called a Councell Now Christ alluding hereto saith to this effect Lookâ— as among you Iewes there are different courts and some matters are adiudged in your courts of iudgement and others in the Councell at Ierusalem so God also he hath his Iudgement and his councell those that are rashly angrie shall vndergoe Gods iudgement and he that makes knowne his anger by speech or countenance shall be punished more grieuously and vndergoe a deeper iudgement as it were by the Lords councell but he that shall by open reuilings and raylings shew forth his malice against his brother as by calling him foole or such like he shall be worthie the most grieâ—â—us iudgement and torment of hell fire alluding to the highest degree of torment among the Iewes which was burning for before their Gouernment was taken from them by Herod the Iewes vsed these foure kinds of punishments hanging beheading
simple manner for herein is that true that God hath chosen such things as to the world are foolish weake vile and despised to confound and bring to nought the wise and mightie things of the world and hereby also it is made euident that the faith of Gods elect doth not consist in the wisdome of men but in the power of God againe the preaching of the Gospel with the wisedome of words makes the crosse of Christ of none effect let no man therefore deceiue himselfe for the foolishnes of God is wiser then men and the weaknes of God stronger then men Againe he that doth exercise himselfe in the word of God either priuately or publiquely must labour thereby to see his owne sinnes and Gods heauie iudgement due vnto him for them and so will he beginne to reuerence Gods word as the onely meanes of true comfort The woman of Samaria at the first beganne to cauill with Christ when shee heard him talke of the water of life but so soone as he discouered her sinne to her conscience telling her shee had had fiue husbands and he whome shee now had was not her husband then shee left off to cauill and honoured him by beleeuing his word and causing others to come and to beleeue in him The Iewes made light of the giuing of the holy Ghost vnto the Apostles at the first but when Peter had pricked their hearts they sought vnto the word and receiued it with gladnes so the Iayler though ouer night he dealt vnkindly with the Apostles putting their feete in the stockes in the dungeon yet beeing stricken with a feare by the opening of the prison doores he then fell downe before them trembling and asked what he might doe to be saued Secondly others take occasion of offence from the contents of the Bible as when they read of the Miracles wrought by the Prophets by Christ and his Apostles they say the like may be done by Magicke and so blasphemously doe father vpon the Scripture that most wicked practise of sorcerie like to the malicious Iewes who said of Christ that he cast out deuills by the power of Beelzebub Luk. 11. 15. Others denie the Historie of Moses to be true by reason of Noahs Arke which they say as it is described for quantitie could not containe a couple of euery kind of creatures with prouision and fodder for them for a whole years space of this opinion was Appelles an auncient heretike in the primitiue Church and many vpon these occasions haue become Atheists denying the truth of Gods word to their damnation To these I answer first for the Miracles that no creature men or Angels is able to doe such works as are recorded in Scripture to be done by the power of God Ioh. 9. Christ opened the eyes of one that was borne blind The deuill by his skill and man by Arte can doe much in curing blindnes caused by wounds and diseases but no power of nature nor of magick no not all the power of all Angels is sufficient to procure sight to one that was borne blind that must be done by a power creating which is in no creature Againe as Histories record the deuill is able to enter into a dead bodie and cause it to mooue and can speake in it but to raise vp one to life that had beene dead foure daies as Christ did Lazarus is a worke that all the deuills in hell nay all the Angels in heauen are not able to doe And for Appelles the heretike who tooke occasion from Noahs Arke to condemne the bookes of Moses the answer made to him in the Primitiue Church may serue the turne to wit that it was in quantitie sufficient to containe couples of all kindes of creatures and prouision for them for a whole yeares space for to omit the height and breadth of it it was three hundred cubits long and euery cubit according to the auncient measure contained nine foote which in all came to the length of halfe a mile and more Againe others say that though euery cubit had beene but one foote and an halfe long as our cubits are yet hauing three lofts it was of sufficient bignesse to containe all kinds of creatures by couples and prouision for them for a yeares space But yet put the case that we could not tell how an Arke should be made great enough to containe couples of all kinds of creatures and prouision for them should we thereupon take occasion to condemne the bookes of God that record the same and the thing it selfe God forbidde nay rather we must hereby learne to acknowledge and confesse our owne blindnesse and the shallow reach of our vnderstanding and so admire the wonderfull worke of God The way to cut off this occasion of offence taken from the Scripture is first to obserue that howsoeuer nothing is more repugnant to our nature then the word of God yet the same word of God hath more preuailed with many mens hearts to winne the same vnto it then any thing in the world besides could euer doe Humane writings are farre more plausible to naturall men then the holy Scriptures of God for the wisdome of God in Scripture is esteemed foolishnesse to mans naturall reason and yet who did euer cleaue so fast to the writings of men as Gods children haue done to the word of God for the testimonie whereof they haue beene and are content to liue and die This thing argueth plainely that there is in Scripture a diuine power for if it had beene from man and against his nature as it is man would haue contemned it Secondly this must be considered that the penmen of holy Scriptures both the Prophets and Apostles haue recorded their owne faults in penning of it which plainely argueth that they were penned by holy men of God according to the direction of the holy Ghost and are not the inuentions of politique heads to keepe men in awe for then the Authors and penmen thereof would rather haue concealed their owne faults then haue published the same in their owne workes to their discredit Lastly consider the subiect and matter of the whole Bible to wit Iesus Christ who therein hath professed himselfe to be the Sonne of God now if Christ had not beene very God and yet should haue taken that honour vnto him then the like iudgements would haue befallen him that befell others for the like offence for none euer tooke that honour vnto them who were not grieuously punished As was Adam in Paradise for seeking to be like vnto God and Herod for receiuing and applying to himselfe the blasphemous praise of the people crying The voice of God and not of man but howsoeuer most fearefull iudgements befell Gods enemies that thus sought to robbe him of his honour yet Christs ende was glorious and blessed which may mooue vs to thinke highly of Scripture as of the word
conioyned in the whole course of our liues and conuersation both before God and man No worke in man but faith is required to his Iustification though in God there be respect to his owne free mercie and to Christs merits but in our liues faith and works must goe hand in hand together Now that these may thus be well distinguished I shew it plainely In the fire is both heate and light yet in the warming of the bodie the heate hath force onely and not light though to many other vses it serue necessarily euen so in a child of God are required both faith and workes but to iustifie him faith onely is required though works be necessarie thorough his whole life for they iustifie vs before men and winne vnto vs a testimonie of our iustification before God not onely in our owne hearts but from the Lord Iam. 2. 21. and therfore we must not content our selues with a faith in speculation voide of workes but within the compasse of our callings doe what good we can for Gods glorie and the comfort of our brethren The Third head from whence offences are taken is the state of the Church first in regard of the wants that be in the Church and namely in this our Church Hence sundrie men take occasion to condemne our Church as no Church our Sacraments as no sacraments our Ministers as no Ministers and our people as no Christians and therefore doe seperate themselues from our Church as beeing no true members of the Church of God To preuent this occasion of sinning three Rules must be obserued first that to beleeue and confesse the doctrine of saluation taught and deliuered by the Prophets and Apostles is an infallible and inseparable note of a true Church of God for Gods Church is nothing els but a companie of Gods people called by the doctrine of the Prophets and Apostles vnto the state of saluation This doctrine is the seede of regeneration whereby men are begotten vnto Christ and it is that sâ—ncere milke whereby they are fedde and nourished vnto eternall life Now I say that this our Church of England through Gods mercie doth maintaine beleeue and professe this doctrine of the Prophets and Apostles for the proofe hereof let him that doubteth haue recourse to our English confession and to a booke intituled the Articles of Religion established in the Church of England in which are set downe the foundations of Christian Religion allowed and held by all Euangelicall Churches And further to shew that this our profession is not in hypocrisie but in truth this our Church is readie to maintaine and confirme the same doctrine by the shedding of their blood against all foes whaâ—soeuer and this thing indeede hath beene the onely cause of all our disseâ—tions with the Church of Rome whereupon wee see there is iust cause our Church should be reputed the true Church of God and a good member of his Catholike Church Secondly obserue the practise of Christ and his Apostles towardes the Church of the Iewes which in their time without all doubt was exceedingly corrupt for the office and place of the high Priest was bought and sold and through ambition and couetousnes became annuall yâ—a there were two high Priests together at one time all which were against Gods ordinance Againe the Scribes and Pharisies which were the Doctors of that Church erred in some fundamentall points of doctrine teaching Iustification by workes and withall they greatly corrupted the law of God both by their doctâ—ine and traditions and the Temple became a denne of theeues and yet for all this Christ did not separaâ—e from that Church neither taught his Disciples so to doe but was present at their sacrifices and assemblies and kept his Passeouer with them and so did his Apostles till they saw them of obstinacie and malitiousnes refuse the grace of God offâ—red vnto them in the ministerie of the Gospel Now their example must teach vs that so long as our Church holdeth Christ wee must esteeme it to be the Church of God and not for some wants thereof depart from it Thirdly all the reformed Churches in Europe doe with one conâ—ent honour our Church as a true Church of Christ now their iudgement is not slightly to be regarded but to be preferred farre before the rash opinions of priuate men for the Church hath a gift of discerning in waightie maâ—ters shee can iudge of bookes of Scripture which be authenticall which not shee can iudge of spirits and of doctrines and therefore also can iudge what companie of men is a true Church and what is not and this their iudgement also must confirme vs in this truth that this our Church is a true member of Gods Catholik church Now whereas some alleadge the wants of our Church to make it no Church I answer though I will not excuse any default in it wherein iâ— is wanting to that which Gods word requireth but rather desire that the righteousnes thereof may breake forth as the light and saluation thereof as a burning lampe yet this may be saide in behalfe of our Church that the wants thereof are not such as doe anyway rase the foundation of religion or of Gods holy worshippe and so can not make it to cease to be a true Church and therefore none ought to separate from it for such wants and yet this hindereth not but that Gods seruants may in a godly manner desire the Reformation of things that be amisse for a good Church may be bettered and we ought to striue after perfection The Second offence taken from he Church is from the dâ—uersitie of opinions that be therein for hence many reason thus learned men be of so many opinions that we know not what to follow and therefore we will be of no religion till the truth be established by some generall Councell and all agree in one For the auoiding of this offence we must know that though men disâ—er in sundrie opinions in the true Church of God yet they all agree in the Articles of faith and in the foundation of Gods worship their difference is in matters beside the foundation and therefore it must hinder none from receiuing and embracing true religion Againe it is Gods will that there should be diuersities of opinions yea scismes and heresies in his Church that men might be prooued whether they hold the truth in synceâ—itie or not as we may see 2. Cor. 11. 19. Deut. 13. 1 2. Now in this â—ase Ieremias direction must be obserued Stand in the parting of the waâ—es saith hee and inquire for the olde and auncient way â— that is the doctrine of the Prophets what God willeth and commandeth by them and by his Apostles and that we must follow with all good conscience This Christ intended wheÌ„ he bade the Iewes to search the Scriptures which testified of him and this we must sanctifie by earnest praier as Cornelius did Act. 10. 1
bewayled I. Here we are to call to minde our wants and to humble our soules for those sinnes whereby we haue hindred Gods glorie or prophaned his name And these especially are foure I. Pride of heart a vile affection whereby we seeke our owne praise and glorie and not Gods This is naturall and so the more hardly discerned but while it is nouriâ—hed Gods glorie is neglected and therefore when we desire to glorifie Gods name we must acknowledge and bewaile this inward corruption II. Want of zeale coldnesse of heart towards God This is an inward corruption which debaseth the Lord in our hearts and takes away that high esteeme of God which ought to be in vs. This causeth vs to omit to glorifie God and to defend the causes of God and the honour of his name when wicked men disgrace and reproch the same he that hath any insight into his owne estate may perceiue this in himselfe now it mightily hinders the glorie of God and therefore we must vnfainedly bewaile it in our own hearts III. Hardnesse of heart whereby we are hindred from the true knowledge of God in his word and from discerning his wisdome power iustice mercie c. in his works though we haue them before our eyes hence it comes that eiâ—â—er we neglect the word and passe by the workes of God without consideration or if we vse them yet it is without glorie to God or profit to our soules Mark 6. 5. Christs owne disciples considered not the matter of the loaues because their hearts were hardened they discerned not or at least remembred not the power of God in that miracle though themselues were instruments about it and they might perceiue the foode to increase in their hands IV. Prophanenesse and impietie in life for God is glorified when we bring forth the fruits of grace Ioh. 15. 8. and our good workes cause others to glorifie God Math. 5. 16. And therefore our prophane life is a reproach vnto the Lord and causeth others to dishonour and blaspheme his name Rom. 2. 24. Now this prophannesse appeareth either in mens speach by blaspheming the name of God abusing his tides attributes his word his creatures or any worke of his prouidence or in their conuersation when they dispose the whole course of their liues to wrong ends seeking themselues and not Gods glorie These are the speciall sinnes against Gods glorie which we are to see and to bewaile in our owne hearts if we see them not in our selues our case is the worse and we must suspect our selues the morâ— if we porceiue them in vs we must be humbled for them yea ashamed and confounded in our owne hearts thinking euill of our selues by reason hereof and then shall we be able to say with some truth of heart O Lord halowed be thy name And indeede till we be inwardly humbled for these corruptions in some measure the heart can neuer speake these words as a sonne and daughter of God ought to doe 2. Use. Graces to be desired Secondly this petition teacheth vs earnestly to desire of God those spirituall graces whereby we may glorifie his name in our selues and others The graces enabling vs hereto are these especially I. The true knowledge of God as he hath reuealed himselfe in his word and in the workes of his power and prouidence for he that knowes not God cannot possibly glorifie his name II. To sanctifie God in our hearts by louing fearing and truâ—ting in him aboue all This makes greatly for his glorie when wee depende vpon him in soule and bodie for all good things III. The calves of our lips which is a sacrifice of praise to God for all his mercies Psal. 50. 23. He that offereth praise shall glorifie me IV. To see Gods hand in all his workes how mightie wise iust and gratious the Lord is V. To reuerence the workes of God for his iustice mercie power c. appearing in them VI. To vse all his creatures reuerently sanctifying the same vnto our selues by the word and praier These graces we must hunger after and labour to haue a liuely feeling of in our owne hearts and so shall we sanctifie Gods name and honour him in all his workes And hereby we shall know our selues to be the sonnes and daughters of God we may indeede belong to God in his secret counsell but without these sanctified affections and holy actions we are not effectually called and so indeede not actually become Gods children 3. Vse Duties to be practised Thirdly whatsoeuer we aske of God in prayer we must vnfainedly endeauour to practise in our liues as therefore wee pray that Gods name may be halowed so wee must be carefull to sanctifie the same in our conuersation For this ende we must haue regard to three things I. That our liues be vnblameable not tainted with any sinne that as Paul said of earthly seruants They must count their masters worthie all honour that the name of God be not euill spoken of so the same may be verified in euery one of vs towards the Lord our master in heauen Away therefore with all Idolatrie blasphemous oathes and cursed speaking with Sabbath breaking and all other sinnes against the second table for a prophane life brings great reproach vpon the name of God which men professe II. We must propound the right ende of our life euery day in our calling and conuersation to wit Gods honour and glorie and not our owne praise wealth pleasure or dignitie III. When God offers occasion by any worke of his prouidence we must endeauour therein to glorifie and magnifie God example say God sendes a gricuous dearth and famine of bread among vs or the plague of pestilence as he hath done sundrie times then must we striue herein to glorifie and praise Gods name first by labouring to see the hand of God smitiag vs for our sinnes secondly by reuerencing the worke of God esteeming it as his hand vpon vs thirdly by humbling our selues vnto God and renuing our repentance for our sinnes that haue brought Gods iudgements vpon vs. Thus should we glorifie God in his Iudgements but alas such is our blindnesse and securitie that though Gods hand be vpon vs yet few lay it to heart where is he that saith What haue I done nay though God himselfe call vnto weeping and mourning And to girding with sacke cloath as the Prophet speaketh yet behold ioy and gladnesse eating and drinking so as Gods name is dishonoured in his iudgements So when Gods blessings are vpon vs we should glorifie his name by labouring to see his hand of mercie and esteeming of them reuerently with praise and thanksgiuing to God that is the giuer but herein also men dishonour God by poaring vpon the meanes praising their owne witte and industrie and so sacrifice to their nets as the Prophet saith Now because this dutie is of great waight and importance I will adde some speciall reasons to
brought the tidings of his birth to the shepheards Luk. 2. 9 10. they ministred vnto him in his temptation Mat. 4. 11. in his Agonie Luk. 22. 43. in his resurrection Math. 28. 2. and ascension Act. 1. 10. so should we performe vnto Christ all the seruice we can Fourthly they spend their time in praising and lawding the name of God and so should we labour to haue our hearts inlarged for his glorie and our mouthes filled with his praises Fiftly they be seruiceable for our good if we be Gods children though they be farre better then we are Heb. 1. 14. They are ministring spirits sent forth to minister for their sakes which shall be heires of saluation Psal. 91. 12. They are as nurces to beare Gods children in their hands Psal. 34. 7. The Angel of the Lord pitcheth round about them that feare him And all this they doe vnto vs of loue as though it were not inioyned them So we after their example must imploy our selues in soule and bodie calling credit and all we haue for the good of men Sixtly the Angels are ioyfull when sinners are humbled and conuerted from sinne vnto God Luk. 15. 10. and they are grieued when men by sinne dishonour God And the like affections should be in vs we should mourne for all sinne in our selues and others whereby God is dishonoured and haue our hearts to leape for ioy when sinners repent and turne vnto God In the world to come we shall be like the Angels of heauen in glorie Math. 22. 30. let vs therefore here testifie this hope by beginning our heauen vpon earth in becomming like to the Angels though not in glorie yet in obedience Here lastly obserue what honour we are to giue to the Angels of heauen namely the honour of Imitation becomming like vnto them in obedience and treading in the steps of their vertues but for the honour of inuocation that is due to God alone and we must not giue it to Angels damnable therefore is the doctrine and practise of the Church of Rome who pray vnto the Angels and giue vnto them the honour of God in religious worship vers 11. Giue vs this day our daily bread The coherence Hitherto we haue handled the petitions that concerne Gods golrie now we come to the petitions that concerne our selues as the word Us doth plainly shew in these three which follow and they depend vpon the former as an explication of the manner of our obedience for there we asked grace to doe Gods will and here we pray for those blessings and mercies wherein we may expresse our obedience for we doe Gods will when we depend vpon his prouidence for the blessings of this life when we relie vpon his mercie for the pardon of our sinnes and trust in his power for strength against temptation and deliuerance from euill Now then to come particularly to this fourth petition hauing in the former craued grace to doe Gods will in our particular callings here we pray for such sufficiencie of all temporall blessings whereby we may glorifie God therein In the handling of this petition sixe points are to be considered 1. what we aske Bread 2. what bread we aske daily bread 3. whose bread ours 4. for what time this day 5. to whome to vs 6. whence we would haue it by gift from God giue vs. For the first The thing we aske is Bread But what is meant by Bread is not agreed vpon some expound it spiritually of Christs bodie and blood the foode of the soule in the word and Sacraments But the vnfitnesse of this exposition we shall see by the weakenesse of their reasons alleadged for it First they say it is not meete that in so heauenly a praier we should aske so base a thing as materiall bread of our heauenly father Ans. If God command vs to aske him bread and to depende vpon him for it wee must not iudge basely of it nowe in this chapter God commands vs to depend vpon him for foode to eate yea 1. Pet. 5. 7. we must cast all our care on him and Iacobs practise in praying for bread to eate Gen. 28. 20. and Agurs praying for a competencie in outward things Prov. 30. 8. declare plainely the lawfulnesse thereof Secondly they say we must first seeke Gods kingdome and his righteousnesse and then all these things shall be cast vpon vs v. 33. Ans. Distrustfull and distracting care is there onely forbidden but a moderate care is there allowed and therefore praier for them is vndoubtedly lawfull The second opinion touching Bread is of the Papists to wit that here we aske not onely all necessarie sustenance for the bodie but much more all spirituall foode namely the blessed Sacrament which is Christ the bread of life But neither is this so fit for first we praied for spirituall things directly in the second petition Secondly sacramentall bread cannot here be meant because it was not ordained when Christ taught his Disciples this praier Thirdly their exposition is against their owne practise for if by bread were meant Christ in the Sacrament then the people should be fed therewith euery day which they barre them frō The third opinion is that by bread is meant corporall food and blessings necessarie to temporall life onely and this I take to be the truth for these reasons which also make against the former expositions First S. Luke the best interpreter of our Sauiour Christ expounds the words of bread that serues for the day that is for euery day Luk. 11. 3. and therefore it must needes be bodily for spirituall food once truly receiued serues not for a day but for euer Ioh. 4. 14. Secondly this is a perfect platforme of praier and therefore must containe petition for temporall blessings els it were not perfect now we cannot comprehend our requests for temporall blessings vnder any other petition but this onely and therefore Christ here propoundeth them Now properly bread imports that sustenance made of graine which is fit and conuenient for mans bodily nourishment such as Melchisedek brought out to Abraham and his companie with wine for their refreshing Gen. 14. 18. and such is meant in Scripture where bread is opposed to wine or water But more generally it is taken for all kinde of foode whatsoeuer whereby life is preserued in which sense goates milke is called bread Prov. 27. 27. and the fruit of trees Ier. 11. 19. and all things that passe too and fro in trafficke Prov. 31. 14. Now in this place it must be taken in a generall sense not onely for bread but for all other necessarie foode and for raiment also with health peace libertie and all other things that are meete and needfull for the good outward estate of man of family or common wealth The vses 1. In that Christ bids vs pray for bread and not for dainties hereby he would teach vs to beware of couetousnes the common sinne
treasure is Secondly how a man must lay it vp for himselfe both these we must marke with reuerence because they are points of great waight and moment in the practise whereof standeth our saluation For the first In searching it out we will first consider what is erroniously thought to be this treasure which Christ would haue vs to lay vp The Church of Rome hath for many hundred yeares abused the world hereabout making the ouerplus of Christs merits and of the merits of Saints and Martyrs to be the treasure of the Church which beeing gathered together and put into a store-chest is say they in the Popes custodie and he alone hath the plenarie opening and shutting of this chest and the ordering and disposing of these merits by vertue whereof he giues out indulgences and pardons when and to whome he will And hereby indeede he maintaines and vpholds his kingdome for hereby comes infinit wealth and reuenewes But this cannot be the true treasure â—ay it is corrupt and deceitfull for two causes for first hereby they abase the true treasure which is Christs merits by adding supplie thereto from the merits of Saints for if Christs merits receiue increase from the merits of men then it is not al-sufficient of it selfe and so but a poore treasure Secondly hereby they make the merits of Saints departed to be the merits of others which liue long after them by the Popes application which is a thing impossible and absurd for no man can merit for himselfe but say he could yet should his merits be for himselfe alone and for none other for euery man in regard of saluation is a priuate man and the reward of his workes he doth that way can onely redound vnto himselfe onely Christ Iesus our Mediatour God and man who was by God himselfe made a publike person for this ende can merit for others The true treasure then to let the other passe is in a word the true God that one only eternall essence in three persons who made all things and gouernes all things in him alone is all goodnesse and happines to be found Gen. 15. 1. I am thy buckler and thine exceeding great reward saith God to Abraham and Psal. 16. 5 6. The Lord is the portion of mine inheritance saith Dauid I haue a goodly heritage which is as much as if he had saide The Lord is my treasure I will not stand on this for men by the light of nature haue seene and saide thus much This rather is to be considered how God becomes our treasure And for this ende we must conceiue of God as he hath reuealed himselfe vnto vs in Christ for out of Christ he is not our God and so not our treasure but God incarnate is our true treasure Coloss. 2. 3. In whome that is in Christ are hid all the treasures of wisdome and knowledge Coloss. 3. 3. Our life euen eternall life is hid with Christ in God as in a treasurie 1. Cor. 1. 31. Christ is made vnto vs of God wisdome righteousnes sanctification and redemption and Ioh. 1. 16. Of his fulnesse as out of a full treasurie we all receiue grace for grace Now we must not rest in his incarnation but conceiue further of him as he was crucified for vs in our nature and is set forth vnto vs in his word and Sacraments for his obedience death and passion is our treasure which is reuealed and applied in the word of promise and in the Sacraments and this is that thing prepared of God for them that loue him which eye hath not â—eene eare hath not heard neither euer entred into the heart of â—aturall man to conceiue 1. Cor. 2. 9. But why will some say should Christ crucified be called our treasure Ans. Because he is the fountaine and storehouse of all true blessings conuaied from God to man Wouldest thou haue remission of sinne righteousnes with god why Christ was made sinne for vs that we might be made the righteousnes of God in him 2. Cor. 5. 21. Wouldest thou haue life euerlasting This same Iesus Christ is very God and life eternall 1. Ioh. 5. And he that hath him hath life 1. Ioh. 5. 12. Wouldest thou haue comfort in distresse and true delight in temporall blessings then get Christ Iesus for he is life in death and without him the good things of this life be no blessings vnto vs. II. Point Hauing found what this treasure is let vs now see how euery one must lay it vp for himselfe for so Christ here coÌ„mandeth lay vp for your selues c. That we may lay vp Christ crucified for our treasure we must be carefull to doe fiue things intimated in the parable of him that bought the field wherein the hidden treasure was 1. we must finde this treasure 2. we must value it 3. obtaine and get it 4. assure it to our selues 5. vse it as a treasure I. Dutie We must needes find this treasure first of all els we cannot value it nor obtaine it we cannot assure it to our selues nor vse it And thus much is implyed in that parable where it is called an hidden treasure for we cannot haue a thing that is hid before we find it Now the finding of this treasure stands in Gods reuealing of it vnto vs letting vs see that naturally we want it and making vs feele that we are poore without it and therefore stand in great neede of it whereupon we beginne to seeke it Euery reuealing of this treasure is not the finding of it for God inlightens the mind of man two waies first generally whereby a man in reading the word is able to conceiue the true sense and meaning of it Secondly more specially when beside the generall sense God makes a man feele the truth and power of the word in his owne conscience and in this speciall illumination stands the true finding This indeede is a great blessing of God but not common to all for our naturall eies cannot discerne it and the more we are dazled with the sight of worldly treasures pomps and vanities the blinder wee are about this spirituall treasure yea this treasure is hid from many that are able to propound the word of God truly as Christ saith these things are hidde ofitimes from the wise and prudent and reuealed vnto babes for till the Lord giue this speciall illumination whereby a man sees his owne miserie in himselfe and his great need of Christs righteousnes Christ is a hidden treasure vnto him In regard whereof we must descend into our owne hearts and there trie whether by the sense of our owne miserie in our selues and our owne desire and hungring after Christ God haue reuealed this treasure vnto vs we may say we see with the Iewes and yet be blinde vnlesse we truly feele the want of Christ in our owne soules oh therefore labour for this speciall illumination for the Doctrine of the Gospel will neuer be sweete
minde ruled and directed the will and affections but now these inferiour powers rule or rather ouer-rule the minde and vtterly peruert the regiment thereof they cast a mist and a vaile ouer the eie of the minde that it can see nothing in the waies of righteousnesse and therefore as wee tender the saluation of our soules wee must renounce our owne naturall wils and corrupt desires and striue to bring them into subiection vnto the word of God Many men thinke much to be crossed of their naturall desires and delights but it is happie for the soule when God in his prouidence doth breake men of their wills for the will vnsubdued carries the whole man headlong into all disorder This must be considered of them which haue knowledge and learning for vnlesse the will and affections be ruled by the word all knowledge is made fruitlesse out of the heart saith Salomon come the issues of life if it be kept with watch and ward and ordered by Gods word otherwise hence come the issues of death when the raines of the affections are let loose after the corrupt desires of nature and therefore as we respect woe or ioy so must wee haue regard to our will and desires Thirdly if the light of nature may bee turned into darkenesse then may the illumination of the Gospel be put out turned into darkenes for the knowledge of the Gospel is not naturall and therefore not so deeply imprinted in the vnderstanding vpon the bare knowledge of it Experience sheweth this to be true in all those temporizers which begin in the spirit end in the flesh the author to the Hebrews shews 5. degrees of apostacie by which the illumination of the Gospel is turned into darkenesse Heb. 3. 12. saying Take heede lest there be in any of you an euill heart of vnbeleefe c. where the first degree is consenting vnto sinne beeing deceiued with the temptation of it The second is hardnesse of heart vpon many practises of sin Thirdly the heart beeing hardened becomes vnbeleeuing and calls the truth of the Gospel into question Fourthly by vnbeleefe it becomes euill hauing a base conceit of the Gospel Fiftly this euill heart brings a man to apostacie and falling from God which is the extinguishing of the light of the Gospel We therefore to preuent this feareful estate must embrace the Gospel and practise the counsel there set down euen by looking carefully euery one to his owne heart and life and by mutuall admonition and exhortation one of another vers 13. that so the first step of this apostacie which is the deceitfulnesse of sinne take not place in vs. Fourthly seeing the light of nature may bee put out whether may not true faith and other sauing graces be quite lost Answ. There is no grace of God but considered in it selfe it may be lost for it is a creature and so is changeable for nothing is vnchangeable in it selfe but the Creatour but in regard of the promise God touching the preseruation of sauing grace vnto the ende in such as be in Christ hence it comes that faith hope and charitie cannot be lost for the gifts and calling of God are without repentance in Christ. God indeede gaue to Adam true and perfect grace whereby he might haue stoode if he would but because he decreed to permit the fall to make a way for his mercie in Christ therefore he left man in the hand of his owne counsell and so he fell from his created integritie but now in Christ God workes both the will and the deede so as he which doth truly beleeue is as mount Zion which cannot be remooued but standeth fast for euer for he is built vpon the rocke Christ Iesus and so can neuer fall the gates of hell shall not preuaile against him God giues a second grace vnto the first by vertue hereof it becomes vnchāgeable though in it selfe considered it might be lost Againe I answer thus that as the light of nature is not quite put out but onely buried in such sort as it is without vse and seemes exstinguished so the grace of faith by the practise of sinne may be hidde and couered so as it shall not appeare for a time but yet it cannot be quite put out where it is once truly wrought And thus much of the blinde eie with the fruit thereof Now to end this place wee must remember that the scope of Christ in these two verses is to shew that the euill and blind eie of man by nature whereby he is disabled to discerne rightly of things that differ is the cause why in seeking after treasure he leaueth the heauenly and seeketh earthly treasure onely And hereby we must be admonished to labour for this gift of discerning by the illumination of the spirit in the word as we shewed before that so the eie beeing single the whole body may be light that is so ordered that with peace and comfort wee may walke on in the way of life whereas otherwise we walke in darkenesse and feare no danger till we fall into it irrecouerably verse 24. No man can serue two masters for either hee shall hate the one and loue the other or else he shall leane to the one despise the other Ye cannot serue God and Mammon Here Christ meeteth with a second obiection which the carnal heart of man might frame against the former commandements verse 19 and 20. for whereas Christ had forbidden the treasuring vp of worldly riches commanded the seeking of heauenly treasure some man might flatter himselfe with this perswasion that he might well seek◠both and lay vp both treasures for himselfe in earth and in heauen also To this Christ answers No that is impossible and he prooues it thus No man can serue two masters But to seeke heauenly and earthly treasures is to serue two masters to wit God and Mammon and therefore no man can seeke them both The first part of this reason is fully set down and prooued in the text by the effect of such seruice in contrarie affections and behauiour for either he shall hate the one and loue the other c. The assumption and conclusion are necessarily implied in the last words Yee cannot serue God and Mammon wherein Christ applies the former argument The Exposition No man can serue two masters This may well bee doubted of for experience shewes that by their mutuall consent one Factor may serue diuers Marchants Hereto some answer thus that it is implied the masters must be of diuers and contrarie qualities as when one saith come and doe this the other saith doe it not and then no man can serue them both and thus the words containe an holy truth But yet because no clause is expressed implying contrarietie in the masters therfore I take it the words must be taken as a common prouerb among the Iewes which Christ Iales downe for the ground of his
reason Now in a prouerb it is not requisite it should be alwaies true but for the most part and ordinarily as Luk. 4. 24. No Prophet is accepted in his owne countrie that is ordinarily For either he shall hate the one that is the one master commanding him either disliking that he should be his master or displeased with his commandements And loue the other that is the other master in whom he taketh delight and is well pleased with his commandements Or else he shall leane to the one and despise the other These words are an explication of the former shewing how it may appeare that a seruant hates one master and loues another namely his leaning to the one declares his loue vnto him that is his applying of himselfe to respect his masters pleasure and to doe his commaundement And hic despising the other declares his hatred when he hath no regard to his commandements Yee cannot serue God and Mammon By mammon he meaneth riches lucre and gaine now he saith not Ye cannot serue God and haue riches for Abraham Iacob and Iob were very rich and yet serued God sincerely but ye cannot serue God and serue riches that is giue your selues to seeke riches and set your hearts vpon them and serue God also In the words thus explaned wee may obserue sundrie instructions First here Christ sheweth what it is to serue God a point much spoken of but little knowne and lesse practised To serue God therefore is to loue God and to cleane vnto him Euery one will say he loueth God euer hath done but beware herein of spirituall guile for true loue consists not in word and tongue but in deed and in truth and God must be loued not onely as he is a bountifull father but as he is a Lord and master and doth command vs seruice The written word shewes his will and pleasure concerning vs what he requireth at our hands and if we serue him indeed we must loue him in his power of commanding though he should bestowe no reward vpon vs. This Dauid sheweth notably Psal. 119. 25. I am thy seruant graunt me therefore vnderstanding that I may know thy testimonies Againe if we serue God we must cleane vnto him and thereby testifie our loue now what is meant by cleaning vnto is notably expressed in the parable of the prodigal sonne Luk. 15. 15. where it is said of him that hauing spent his portion hee claue to a citizen of that countrie that is he resigned and gaue himselfe to his seruice So to cleane vnto God is to resigne a mans selfe vnto Gods seruice in obedience to all his commandements and embracing all his promises not suffering himselfe to be drawne from any part of Gods word by vnbeleefe or disobedience though all the world should set against vs. This Dauid also professeth of himselfe saying I haue cleaued to thy testimonies O Lord and I shall not be confounded when I haue respect vnto all thy commandements On the contrarie when a man withdrawes himselfe from God by disobedience to his commaundements and by vnbeleefe then he doth hate and despise him Indeed the vilest wretch that liues is ashamed with open mouth to professe hatred despite of God but yet the bad practise in life bewraies the bad affection of the heart Prou. 14. 2. He that is lewd or peruerse in his waies despiseth God they that liue in the breach of his commandements hate him Exod. 20. 5. let them professe in word what they will Now the consideration hereof serueth First to discouer vnto vs the grosse blindnesse and superstitious ignorance of the world who thinke that if a man rehearse the Lords praier the Creede and the ten Commandements he serues God well let his life be what it will but here Christ teacheth vs a further thing if we will be Gods seruants we must cleaue vnto him both in the affections of our heart and in actions of obedience in our life Thus did Abraham when God said vnto him thou shalt not kill he kept himselfe from murther but when he said Abraham kill thy sonne he addressed himselfe to doe it though he were the sonne of the promise and the onely sonne of his old age Secondly this sheweth how Atheisme abounds in all places at this day for to hate and despise God is flat Atheisme now they that withdraw their hearts from God and set themselues to seeke the things of this world neglecting obedience to Gods holy commandements are here accounted of Christ despisers and haters of God and the number of such is great in euery place I know such men doe scorne to be called Atheists but how they be esteemed in the world it skilleth not till they reforme this wicked practise they are no better in the sight of Christ. Secondly whereas God and Mammon are here opposed as two masters hence we learne that Mammon that is riches is a great lord and master in the world this Christ here takes for graunted and therefore doth forewarne his Disciples of it But how will some say can riches be a God Answ. Not in themselues for so they are the good creatures of God but to the corrupt heart of man which makes an idoâ— of them to it selfe by setting his loue and delight vpon them as on true happinesse and trusting in them more then in the true God and for this cause is coâ—etousnesse called idolatrie Colos. 3. 5. and the coâ—etous person an Idolater Ephes. 5. 5. for looke whereon man sets his heart that is his Lord and his God though it be the deuil himselfe Now that men doâ— thus set vp riches in their hearts as an Idol and so become seruants and slaues to that which God ordained to serue them I shew plainely thus For first they neglect the worship and seruice of God for lucre and gaine and spend more time with greater delight for earthly riches theÌ„ they doe for the true treasures of Gods heauenly graces Secondly let a man haue worldly wealth at will and he is full of ioy and delight his riches giue him great contentment but if hee loose his goods then vexation and sorrowe doth more oppresse him then all the promises of God in the Bible can comfort him Thirdly by transgressing Gods commaundements a man looseth heauen but who is so grieued for his transgressions whereby hee incurres this losse as hee is for a small dammage in some part of his riches Fourthly I appeale to mens consciences whether they bee not farre more sharpe and eager set vpon the meanes of gaine then on prayer and other parts of Gods worshippe which are the meanes of grace all which doe argue plainely that they serue Mammon and honour riches for their God So that howsoeuer by Gods blessing outâ—ard Idolatriâ— be banished out of our Church yet wee haue many Idolatours in our Land for euery couetous worldling sets vp the Idol of
person of another then in conscience and by Gods word he ought to doe Example of this wee haue in Satan for when the Lord commended Iob for his fidelitie Satan tels the Lord that Iob indeede serued the Lord but it was onely for his owne profit for saith hee withdrawe thou thin◠hand from him and thou shalt see whether hee will not curse thee to thy face This then wee see is a deuillish practise and ought to bee farre from euery one of vs. Wee must remember what an auntient Diuine hath taught heretofore that there are three things exempted from the iudgement and censure of men the Scriptures the Counsell of God and the condemnation of any mans person Rash censure of mens speeches and actions is giuen many waies I. When things are well done to carpe and cauill at them without any iust cause Thus the profession of Religion at this day is accounted of many to be but counterfeit holines and the due obedience to the morall Law is nicknamed and tearmed precisenesse and the professours thereof called Puritans and Precisians for this cause onely that they make conscience of walking in obedience to Gods law II. When actions or speeches indifferent are taken in the worser part Thus was Dauids kindnesse ill accepted of Hanun king of Ammon when Dauid sent his seruants to comfort him after the death of his father for his Nobles told him and perswaded him that Dauid sent not vnto him because he honoured his father though Dauid vndoubtedly sent with an honest and vpright heart but as it were craftily to search out the citie and to spie it out and to ouerthrow it Now hereupon Dauids seruants were badly intreated and shamefully sent away whence grew the warre that ensued betweene them III. When vpon light occasion and vncerten reports we suspect and surmise euill of our neighbour suspicions indeede are sometime good beeing conceiued on a good ground and retained for a good ende as to beware of the partie and of his euill but when they are conceiued vpon light causes and for some sinister respect as the common practise is vpon no good ground to conceiue most badly this is rash iudgement IV. When we see any want in our neighbours speach or behauiour to make it worse then it was meant or then indeede it is V. When we spread abroad and publish the wants of men to defame them which might better be concealed and in conscience and charitie ought so to be VI. When we speake nothing but the truth of another but yet withall doe insinuate thereby some euill of the partie into the hearts of the hearers This practise is as pestilent and daungerous as any of the former Thus Doeg told Saul of the fact of Ahimelec vnto Dauid how he gaue him victualls and the sword of Goliah which was true but withall he did therein insinuate that Dauid and Ahimelec intended conspiracie against Saul And this telling of the truth in that sort cost the liues of fourescore and fiue persons that weare the liuen Ephod as we may read 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII When in hearing the word preached and sinnes reprooued in the congregation some hearers misapply the same as for example the minister reprooues the sinne of swearing of drunkennesse or any such sinne then some one gultie hereof doth not onely surmise but also breake forth intò this speach Now the preacher meanes me he speakes this of me he censures my facts and speaches herevpon followes spite and malice against the person of the minister and also rash censuring and condemning of his ministerie They also sinne in this kinde that apply the reproofes of sinne to the person of others as when they say now such a one is touched there is a good lesson for such a one if he would learne it yea others goe further and say now the preacher meanes such a man now he speakes against such a man but this also is rash iudgement in hearing of the word they misconceiue of the purpose of the minister for his maner is not when he standeth in the roome of God to rippe vp the secrets and liues of some particular hearers but to deliuer the will of God concerning such and such sinnes vnto all it is the power of the word not the mind of the preacher that causeth it to touch thy conscience and therefore euery one ought to apply the word vnto his own heart and not to lay it vpon others or els take it to be spoken of himselfe for his disgrace for it is to misapply the word and to iudge amisse of the preacher and this is a common sinne which is the cause why many men reape so little profit by the word preached as they doe The VIII practise of rash iudgement is when in townes and cities some persons are wrongfully reputed and taken for witches this is as common a sinne throughout the world as any of the former one man will say such a one is a witch because he in conscience is so perswaded and yet the ground of this perswasion is nothing but his bare conceit Another man saith such a one is a witch because a wise man or a wise woman hath so reported of him or her and yet this testimonie is but the testimonie of the deuill who is a lyar and the father thereof if he tell truth it is with purpose to deceiue Againe another is iudged to be a witch because comming to a mans house to borrow something and beeing denied thereof he tooks it vnkindly and thereupon gaue these or such like threatning words it had beene as good you had lent it me or I will meete with you and hereupon some one in the family fell sicke or some cattell died and other things did miscarie It is no question but witches be too rife among vs and ought to be sought out and seuerely punished and there be lawfull waies of conuincing a witch but vpon these bare presumptions to iudge any one to be a witch is an vnchristian practise of rash iudgement for why may not the hand of God befall thee in visiting some one in thy family or in the death of thy cattell as well as the annoyance of the witch after some hard speeches of another A witch therefore must first be lawfully conuinced and then iudged to be a witch and not before This thing especially Iurers ought to looke vnto els if they haue but the ordinarie discretion of common people to iudge one for a witch vpon these presumptions they may easily defile their hands with innocent blood Thus much for the sinne of rash Iudgement and the practises thereof which are condemned and forbidden in this place Now because it is so common a sinne in all places and with most men counted no sinne for the common talke in all meetings is of other men and selfeloue makes the heart glad to heare other mens faults ripped vp yea this sinne will
amendment there is no hope And that these are here to be vnderstood appeares by these reasons I. From the text it selfe which describeth them by this that treading the words of instruction vnder foote they doe turne againe and all-to-rend the Teachers thereof that is they do persecute them both by word and deed in all reproachfull speeches cruell actions II. Reason In the word of God we shall find that Christ and his Apostles preached to dogs for such are all men by nature The Scribes and Pharisies a generation of Vypers came to Iohns baptisme vnrepelled though not vnreprooued Matth. 3. 6 7. and Christ himselfe telleth the woman of Canaan that it was not lawfull to giue the childrens bread to dogs that is to the Gentiles and yet he sent his disciples to preach to all nations the woman her selfe by reason of her faith was receiued to mercie made partaker of the crums that fel from the childrens table Againe our Sauiour Christ preached to the Scribes and Pharisies euen then when hee wept ouer Ierusalem for their impenitencie yea this is a truth that because men are naturally dogs and swine therefore they must haue the word of God preached vnto them to purifie and sanctifie them vnlesse they be obstinate and irrepentant enemies to the word of whom is no hope of recouerie III. Reason These obstinate enemies here are called dogs and swine by allusion to vncleane beasts vnder the law of which sort were dogs swine which were prohibited the Iews to be eaten or offered in sacrifice to God Christ therfore here by allusion to that ceremony means such persons as are excluded from the holy things of the Lord and haue no right or interest into the Lords word or sacraments such as both in heart and life be vncleane as hogs and dogs will not be purified IV. Reason Paul chargeth Titus that after once or twice admonitioÌ„ he should reiect an heretike knowing that such a one is peruerted and sinneth beeing damned of his own selfe that is sinneth wilfully obstinately and in so sinning condemneth himselfe in his own heart conscience and such are meant by dogs and swine in this place Now the difference of these two may be this By dogs are meant obstinate enemies that malitiously reuile the ministerie of the word the doctrine of God and the messengers thereof such a dog was Alexander the Copper-smith 2. Tim. 4. 14. such were many of the Iews become soone after Christs ascension who reuiled the Apostle Paul and Barnabas and blasphemed the doctrine which they taught Act. 13. 45. and of this sort are all conuicted obstinate heretlks By swine are meant obstinate enemies that doe contemne the word of God either because they will not admit reformation of life by it such as Ahab and Herâ—d were or because they scorne mock at the word of God as they do of whom Peter speaks that mocke at the promises of Christs secoÌ„d coÌ„ming The second point touching these persons is who must giue iudgemâ—â— of any man or any people to be dogs and swine we must know that it is not in the power and libertie of any priuate man to giue iudgement of another that he is a dogge or a swine but it is a publike dutie belonging to the ministers and gouernours of the Church to giue iudgement in this case Matth. 18. 17. Before a man must be reputed as a Publicane and as an heathen the censure of the Church must passe vpon his behauiour and from the iudgement of the Church must priuate men hold other as Publicanes and Heathen Indeede our Sauiour Christ and his Apostles gaue this iudgement of men particularly and peremptorily as Paul of Alexander the Copper-smith but wee must vnderstand what authoritie and what spirit Christ and his Apostles had which because we haue not we cannot giue such iudgement vpon men Further here we are to know that iudgement vpon others is two-fold Iudgement of certaintie or iudgement of humane wisedom The iudgement of certaintie touching any mans state belongs onely to God to them to whom God reuealeth the same The iudgement of humane wisedome is when the Church of God in the feare of God giue iudgement as truely and as neerely as they can who is a dogge and who is a swine and this only is the iudgement of the Church which also is conditionall as namely till they repent because they know not the times that God hath appointed for the conuersion of sinners And by this wee are taught to comprimit our iudgement of any man in regard of his finall estate though he be an vnrepentant sinner refusing instruction for most hainous sinners haue bin conuerted The third point where these dogges and swine are to be found It is not in the power of any ordinarie minister or other man to determine of any one that he is a dogge or a swine for in such do finall impenitencie and wilfull obstinacie concurre which wee are not able to say certainely are come vpon any man or woman while they liue among vs yet this may be said with good conscience that there is in many a fearfull declination to the properties of dogs and swine euen in this age of ours for many will heare the word receiue the sacraments professe that they hope to be saued by Christ yet they will raile on his ministers speake against their ministery yea the times are now wherein many in open speech wil not sticke to reuile and condemne those that haue bin the most excellent instruments of Gods mercie in his Church among many I will name one Mâ— Ioh. Calum that worthy instrument of the Gospel is in the mouthes of many students condemned as an erroneous person teaching false dangerous doctrine Yea many there be that come to the Lords table yet will not brooke reformation of life they wil not be drawn from their drunkennes ignorance adulterie couetousnesse A third sort there are that take occasion from Gods word to liue in their sinnes and to maintaine their wicked liues as froÌ„ the doctrine of Gods eternall predestination because the Scripture teacheth that Gods decree therein is vnchaÌ„geable therfore some say they will liue as they list others because the word saith we are to be saued by faith alone therefore they refuse to walke in good workes others looke to be saued by Gods mercy alone and therefore they will not labour either for knowledge or faith as they ought to doe some hearing the doctrine of the deniall of our selues doe say the word of God is too straite a doctrine barring men from laughter mirth other recreations and therefore they will none of Gods word now though we cannot call these mens dogs because wee know not what they may be hereafter yet we may truely say thefe be practises of dogs and swine And thus wee see what is meant by holy things by pearles
doctrine and style the doctrine of Scripture is the Law and the Gospel now the Law is set forth in most excellent puritie nothing therein is against right reason or common equitie In the lawes of men are many things found against reason and equitie they commaund such things as common reason would condemne and omitte many things which reason and equitie would commaund And for the Gospel in it is set downe doctrine altogether aboue mans reason touching Christs incarnation and mans redemption by his death and although these things bee aboue nature yet wee finde them true wholesome and good in experience of conscience which also prooues that they are the word of God Men may deuise things aboue nature but they can neuer be wholesome to the conscience Further for the style of Scripture the phrase is plaine familiar and yet in any one speech there is more maiestie then in all the writings of men Lastly the ende of Scripture prooues the same to bee Gods word for the Scripture sets vp Gods worshippe and mans saluation and yet giues nothing to men or Angels but all to the glorie of God but for the writings of men they doe either directly or by insinuation ascribe some thing to the writers thereof II. Argument From the effects one worke of Scripture is this It is against our corrupt nature crossing and condemning the same and yet it winneth men to the loue therof and to obedience thereto which could not be vnlesse it were the truth of God for wee abhorre and detest the words of men that be against our nature A second effect is this Gods word serues notably to comfort a man in all distresses whatsoeuer euen in the pangs of death when no word of any man can doe him the least good but onely his word that is the Lord of our soule and the God of our life III. Argument From the propertiâ—s of Scripture the first whereof is Antiquitie The Scriptures of all writings are most auntient and euermore truth is most auntient among humane writings wee haue none of certaintie in the things they record before the times of Nehemias and Ezra but Scripture sets downe things done from the beginning A second propertie is mutuall consent for though the bookes of Scripture were written by diuers men in sundry ages and times yet all agree within themselues no contradiction is in Scripture but the writings of men haue not this consent no not in the same Author IV. Argum. From the signes and miracles thereof The doctrine of Scripture teacheth and recordeth true miracles as the parting of the Sea the staying of the sunne and moone the taking away of barrennesse and the incarnation of the son of God a miracle of all miracles all which beeing wrought by the power of God shew that the Scripture which recordeth them is the infallible truth of God V. Argum. From the contraries Contrarie to the word of God is the will of the deuill mans corrupt nature the deuil hates Scripture and mans sinfull nature repines thereat when it is checked and controlled thereby now that which is contrary to these to must needs be holy and true and that is the word of God VI. Argument From testimonie There bee two kindes of testimonies touching Scripture one of holy Martyrs who in all ages haue sealed the truth thereof with their blood preferring the word of God before their owne liues It will be said that Heretikes haue died for falshood Answer There is great difference in their endes the Martyrs haue vnspeakable ioy in the spirit in their torments but Heretikes haue no such ioy but a naturall senslesse blockishnesse whereby they vndergoe these tortures A second testimonie is most principall and that is the testimony of Gods spirit for when men beginne to learne and obey the word of God then the spirit of God setles their consciences in the perswasion of the truth of Scripture whereupon it is called the sealing of the spirit of truth because it assures a man in conscience of his reconciliation with God which assurance none can haue till he be first resolued of the certaintie of Scripture which is the grouÌ„d thereof Question How may a man finde this seale in himselfe Answer When hee findes the Scripture imprinted in his heart as the signe of the seale is in the waxe and his heart is transformed into Scripture as the waxe is into the similitude of the seale then doth the spirit out of the holy Scripture seale vp assurance of the truth thereof vnto his soule None other writing of any man hath the like worke in the heart of man and from these grounds especially from this last may wee resolue our selues that the Bible is of infallible certaintie And yet for further resolution let vs see what obiections are made against it I. Obiect It is said that Scripture is against all reason Ans. This is not true for the Law is perfect reason and the Gospel is aboue reason not contrarie to reason nay holding this principle of nature that God is almightie euen the Gospel it selfe may stand with reason as that the sonne of God should be incarnate and that by his death we should receiue life which is the summe of the Gospel II. Obiect There bee falshoods in Scripture for the passage thorough the redde Sea was no miracle but might bee done in the ebbing of the Sea as in other countries there is oft-times passage through the Washes Answer The Scripture saith the water stood as walls on each side the passage which could not bee by an ebbe againe reason shewes that it could not bee by naturall course for their passage ouer was at the full of the Moone when all Seas are most full and doe not ebbe and flowe as they vse to doe at other times III. Obiect The greatest part of the world reiect the Bible as Turks and Pagans and the Iewes care not for the new Testament Ans. We must reuerence Gods worke in this withholding his mercie in Christ from some to whome he denies the meanes which is his holy word for hence it comes that some reiect the Bible because God in his secret yet most iust iudgement withholds this blessing from them And therefore though Atheists barke yet the truth is Scripture is thâ— word of God Vses 1. Seeing the word written is the certen truth of God we must take heede of beeing seduced by Popish teachers who say there be two kinds of Scripture Inward and Outward Inward Scripture is a consent of doctrine written by the holy Ghost in the hearts of all Catholikes and this say they is right Scripture The outward Scripture iâ— written in paper and parchment which hath no certen sense but as the present Church determines thereof But this is a deuillish doctrine abolishing written Scripture the true word of God and setting vp the opinions of their owne hearts making Scripture what themselues will we must therefore hold
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
is narrow and straite the way to destruction is broad and wide For the first The way of life is narrow and straite from the first entrance to the last pâ—â—sage why so First because the way of life is onely one single path 〈◊〉 the way of death is manifold containing sundrie paths Secondly 〈◊〉 that walke in the way of life containe themselues within the bonds and lists of Gods word for the words of the wise are as nailes and pales to keepe vs in Eccles. 12. 11. Thirdly in the way to life there are many afflictions and offences as Act. 14. 22. Through manifold afflictions we must enter into the kingdome of heauen and Hos. 2. 6. I will stoppe thy way with thornes meaning that by sharpe afflictions he would hedge them in the way of obedience But some may say why then doth Christ say his yoake is light Math. 11. 3. and S. Iohn his commandements are not grieuous 1. Ioh. 5. 3. and David I will walke at large or libertie Psal. 119. 45. I answer they way is straite and narrow in respect of our nature but yet broad and caâ—e by his assisting grace and helpe Here theÌ„ we see what course we must take if we meane to come vnto Christ namely we must tread in this narrow way and become like vnto him in suffering afflictions for this way he went here on earth and so entred into his glorie The propertie of the way of death is breadth Now the way of death is broad first because the way of sinning is manifold euen as truth is onely one and error manifold Secondly they that walke in this way breake out of the bounds of Gods word and doe not containe themselues therein Thirdly herein they meete with few crosses and impediments as David saith They are not in trouble as other men they prosper alway and increase in riches Psal. 73. 5. c. 12. And the reason is because they seeke by all meanes to satisfie their hearts desire whether by right or wrong saying with the foole in the Gospel Soule soule take thy rest liue at ease Luk. 12. 19. IU Point What men doe in these waies namely the greatest part of men walke in the broad way but few in the narrow way Hence we learne sundrie instructions I. We must not be offended or discouraged when we see most men liue either in a false religion or in grosse impietie for the greatest part walke in the broad way II. We must not follow the multitude in matters of religion but those that follow Christ the Patriarks Prophets and Apostles for the most goe wide and the fewest hold the right way of life III. That vniuersalitie is no marke of a true Church for the true Church is in the straite way but therein the smallest number walke IV. Vniuersall grace is a deuise of man for few fiade the way of life and therefore it is hid and vnknowne If it be said that all might finde it if they would I answer they can not for the word finding doth presuppose a seeking as if Christ had said though many giue themselues to seeke the way of life yet few they be that finde it The like phrase we haue Matt. 24. 38. In the daies of Noah they ate and dranke that is they gaue themselues to eating and drinking Againe Saint Luke hath it thus and shall not be able to finde it why then doe not the most finde the way to life Is it because they seeke it not no verely Saint Luke denies that Why then is the way hid to the most and reuealed to fewe this Christ teacheth vs because it so pleaseth God Matth. 11. 25 26. U. Point What must we doe in regard of these two waies we must enter yea as Luke hath it striue to enter into the straite way and to passe by the broad way This is the commandement of our Sauiour Christ wherein three things are inioyned vs first that we must come into this straite way and eschew the broad way secondly we must not be discouraged for the straitnes of the way and thirdly we must striue to enter in The first is a necessarie dutie in these times for we are like vnto mariners which passe by many pleasant countries and stately buildings and doe onely behold them a farre off but not enter into them nor land vpon them We must therefore cease onely to talke of the way of life and beginne to walke in it If any shall aske how we may come to walke in this way I answer read Ier. 6. 16. see there a notable lesson First we must inquire which is the old way for the old way is the right way But where shall we learne out the old way Answ. In the holy Bible there shall we see the way that the Patriarks Prophets and Apostles went Secondly hauing found the right way we must labour to know all the turnings of it We must see what things we are to beleeue and doe hauing the mysterie of faith in a good conscience 1. Tim. 3. 9. Thirdly we must walke in this way Ier. 6. 16. for it is not sufficient to know the will of God and to make profession of religion but we must put in practise the things which we know And lastly we must be circumspect to keepe our selues in the right way Hagg. 1. 5. Set your hearts on your waies Psal. 119. 59. I considered my waies and turned my feete vnto thy testimonies The second charge in this commandements that when we walke in the way to life the straitnes of the way must not discourage vs from going forward therein This is the principall point intended by our Sauiour Christ in this commandement euen to arme vs with courage and perseuerance against afflictions crosses and temptations which might dismay daunt vs in this way And in this charge we are taught sundrie waightie duties to be practised in the profession of Christs true religion I. Dutie That we are not to giue to our selues the libertie of heart which nature desireth in all of vs but we must restraine our selues thereof and bring our mindes our thoughts affections our wills speeches and actions into the straites of the word of God This restraint of our naturall desire is two-fold by the law and by the Gospel In the Law euery commandement ministreth his particular restraint as we shall see in their order The first Commandement concernes the hauing of the true God for our God By nature we take libertie to our selues to conceiue of God at our owne pleasure for commonly men conceiue of God out of the Trimtie and worship the persons one out of another the Iew the Turke and all the heathen will not be restrayned of this libertie but the people of God who submit themselues to his word they by this law are restrained of this naturall desire and are taught to choose and haue to themselues the true God for their
the God of Israel should die And it stands with equitie for hee that reuiles his lawfull Prince must die and that iustly how much more then ought hee to die that blasphemes the liuing God who is king of kings Now euery false Prophet is a blasphemer for his opinions are blasphemies against the truth of God therefore he ought to die The expresse wil of God herein is manifest Dout. 15. begin A Prophet comes and workes miracles and shewes signes that come to passe yet if he thereupon entice the people to idolatrie he must be slame and this is one way whereby the ciuill Magistrate must helpe the people to auoyde a false Prophet II. Quest. Why doth God then suffer such to liue in his Church as doe seduce men Answ. For two causes First that such as hold the truth in sinceritie may be knowne 1. Cor. 11. 18. Secondly for the punishment of the wicked and vngodly who receiue not the loue of the truth to seduce them by strong illusions and to cause them to beleeue lies The second point The danger of false Prophets They come in sheeps cloathing but inwardly they are rauening wolues In these words Christ alludeth to the practise of false Prophets in former times who counterfeited the true Prophets in their attire for the auncient Prophets were vsually cloathed in rough and course attire Elias in regard of his garments is called an hairie man 2. Kin. 1. 8. and Iohn Baptist had his garment of Camels haire Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire for this ende that they might the more easily deceiue the people as is most plaine Zak. 13. 4. where the Lord saith of false Prophets that they shall not weare a rough garment to deceiue for when they wore such course attire made either of sheep skins or sheeps wooll wherewith the true Prophets were vsually cloathed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeede they were ful fraught with daÌ„nable errors Now Christs meaning in this allusion is to shew that false Prophets haue plausible pretences for their daÌ„nable doctrine and therfore are the more daÌ„gerous Yet that we may the better perceiue the danger of false Prophets I will a little stand to describe their cloathing that is their pretences of deceit They may be reduced to 7. heads the first is allegation of Scripture which they will as often vse as the true Prophet hereby they blind the eies of many But the truth is that in alleaging Scripture they depraue change the sense either adde to or detract from the words following rightly their master Satan Mat. 4. 6. who alleaged Scripture to Christ but left out the principal point whereto the promise was made namely walking in thy waies And thus deale the Papists as this day sometimes they mangle the text alter the sense sometime they leaue the Scripture and go to traditions to Councels Fathers This also is the practise of the family of loue of the Anabaptists who turne the naturall sense of scripture into mysticall allegories The second cloake or pretence is the depth of their learning Reuelat 2. 24. The heresie of the Nicolaitans was by themselues called profound learning but by the holy Ghost the deepenesse of Satan So plaie the Papists at this day for sundry points of their religion for they hold that because the church in the Apostles time was weake in knowledge and feeble in faith therefore the Apostles omitted sundry deepe points especially concerning the masse which yet the Church receiuing by tradition doth now teach plainly and fully But though they match these doctrines of the Church with the holy Scripture yet we need not to trouble our selues therewith for in the writings of the Prophets and Apostles all things necessary to saluation are made known and we must not receiue any doctrine that cannot be confirmed thence and therefore in the parable Luk. 16. 3. Abraham prefers Moses and the Prophets before visions and reuelations from the dead The 3. cloake and pretence To assume to themselues the persons and titles of most worthy men 2. Cor. 11. 13. Paul speakes of such deceiuers that tooke to them the name of the Apostles of Christ therein following their master Satan who can transform himselfâ— into an angel of light See this in the Papists especially in the Pope ho will be Christs vâ—car Peters successour and the seruant of seruants The doctors call themselues Ceraphicall and Angelicall doctors and the Church of Rome must be the true Church but all this is but counterfeit deceipt for succession in place onely from Peter and from Christ himselfe is no certaine note of truth The Scribes and Pharisies had their succession from Aaron appointed by God and yet Christ bids his Disciples take heed of the leauen of their doctrine Matth. 16. 12. and calâ— them the blind leaders of the blind Succession then in true doctrine is the onely and sure note of true religion The 4. cloake or pretence is forged and counterfeit humilitie this Paul notes in false Apostles among the Colossians First they would not worship God directly but in and by the Angels Secondly they vsed much bodily exercise afflicting their owne bodies thirdly their worship was â—il-worship deuised by themselues If we would haue a liuely example hereof behold the Romish Priests they come to God in the mediation of Saints their whole religion stands in bodily exercises so as many of their orders are famous for their whippings and such like trumperie and their worship of God is wil-worship deuised by men The 5. pretence is working miracles hereby they labour to confirme their doctrine 2. Thess. 2. 9. The comming of Antichrist that â—an of sinne is with signes and lying wonders through Satans working and of such God forewarnes his people Deut. 13. that they should not bee dâ—aâ—ne to Idolatrie for a miracle for either they be false miracles and lying â—onders or if they be true miracles as God may suffer such to be wrought by false Prophets for the plague and punishment of the vnthankefull world yet their ende is to deceiue and to drawe men into errour from the truth We haue ordinarie experience of this pretence among the Romish Priests who by â—orcerie cast out deuils and cure strange diseases and so delude the simple but this must not drawe vs from the truth A miraculous worke truely done is not a sufficient warrant of a doctrine in religion for true and sound doctrine may want this confirmation Ioh. 10. 41. and false doctrine may haue it as Deut. 13. 1 2. c. The 6. pretence is faire speeches and blessings pretending the good and saluation of those to whom they come see this Rom. 16. 18. With faire speech and flattering â—aith Paul of false Apostles they deceiue the hearts of the simple so
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
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
apparell checked 386. b Professors of religion that shall be saued 515. b. professors that shal not be saued 512. c. the true wisdome of professors 537. m. the folly of some professors 541 Prophet how God calleth Prophets and teachers 501. m. notes of a true Prophet ib. b. 502. c. what makes a false prophet 491. c. societie with false prophets must be auoided 495. m. why god suffereth false prophets 497. b. daÌ„ger of false prophets ib. m. theâ—r pretences 497. c. fruits notes of false prophets 520. m. 503. punishment of false prophets 510. m. 79. m. of discouering a false prophet 500. m. what it is to prophesie 521. m Prosperity a fruit of Gods kingdom 274. m Prouidence of God rightly conceiued of 164. m. 165. m. particular prouidence prooued 169. b. 379. m. preseruing prouidence 207. b. how to rest on Gods prouidence 379. m. a rule for prouision of worldly things 344. m. mans spirituall prouidence 358 Publicans described 201. b Purgatory confuted 105. b. 476. m Pure in heart 30. how it is gotten 31. Q QVarelling a note of a badde man 91. m R RAca 91. m Raine a common blessing of God 208. m. â—nseasonable raine is Gods punishment 209. c. of astrologicall predictions of raine ibid. m. sorcerers cannot cause raine 209. m Reconciliation to God 108. c. of brotherly Reconciliation 110. m. 301. b Reregeneration signes of it 402. m Religion how to know true religion 430. e. and a truth in religion 494. m. it must not be tempered to mens humors 175. b. naturall mens behauiour in religion 334. b. 337. b Remission of sinne goeth with repentance 299. m Repentance the grounds of it 516. e. the nature of it ibid. the practise of it 300. m. motiues thereto 76. b. 534. m Repetition in Scriptures implie importance 118. e Reprobation how we maintaine it 133. m. God is not cruell to his creatures therein 526. m. Reprobaâ—es neuer haue true faith 530. e Reproofe of the manner of reproouing 429. b Restorers of true religion ought to be reuerenced 4â—4 b. of their calling to preach the truth 501 Restraint of our nature by Gods word 484 c. Reuenge twofold 176. m. desire of reuenge must be auoided 301. b priuate reuenge vnlawfull 176. e reasons against it 177. e. kinds of priuate reuenge ib. b. lawfull reuenge handled 179. m. when reuenge may be sought by the magistrate 180. m Reuiling forbidden 95. e. it is a kind of peâ—sequution 43. e Reward whether it implie merit 45. m. 221. m Riches a great lord 368. e. when rich men forsake God 370. b. how the rich may continue their wealth 400. e Right to earthly things two-fold 18. m Righteousnes true and sauing 86. m. mans naturall conceit thereof 85. m gods righteousnes notes Christs obedience 395. b. how it is made ours ib. â— Rome no true part of Chr. Church 81. m. 168. m. separation from Rome no scisme 496. m Rules of expounding the law 93. â— 110. e S SAbbath of the change of it 74. e. how trades men may sel thereon 193. e Sacrifice what the giuing thereof signified 103. e Sadduces 84. e Salt three properties therof resembling the ministerie 47. m Salutation must be friendly 212. m Sanctification of the creature 291. b. sanctification goeth with iustification 87. e. a comfort against doubting thereof â—1 m Sathans policies against Gods children 310. m. his malice against the Church 492. m. he is limited in tempting 308. m. how to resist him 312. e Schooles of the Prophets approoued 5. 200 Scismatikes differ from false Prophets 492 Scripture excelleth all other books 11. b. the certentie of Scripture handled 466 467 468. authoritie of Scripture handled 469. how it giues iudgement ibid. 470. how some take offence at Scripture 127. m. popish distinction of Scripture into inward and outward 469. m Scribes what they were 84. m. Sects among the Iewes 84. e Securitie in sinne 295. m. 423. m. carnal securitie coÌ„demned 488. e. their excuses remooued 489 Selling how made a worke of mercie 187. m See God the secret seer 228. b Senses what senses must be the instruments of mercie 16. m. how to ground our senses 119. b Separation from our Church vnlawfull 552. b Seruice preparation to Gods seruice 104. m. what it is to serue God 367. m. the error of the ignorant herein 368. m Silence in hearing Gods word 548 Sinnes differ in degree 422. m. sinne goeth not alone 224. b. it raigneth not in Gods child 371. m. maine sinnes in all men naturally 425. e. most secret sins knowne to Christ. 533. e. purpose of sinning must be auoided 534. e. how to perceiue the grieuousnes of our sinnes 426. e. how to reforme our sinne in our selues 425. m Slacknes in the better sort reprooued 490. e Speaking of others how to behaue our selues 403. m Spirits whether we may goe into places haunted by euill spirits 315. e Stewes falsly grounded on lawes of toleration 142. m Students in diuinitie their dutie 537. b. studie of Scripture should be diligent 77. b Successe how to leaue it to Gods blessing 375. m Suffer how they that suffer deseruedly may be blessed 43. b. suffering wrong examples 180. e. 182. e. it is the state of a Christian to suffer 185. b Suits in law how lawful 36. b. common suits in law vnlawful 108. m. 183. m Sunne the benefit of it 208. b Superiours their dutie 537. b. a note of euill superiours 184. e Suspition of suspecting euill of others 414. b Swearing how farre forth forbidden diuers opinions 155. b. ordinarie swearing forbidden ib. e 171. m. pretences for swearing answered 156. m. times cases wherein an oath is lawfull 157. m. the right maner of lawfull swearing 158. m. swearing by faith troath c. vnlawfull 161. m T TEacher properties of a badde teacher 175. e. 200. b Temporall blessings how they must be sought 399. m. how rightly vsed 292. their dependance on Gods kingdome 400. e Temptation kinds thereof 303. m. degrees therein 304. b. it is the state of Gods children 302. m. whether euery temptation come from Satan 171. e. how God leades into temptation 305. m. helps against temptation 306. e Testament how to know the bookes of the old testament 72. e. 463. in new testament is diuine scripture 464. e Thankesgiuing should be frequent with Gods children 266. m. 319 Toleration of false religion vnlawfull 469. b Tongue abuses thereof 95. m Traditions vnwritten 473. m Treasure heauenly what it is 347. 348. how we lay it vp 347. m. 349 Trees how some become euill 508 Trust in God a notable ground thereof 318. e Turcisme a false religion 481. b Tyrant priuate men may not kill a tyrant 182. m V VAnitie of the creatures 346 Ueniall sinnes what they are with Papists 93. b. how the father 's called some sinnes veniall 42â— Uniuersall grace confuted 244. m. 246. m. 392. m. 459. e. 482. e Vnmerciful men their number and miserie 25 m