pretences telling you how much they love you and what care they have of your souls c. yet you must take heed that their fair words deceive you not look to their doctrines not their pretences So for their conversations it may be you cannot know them by one or two observations yet by much observation you may for generally hereticks are wicked men and errours end in prophanenesse 3. Take heed of judging by blossoms for then the thorn will be more glorious that way then the vine 4. You must not judge by one but by their fruits that is by their constant walkings 1. It shews the difference between the conversation of the Saints and false prophets you may stick grapes to thorns but thorns do not bring forth those grapes so their holinesse proceeds not from any root from within 2. It shews the noxious nature of false prophets they are like thorns and thistles 3. You may see the excellency of true Prophets they are like vines and fig-trees 4. Generally these thorns and thistles these hereticks grow in the sluggards fields where Gods Ministers his husbandmen do not plough and sowe They may be compared to thorns because they so easily get in but with much difficulty get out Vers 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evil fruit Vers 18. A good tree cannot bring forth evil fruit neither can a corrupt tree bring forth good fruit Vers 19. Every tree that bringeth not forth good fruit is hewen down and cast into the fire Vers 20. Wherefore by their fruits ye shall know them Every good tree c. 1. It is not enough for a Christian to have the leaves of profession and the blossoms of resolution but must have the fruit of holinesse 2. That no unregenerate man can do one action that is good the word fruit is in the singular But you will say Neither can any good man do any evil action that follows you will say I answer that in a good man there are two principles and denominations being from the better part we do not say that the good man sins as the Apostle sayes Not I but sin but an unregenerate hath but one principle and that the root of bitternesse Some good fruit may be stuck upon him but he doth not bring them forth so a wicked mans hand may give alms but not his heart Vers 21. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the will of my Father which is in Heaven Not every one that One may pray often and be so confident of our interest in Christ that one may not only professe to men that Christ is a Lord but tell Christ himself that he is our Lord. 2. Our obedience to Gods will must be constant for so the word in the present tense impâ—rteth 3. It is not said the things that my Father commands but the will of my Father to shew 1. That many do those things that God commands that yet notwithstanding do not Gods will but wonderfully displease him 2 Or to shew that it is not enough to do what God commands but we must do it because he commands us 4. Christ when he speaks of wicked men he never cals God their Father but when he speaks to the Saints he seldom sayes my Father but your Father or if he sayes my Father he addes yours also Vers 22. Many will say to me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out devils and in thy name done many wonderfull works Many will say to me in that day c. 1. Observe the multitude that shall perish by presumption despair kils his thousands presumption its ten thousands 2. Consider how long presumption continues one may die and not have presumption removed nay at the day of Judgement after sentence past it must still continue for these words may very well be supposed to be spoken after Christ speaking his sentence for so it did evidently appear Mat. 25.44 they dispute their innocency with Christ after the sentence given 'T is very strange that all the terrours of the day of judgement cannot shake their confidence 3. The wickednesse of a Minister hinders not the efficacy of his administrations The efficacy of Sacraments depends not upon the piety of Ministers A wicked man may cast out devils miraculously out of the body and out of souls and yet go to hell himself 4. It is a dangerous thing to try our states by gifts of edification one may be chosen to Apostleship and yet not chosen to salvation Joh. 6.10 comp with 13.18 5. One may have faith of miracles and not justifying faith one may both heal others in the name of Christ and be healed in body himself by Christ and yet be a cast-away and by consequence believe Christ when he gives us power to do such miracles and experimentally finde his word to be true and yet that experience of his truth in those things may be without the believing of his promises or obeying of his commands in other matters 6. See the wonderfull power and divinity of Christ that not only be himself cast out devils but could authorize whom he pleased to do it Vers 23. And then will I professe unto them I never knew you Depart from me ye that work iniquity And then will I profess unto c. 1. The word know signifies generally amongst the Hebrews knowledge of approbation Psal 1. ult Rom. 7.15 1 Tim. 2.19 2. It is one of the strongest places to prove perseverance for those to whom he shall say Depart he sayes also that he never knew them It is not I do not know you but never did know you surely if they ever had been Christs he had then known them 2 Tim. 2.19 Vers 24. Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rock Vers 25. And the rain descended and the flouds came and the winds blew and beat upon that house and it fell not for it was founded upon a rock Every one that heareth c. 1. The world accounts them fools that are holy but Christ accounts them the only wise 2. The difference betwixt these two is not in their house but in their foundation one builds his hopes upon the sands the other upon the rocks nay it may be the presumption of the wicked may carry a fairer show then the confidence of the Saints Confidence doth not become presumption by being too great but by being upon false grounds 3. All must expect at one time or other by afflictions persecutions or temptations to have their confidence tried upon what foundation it stands 4. Untill persecution c. ariseth it is not to be known whose profession is true or false 5. Our strength is not from our selves but from the rock upon which we are built 1 Pet. 1.4 6. When a Professour fals away his fall is very great and notorious 7. Therefore try not what thou holdest but upon what grounds if thou hast no grounds for thy religion but education custom c. these will not stand a storm 8. One Christ is better then a thousand creatures one rock then millions of sands to build on Vers 28. And it came to passe when Jesus had ended these sayings the people were astonished at his doctrine Vers 29. For he taught them as one having authority and not as the Scribes And it came to pass c. 1. We must stay to the end of the Sermon else we shall go away without a blessing else it shews some dislike of the Sermon for their being astonished made the stay 2. One may be astonished at a Sermon by which he is not converted 3. One that is a true Minister hath authority over his hearers let their persons be never so mean in respect of their office they are above them 4. A Minister ought to keep up his authority and not to be despised by his people 1 Tim. 4.12 Tit. 2.15 5. The Question may be Why the Evangelist takes such special notice that the people were astonished because he spoke as one having authority and seems to passe by the matter of our Saviours Sermon and takes notice of the manner of delivering of it one would think rather that the Evangelist and the people should have taken notice of the heavenlinesse of his doctrine rather then the authority with which he delivered it The reasons may be First It is said in respect of Christ to shew the difference betwixt his preaching and all others for whether they were Prophets Scribes or any others they preach not so authoritatively as Christ did for the Prophet said Thus saith the Lord the Scribes Thus saith such a Rabby c. They proved what they said by the testimony of others but Christ upon his own authority I say unto you and this was that wherein our Saviour excelled all other preachers For the substance and matter of his doctrine it was wonderfull heavenly yet for the substance of it it had been formerly preached but no one ever preached upon their own authority before his doctrine differed from the Prophets and all other teachings in heavenlinesse and clearnesse but that was only in degree but in respect of his authoritative preaching it differed but in kinde 2. In respect of the people the meaning may be thus That the Sermon of Christ came with such authority and power upon their spirits that they were fully convinced of the truth of those things he preached which conviction in any proportionable measure they never had experience before of as often as they had heard the Scribes preach 3. Or may it not be to shew that though they were astonished yet it was not upon right grounds for whosoever is taken with the eloquence pronunciation or any thing else in a Sermon besides the holinesse of the matter that is delivered though their delight be spiritual in respect of the object for it is the Word preached that delights them yet in respect of the formality of their delight viz. the ground why they are delighted in the Word preached is carnal And if you take the word so then this reason of their astonishment is set down that we might understand that this our Saviours Sermon did astonish them yet it did not convert them FINIS
ΠΑÎΘΕΟΛΟΓΙΑ Or the Summe of PRACTICAL DIVINITY Practiz'd in the Wilderness and delivered by our Saviour in his Sermon on the MOUNT BEING OBSERVATIONS Upon the Fourth Fifth Sixth and Seventh Chapters of St MATTHEW To which is Prefixed A PROLEGOMENA or Preface by way of DIALOGUE Wherein the Perfection and Perspicuity of the Scripture is vindicated from the Calumnies of ANABAPTISTS and PAPISTS By THO. WHITE B. L. Minister of Gods Word at Anne Aldersgate London LONDON Printed by A. M. for Jos Cranford and are to be sold at the Sign of the Phoenix in St Pauls Church-yard MDCLIV WHITES OBSERVATIONS Upon the 4. 5. 6. and 7. Chapters of St MATTHEW The Authours TO THE READER AUTHOUR THe Times wherein we live are so full of Errors Heresies and Blasphemies that except our Antidotes and Preparatives are very strong and we continually taking of them 't is impossible to be kept from being infected Christian Reader But what are those Antidotes and Preparatives which may keep one from infection 1. Take heed of Doctrines that rob God of his Honour and give it unto man Such are the Doctrine of Merits Free-will Election out of foresight of Faith and Perseverance 2. Be established upon the plain Texts of Scripture in the Truths you professe and take them not upon trust custome or education for such sandy Foundations will never be able to bear up what you build upon them in times of Persecution or Temptation 3. Love the Truths that you know else God may justly send you strong Delusions to beleeve lies though you receive the Truth if you receive it not in the love theroof 2 Thes 2.10 11. Love and rejoyce in them not upon carnall ground for if thou lovest spirituall truths upon carnal grounds when those grounds cease as all carnal grounds will thy love of the Truth will cease and though thy evidence be never so great if there be no adherence if thy soul cleaves not to the Truths thou knowest they will be like the dust that lies loose upon the ground every winde of Doctrine will scatter them Eph. 4.11 12 13 14. 2 Tim. 3.15 5. Turn the Truths of God into nourishment We must desire the sincere milk of the Word of God that we may grow thereby while meat is in thy hand it may be taken from thee if it be in thy stomack thou maist cast it up again but if once it be turned into nourishment into thy substance then thou canst never loose it 5. Desire to know the Truths of God that thou maist do them Do what thou knowest thou shalt know more Joh. 7.17 We use to take away the Candle from those Servants that have no work or will do none by it 6. If Persecution arises for the Truth suffer it with joy for if once thou hast suffered for the Truth thou wilt never part with it the way not to sell Truth is to buy it and the mother loves the childe most because she hath suffered most for it If once we have paid for Land if the Title of it be questioned we shall endeavour to vindicate it but if we only be in bargain if the title be questioned we leave of our bargaining and leave it to others take little care our selves to vindicate it but it may be thou dost not live in such times of persecution that thou must loose thy estate life or liberty for the Truth but alwaies thou livest in such times that thou must leave thy lusts or corruption for it what corruption what sin what lust hath thou left for such a truth if thou hast not parted with thy lusts and corruptions for the truth thou wilt part with the truth for thy lusts c. 7. Pray for 't is God only that teacheth wisedom secretly thou canst not come unto the Son unlesse thou come and learn of the Father Joh. 6.44 thou canst not know the Father except the Son reveal him Mat. 11.27 Thou canst not say that Jesus is the Christ but by the holy Ghost thou canst not know the deep things of God except the holy Ghost seacheth them out and reveal them unto you thou shalt learn more of God upon thy knees then by all thy reading or studying without prayer If any man lack wisedom let him ask it of God The Schoolmasters that Luther learnt most of was Prayer Temptation and Meditation 8. Be constant in hearing and reading the Word of God for those are two speciall means that God hath sanctified for the keeping of us from errour Be sure you keep close to that Heb. 4.11 12 13 14. 2 Tim. 3.13 take heed of making Traditions Revelations or Providences as thy Rule to walk by for the Scripture is plain and sufficient to teach you all things which are necessary either to be beleeved or practised and the clearing of this Point I conceive to be the most propeâ— Preface to Annotations upon the Scriptures more proper to that part of Scriptures here spoke to then to many others because that our Saviour evidently shews by his practise that the Scriptures nay one Book nay very few Chapters of that Book is able to answer all Satans temptations and as for the times wherein we live I wish that Discourses of the perfection perspicuity c. of the Scriptures were less pertinent Anabaptists You speak much of the Ministery and of the Written Word but these are needless in our daies or at least the written Word is not the only Rule whereby we should walk Is it not plainly prophesied of the time of the Gospel Jer. 31.34 They shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord and Isa 54.13 and thy children shall be taught of the Lord and if so what need Scriptures or Miâ—istry Authour We will first take the words in your sense viz. that all shall be taught immediatly of God without the Scriptures or Ministry of the Word so that from the greatest to the least every one shall know the Lord that is so much of God as is needfull to salvation Then thus I argue That as far as can be proved by these words the Scriptures and Ministery of the Word is needfull until this Prophesie be fulfilled in this sense for there are abundance of ignorant persons amongst us who are not taught of God and that do not know the Lord Many there are that do not beleeve in Christ which they should certainly do if God did inwardly teach them Joh. 6.45 Now 't is so evident that few there are that beleeve and by consequence are taught of God that it ought rather to be bewailed then proved 2. Can any one imagine that none of Gods People before in Christs time or in the Apostles time were taught of God and yet what is more evident then that the Ministery of the Word and reading of Scriptures was in use and commanded in those
other faithfull Ministers any longer then while the Word last or that Timothy need preach no more after once Paul had been with him and indeed in common sense if I bid a man stay in a place untill I come I do not then bid him go away but rather stay longer that I may speak with him or do something else when I come So Saint Peter bidding the dispersed Hebrews attend to the Word till the Day dawn doth not bid them then cast away the Word or leave it off but however he would have them attend to it till that time and then afterward they will of themselves attend it without his exhortation nay 't is observable that in that very place he preferres the Word before the sight if the transfiguratioin of Christ so that the Word hath the precedence ev'n of Revelation hnd Visions But because that this point will be shortly so exactly cleared I will omit further pursuing of it Papists You speak concerning the reading of Scriptures as if that were the way to keep people from errour Whereas indeed that hath been the cause of all the errors of these times that every one hath been suffred to reade and expound the Scripture People should stand to the determination and traditions of the Church Authour 1. That every one ought to reade the Scripture and not only Clergy-men as you call them but all others is so evident that there is no way for you to keep men from beleeving this truth but by keeping of them from reading the Scripture Deut. 6.7 and thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou liest down and when thou risest up and thou shalt binde them for a sign upon thine hand and they shall be as frontlets between thine eyes 'T is evident that the King is commanded to have as much of the Scripture by him as then was written and he shall reade therein all the daies of his life that he may learn the fear of the Lord his God to keep all the words of this Law and these Statutes to do them and Ps 1.3 Joh. 5.39 1 Thes 5.27 Eph. 3.3 4. Neh. 8.2 3 4 5. Act. 15.21 Rev. 1.2 2 Ki. 23.3 Deu. 31.11 Rom. 1.7 Act. 8.28 But if you would not have us to reade the Scriptures how would you have us know the Truths of God Papists The Priests lips are to preserve knowledge and they should seek the Law at his mouth Authour The words are The Priests lips should preserve knowledge it shews their duty what they should do but 't is apparent in the next verse that they did not do so Ye have departed out of the way ye have caused many to stumble and how frequently doth the Apostle say Judge what I say Try all things 2 Tim. 2.7 1 Thes 5.21 We having spoken just before that we should not despise Prophecy he subjoyns That we should not idolize Prophecy neither by taking every thing upon trust that is preached Papists But it shows a great deal of arrogance and pride for poor common ignorant people to question the doctrine of the learned and pious Ministers especially when 't is not only the judgement of one but of more Ministers especially of such as have been approved it is fit for them to judge of the exposition of Scriptures Authour It is very convenient and necessary they should so do and certainly such shall have praise of God for 't is plain the Scripture praiseth the Bereans for doing so Act. 17.11 Paul an Apostle and Sylas an Evangelist preached among them But they took not their Doctrine upon trust but preached the Scriptures to see whether those things were so and though they found that to be true which they preached according to the Word of God this day yet they examined their preaching this day also and so toties quoties and these Bereans clearly are commended for thus doing nor doth this argue any unwillingness in us to receive what is preached nor dislike of the doctrine for the Bereans did receive it with all readinesse of minde though they like the doctrines never so well as t is plain they did for they heard it with all readinesse of minde yet they durst not receive it before they had examined whether 't was according to the word of God or no and suppose our Trachers should misguide us 't is evident that not only they but we should perish with them Matth. 15.14 Papists But I must return again to that which is so apparent that it cannot be denied but that in these times wherein every one hath been suffered to reade and expound the Scriptures as they please errours heresies and blasphemies have more abounded then ever they did Authour I grant that for every one to be suffered to divulge and preach the Expositions must needs be a certain means of propagating and multiplying errors But the fault is not in their reading and knowing but it proceeds from their ignorance of the Scriptures for our Saviour plainly sets down that to be the reason of our erring and the taking things upon the credit of our Teachers only our Saviour sets down to be the reason of so many errors among the Jews How many times doth our Saviour say in Mat. 5. You have heard that 't was said whereas indeed there was no such thing spoken in the Word of God Papists But how is it possible that simple ignorant people should understand wherein there are such depths that the learnedest man in the world cannot fully understand Authour Can any one imagine that the Scripture was writ only for learned men and great Scholars many things there are hard to be understood there is no question of it but those things that are necessary to salvation are plain Certainly the Scripture it self saith so Pro. 1.4 that 't was written for that purpose to give the young and ignorant understanding and the Scripture commands to buy the Truth and the ignorant man hath a price in his hand the fault is not in his head but heart and he that hath any understanding wisedom is easie to him Prov. 17.16 even very children might learn it Deut. 6.7 and the Apostle saith If the Gospel be hid 't is hid to them that perish whether they be learned or unlearned And if for that reason men should not reade the Scriptures because they savingly understand them not and abuse the Scriptures to the maintaining of heresies then the reading of Scripture should be also prohibited to learned men for the poor receive the Gospel or are Gospelliz'd as the word signifies and God doth reveal the Mysteries of salvation to those that are simple and hides them to the wise Mat. 11.25 and the greatest hereticks that ever were were not simple but learned men 3. If those that are simple and unlearned must not reade the Scripture this as if those that were sick should not use Physick
he should say you swear by your head and you will lay that to pawn as if you had plenum dominium over that to do with or dispose of it as you please yours your head is none of yours for you cannot alter the property no not the colour of one hair you have not power over one poor hair not onely not to make it grow but not of altering the colour of it therefore if you cannot dispose of one hair much lesse of the whole head Or thus if you cannot make one hair grow black or white therefore much lesse an hair to grow much lesse all the hairs much lesse the head and all the integral parts of it therefore if your head be the workmanship of another then you are not the Lord of that which you call your head for every one is the Lord of his own workmanship and as before I said it is an unjust thing to wish a curse upon that which is anothers if we say false for then another should be punished for our fault and for our perjury that we are punished too takes not off the injustice or as some would have it though I allow not of it this is to be referred to all as a general reason why one should not swear by any thing at all either God or the creatures that we will do such or such a thing for of promissory oaths apparently here it is to be taken and the reason stands thus If you have not so much power as to make one hair white or black then thou hast power to do little or nothing why therefore shouldst thou swear to do what thou canst not do Vers 37. But let your communication be Yea yea Nay nay for whatsoever is more then these cometh of evil But let your communication There is the third limitation wherein oaths are not lawful in common and ordinary communication or discourse oaths are not lawfull 2. There may be something in that word your that a Christian ought to be of such veracity that their yea or nay ought to be as strong an affirmation as others oaths and they ought as much to abhor a lye as others do perjury Yea yea nay nay 1. To give a reason why yea yea in the order should be before nay nay I suppose 1. Would rather be curious then edifying as to say that affirmation in nature is before negation or that one should if one could rather geant what is requested then deny but it could hardly be thought the intention of our Saviour in these words to intimate that duty to us in the order of the words 2. But for the iteration of both words there may be said something more pertinent 1. It may be to shew that we may use strong asseverations though we may not swear for by doubling of it ones asseveration grows stronger 2. To shew that he that requires a promise or ones witnesse in any thing should propose it without an oath as well as the other that promiseth or testifies should not do either by way of an oath for as among the Romaus their way of stipulation was not by way of an oath but by repeating the same word that was proposed to them to wit facies faciam dabis dabo so these in all their bargains and promises should be yea yea nay nay 3. That their yea in word should be yea in deed they should speak what was true and the yea of their mouth should be yea of their heart they should speak what they think and the yea of their mouth should be the yea of their work that they should perform what they promise in one or all which senses St James 5.12 may be taken and thought to intend when he saith Let your yea be yea and your nay nay 3. Or may the meaning be that Christians ought not to be crafty and double-dealing nor cunning but speak openly and plainly and not to use equivocations For whatsoever is more then these cometh of evil 1. Not whatsoever is more that is whatsoever words we use more in our communication as if we ought to speak no more then may serve to answer the Questions which are asked us but our asseverations ought not to be expressed with oaths but onely in these words or some equivalent to them 2. Is more then these the word properly signifies excellent so then since all protestations oaths execrations c. do exceed or excell a bare asseveration they are here forbidden 3. Cometh the Greek is Is of evil but the sense is well expressed by cometh for the sense is that it proceeds from evil that we use more words whether they be oaths or stronger asseverations then yea or nay 4. The words are not that to use more as in any case to swear is evil but cometh of evil 5. It may be said to come of evil two wayes 1. From the evil one from the devil for so he is often called in the Scripture and it may be said to come from him because he tempts one to the sinne of swearing or because he it was that tempted Adam and so being the cause of his sinne and his sinne being the cause of ours 2. Or the sense may be that all oaths and vehement protestations either proceed from our rashnesse if we may be believed without them for then they are vain or they are caused by the incredulity of those to whom we make them and their want of charity if they suspect our veracity unjustly or from evil in us if we have given them just cause to distrust us or from evil that is it comes from the general falshood of men for as he that is a liar is not believed when he tels the truth so there being so many deceitfull men makes that honest men are not believed 6. It is not said that whatsoever other expression but whatsoever stronger asseveration for so the words as I have shewed signifies for we may use any other word that is not a stronger asseveration as the Romans in their stipulations might use their dabo or faciam as innocently as to say yea Vers 38. Ye have heard that it hath been said An eye for an eye and a tooth for a tooth You have heard that it was said An eye for an eye 1. It is not said that it was said of old for this being part of the judicial Law and not of the moral Law it was not said of old for that an offence should be punished is not moral for then one should sinne if one should forgive it much lesse is it moral that such a kinde or so much punishment should be inflicted for some Nations a lesse punishment will deterre and some a punishment in their fame some a gracefull punishment some others mulcts and fines and punishments generally are either for the satisfaction of the party offended or for the amendment of the party offending which alters according to the several conditions of men 2. If any one should ask whether we are
conquered by the glorious excellencies of God for God is not only above our words but above our silence not only above our understanding but admiration But take heed that in the actings of your understanding you do not offer to make a thought of the essence of God for we cannot know him as he is 1 Joh. 3.2 Joh. 2.18 Exod. 33.20 2. You must take heed of under pretence of honouring God in one Attribute to dishonour him in another the high thoughts that you have of his excellencies must not lessen the thoughts that you have of his goodnesse knowing that the Majesty of God doth not put bounds to his goodnesse be sure that his goodnesse is as incomprehensible as any of the rest of his Attributes Secondly Thou honourest God in thy thoughts when there is such an holy dread of the Majesty presence and holinesse of God that thy thoughts are kept in one so that thou darest no more think an impure thought then do an impure action in the open street 2. In respect of words thou dost hallow the name of God 1. In respect of thy words themselves 2. In respect of thy pronunciation also when both thy words and pronunciation are such as are sutable to those high good and holy thoughts thou hast or oughtest to have of God and fit to raise the same thoughts in others when thou speakest of God speak with as much reverence and feeling as if thou spokest to God and when thou speakest to God let the awe and dread of his Majesty be as much upon thy spirit as thou verily believest would be if God immediately spoke to thee from heaven 3. By thy life and conversation thou dost hallow the name of God when thou dost live sutably to the truths promises mercies and the rest of the attributes of God so that it may be said of thee that thou art a living Bible as Paul said of the Corinthians You are the epistle of Christ not writ with ink but with the Spirit 2 Cor. 3.3 2. From the order of the Petition observe The glory of God being the first and chiefest thing that we are to desire it follows 1. That the glory of God is to be preferred before all things even our own and the salvation of all men c. For certainly if any thing were to be preferred above it it ought to be desired before it 2. Because God hath made all things for his own glory Pro. 6.16 Now the means are servants to the end and the Servant is not above his master 3. God hath taken away all that glory happinesse and excellencies which he had bestowed upon the fallen angels because they dishonoured him Now if their excellencies were better then the glory of God God should take more for his glory then 't is worth 2. From the order observe That we ought to desire all other things not only lesser but in reference to the glory of God 3. That since the glory of God is better then all the world it is a greater sinne to rob God of his glory then if it were possible to rob the whole world so much for the order for the Petition it self 1. We do tacitly acknowledge that we are not able sufficiently to glorifie God for first by reason of our ignorance we cannot tell what are the best means and by reason of our impotence we cannot put in execution those means we do know we know that the way to glorifie God is to have the Gospel of Christ preached in power and purity thorowout the whole world 3. By reason of our wickednesse we will not use the means that we can but are very prone to dishonour God 2. Not only not we but not all the creatures in heaven and earth are able sufficiently to glorifie God So that not only David Psal 148. 150 c. but even the Angels Revel 5. call for help Nay even Christ himself as man findes it too hard a task sufficiently to glorifie his Father John 12.28 2. We desire in this Petition that God would bestow upon us all means whatsoever whether outward or inward temporal or spiritual whereby we and others are made able and willing to glorifie him as that he would enlighten our understanding affect our hearts by manifesting himself and his truths in his works Word Ordinances c. and that he would do this at all times and in all places and that he would prevent or remove all things that might either in whole or in part hinder his glory whether it be ignorance atheism idolatry superstition c. and that he would enable and encline us and others to the utmost to glorifie his name in our thoughts affections words and deeds Vers 10. Thy kingdom come Thy will be done in earth as it is in heaven Thy kingdom come 1. Three things are presupposed 1. That every man by nature is under the dominion of sinne and Satan 2. That it is not in the power of any creature or of all to govern the world or to cause the kingdom of grace to come where it is not or increase where it is or to be the cause of the coming of the kingdom of gloryâ— Secondly The kingdome of God is three-fold The kingdom 1. Of power and providence whereby he rules over all creatures even reprobates senslesse and irrational creatures yea even devils themselves 2. The kingdom of grace whereby he rules in the hearts of his people here in this world 3. The kingdom of glory is the reigning of his people with him after the dissolution of soul from body and at the reunition Thirdly In the Petition the things we pray for are 1. That the Gospel might be propagated through the world and by consequence that the Jews may be called and the fulness of the Gentiles may be brought in and that the kingdom of grace may be set up in the hearts of men uncoverted and that it may be established and increased where it is 2. That he would hasten the coming of his kingdom of glory and our reigning with him for ever Now the means for this end First The removing of those things that hinder and therefore we desire 1. The destroying of the kingdom of sin and Satan 2. The downfall of Antichrist and the frustrating of the power and plots of all other enemies of the Church of God Secondly The positive means are 1. Outward as 1. That the Church may be furnished with all Gospel-officers and Ordinances and they furnished with gifts and both purged from corruption and countenanced and maintained by the civil Magistrate 2. That the Ordinances may be purely dispensed 2. The positive inward means is The powerful and effectual cooperation of his Spirit with the outward means Lastly That God would be pleased so to exercise his kingdom of power in the world as may best conduce to these ends Thy will be done on earth as it is in heaven Three things are presupposed 1. We are unable of our selves to
kingdom and the power and the glory for ever Amen And Hence from coherence observe 1. That no sooner is pardon of sinne obtained but Satan will be busie in temptation 2. We are not onely to desire pardoning but purging mercies 3. Since these two Petitions are joyned by And we cannot sincerely hope for and beg pardon of sinne that are negligent in avoiding temptations Leade us not c. Quest How can we pray not to be lead into temptation since none have been without them and they are likewise very profitable for us Sol The word rather signifieth Do not bring us into temptation but the meaning is that God should not leade us into temptation and there leave us 2. The other clause clears this because we desire not so much to be delivered from evil temptations as from the evil of temptation Object We should not runne into temptations and by the same reason that we should not tempt others for we pray for others as well as our selves 2. None can tempt us without Gods leave and if he hinder we shall be free from temptations But deliver us from evil Here we desire 1. That we may be supported in temptation 2. Delivered at all times from temptation 3. Or if conquered to restore us after temptation Moreover observe from the general 1. That God may justly give power to Satan to tempt us For thine is the kingdom c. 1. We may lawfully enforce our desires by arguments 2. Those must not be drawn from our selves 3. We are to joyn praises with prayer 4. We are not to pray to any one but to such as we may adde this clause to the end of the prayer and by consequence not to Angels nor Saints 5. The Latine copies had none of this clause wherefore the Latine Fathers make no mention of it in their Comments but it is in all Greek copies and in the Syriack 6. The meaning of the words may be this Thou mayest lawfully having the authority to grant us for thine is the kingdom and thou canst for thine is the power and thou shalt have the glory of all thy mercies Amen 1. Amen the word is an Hebrew word and signifieth truth wherefore God is called Amen Isa 65.16 and Christ Rev. 3.14 2. It is the same in all languages to shew that as it signifieth in the beginning of any sentence assent and in the end consent so all are to give assent to the truths and to give consent to the Petitions in the word of God 3. It shews that we ought to ask in faith 4. It is the duty of all that are in the Congregation to say Amen to the Minister which appears plainly by these two places 1 Cor. 14.16 Numb 5.22 Deut. 27.15 It is reported of the Arians in the primitive Church that their Amen was like a clap of thunder 5. We are to say Amen in three respects concerning this prayer 1. To all the Petitions not to any one only Divers will â—ay Amen to the fourth and fifth Petition though to none of the former Divers desire forgivenesse of their sins and to be delivered from evil but care not to be delivered from temptations 2. We must as well say Amen to the patern annexed to the third and to the condition annexed to the fourth as to the Petitions themselves for though we cannot do Gods will as they do it in heaven we must desire to do it and mourn as well for our failings in the manner as the matter of our obedience and as willingly forgive injuries as we are that God should forgive us our sins 3. We must say Amen as well to the Doxology as to the Petitions 6. Our Hallelujahs should be as loud and frequent as our Hosannahs in our praises as our prayers it shews that we ought to pray with the understanding Vers 14. For if ye forgive men their trespasses your heavenly Father will also forgive you For if ye forgive c. It is not said if ye will forgive but if ye do forgive lest men should flatter themselves with an intention to forgive hereafter Chrysost observ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek signifieth generally lighter offences of purpose to meet with that disposition that generally is in revengefull people who use to aggravate injuries that are done them and make mountains of mole-hils Christ cals them but mistakes and though the same word be used in the next verse concerning our offences against God it makes the sense the fuller for it is as if I should say You must not expect that God will forgive you the least offences if you do not forgive your brethren but if you will say it signifieth greater sins also Eph. 2.5 Then since the word signifieth both it shews that we are not to forgive lesser but greater injuries 3. It is not said if you forgive not your brethren but men we are not only to forgive them that are Saints and brethren but all men good and bad 4. It is not said if you forgive men their trespasse but trespasses to shew be they never so many as seventy times seven Mat. 18. though there a certain number be put for an uncertain and such a number it will somewhat pose a man to know what the product is so that if a mans heart were not corrupt it were easier to forgive then to cast that number up 5. Our forgiving men their trespasses is not the cause but the necessary antecedent to our assurance of Gods forgiving us ours Or 1. A certainsign as our love to the brethren is not the cause of our passing from death to life 1 John 3.14 of Gods forgiving us is a motive of our forgiving others Ephes 4. ult 6. See that God will not be behinde hand with us for if we forgive never so freely he will as freely forgive if we forgive many injuries he will forgive us as many Nay we may not amiss put the emphasis upon those two words Theirs and Yours for certainly both in number and greatnesse Ours exceed mens offences are an hundred ours ten thousand theirs as pence ours as talents 7. Heavenly Father may be added here to shew the aggravations of our sins all our sins are against a Father and a heavenly Father the greatnesse and goodnesse of God doth much aggravate our sins it is as if Christ should say He that injures you it may be you are not his father or tam pater nemo not such a father or certainly not his heavenly Father his injuries are not against so much greatnesse nor so much love as thine 8. Or else Father is added to teach us our duty by that relation which we have to God for children ought to be like their father and the Apostle argues from this relation to the duty Eph. 5.1 from our relation to God and vers 2. from our relation to Christ for if we forgive not we are neither like a father nor yet like our brother Vers 15. But if ye forgive not men
times Therefore to be taught of God doth not exclude the Ministery of the Word but rather include it Therefore I answer 3. That to be taught of God is to be taught of God in his Word which I prove by severall places of Scripture 1. as our Saviour saies He that hears you hears me and he that hears me hears him that sent me Matth. 10 40. Luk. 10.16 Joh. 13.20 and it is evident that the People of God have thought so that they have been taught of God in the Ministery of the Word Act. 10.33 and therefore you must not oppose those things that are coordinate and our Saviour explains this very place that it is to be taught of God in his Word for Christ makes to hear and learn of the Father to be the meaning of those words for hearing signified the outward and learning the inward teaching of God for if by hearing an inward hearing should be meant then it were all one with learning 4. If these words are to be taken in your sence it doth more clearly argue that private instruction and conference are needlesse then that the Ministry of the Word is so for in private conference and instruction every one is more properly said to teach his Neighbour then in the Publike Ministery Then 5. You of all people should least speak against the necessity of preaching since by your practice you are so far from judging it unfit for any one to preach that you judge it fit for every one that will to preach If preaching be fit why do you condemn it if not why do you use it 6. This place is a Prophecy of abundance of Preaching for the times wherein his Prophet lived were such that as in Rome and Spain if any one comes to know the Truths of God it must be by private conference and instruction as it were one Neighbour teaching of another as the publique Preaching of the Word there are none but false Prophets that are Teachers amongst them 7. It is not unworthy considering whether this may be the meaning of the place viz. That in these sad times the People were so generally addicted to Idolatry and misled by the false Prophets that few there were that knew whether Baal or Jehovah was the true God but the Prophet tels them that concerning that Point to know that Jehovah is the Lord the time shall come that they shall not need instruction as if one should say that the time should come in Turky that no one shall need to teach them whether Christ or Mahomet be the true Prophet Anabap. But is it not plainly said that ye have an Vnction from the Holy One and ye know all things and ye need not that any man teach you Authour If the meaning of the place should be that none need to teach them the Apostle would seem to contradict himself for why does the Apostle write this Epistle to them if they knew all things and need not that any man should teach them 2. 'T is against the whole current of the New Testament to interpret these words of the immediate teaching exclusively to the Ministry of the Word is evidently contrary to the current of the Gospel What need we pray that God would send Labourers into his Vineyard What need Paul leave Timothy at Creete to ordain Ministers in every City if in Gospel-times the Ministery were needless And that it is not only needfull for conversion but edification is evident Act. 20.32 2 Tim. 3.17 1 Pet. 2.2 3. And that the Ministry is to continue to the end of the world is as evident Our Saviour promiseth to be with his Apostles to the end of the world with them as to their persons he could not be to the end of the world because they died but with their Successors he was is and will be Eph. 4.11 12 13 3. The meaning of the words are as if the Apostle should say Do not you imagine the truth you have learned you have learned of man only for 't is the Vnction of the Spirit of God that hath anointed you that hath taught you whose teachings are so true and so full that you need not that any man should teach you upon this account as if there were some defect As if you had not been taught all things necessary to salvation So there are three things that the Apostle would prove to them in those words 1. That what they had learned was not properly from man though by man but from the Spirit of God 2. That the Spirit of God had not been defective as to Necessaries in his teachings of them 3. Much less that the spirits teachings were false as the seducers pretended and the words are set down clearly in reference to their seducers The words immediatly going before the 28. and 27. ver the Apostle clearly speaks concerning their seducers who told them that they were all this while misled and so the Apostle saies that these things I have written unto you concerning them that seduce you for that 't is plain those passages are to be expounded not concerning their Teachers but Seducers Anabapt But Saint Peter saies expresly 2 Pet. 1.19 That we are to take heed unto the word of Prophecy until and no longer the day dawn and the Day-Star arise that is while we have the Spirit of God to teach us we are to use the light of the Scriptures but afterward the light of the Spirit is to guide us which is more and certain then that of the Scriptures Authour By the Day-dawning and Day-Star rise in our hearts cannot be meant that light and those teachings of the Spirit which every Saint hath as soon as he is regenerated for 't is evident that those to whom the Apostle writ this Epistle were illuminated and sanctisied by the holy Ghost as appears by the first Verse yet the Day-Star in the Apostles sense was not risen in their hearts 2. 'T is as evident that as great Revelations as any that you Anabaptists can boast of are less certain then the Scriptures not only to others but even to them who have those Revelations for the Apostle saies that we have a more sure word of Prophesie as if he should say the word is not only more sure to you that have not those visions which we have had but even for us also 3. Suppose the Dawning of the Day c. were to be taken for the illumination of the Spirit yet it follows not that after we are so illuminated by the Spirit we need not reade the Scriptures for the word until doth not alwaies refer to the time past as to exclude the time to come as Mat. 5.18 Mat. 12.20 Mat. 28. last 1 Tim. 4 13. Can you argue and say that when the heavens shall pass away then the Word of God shall fail or Christ will break the bruised reed and quench the smoaking flax when judgement is brought forth to victory or that Christ will not be with his Disciples and
Second Table yet in Italy Spain c. where the whole Countrey are Papists their Lives are abominable their Popes Cardinals Bishops and Priests being generally and notoriously known to be guilty of such Predigies of Lust such as were scarce ever heard of as Sir Edwin Sands in his Speculum Europae hath both judiciously and faithfully set down A Book very worthy to be read for he that shall reade that Book and beleeve that Revelation to be true cannot but he satisfied of the subtleties and abominations of Popery and 't is almost impossible for any one which is not exceedingly prejudiced not to beleeve it to be true It is written with so much candor impartiality gravity and judgement 2. The things wherein their strictnesse do most consist are of that nature That the more strict they are the more abominable for those things wherein they do place so much devotion the Apostle calls Doctrines of Devils 1 Timothy 4.1 2. and if they are liberall to their Priests and adorning of their Images c. 'T is no marvell then Fellow-Idolaters that have gone before them have been as liberall as they We reade of those that pulled their Ear-rings Exod. 22. and of those that lavished Gold out the Bagges Isa 46. 't is not enough to releeve one in the Name of a Prophet Paul was of a stricter life and conversation then any of the Papists at that very time when he was Persecutour and amongst the Philosophers the Gymnosophists even amongst the Turks there are Hermites that live with as much outward austerity as any amongst the Papists But lastly Suppose that you should know one that were very charitable to the Poor and liberall to the Ministers but was a common known Strumpet would you account such an one a Religious Woman much lesse should you account Papists to be Religious though they be never so Charitable to the Poor since they live in continuall spirituall Whoredome viz. Idolatry which is farre worse then bodily Whoredome but the most sure Preservative against Popery and all Heresies is that which I began and shall conclude withall viz. Reade Study Meditate and keep close to the Word of God and do not satisfie your selves only with Reading so many Chapters a day but understand digest and practise them nay nor be content onely with the understanding of those Truths that lie plain and open within the surface of the Chapter you reade but digge deep and see what lies within the Bowels of the Text for in the Scripture to that the words may relate are hid all the Treasures of Wisedome and Knowledge That God is the God of Abraham Isaac and Jacob lies open and plain in the very words when they are read but this Truth That the Body shall rise again is as truly contain'd though not as manifestly expressed in the words and our Saviour saith that they understood not that Scripture upon that very ground because they understood not this Truth included in it viz. that the Resurrection was proved by that Text and so I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them which are sanctified OBSERVATIONS Upon the fourth Chapter of MATTHEW MATTHEW IV. I Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil THen Immediately there were no disseminata vacua in the performances of our Saviour Christ did sometimes rest but was never idle if you referre it to the former verse the last of the third Chapter the point is this After great spiritual consolations or visions we should do well to expect great trials and temptations which are laid upon us lest by such revelations or comforts we should be exalted above measure so 2 Cor. 12.7 If we consider this with that which followeth the observation is 1. In respect of us that God useth to fit us for great imployments with great temptations 2. In respect of Christ that from the beginning of our Saviours undertaking the work of our redemption all was full of trouble and misery the devil opposeth the beginning of good works and we should learn from him to resist the beginnings of sin Jesus was led 1. To shew that he did not resist he was not drawn but led We may learn willingly to follow the leadings of the Spirit not to refuse to follow God into affliction temptation c. 2. It shews that he did not go himself into temptation We should not run into temptation we must resist the devil and he will slee but neither may we call him forth to battel nor pursue him when he flies By the Spirit The Spirit that is the holy Ghost for if by the Spirit should be meant the devil it should runne thus He was led by the Spirit to be tempted of him and that our transtatours take it so is plain it is written with a great S for thorowout the whole Bible when Spirit is printed with a great S the holy Ghost is meant as the Translators imagine one may be led by God into temptations for else it were needlesse and improper to pray God not to lead us into temptation for we never deprecate things that are impossible Into the wilderness This was not the wildernesse of Judea where John preached for there were locusts and wilde honey so that Christ need not have fasted for want of food 2. When it is meant of that wildernesse it is alwayes added of Judea but when it is spoken without any addition it is meant of the wildernesse where the children of Israel were fourty years But why thither to be tempted 1. Because that was the fittest place for that temptation which he first was to be tried withall viz. hunger for there was no food Matth. 15.33 2. Because there he was alone 1. Because the devil might have full opportunity and liberty to tempt him 2. To shew the excellency of that victory none other had any hand in it for he was alone and without any assistance he overcame the devil that which we may learn from this is That by being alone one gives the devil opportunity to tempt one take heed therefore of being alone but if you shall say Doth not our Saviour advise us to be alone to enter into our closet and shut the door Mat. 6.6 all meditation private prayer and reading would be taken away by this advice I answer with our Saviour John 16.32 So if thou hast the company of God and art in his presence by meditation and prayer or any holy duty thou art not alone therefore the advice still stands in force be not alone but be sure that when thou art corporally alone thou be not spiritually alone but by holy thoughts have God in thy company 2. Learn from hence the way to overcome divers temptations Art thou alone and doth Satan set upon thee by melancholy thoughts or lustful thoughts humbly fervently and shortly desire almighty God to
viz. for all for it is not said Give me but us c. The Prayer it self is divided into three parts 1. Introduction Our Father c. 2. Petitions which are divided into supplications Hallowed be thy Name c. and deprecations Forgive us c. 3. The Conclusion or Doxology For thine is the Kingdom c. In the Introduction 1. There is the Person prayed to viz. God 2. The relation he hath to us Our Father 3. The place where he in a more especial manner is present viz. Heaven That we are to pray to none but God is apparent 1. Because none else knows our wants Isa 63.16 2. None can know our prayers 1. Because at the same time there are an hundred thousand praying 2. Because he that knows our prayers must know our hearts because it is the heart that prayes and not the tongue otherwise though the desires were never so fervent if the words were not so significant the prayers would be lesse regarded 3. Because none else can grant our prayers 4. Because there are none so willing for he is our Father the Saints but our brethren 2. The Parent loves his children better then they one the other The LORDS PRAYER Our Father which art in heaven Hallowed be thy Name Thy kingdom come Thy will be done in earth as it is in heaven Give vs this day our dasly bread And forgive us our debts as we forgive our debters And lead us not into temptation but deliver us from evil For thine is the kingdom and the power and the glory for ever Amen THe prayer is divided into four parts 1. The Preparatory part or Introduction Our Father which art in heaven 2. The body of the Prayer which is divided into two parts Supplications which are four and Deprecations 3. The Doxology For thine is the kingdom c. Or it may be brought as hereafter shall be shewed as a reason why we beg these things of God 4. The Conclusion of all viz. Amen or if you will the praying over the whole prayer again in one word There are some small differences between our Translation and the Original The first is this Oh Our Father not Our Father The second the word art is not in the Original The third that which we translate Heaven is Heavens in the plural number For the expository part there is little difficulty I am only in this that it is said that God is in heaven 1. We must take heed that we do not understand it exclusively as if God were no where else as in Job 22.15 that God walked in the circuits of the heaven For God is as truly and as essentially in earth as in heaven and Solomon saith That the heaven of heavens is not able to contain him 2. We must take heed of thinking that God is so in heaven as a place which makes him happy for if so he should neither be infinitely nor eternally happy for heaven is not the happinesse of God but God the happinesse of heaven the heaven of heavens God is said to be in heaven 1. In respect of manifestation here we see him but darkly there face to face 2. In respect of union 3. In respect of fruition all these shall be abundantly greater for their own faith shall be turned into vision our hope into fruition our love into union Or else this may be added not onely not as a limitation of Gods presence but to distinguish him from our earthly fathers there are two words that distinguish God from our natural fathers 1. That he is in heaven 2. The word Our since there is none that is the Father of all the elect save one God We may consider these words either in themselves or as a preface or introduction to the prayer 1. In themselves the first truth therefore in the words is this that God is the Father of all his people Now God does not take empty titles upon himself but fils up whatsoever relation he takes upon himself to the utmost therefore whatsoever the tenderest lovingest parents in the world are to their children God is much more First We have our beings under God from our parents but we have our beings more from God then from them 1. Because we have it originally from God but from them instrumentally 2. We have our bodies from our parents but our souls from God Eccles 12.7 Heb. 12.10 3. We have our being but our depraved being from our parents but our well-being from God By generation we have it from our parenrt by regeneration from God 4. Though we have our bodies in some sense from our parents yet we have them much more from God for a mother knows not her childe before it be born whether it be beautifull or deformed knows not what parts it hath and what it wants but Psal 139. in his book are all our members written Secondly Parents know their children there are many Kings and Monarchs that know not their servants but none but knows their children Can you go to any mother that cannot tell you how many children she has and their names but God knows his children farre better then any parent and to help our faith God does use many rare expressions and to signifie what special notice he takes of his children Exod. 28. to write down their names is not so much as to engrave them and God thinks no matter good enough to engrave his peoples name in the preciousest stones in the world he must have for them to be engraven in nay he will have their names engraven twice as you may see Exod. 28. and Aaron is not to appear before him but with the names of his people upon his heart nay to shew that there is no precious stone or any thing under heaven that is good enough to engrave his peoples names on he engraves them in the palms of his own hands Isa 49.16 that is the first thing God knows his people by name and that is a wonderfull honour 2. A wonderfull comfort Isa 43.1 Exod. 33.12 2. God knows the dispositions of his children Psalm 103.13 3. He does more then any father for he numbers the very hairs of their heads Mat. 10.30 Nay as God knows his people so he never forgets them a father may nay a mother which is fullest of affections nay a mother may forget her sucking childe who as yet has not by any disobedience provoked her to forsake him for she is not only the nurse of it but the mother of it the son of her womb Nay a mother may forget though she has but one the sonne of her womb Isa 49.15 Nay all women may forget for it is said though they should for a woman to forget one childe if she has many but for all the women in the world to forget their childe whiles it sucks though they have no more is a kinde of an impossibility yet it is more impossible for God to forget his people Nay but God sets down the
are frequent in that duty are his children Fourthly It is not said that God alwayes gives the very thing we ask for sometimes it is not good for us or not so good for us as that which he gives us 2 Cor. 12. for sometimes we ask a stone and he gives us bread sometimes a serpent and he gives us a fish Fifthly See the wonderfull liberality of God as 1. He gives freely only for asking 2. He gives that which is good 3. He gives not only one good thing but all good things for it is not only good thing but things and it is not the least act of his wisdome and goodnesse not to give them except they be good Vers 11. If ye then being evil krow how to give good gifts unto your children how much more shall your Father which is in heaven give good things to them that ask him Vers 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them for this is the Law and the Prophets Therefore whatsoever Our Saviour here concludes with that general Directory concerning our carriage towards others because that to set down every particular would be endlesse 2. This rule must admit of some limitations viz. that if the thing be unlawfull that we would have others do to us we must not do the same to them as for example The woman that in time of famine would have and had her neighbours childe for food she was not bound the next day to give her childe to her neighbour 3. All which the Prophets did preach is not included in their rule for the Credenda are not included but the Agenda and they also concerning such things and concern the duties of the second Table Vers 13. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat Enter in at the strait c. 1. Our life is compared to travelling it is but a journey either to heaven or hell we are but viatores therefore must not set up a rest here 2. There are but two wayes and two ends of every man living every one goes either in the way to heaven or in the way to hell none can go neither way nor both wayes 3. No man that gives himself liberty to do whatsoever he desires may imagine that he goes in the way to heaven 4. It is not enough for us to come and look in at the gate and see and understand what God would have us to do if we enter not in and do that which we understand of the minde of God 5. This is a sufficient motive to perswade any one patiently to bear and to go thorow all difficulties and straits that the end of them is everlasting life 1 Cor. 15. ult 6. It shews that by nature we are not in the right way for it is a way out of the reach of nature Vers 14. Because strait is the gate and narrow is the way which leadeth unto life and few there be that finde it For strait There are two reasons why we endeavour not to finde the way to heaven 1. Because every one by nature loves carnal liberty Psal 2.2 2. Because there are so many that go in the wayes of hell evil example is a dangerous and prevailing temptation 3. That this notwithstanding is enough to deterre us from the sinful pleasures of the world and flesh that their end is destruction Isa 50.11 Vers 15. Beware of false prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Beware of false prophets 1. For the adherence it may stand thus As I have already warned you of prophanenesse and licentiousnesse I shewing that that would lead you to destruction so now lest you should be carelesse of the matters of doctrine for errours in judgement are as destructive as prophanenesse 2. As they are as destructive so they are more likely to be fallen into we are more apt to be deceived by errours then prophanenesse in many respects 1. Because no one almost doth justifie and plead for prophanenesse for drunkards almost are come to that impudence as to tell you that you must be drunk but all hereticks lay it on your conscience to believe their errours and they doe not only preach it for a truth but generally for a fundamental truth 2. Because of the subtilty of deceivers prophane persons are not comparably so wise in their generations as hereticks are 3. Prophanenesse is generally more dangerous to infect those that scarely have any shadow of religion in their life but heresies mainly Gods people prophanenesse is amongst the Heathens but heresies in the Church therefore that may be one reason why false prophets are called wolves because their drift is to destroy sheep 4. There is no calling under heaven so excellent but the devil hath some of his agents that professe it We reade of false prophets false apostles false Christs and those that pretended to be gods that were not Gods 5. Christ hath set down many signs some more and some lesse openly to know false prophets by 1. Their subtilty signified in this word beware We need take great heed or else we shall be deceived 2. Because generally they come to you of their own accord not sent by God or man 3. In respect of their fair carriage and pretences They come in sheeps cloathing 4. Their fair conversation comes not from an inward principle it is but put on as a garment and they care not for holinesse they can part with it without any trouble as a man can put off his cloaths without pain a sheep-skin cannot be taken off from a sheep without a great deal of pain but from a wolf it may because they only put it on 5. By their earnestnesse and insatiablenesse in spreading their errours They compasse sea and land this may be intimated in ravening Lastly It is by their fruits Vers 16. Ye shall know them by their fruits Do men gather grapes of thorns or figs of thistles By their fruits 1. That there is none of Satans instruments can learn so much subtilty of him but God gives his people wisdom enough to discover them that they may be known 2. The Question is What is meant there by fruits And how it differs from the sheeps cloathing Some make their sheeps cloathing to be only their fair pretences as the Papists say when they go about to seduce now it is pity such an one of such parts should go to hell for want of knowledge c. Others make them to be their fair carriage and pious conversation Some make their fruits to be their doctrine but it is safest to take in both for though it be generally true to say that those that come unto us before they be sent do generally preach errours yet the full meaning of the Text may be this Let men come to you with never such fair