Thirdly in Christs addressing of himselfe to speake all persons must learne to make conscience both of silence and of speech this wee shall doe if by silence we close vp our lippes till wee haue iust matter to speake of tending to the glory of God or the good of our brethren and beeing so prepared vpon fit occasion and in due time we may vtter our minde we must remember that Christ left himself an example that we should follow his steppes and also consider that of euery idle word that we shall speake we must render account vnto God If this were knowne and beleeued there would not be so many sinnes in words by cursing swearing vaine and idle speaking as there be Thus much of the Preface Now we come to the matter of this Sermon beginning at the third verse of this Chapter and so continuing to the 28. verse of the 7. Chapter And it may be diuided into 12. heads or places of doctrine The first whereof concerneth true happinesse or blessednesse from the 2. verse of this Chapter to the 13. wherin are propounded sundry rules directing men to attaine thereunto The scope of them all must bee considered which in generall is this Our Sauiour Christ had now preached two yeares among the people and thereby had wonne many to become his Disciples and among the rest his 12. Apostles to all whom hee promised happinesse and life euerlasting if they would continue in the faith and obedience of his word Now though they beleeued in him yet they still remained in the same state for outward things and became more subiect to outward miseries then before so as if they iudged of happinesse by their present outward estate they might easily suspect the truth of Christs doctrine and thinke he had deceiued them because he promised them happinesse and yet for outward things their case was farre worse then before they knewe him This our Sauiour Christ considering doth here goe about to remooue this false conceit out of their minds and for this purpose deliuereth this doctrine vnto them in the first generall head of his sermon that true happinesse before God is euer ioyned yea couered many times with the crosse in this world Whereby hee strikes at the roote of their carnall conceit who placed true happinesse in outward things and looked for outward peace and prosperitie vpon the receiuing of the Gospel As this is the scope of the doctrine following so it stands vs in hand to learne the same and to finde experience hereof in our owne hearts that true comfort and felicitie is accompanied with manifold miseries in this life Indeede carnall wisdome deemeth them happie that enioy outward peace wealth and pleasure but this conceit must be remooued and Christs doctrine embraced who ioyneth true happinesse with the crosse Secondly this serueth to teach vs patience in affliction for it is Gods will to temper happines and the crosse together now this puts life into an afflicted soule to thinke that Christ will haue his felicitie inioyed and felt in outward miserie Thus much of this head of doctrine in generall now we come to the branches thereof Vers. 3. Blessed are the poore in spirit for theirs is the kingdome of heauen Here is Christs first Rule concerning happinesse wherein obserue two points first the parties blessed the poore in spirit secondly wherein this blessednesse consists for theirs is the kingdome of heauen Before we come to these parts seuerally note in a word the forme of speech here vsed they that are ledde by humane reason will rather say blessed are the rich for theirs are the kingdoms of the world But Christ here speaks the flat contrary saying blessed are the poore for theirs is the kingdom of heauen which is infinitely better then all the kingdoms of the world whereby we may see that the wisdome of this world is foolishues with God and the ordinarie conceit of man flat opposite to the sauing doctrine taught by Christ. Blessed are the poore in spirit The word translated poore doth properly signifie a begger one that hath no outward necessaries but by gift from others but here it is more largely taken not onely betokening those that want outward riches for S. Luke opposeth these poore to the rich in this world but also those that are any way miserable wanting inward or outward comfort and such an one was Lazarus that lay begging at Dives gates What is meant by poore in spirit is plainely expounded Isa. 66. 2. where the Lord saith I will looke to him that is poore and of a contrite spirit and that trembleth at my words Christs meaning then is this that those poore are blessed who by meanes of their distresse through want of outward comforts are brought to see their sinnes and their miserie thereby so as finding no goodnesse in their hearts they despaire in themselues and flie wholly to the mercie of God in Christ for grace and comfort as Lazarus did to Diues gates for outward reliefe Seeing Christ doth thus set out the person that is truly blessed let vs see whether we be in the number of these poore ones Indeed we haue many poore among vs some that by excesse and ryot haue spent their substance and others that through idlenesse increase their want as the wandring beggars a sinnefull and disordered people who ioyne themselues to no Church but none of these can by their pouertie make iust claime to true felicitie The blessed poore are poore in spirit and this pouertie we must finde in our hearts if we would knowe our selues to be truely happie but after triall this will be found much wanting for first if men liue outwardly ciuill and keepe themselues from grosse sinnes this thought of pride takes place in their hearts that they are righteous and they perswade themselues with the young man in the Gospel that they can keepe Gods commandements Secondly let worldly wants befall men in body goods or name and they are grieued yea their soules are full of sorrow but for spiritual wants as blindnesse of minde hardnesse of heart vnbeliefe and disobedience their hearts are neuer touched Now whence comes this but from that pride of heart whereby they blesse themselues in their estate and thinke all is well with them in respect of their soules so that true it is pouertie of spirit is hard to be found We therefore must search our selues and labour to feele our spirituall wants and looke how Lazarus lay for his bodie at Diues gates so must wee lie at Gods mercie gate in Christ for our soules abandoning this pride of heart and acknowledging that there is no goodnesse in vs of our selues for the straite gate of heauen cannot receiue a swelling heart that is puffed vp with pride And to induce vs vnto this good dutie let vs consider the gratious promises made to them that be poore in spirit they are called Gods poore hee
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
and matters of faith necessarie to saluation is so plaine that it may be vnderstood of the simplest â—ls Christ would neuer haue sent the Iewes to the Scriptures for the certen knowledge of the Mâ—ssias Which notably discouers the fraudulent dealing of the Romish teachers who in matters of controuersie in religion send vs for resolution to the Church calling it the stay and pillar whereto we must leane in all doubts of doctrines The church I graunt is to be reuerenced but yet we must not build our faith vpon the doctrine of men Our Sauiour Christ sent the Iewes vnto the Scriptures and hereby the Bereans tried Pauls doctrine and are commended And indeede though men be neuer so vnlearned yet if they come in humilitie to search the Scripture and in obedience vnto God praying for knowledge they may be able by Gods word to discerne of false teachers vers 21. Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my fathers will which is in heauen From this verse to the 24. is conteined another portion of Christs sermon beeing the seauenth part of this chapter wherein he intreateth of the state of those that professe his holy name in his Church here on earth And his maine scope drift herein is to shew that men must not content themselues to professe religion outwardly but there-with they must ioyne true godlines and sincere obedience This point is as wayghtie and of as great importance as any of the former respecting the maine point of mâ—ns saluation and it conteineth two parts A maine conclusion in this verse And a proofe and explanation of one part thereof ver 22. 23. The conclusion it selfe hath two parts 1. that some men professing the name of Christ shall not be saued which part is afterward explaned and confirmed the 2. part is this that some professors of religion shal be saued which is not onely propounded but the parties also are plainely described The first part is a most fearfull sentence against many that liue in the Church that notwithstanding their profession of the name of Christ yet they shall neuer be saued And this is most true beeing spoken by him that hath the power of life and of death who is also the God of truth that cannot lie saying Not euery one that saith Lord Lord that is that professeth God to be his God shall enter into the kingdome of heauen There be two kinde of professors in the Church of God that shall neuer be saued the first are grosse hypocrites which professe Christ with their mouth and yet in heart and life they renounce him of this sort is first the common Atheist who onely for feaâ—e of the magistrates lawes professeth religion secondly the Epicure that is such a one who beares Christs name for fashions sake and yet his bellie and pleasure is his God thirdly the worldling who spends the strength of bodie and mind and all he hath on the world for earthly things Now none of all these if they thus liue and die can be saued The second sort are more close hypocrites which professe the name of Christ in some truth and haue in them some good gifts of God by reason whereof both before men and in their owne conceite they are reputed members of the Church and yet for all this they are indeed but hypocrites which shall neuer be saued And that we may somewhat discerne of them I will note the gifts which they may haue whereby they may come to professe Christ truly they may be reduced to fiue heads The first is the spirit of bondage to feare Rom. 8. 15. This is a certaine gift of God whereby a man doth discerne the right meaning and iudiciall vse of the law in himselfe concerning sinne and the punishment thereof for though a man by nature know something of the law yet he knowes not all nor the right vse thereof now by reason of this knowledge he sees himselfe in bondage and in regarde thereof doeth feare from whence may proceede many good things as griefe for sinne confession and humiliation for the same and praier for pardon Thus wicked Pharaoh confessed the righteousnesse of God and that he and his people had sinned Exod. 9. 27. And so did Ahab at the heauie message of God by Eliah 1. King 2. 27. he rent his clothes and put sackecloath vpon him and fasted and lay in sacke-cloath So Iudas when he sawe that Christ was condemned he repented of his fact beeing gâ—ieued for it and ashamed to looke any man in the face and also confessed the same before God and men Matth. 27. 3 4. A second gift which a close hypocrite may haue is faith as had Simon Magus for he beleeued and was baptized Act. 8. 13. neither was it a false and dissembling faith altogether but in some sort a true though not a sauing faith for he beleeued and yet was in the gall of bitternesse So Ioh. 2. 23. it is saide certaine beleeued in Christ but he durst not commit himselfe vnto them And that we be not deceiued herein we must know that this faith of an hypocrite hath in it three things knowledge of the truth approbation thereof with assent vnto it and a kinde of perswasion that Christ is his redeemer Of the second degree of this faith we haue example 2. Pet. 2. 18. where some are said to be beguiled with wantonnesse through fleshly lusts who had cleane escaped from them that be wrapt in â—rror that is in idolatrie And of the third degree we haue example in the same chap. vers 1. where some false prophets are said to denie Christ that bought them because for a time they professed themselues to be redeemed and were also perswaded in a generall sort that he had bought them yet herein they failed that they did not truly apprehend the merit of Christ and applie it effectually vnto themselues The third gift of a close hypocrite is a taste of Gods fauour Hebr. 6. 6. it is saide of some that fall quite away That they were inlightned by Gods spirit and had a taste of the good word of God and of the powers of the world to come though they were neuer â—ed nor filled therewith The fourth gift is good affections good I say not in them but in their kinde and so farre forth as we can iudge they haue ioy in the good things of God Luk. 8. 13. They that are on the stones are they which when they haue heard receiue the word with ioy They haue zeale for Gods glorie as had Iehu 2. king 11. 15. and yet he departed not from the sinnes of his forefathers v. 32. Thirdly they haue reuerence to Gods Ministers as Herod to Iohn Baptist Mark 6. 20. Herod knowing Iohn to be a iust and holy man feared and reuerenced him The fifth gift is an outward reformation of life the stonie ground
be members of Christ and meeke persons then the inheritance of the earth is ours what neede haue we then to carke care so much for worldly pelfe as most men do who neuer thinke they haue enough Thirdly this serues for a iust rebuke of all those that seeke to enrich themselues by crueltie lying fraud and oppression for if thou bee in Christ thou hast right to the whole world what neede then hast thou to vse vnlawfull meanes to get that which is thine owâ—e But sure it is thou hast no part in Christ while thou giuest thy selfe to these courses for if thou haddest thou wouldest bee content with whatsoeuer God sends in the vse of lawfull meanes Philip. 4. 11. Lastly hence all Gods children may learne to comfort their hearts against the feare of any punishment for the name of Christ for keepe Christ sure and whither soeuer thou art sent thou art vpon thine owne ground for the whole earth is thine and in Christ one day thou shalt possesse it when all Tyrants shall be banished into hell Now beeing on thine owne ground what need hast thou to feare Vers. 6. Blessed are they which hunger and thirst after righteousnes for they shall be filled Here is the fourth Rule touching blessednesse which is also mentioned by Saint Luke yet some thing different from this of Matthew for according to Luke Christ directeth his speech to his Disciples and speakes of bodily hunger saying Blessed are ye that hunger now for yee shall be satisfied as if he should say You my Disciples doe now suffer hunger and thirst but this shall not preiudice your happie estate for hereafter you shall be satisfied Now Mathew goeth a degree further and laieth downe a cause and Reason why they beeing hungrie are blessed not simply for that they were pinched with bodily hunger but because withall they did further spiritually in their soules hunger after righteousnesse Thus then the two Euangelists do agree S. Luke laies downe this Rule generally but Matthew propounds therein the reason of this blessednesse This Rule as the former containes two parts first who are blessed secondly wherein this blessednes doth consist For the first the parties blessed are such as hunger and thirst after righteousnes The exposition of these words is diuers Some giue this sense Blessed are those that are grieued with the iniquities that abound in the world and withall doe in heart and soule long for the amendment and reformation thereof Others expound the words thus Blessed are those that by wrongs and iniuries are depriued of their right 〈◊〉 this world and so are constrained to hunger and thirst after that which is their owne wayting by patience to obtaine the same But there is a third exposition which doth more fully open vnto vs the meaning of Christ to wit by righteousnes we may well vnderstand in the first place the righteousnes of faith whereby a â—inner is iustified through grace in Christ and so standâ— righteous before God hauing the pardon of all his sinnes â—besides this we may here also vnderstand inward righteousnes whereby a man â—s sanctified and made holy hauing Gods image renued in him by the spirit of grace which was lost by the fall of our first parents And that this imputed and renued righteousnes may here be vnderstood will appeare by these reasons First in such places of Scripture where like sentences are repeated we must vnderstand not Ciuill righteousnes but iustification sanctification and regeneration as Isa. 55. 1. Hoe euery one that thirsteth come to the waters and buie without siluer and Ioh. 7. 37. If any man thirst let him come vnto me and drinke and Reuel 21. 6. I will giue to him that is a thirst to drinke of the waters of life freely all which places are one in substance for by waters we must vnderstand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are iustified and sanctified Secondly that which is most of all to be desired must needes be the most excellent righteousnes but this righteousnes here mentioned is most to be desired for Christ saith men shall hunger and thirst after it thereby expressing a most earnest and vehement desire and therefore by righteousnes we must vnderstand Gods grace and mercie in Christ absoluing a sinner from the guilt and punishment of his sinnes with sanctification the fruit thereof whereby he is purged from corruption Secondly by hungring and thirsting we must vnderstand two things first a sorrow and griefe of heart in regard of a mans owne sinnes and vnrighteousnes secondly an earnest and constant desire of the righteousnes of God that is of iustification and sanctification in Christ. Answerable to these two things which are in bodily hunger and thirst to wit first a paine in the bottome of the stomacke for want of meate and drinke secondly an earnest desire and appetite after meat and drinke to be satisfied therewith And blessed is he that is so grieued for his owne vnrighteousnes and withall hath an earnest desire after reconciliation with God in Christ and after true regeneration and sanctification by the holy Ghost for this is true spirituall hunger and thirst whereto belongs this gratious promise that in due time he shall be satisfied and filled with plentie of Gods mercie and grace wherein this happinesse doth consist which is the second branch of this Rule This I take to be the true and proper meaning of these words whereupon the two former expositions depend for he that is thus spiritually an hungred is oft depriued of his owne right among men and so is said to hunger and thirst after that which is his owne in this world Againe such a man doth vnfainedly grieue at the iniquities that bee in the world and withall his heart doth most earnestly desire reformation thereof both in himselfe and others First this sentence must be remembred as a storehouse of true comfort in all grieuous temptations but especially against these three the want of faith the smallnesse of sanctification and despaire For the first many in Gods Church haue a true care to please God in all things and to liue in no sinne against their conscience and yet they finde in themselues much distrust and despaire of Gods mercie they feele more doubting then faith whereupon they are brought to doubt of their election and state of grace before God Now how may such bee releeued and be well perswaded of their good estate Answer The way is laid downe by our Sauiour Christ in this Rule Blessed are they that hunger and thirst after righteousnesse For here he teacheth that those are blessed who are displeased with their own doubting and vnbeleefe if they haue a true earnest desire to be purged from this distrust and to beleeue in God through Christ. Indeede this desire of faith and to beleeue is not true faith in nature but in Gods acceptance for
God respects them for this true desire as if they had faith And they are blessed because they shall haue plentie of faith and assurance of grace and fauour with God in Christ for it is mercie and grace with God to hunger after grace and mercie when the heart feeles the want thereof But yet such persons must be admonished that they shew the truth of this desire by a constant endeauouring in the meanes which God hath sanctified for the obtaining of a true and liuely faith in Christ wherewith they may be satisfied The second temptation is from the smallnesse of sanctification Many there be that endeauour to please God making conscience of all sinne and yet they finde in themselues an exceeding measure of rebellious corruption much ignorance in their minds peruersenesse in their wills and frowardnesse in their affections yea a continuall pronenesse vnto all manner of sinne and on the contrarie they can perceiue but small fruits of sanctification the olde man they feele rushing in them like a mightie Gyant but the newe man so weake and seeble that they can hardly discerne any spirituall life and hereupon they are sore troubled with temptations yea oftentimes driuen to doubt whether they haue any true grace at all This cannot but be an heauie case and yet here is true comfort for them for Christ calleth them blessed not that are filled with righteousnesse but who hunger and thirst after it that is who feeling the want of righteousnesse in themselues doe earnestly desire it in their soules These persons therefore that feele in themselues a sea of corruption and scarce a drop of sanctification must truely examine their owne hearts how they stand affected to these things for if they be truely grieued for their corruption and rebellion and withall doe earnestly desire grace and sanctification vsing the meanes constantly whereby they may be freed from the one and indued with the other then they haue wherewith they may comfort their hearts for Christ calles them blessed and so they are for in due time they shall be satisfied and in the meane time their will and desire is accepted of God in Christ for the deed it selfe The third temptation is to despaire when a man after the breach of conscience by some grieuous sinne is plunged into this gulfe that he thinkes verely hell is prepared for him and he must needes be damned what remedie now in such a case Answ. Some thinke the onely way is to propound vnto him the grounds of vniuersall grace as that because he is a man Christ died for him for Christ died for all but this is a slender comfort for the despairing conscience will thus replie God indeed hath done his part but I refused Gods grace when it was offered Therefore another way of comfort must bee sought which is by proouing vnto him out of Gods word that he is within the couenant and that the promises of grace and life doe belong vnto him for the effecting whereof one maine ground is here propounded to wit that though a man want all righteousnesse yet if he truely hunger after it he is blessed and the right applying of this ground is this search must be made whether the partie thus despairing hath in him any sparke of true grace or no and this will be knowne by these two demands first whether he dislike his sinnes because they are sinnes secondly whether he truely desire to be reconciled vnto God to repent and beleeue in Christ Now if his conscience tell him that these things bee in him indeede then is he brought within the compasse of this blessednesse here pronounced by Christ and hath title to this promise that he shall be satisfied for he that is grieued for his sinne because thereby he hath offended God and withall hath an earnest desire of mercie and grace to repent and beleeue is truely blessed And therefore it may bee said vnto him seeing thou findest in thy heart this griefe for sinne and desire of grace thou art blessed and shalt be satisfied Thus may the distressed soule receiue comfort but as for them that liue in sinne here is no comfort for they haue no true dislike of sinne no purpose or desire to repent thereof Secondly as this rule of Christ ministreth comfort to some so it dedeclareth the miserable estate of others to wit of all those that want this spirituall hunger after righteousnesse for they haue no title to the promise of heauenly satisfaction by Gods mercie in Christ. And yet generally this is the state of men euery where for after riches pleasures honours and preferments men hunger and thirst as the drought in summer doth after raine but rare it is to finde a man that sauoureth the things of God and thirsteth after his righteousnes and yet such onely are blessed Thirdly this rule of Christ serues for sure direction whereby we may know our estate before God in regard of true happines if we hunger and thirst after righteousnes we are surely blessed for the mouth of the Lord hath spoken it Now this spirituall hunger is knowne by two things first by an vnfained heartie sorrow and griefe for sinne past where this is wanting true spirituall hunger and thirst is not secondly by an earnest desire of Gods mercie in Christ for the pardon of sinne and for sanctification testified by a constant endeauour in the vse of meanes to come thereby he that hath these things in him may assure himselfe that he is blessed for these be the motions of Gods spirit and the true pledges of his grace Hereby then we must trie our estate if these things be in vs we haue wherein we may reioyce but if our hearts be dead and hard so as we haue no touch for our sinnes no hungering after the blood of Christ nor desire of sanctification then are we voide of grace and so most miserable for the smallest measure of true grace that can be is to hunger after grace in the want thereof Lastly this rule of blessednes must admonish vs as we tender our saluation so to labour for this spirituall hunger in our soules after reconciliation with God in Christ for all our sinnes past and for the sanctification of our hearts and liues by his word and spirit we may heare read and talke of Gods word and yet all to no ende vnlesse we be in heauines for our owne vnrighteousnes and from our hearts doe sende forth sighes and grones after mercie and grace in Christ. For what auaileth it to haue wit and learning honour and riches if the soule be voide of mercie and grace in Christ which doubtlesse it is while this spirituall hunger is wanting in the heart And to mooue vs to labour for this hunger the reason annexed is very effectuall namely the Lords promise that they shall be filled which also shewes wherein this blessednes doth consist Now they that thus hunger are filled partly in this life by receiuing
required to make a false Prophet the Scripture is plaine There shall bee false Teachers among you saith Saint Peter which priuily shall bring in damnable heresies 2. Pet. 2. 1. There is the first propertie and for the second that they must be seducers Christ himselfe teacheth vs Matth. 24. 24. There shall come false Christs and false Prophets and shall shâ—we great signes and wonders so as if it were possible they should deceiue the very elect And of both these properties ioyntly S. Paul speaketh Rom. 16. 17. I beseech you brethren marke them diligently which cause diuision and offences contrary to the doctrine which ye haue receiued and auoyde them for they that are such serue not the Lord but their owne bellies with faire speech and slâ—ttering deceiue the hearts of the simple So then Christs meaning in this commandement is this You shall bee troubled with many false Prophets which shall bring in damnable doctrines among you and withall labour to seduce you from the truth and therefore take heed of them And these two notes wee must marke in a false Teacher to distinguish him from a schismatike and from an hypocrite for euery false Teacher is a schismatike but euery schismatike is not a false Teacher If wee would haue examples of false Teachers behold the Iesuites and Romish Priests for they come among vs and bring false doctrine with intent to deceiue and seduce our people Such likewise are the Familie of loue and such were the Arrians in time past that denied the godhead of Christ as for others that hold priuate errours not rasing the foundation neither seeking to seduce others they may be hypocrites schismatikes and bad Christians but they are not false Prophets Thus much for the meaning of the commandement The Uses 1. By this caueat Christ would teach vs that the deuill shewes his exceeding great malice against Gods Church and people in these last times of the world he subornes false Teachers to bring in daÌ„nable doctrine and mooues them to seduce men from true religion This thing Christ did plainely foretell Matth. 24. 24. and Saint Paul chargeth the Elders of Ephesus to take heed vnto themselues to their flockes for I know saith he that after my departing shall grieuous wolues enter in among you not sparing the flocke Moreouer of your owne selues shall men arise speaking peruerse things to drawe Disciples after them And Saint Peter foretels of the like as we heard before 2. Pet. 2. 1. The truth hereof is verefied by experience for in the first foure hundred yeares after Christ which were the prime and chiefest times of the Church there arose fourescore and eight seuerall kinds of false Prophets which seduced men from the faith and true religion and preuailed greatly And no doubt in the end of the world Satan wil now shew his malice as great against the Church as hee did then and therefore Christ bids take heed of them And for this cause when we see men that professe religion fall away to heresie and be corrupted seeking also to seduce others we must not much maruell at it or be thereby discouraged but rather watch more carefully for the deuill will stirre vp false Prophets daiely to deceiue the Church of God II. Instruction From this commandement wee may also see that we are feeble full of weakenesse in the faith so as a little thing will easily make vs forsake our faith and true religion if this were not so what should we neede this exhortation who was more couragious and forward in profession then Peter and yet the voice of a sillie damsell made him denie his master and to forsweare his faith and religion The Galatians receiued the Gospel so gladly from Paul at the first that hee professesseth they would haue pluckt out their own eies to haue done him good and yet when he writ vnto them hee wonders they were so soone fallen to another Gospel receiuing the doctrine of iustification by works Yea this sheweth that we haue itching eares whereby we will readily and willingly receiue wholesome doctrine for a time but soone after desire new doctrine againe like vnto the Iewes who for a while delighted in the light of Iohns ministerie Ioh. 5. 35. and to the old Israelites who liked Manna at the first but after a while were wearie of it and complained that their soule dried away whereupon they lusted after the flesh-pots of Egypt againe So wee at the first did willingly receiue the Gospel of Christ but now many waxe wearie with it and beginne to like of Popish doctrine preferring their corrupt writers before those that haue beene the restorers of true religion vnto vs. III. Instruct. We must labour to maintaine faith and good conscience and not suffer our selues to be drawne there-from by Gods mercie we haue had the Gospel of truth among vs a long time and doe still enioy it for which we haue great cause to praise the name of God and in this regard we must labour to bee constant in holding it yea to liue and die with it This is the principal point which Christ here aimes at and therefore we must carefully learne it and for this purpose let vs remember these particular directions which follow First that God hauing restored vnto vs true religion doth require we should loue it as the chiefest treasure that euer this kingdome enioyed Wicked Ahab could not abide Elias and Michaiah Gods true Prophets but hated them for which cause God left him to himselfe and suffered him to be seduced by foure hundred false Prophets of Baal and thereby brought him to destruction And the Apostle speaking of the kingdom of Antichrist saith that God therein giues men vp to strong illusions that they should beleeue lies because they haue not loued the truth 1. Thes. 2. 10. 11. Now this loue we must shewe by our obedience in duties of pietie to God and in the exercise of iustice and mercy towards our brethren else God will translate his Gospel from vs and giue it to a nation that wil bring forth the fruits thereof A second rule to be obserued for the maintaining of true religion is this that ministers especially and those that intend that calling should highly esteeme and reuerently account of those men and their writings which by Gods mercie haue beene the meanes to restore vnto vs pure religion for though they were men subiect to error and in some things might slippe yet they were the worthy instruments of Gods mercy for the planting of his Gospel among vs which since their time hath beene sealed with the blood of many Martyrs in England Germanie and else-where in which regard though we must onely depend on the pure word of God for certaintie of truth yet we are to giue much vnto them and be followers of them for the substance of religion wherein they doe most soundly consent in one truth