Chapter 7

_Chap. 7. Verse 1._Iudge not, that you be not judged.2. For with what judgment ye judge, yee shall be judged; and with what measure you mete, it shall be measured to you againe.

IN these words, and so forward to the end of the fift verse, is contained the sixt part of this sermon of our Savior Christ, concerning judgment; and it consists of three parts: first, a commandment, judge not: then certaine reasons of the commandment, in the words following, to the 5. verse: and thirdly, a remedie of evil and rash judgment, in the 5. verse.

Touching the commandment, judge not] The meaning. This commandment forbids not all kinde of judgment, but must bee restrained to unlawful judgment; for there be foure kinds of lawfull judgment, two whereof be publike, and two priuate. Of publike, the first is ciuil judgment, belonging to the ciuill Magistrate, who is to enquire into the manners of men, and according to the good positiue lawes of the country to give judgment, either in punishing offenders, or rewarding them that doe well. The second kinde is Ecclesiasticall, belonging principally to the minister, who in the publike dispensation of the wordiudgs mens manners, by reproouing and condemning their sinnes, whether they be thoughts, words, or actions. In this sense the vnbeleeuer is said to be judged, when his thoughts & actions are controlled by the word, 1. Cor. 14. 24. and thus Noah judged and condemned the olde world, Heb. 11. 7. Of priuate lawful judgment, the first is priuate admonition, whereby one man does in Christian and louing maner, reprehēd another for his sinnes, and thereby iudgs him: this is also commanded in the word of God, and therefore it is not here forbidden. The second is just dispraise, when the grosse faults of notorious persons are reprooued and condemned for this ende alone, that others may take warning thereby: thus Christ judged the Pharisies both for life and doctrine before his Disciples, calling them Hypocrites, that said, and did not: and their doctrine leauen: and that most justly and wisely, that his Disciples and others might beware of them: and thus he called Herod a Foxe, so discouering his subtiltie, for the admonition of others.

The thing then here forbiddē, is rash iudgemēt, which one man does vniustly give of another; and the reason why wee so understand this place, may be drawne from the 3. verse, where instance is given of the judgment here forbidden, in a quicke espiall and sharpe censure of small faults in others, not seeing farre grosser and greater in our selues: also Saint Luke setting downe this same prohibition, judge not, expounds it in the next words, by condemne not: which must be understood of rash censure, as is plaine by S. Paul, Rom. 2. 1. In that you iudgest another, you condemnest your selfe, because you doest rashly cōdemne him of that whereof you your selfe art guiltie. Now that wee may better know the thing forbidden, first I will show what rash judgment is, and in the second place make known the common practises thereof. For the first:

Rash judgment, is when of an evil minde wee judge amisse of others,for some evil ende. In this description, first obserue the roote and ground of all rash judgment; to wit, an evil minde, whereby wee loue our selues too well, and want the loue of our neighbour: This wee testifie, by beeing sharpe sighted, to prie into the liues and behauiour of others, and are blinde as beetles to see into our selues: as also by giving our selues exactly to censure other mens sayings and doings, and with delight to heare their faults ripped up; but for our own courses, we would not have them called into question nor controlled. Secondly, here note the manner of rash judgment, which is to judge amisse of others: and this they doe which judge of other mens persons and doings without a calling, or vrgent necessitie: secondly, which give out sentence of mens doings, but not according to the law of charity, which bindes a man to judge and say the best of others alwaies, so farre forth as may stand with good conscience, and the word of God. Thirdly, here note the ende of rash judgment; for as it is ill grounded and guided, so it aimes not at the reformation of the partie, nor the detestation of sin in our selues and others, but is directed to some wrong ende: as first, to testifie our hatred of the partie, and desire of reuenge: secondly, to delight our selues with the faults of others: thirdly, to defame our neighbours, and to bring them to an ill name, that our names may beare away the praise without comparison: and lastly, that wee may seeme more holy then others, by beeing much in censuring sinne in others.

The practise of rash judgment consists in two things: first, the evil minde of man prepares matter of wrong judgment: and secondly, gives sentence accordingly of the sayings and doings of men, and likewise of their persons. For the first, the evil minde prepares matter of rash judgment thus; it sets it selfe to prie and inquire narrowly into the liues and behauiour of men, and to see if it can find any matter in word or action worthy reproofe: Indeede there is a virtue wherby one man does obserue another in his waies, but that is directed to a good ende; namely, to rectifie and reforme him in his wants, and to further him when he does well: but for one man to obserue another for this ende, to finde out matter of defamation and reproach, is a fault directly forbidden by our Savior Christ in this place. Secondly, when matter is found, the evil minde accordingly gives censure: this censure is given, first, of the persons of men; then of their speeches and actions. Rash censure of mens persons, is when a man thinkes otherwise of the person of another, then in conscience, and by Gods word he ought to doe. Example of this wee have in Satan, for when the Lord commended Job for his fidelitie, Satan tels the Lord, that Job indeede served the Lord, but it was onely for his own profit, for (saith hee) withdrawe you thin[] hand from him, and you shalt see, whether hee will not curse you to your face: This then wee see is a deuillish practise, and ought to bee farre from every one of us. Wee must remember what an auntient divine has taught heretofore, that there are three things exempted from the judgment and censure of men; the Scriptures, the Counsell of God, and the condemnation of any mans person.

Rash censure of mens speeches and actions is given many waies: I. When things are well done, to carpe and cauill at them without any just cause. Thus the profession of Religion at this day, is accounted of many to be but counterfeit holines, and the due obedience to the morall Law is nicknamed and tearmed precisenesse, and the professours thereof called Puritans and Precisians, for this cause onely, that they make conscience of walking in obedience to Gods law. II. When actions or speeches indifferent, are taken in the worser part. Thus was Dauids kindnesse ill accepted of Hanun king of Ammon, when Dauid sent his servants to comfort him after the death of his father: for his Nobles told him and perswaded him, that Dauid sent not unto him, because he honoured his father (though Dauid vndoubtedly sent with an honest and vpright heart) but as it were craftily to search out the citie, and to spie it out, and to ouerthrow it. Now hereupon Dauids servants were badly intreated, and shamefully sent away; whence grew the warre that ensued betweene them. III. When upon light occasion and vncerten reports, we suspect and surmise evil of our neighbour: suspicions indeede are sometime good, beeing conceiued on a good ground, and retained for a good ende; as to beware of the partie and of his evil: but when they are conceiued upon light causes, and for some sinister respect (as the common practise is, upon no good ground to conceiue most badly) this is rash judgment. IV. When we see any want in our neighbours speach or behauiour, to make it worse then it was meant, or then indeede it is. V. When we spread abroad and publish the wants of men, to defame them, which might better be concealed, and in conscience and charitie ought so to be. VI. When we speake nothing but the truth of another, but yet withal doe insinuate thereby some evil of the partie into the hearts of the hearers. This practise is as pestilent and daungerous, as any of the former. Thus Doeg told Saul of the fact of Ahimelec unto Dauid, how he gaue him victualls, and the sword of Goliah, which was true: but withal he did therein insinuate, that Dauid and Ahimelec intended conspiracie against Saul. And this telling of the truth in that sort, cost the liues of fourescore and fiue persons, that weare the liuen Ephod, as we may read, 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII. When in hearing the word preached, and sinnes reprooued in the congregation, some hearers misapply the same as for example, the minister reprooues the sinne of swearing, of drunkennesse, or any such sinne: then some one gultie hereof, does not onely surmise, but also breake forth intò this speach, Now the preacher meanes me: he speakes this of me: he censuresmy facts and speaches; herevpon followes spite and malice against the person of the minister, and also rash censuring and condemning of his ministry. They also sinne in this kinde, that apply the reproofes of sinne to the person of others: as when they say, now such a one is touched: there is a good lesson for such a one if he would learne it: yea others goe further and say, now the preacher meanes such a man; now he speakes against such a man: but this also is rash judgment in hearing of the word: they misconceiue of the purpose of the minister, for his maner is not when he stands in the roome of God, to rippe up the secrets and liues of some particular hearers; but to deliuer the will of God concerning such and such sinnes unto all: it is the power of the word, not the mind of the preacher, that causes: it to touch your conscience: and therefore every one ought to apply the word unto his own heart, and not to lay it upon others, or els take it to be spoken of himselfe for his disgrace: for it is to misapply the word, and to judge amisse of the preacher: and this is a common sinne, which is the cause why many men reape so little profit by the word preached as they doe. The VIII. practise of rash judgment is, when in townes and cities some persons are wrongfully reputed and taken for witches: this is as common a sinne throughout the world as any of the former: one man will say, such a one is a witch, because he in conscience is so perswaded; and yet the ground of this perswasion is nothing but his bare conceit. Another man saith, such a one is a witch, because a wise man or a wise woman has so reported of him or her: and yet this testimonie is but the testimonie of the deuill, who is a lyar, and the father thereof: if he tell truth, it is with purpose to deceiue. Againe, another is judged to be a witch, because comming to a mans house to borrow something, and beeing denied thereof, he tooks it vnkindly, and thereupon gaue these or such like threatning words; it had beene as good you had lent it me, or, I will meet with you: and hereupon some one in the family fell sicke, or some cattell died, and other things did miscarie. It is no question, but witches be too rife among us, and ought to be sought out and seuerely punished; and there be lawfull waies of conuincing a witch: but upon these bare presumptions to judge any one to be a witch, is an vnchristian practise of rash judgment: for why may not the hand of God befall you in visiting some one in your family, or in the death of your cattell, as well as the annoyance of the witch, after some hard speeches of another. A witch therefore must first be lawfully conuinced, and then judged to be a witch, and not before. This thing especially Iurers ought to looke unto; els if they have but the ordinarie discretion of common people, to judge one for a witch upon these presumptions, they may easily defile their hands with innocent blood. Thus much for the sinne of rash judgment, and the practises thereof, which are condemned and forbidden in this place.

Now because it is so common a sinne in all places, and with most men counted no sinne: for the common talke in all meetings is of other men, and selfeloue makes the heart glad to heare other mens faults ripped up, yea this sinne will take hold when other sinnes leaue a man, which caused Christ to forewarne his Disciples hereof in this place: therefore it is our duty to labour and striue the more earnestly to be purged from this evil minde, and preserued from these evil practises of rash judgment: for which ende let us lay to our consciences the reasons following. I. The practise of rash judgment cannot stand with Christian charitie: for charitie binds a man to walke in loue, and loue suspects not evil, but thinks the best alwaies, and if it be possible, thinks well of all. II. When you seest a man speake or practise any evil, for which you beginnest to thinke hardly of him, then consider well of yours own selfe, how you have both that and all other sinnes in you, if we regard the roote of sinne, and therefore doe not rashly condemne him for his fact, because you your selfe hast done the like heretofore; or els in time to come maist doe the like or worse, then he has done whome you now condemnest. III. Consider that God the father has committed all judgment unto his Sonne: who now executs publike judgment by the Magistrate in the common-wealth, and by the Minister in the Church; and priuate judgment of admonition, and just dispraise, by them whome he calls thereunto: if therefore you iudgest another, not beeing called thereto, you thrusts Christ out of his office, and robbest him of his honour, which is a grieuous sinne, and cannot be vnpunished. IV. Consider also that you are vnable, whatsoever you are, to judge aright of other mens actions, beeing ignorant of many circumstances thereof: for you knowest not with what minde, or to what ende the action was done: you knowest not the cause why he did it, nor the state of his person, nor manner of his temptation thereto: and therefore why iudgest you rashly of him. V. He that gives rash judgment of another, is worse then a theefe that steales away a mans goods: for he robbes him of his good name, which (as Salomon saith) is to be chosen above great riches, Prov. 22. 1. Againe, riches may be restored, so can not a mans good name beeing once blemished in the hearts of many. Againe, a man may defend himselfe from a theefe, but no man can shunne an other mans evil minde, or his badde tongue: nay the backebiter is worse then a murtherer, for he kills three at once; first, his own soule in thus sinning: secondly, his neighbour whose name he hurts: and thirdly, the hearer who receius this rash and iniust report: and for this cause the slaunderer is numbered among those that shall not inherit the kingdome of God, Psal. 15. 3. 1. Cor. 6. 10. and the Apostle chargs Christians to account of such raylers as of persons excommunicate. 1. Cor. 5. 11.

Here some will say; if we may not give our opinion of others freely as we have done; what must we doe when we have occasion to speake of them? Answ. your cariage towards others must be according to these rules: I. If you know any good thing by the partie of whome you speakest, when you have occasion, thinke and speake of that: if you knew evil by him also, conceale it from others; and if you maist, admonish the partie thereof: or els tell it to those who have authoritie to correct his faults; and thus shalt you win your brother. Some will say, I doe indeed sometime censure my brother for his faults, yet onely in detestation of his sinne; I loue the partie neuer the worse; and I onely doe it to some priuate friend that will not tell it againe. Answ. But this excuse, and all such like are friuolous: no colour of good intent can excuse rash judgment: if you louest him, why doest you make known his fault to another, for loue couers a multitude of sinnes? And if your conscience answer, it will tell you that either ill will to the partie causes you so to doe, or selfe-loue, whereby through his defamation you your selfe seekest to be aduanced above him in the thoughts of others. In your censuring therefore looke to yours heart, whether malice move you not thereto: and take heed to the end also; for if it rise from a bad ground, or tend to a wrong ende, the whole action is nought. II. duty. We ought to thinke as wel of every man, as possibly we can, yea of our enemie & of his actions: for loue thinks not evil; and in the practise of loue towards our enemies we become followers of God, Math. 5. 44, 45. III. duty. If you marke your neighbours life and behauiour, doe it for this ende to withdraw him from sinne, and to further him in well-doing. Lastly, in all your societies and dealings with others, labour either to doe them good, or to receive good from them: and by this meanes you shalt eschew the sinne of rash judgment.

Here two questions may be moved concerning rash judgment, and that necessarily, because surmises will arise upon very small occasions.

I. Quest. When may a man doubt or suspect evil of another? Ans. In all suspicion recourse must be had to the ground thereof, whether it rise of just and sufficient cause or not. A sufficient cause of suspicion is that, which in the judgment of wise men, beeing well considered with all the circumstances thereof, is judged sufficient: and on the other side, that is insufficient which wise men well waying with the circumstances thereof, doe judge insufficient: if then the cause of suspicion be thought insufficient in the judgment of the wise and godly, we must suspend our suspicion: as thus; suppose some evil is reported abroad of such a man; as that he is a theefe, an adulterer, or such like: yet this fame rises onely of some one mans report, which because it may proceede from an ill minde on a priuate grudge, we are not to yeild thereupon to suspect ill of the partie: this report may well cause us to search further into the case, and move us to looke unto our selues that we be not hurt by him. But if the cause be thought sufficient in the judgment of those that are wise and discreete, then we may without offence or breach of conscience, yeild to suspect and judge evil of another.

II. Question. How may we give vpright judgment of all men with whome we live and have to deale? Answ. This is as necessarie to be knowen as the former, for as we are prone to thinke ill, so we are also forward in iudging rashly: therefore there are three things required in the iudging of others. First, we must have recourse to the cause of our judgment: for if the cause be insufficient, then our judgment is rash and unlawful. Before the Lord brought upon the world the confusion of languages, he is saide to goe downe among them, to see their fact, Gen. 11. 6. & before he destroied Sodom and Gomorra with fire & brimstone, he is saide to come downe from heaven to see whether they had done according to the cry that was come up to the Lord. Gen. 18. 21. whereby the Lord would teach us, that before he enter into judgment with any man, or any people, he first takes good consideration of the fact, which causes his punishment.

Secondly, we must have authoritie and warrant by calling to give judgment, or els some thing which is answerable thereto, though the judgment be priuate: as to give admonition or just dispraise; yet without a calling we must not doe it: he that gius judgment must be able truly to say, the Lord has called me thus to doe. The Magistrate, the Minister, the master, and every superiour has authoritie to judge those that are under him: and for priuate men in priuate judgment, though they want this authority by calling, yet if they have that which is answerable hereto, that is, the affection of Christian loue; so as they can say with Paul, the loue of God constrains me, then they may judge.

Thirdly, we must alwaies have a good ende of our judgment, as well as a good beginning: that is, the reformation and amendment, not the defaming of our brother. And these three concurring in all hard speeches, they cease to be rash and vniust censures. John Baptist calls the Pharisies and Sadduces, a generation of vipers, Matth. 3. 7. our Savior Christ calls themhypocrites, and painted tombes: andHerod, a foxe: the Prophet Isaiah calls the Princes and people of Judah and Israel,Princes and people of Sodom: and the Apostle Paul calls the Galatians, fooles, Gal. 3. 1. and the Cretians, lyars, evil beasts, slow bellies, Tit. 1. 12, 13. All which are hard speeches, but yet no slanders; because they had all of them a calling so to doe: and likewise did this on good ground, and for a good ende.

Thus much for the commandment. Now follow two reasons to induce us to make conscience of rash judgment. The former is laide downe in these words: That ye be not judged. And it may be framed thus:

If ye judge, ye shall be judged of men againe with rash judgment: But ye cannot abide to be judged of rashly: and therefore judge not.

The second part is understood, but yet necessarily collected. The conclusion is the commandment it selfe, judge not.

This reason does affoard unto us two instructions. I. It gius us a tast and view of our own naturall pride and selfeloue: for when we heare God dishonoured by sweating, or our neighbours name defamed by slandering, we are not onely not grieued, but oftentimes are the cause thereof, and take great delight therein, especially in hearing other mens faults ripped up to their disgrace: but yet we can in no sort brooke or suffer our own good name to be called into question: if our selues be ill spoken of, we are presently filled with malice and enuie, and cannot be at rest till we be requited or reuenged: nay, though we be in a good manner admonished of our fault, even in loue, and after a friendly sort, yet we can very hardly brooke it; though the partie admonishing make known unto us, that he does it only for our good, without all purpose of disgrace unto our persons.

II. Instruct. Here also our Savior Christ affoards unto us a notable way whereby we may come to the knowledge of our own sinnes, and of the hainousnes thereof. When we behold sinne in our selues we hardly judge it to be sinne: we must therefore looke upon our own sinnes in the person of others, and learne to judge of it in our selues as we judge of it in others. When we consider of rash judgment in others against our selues, we count it a vile and grieuous sinne, yea odious and intolerable: and in like sort ought we to thinke of rash judgment in our selues towards others: and so for every other sinne in our selues, we ought to judge of it, as we doe when we see it in the person of others against us: otherwise if we looke onely to our selues, we shall sooth up our selues in sinne, making great sinnes, little sinnes; and small sinnes, none at all.

_vers. 2._For with what judgment ye judge, ye shall be judged: and with what measure you mete, it shall be measured to you againe.

This verse containes a double confirmation of the former reason, drawne from the euent. The first, in these words, For with what judgment ye judge, ye shall be judged: as if Christ had said; If ye judge men rashly, then men againe, by the appointment of God in his wisdom and prouidence, shall accordingly give rash judgment upon you: but if ye judge men righteously, then men againe, by Gods appointment and prouidence, shall judge well of you: for so I take the words to be meant of mens judgment by Gods appointment in his prouidence, and not of Gods judgment immediatly.

Now in this proofe, first, we may obserue one true and maine cause of that personal defamation which is common in the world, and it is to be found in the person himselfe that is defamed; he has rashly and vniustly censured others, for which God in his prouidence, does most justly cause others to defame him againe: so as men themselues doe most of all wound their own good names, and by their bad cariage toward others, justly cause their own disgrace. In regard whereof we must learne; first, to set a carefull watch before our mouthes, to keepe the doore of our lips, gouerning our tongues by the word of God for when we censure others rashly, we doe procure judgment unto our selues. Secondly, to be patient under the rash censures and slaunders of others. For we must thinke, that we our selues have heretofore done the like to others: and therefore it is justice with God to reward us in the same kinde, wherewith we have wronged others. This is Salomons counsell, give not yours heart to all the words that men speake, least you doe heare your servant cursing you: for oft []imes also yours heart knows that you likewise hast cursed others.

Secondly, in this proofe wee may also obserue the right way how to get and keepe a good name: to wit, by iudging others with Christian judgment, carying a charitable opinion of every one, speaking the the best of them in all companies, so farforth as we can with good conscience, and neuer iudging hardly of any, till we be indeed lawfully called thereunto, hauing a good ground for our action, and doing it for a good end: If you wouldst live long, (saith the Prophet) and see gooddayes, refraine your tongue from evil, and your lips that they speake no guile; that is, speake not evil of any man though you know ill by him, till you be lawfully called thereto.

Thirdly, from the consideration of this prouidence of God, whereby he orders and disposes, that defamers of others shal be rewarded in their kind, and that by others; we may gather, that God knowes every vnaduised thought of the heart, and every rash censure which we speake or thinke of others; els how could this be true, that rash Iudgers shalbe so rewarded in their kind, seeing men may cōceale their thoughts, and many times their words from the eyes of men. To this purpose Salomon admonishes, not to curse the king, no not in thythought, nor the rich in your bedchamber, for the foule of heaven shal carie the voice, and that which has winges shall declare the matter. And this must teach us to make conscience of all our speaches and thoughts that concerne others, yea then when we our selues are judged. When Dauid was rayled upon by wicked Shemei, he staied himself with the consideration of this, that God knew it, and had appointed Shemei to curse Dauid. 2. Sam. 16. 10.

Lastly, here it may be doubted howe God can be cleared from the guilt of rash judgment, seeing in his prouidence he causes it by his decree. Answ. Though he decree it, yet is he free from the fault thereof: for first, he decrees it not to be the cause thereof himselfe, but to permit it among men, leauing them to be the authors thereof: secondly, he decrees to dispose of it well, and to order it as a just punishment of the rash judgment of others, and so in no sort is the cause of the evil in rash judgment; howsoeuer he dispose hereof for the just punishment of offenders in this kinde.

The second confirmation of the first reason is contained in this parable, which tends to the same ende with the former sentence: And with what measure you mete, it shall be measured to you againe: That is, the Lord has ordained that men shall be rewarded in their kind, like for like. Hence we may obserue this rule of Gods justice in the punishment of sinne: namely, to reward men in their kind, punishing them in the same things wherein they offend. David sinned by committing adulterie with Bathsheba, the wife of Vriah; and God by way of punishment raised up euil against him out of his own house in the same kind: for his own son Absolon deflowred his fathers cōeubines in the sight of all Israel, 2. Sam. 12. 9. 11. & 16. 22. And experience shewes, that blood will have blood; for though the murtherer escape the hands of the ciuill judge, yet the terror & vengeāce of God does ordinarily pursue him to destruction. A notable exāple hereof we have in the holy league (as it is called) but indeed the bloodie league; wherein the enemies of Gods grace and truth did confederate themselues to roote out true religion, and the professors thereof from off the earth: but the Lord has rewarded them in their kind, and turned their own swords against thēselues, causing them to spoile one an other; according to the prophecy of Isaiah, Woe to you that spoilest, and was not spoiled: and doest wickedly and they did not wickedly against you: when you shalt cease to spoile, you shalt be spoiled. Isa. 33. 1.

This rewarding justice of God well obserued, does discouer unto us, yea and denounce a fearefull woe, not onely against all those that give out rash judgment of others; but against all vsurers and oppressors, who met[] out hard measure unto others, even cruelty without mercie: but so shall they be served againe. Gods heauie hand has heretofore laine sore upon this land for many yeares in dearth and sca[]fitie, which also in some sort has bin made more grieuous upon the poore by hard hearted rich men, who are like to great fishes that deuoure the lesser: for they grind the faces of the poore, and plucke off their skinnes from thē, and their flesh from the bones by their wicked couetousnes, yea doubtlesse their cruelty costs many a mans life. Some in higher place by inclosing and racking of rents: others of meaner sort, by ingrossing and withholding the commodities of the land frō the common good, till a time of dearth come, wherein (as the Prophet saith) they may make the Ephasmall, and the Shekel great; that is, sell little for much, lessening the measure, and enhauncing the price. And indeed such a time of dearth is the worldlings day, wherein they doe inrich themselues by the spoile of the poore: but they must know that a feareful woe belongs unto thē: for the like mercilesse measure shall be measured to them againe; and when they cease to spoile, then shall they be spoiled: for when the hand of God is heauie upon the poore, then no doubt is vengeance preparing for hard hearted rich men, who increase the same. The Lord forbidds to trouble the widdow or fatherles child: Exod. 22. 22, 2[]. &c. for if you vexe and trouble such, and so he call and cry unto me, I will surely heare his crie: then shall my wrath be kindled, and I will kill you with the sword: and your wiues shall be widows, and your children fatherles. This is Gods word, and it must stand. The Lord himselfe foretold that towards the latter day, iniquitie should abound, and charitie should waxe cold: & are not these the times whereof Christ spake? for what power has the Gospel to withdraw mens hearts from iniquitie? and when was there euer lesse charitie then is now? well, these are forerunners of greater iudgements; and therefore in the feare of God, let us make conscience of this and all other sinnes even in consideration of this, that the Lord will pay us home in that kinde wherein we offend.

_v. 3._And why seest you the mote that is in your brothers eye, and perceiuest not the beame that is in yours own eye?4. Or how saiest you to your brother, Suffer me to cast out the mote out of yours eye, and behold a beame is in yours own eye?

These two verses containe a second reason to inforce the former cōmandement against rash judgment. The meaning of the words is this: Why seest you that is, upon what ground, forwhat cause, and with what conscience seest you. And so in the 4. v. How saiest you that is, with what face, with what honestie and conscience saiest you. So much these interrogations how, and why, import. Seest sight, here is not a light or sudden beholding of the mote, but a seeing with attention, a serious and considerate obseruation thereof. A mote the word used in the originall, may as well be translated a straw, or a peece of a straw, as a mote, as it has beene in former times; for it will beare ei[]her translation: yet the word beame, seemes rather to have reference to a straw, then to a mote: but which way soeuer it be taken, it signifies small and little sinnes, as sinnes of ignorance and infirmitie, such as the best Christians doe commit, & cannot be free from in this life. Again, it signifies supposed sinnes; such as are not indeed sinnes before God, but onely in his opinion that gives rash judgment. And perceiuest not this perceiuing is properly an action of the minde, standing in consideration and thinking, which follows after seeing. Thus the word is used, Luk. 12. 27. Consider the lilies of the field; that is, looke upon them, and then consider well thereof in your minde. And, Iam. 1. 23. He that heares the word, and does it not, is like unto a man that BEHOLDS his naturall face in a glasse: that is, to one that sees and considers of his shape. So that Christs meaning is, as if he had said, It may be you seest, but why doest you not well waigh and consider with your selfe of the beame that is in yours own eye? By beame, is here meant great and notorious raigning sinnes in mans heart; such as wound the conscience, which are like unto a beame in the eye: which does not onely blemish, but quite dash out the fight. Some may here aske, in what sense this is spoken, seeing the eye is not capable of a beame? Ans. It is spoken by way of supposition, as if i[] had bin said; if it were possible that a beame could be in the eye, the rash censurers fault is as a beame in the eye: this kind of spech is vsuall in Scripture; If I could speake with tongues of Angels, saith S. Paul, 1. Cor. 13. 1. that is, suppose Angels had tongues, and that I could speake as eloquently as they. The words of the 4. v. are for substance all one with the former in the 3. The difference between them is onely this; in the 3. v. Christ speaks onely of rash iudgment cōceiued in the mind; but in the 4. he speaks of rash iudgemēt uttered in speech, How saist you to your brother, &c. So that in both verses the words are a parable bearing this sense: with what face, honestie, or conscience, canst you finde fault with your brother either in thought or speach, you your selfe beeing tainted with greater faults and offences? And hence the second reason may be thus conceiued:

He that has greater faults, must not censure him that has lesser:

But he that gives rash judgment, has greater faults then he whom he censurs: And therefore no mā ought to use rash iudgment. The proposition or first part is omitted: the Assumption expressely set downe in the 3. & 4. v. whereupon the conclusion follows against rash judgment.

upon this forme of speech, How seest you? why saiest you? that is, with what face and honestie, and upon what ground? we may learne this instruction; that our speaches, yea our very thoughts must be conceiued and uttered upon good ground, and in a good manner. Establish your thoughts by counsell, (saith Salomon) and by counsel make warre: teaching us to have direction from the word of God, for the ground and maner of our very thoughts, and for all our affaires. Our Savior Christ bids us take heede how we heare Gods word: and Salomon would draw us to this heede & attention in prayer also; Be not rash with your mouth, norlet your heart be hastie to utter a thing before God: now that which they speak of divine exercises, is in this place by our Savior inlarged to every thought of the heart, & word of the mouth that cōcerns our brother.

Further, in these words, Seest you; that is, with attention and consideration beholdest our Savior Christ acquaints us with a common fault wherewith our nature is generally stained and corrupted: to wit, that we are ouersharpe sighted into other mens liues and offences: this appeares in that men can easily discerne small faults in others, and cannot see great offences in themselues, nay whē they can find no just fault, yet they will make those faults which indeed be none at all. Example hereof we have in the Scribes and Pharisies, in their censures against our Savior and his disciples: they thēselues were hypocrits tainted with grieuous sinnes, & yet they pried to finde motes in Christs []ies; for when he wrought miracles, cured the diseased, and did good unto all, they blamed him as a breaker of the Sabbath day, and as a companion of Publicans and sinners, though he conuersed with them for their good: so they blamed his Disciples for eating with vnwashen hands, and for plucking up the eares of corne on the Sabbath day to satisfie their hunger; and for their seldome fasting. This fault was in the Corinthians, who censured Paul and his ministry, for want of eloquence and excellencie of words, which was in other Teachers among them, as may appeare by his rebuking of them, 1. Cor. 4. And the Christian brethren among the Romans condemned one another in the obseruation of daies and times, and in the use of the creatures of God, Rom. 14. which was nothing els but rash judgment. And this no doubt is a fault which raignes in our congregations, even among the better sort at this day; for deepely is our nature stained with this corruption, and so prone it is to this sinne, that even they which have received true grace, can hardly abstaine from the practises of rash judgment.

The consideration hereof must teach us these duties. First, to take knowledge of this corruption of our nature, and of the want of brotherly loue in us; for why should we so soone spie a fault in another, but because we want loue and charitie to his person? Wee may consider the vilenesse of this practise by resemblance in some bruite creatures, for we account most basely of those rauening fowles which delight in nothing but in filthie carrions; and such for all the world are these rash censurers, all their delight is in other mens faults, which makes them so sharp sighted to spie them out.

Secondly, when we are about to censure any man, we must (in regard of this corruption) suspect our selues, and our speeches, & call our selues backe to a view and consideration of that which wee are to speake; for oft-times we see that which we ought not to see, and thereupon speake that which we ought in conscience to conceale. Physitions give this note of a frensie, to begin to take up strawes: Now when the mind looks not into it selfe, but pries into other mens actions, then no doubt it is not right, but is corrupt and infected with a spirituall frensie, and therefore the danger of this disease must cause us to looke unto our selues.

Thirdly, here we may obserue a reason of the strange behauiour of men in regard of sinne; for this we may easily perceiue, that men with open mouth will condemne those things in others, which they like and approoue in themselues: now the cause hereof is, for that the affections doe followe the minde, such as the minde is, such are the affections: and mans minde naturally lookes outwarde, not inwarde, it sees very little faults in others, but will neither see nor condemne the same faults, nor greater in it selfe: nay, rather it causes man to loue those sinnes in himselfe which he detests in others. And therefore in the amendment of our liues, we must beginne in our own hearts, and turne the eye of our minde inward, to see our own sinnes, and labour first to have our hearts touched with sorow for them, and to hate them first in our selues, and then to proceede to hate them in others. It is a preposterous course, arising from the corruption of nature, to beginne with the hatred and dislike of sinne out of our selues.

II. Doctr. Further, here in this reason our Savior Christ makes a difference of sinnes: some are as motes, some as beames: every sinne indeede is death and condemnation, and yet all are not equall, but farre different in degrees as some men are drowned in the chanell and middle of the sea, some by the shoare side, which places differ in depth and danger, though all is one in regard of death: some men indure damnation in deeper measure, some in lesser, yet both are condemned. But the Papists abuse these words, and would gather hereon a distinction of sinnes which God does not allow; to wit, that some sinnes are veniall, which deserue not death, and these are here called motes: some againe are mortall, deseruing death, and those are called beames: But the moto and beame are both mortall sinnes. A mote or a straw may sometime put out the eye, though indeed the beame be more forcible to dash it quite out: and so doe small sinnes wound the conscience, and damne the soule, though greater sinnes doe more deepely wound the conscience and plunge the same into hell: small and great sinnes, both destroy the soule, though in a differēt degree: the very mote is deadly sinne, though in nature the beame be more mortal. This distinction they borowed frō former ages, but abusing the primitiue Church from whence they had it: for the ancient Fathers called some sinnes veniall, not because they deserued not death, but because they were pardonable in regard of the censure of the Church, and did not incurre the censure of excommunication: and those they called mortall or criminall sinnes which had the censure of excommunication passed against them: so that the Papists abuse both Fathers and Scripture in this distinction.

Thirdly, Christ naming the very eye, and not the face, or other parts of the bodie, would hereby give us to understand what is the propertie and scope of rash judgment: namely, to deface the very intention of his heart of whome censure is given. When Dauid sent his servants to Hanun king of Ammon to comfort him after his fathers death; the Princes of Ammon told their lord, that Dauids servants were but spies that came to search out his citie: thus they judged rashly of Dauids fact, and their intent was to corrupt the honest mind of Dauid: perswading the king that Dauid and his servants had an other intent and end of their comming then they made knowen to the King. So that the rash censurer seekes to blemish the good mind and conscience of his brother. And hence we may well be warned to take notice of our naturall corruption, how that without Gods speciall grace we doe plainly hate our brother; els we would neuer so suspiciously prie into his waies as to depraue his good meaning. We must therefore content our selues with the speaches and actions of our brother, and take heede how we deale about the eye; that is, with his intent and meaning; that we must leaue to God, who onely knowes the heart: and for his actions & speaches (if it may be) we must alwaies expound them in the better part: if we cannot defend a mans doing, yet we must excuse his meaning: if we cannot excuse his intent, yet we must thinke the best of his conscience: if we cannot excuse his cōscience, yet we must judge it to be but a sinne of ignorance: if we cannot so doe, yet we must thinke that it was done in some grieuous temptation, and that if we our selues had beene in like case, we should have done farre worse: we know not when God may give grace to men, or when he leaues them to themselues, and therefore in regard of the minde and conscience, we must comprimit our iudgements at all times.

And perceiuest not] that is, though it may be you seest it, yet you do not well consider of it. Hence our Savior nots out a second maine fault in mans nature to be thought upon; namely, carnall securitie, whereby though in some small measure men see their offences, yet naturally they neuer thinke on them heartily & seriously as they ought to doe: S. Paul saith, Awake you that sleepest, signifying, that by nature we lie slumbering in sinne: so as though we may sometime have a little glimmering thereof, yet we neuer throughly behold and consider them as we should: the Lord himselfe complaines of this securitie in sinne in his own people: No man saith, what have I done? Ier. 8. 6. This was the sinne of the old world; they kn[]w nothing till the flood came, Mat. 24. 39. it may be they had now & then some conceit thereof, but they thought not seriously thereon: now as the daies of Noe were, so shalbe the daies of the comming of the sonne of man, in regard of securitie: and these are those daies wherein we now live: for howsoeuer we sometime thinke on our sinnes, yet we looke not on them with both eyes, as we doe on our neighbours faults. We must here be warned to take heede of this sinne: for it is a fearefull case either not to see our sinnes; or seeing them to passe them ouer without serious consideration. The Apostle saith, when men say, peace, peace, then comes sudden destruction: Now men doe then most fearefully crie, peace, peace, unto themselues, when they either will not see their sinnes; or seeing them, doe not well consider thereof in their hearts. We therefore must labour for this grace to have a cleare sight into our sinnes, for without that we can neuer sorow according unto God, nor repent unto life as we ought to do.

Why seest you, &c. and how saiest you to your brother,] In both these phrases consider how Christ would have all those which are to give judgment of the offences of others, to be themselues without reproofe and blame: els they are no fit persons to give censure of those that be under them. And therefore the Magistrate in the towne and commonwealth, the Minister in the Church, the master in the family, and every superiour in his place must labour to be vnblameable: for if they be tainted with grosse sinnes, they can neuer throughly purge them that be under them. A Minister (saith Paul) must be vnreprooueable, 1. Tim. 3. 2. and so likewise the Magistrate, who is Gods vicegerent, and every gouernour in his place.

Lastly, in both verses obserue the cōdition of those that are given to rash judgment: namly, that of all men they are the worst: Christ makes them to carrie beames in their eyes, when others have but motes or strawes. The man that is given to censure others would seeme to be of all men most holy: but the truth is, there is none so bad as he though he be a minister, yea be he what he wil, nay the better is his place, the wors is his fault: & the more he is given to this sinne of censuring, the worse he is, for the lesse he sees his own sinnes: nay, let him live vnblameably before men, yet he has a heart full of pride and selfeloue, and full of disdaine toward his brother. And therefore let us take heede of this sinne, even when it beginnes to creepe upon us.

_vers. 5._Hypocrite, first cast out the beame out of yours own eye: and then shalt you see clearely to cast out the mote out of your brothers eye.

This verse conteines a remedie against rash judgment: it depends upon the former verses as an Answer to a secret obiection that might thence arise, for whereas Christ had said, judge not: and why seest you a mote in your brothers eye, &c. some man might say, belike then it is not lawfull to correct my brother by speach, and by reproofe to seeke amendment of his fault. To this Christ here answers; that he forbids not brotherly correction and admonition, but the euil, corrupt, and vnchristian maner of giving admonition and correction; when as men take a preposterous course in censuring, and doe not beginne with themselues in the first place, but with their brethren: as if our Savior Christ had said, Hypocrite, you have greater faults then he whom you iudgest: and therefore if you will take a right course in your correction, beginne with your selfe, reforme the great sinnes that be in your selfe, and then shalt you be fitter and better able, to correct and reforme your brother. So that these words containe two parts: 1. the remedie of rash judgment, Hypocrite, first plucke out the beame out of yours own eye: 2. the fruit hereof, which is true wisdom, to be able to discerne aright of our neighbours fault, and also how it is to be cured, in these words, and then shalt you see clearely to cast out the mote out of your brothers eye. Of these in order.

The remedie against rash judgment, is for a man first to beginne with himselfe, reforming first his own offences: which because it is here propounded by our Savior Christ of set purpose, as a speciall remedie against this sinne, I will stand a little to show how a man may cast out the beame out of his own eye. Hereunto foure things are required: I. A man must turne the eye of his mind inward, and cast his cogitations towards his own life and conscience, that so he may see and know the principall sinnes of his own heart and life. To this purpose serus the morall law, which is as a glasse to let us see our maine and principall sinnes, which be the beames in our eyes here meant. And for direction herein I will note out some speciall maine sinnes, which be in all men naturally; and which every one must well consider of, that will cast this beame out of his own eye. The first common sinne of all men, is a guiltinesse in Adams first offence; that is, his sinne made ours by relation or imputation: for his eating the forbidden fruit was no particular or priuate sinne, but the sinne of mans nature: and every one sinned in Adam that was to descend of him by ordinarie generation: for though we were not borne when Adam sinned, yet by his sinne we stand guiltie of eternal death before God.

The second common sinne, is a natural disposition and pronenesse to every thing that is evil, and against Gods law when occasion is offered, the sinne against the Holy Spirit not excepted: for the same corruption and pronenesse to evil which was in them that have committed this sinne, is in all men naturally; the difference stands onely in this, that all doe not fall into it. And this pronenesse to euil is the second head of originall sinne.

The third common sinne, is inward Idolatrie: this is a most hainous sinne, and may be thus perceiued: every man by nature takes his heart from the true God, and bestowes it on some other thing: now looke whereon a man bestowes his heart, that thing he makes his God: and by nature we loue our selues, our sinnes, and the world, more then God, and yeeld obedience to the deuill rather then to the true God. The like may be said of our feare, joy, & delight, and of our trust and confidence, all which affections we set upon the deuill, the world, and iniquitie; yea upon the creature, forsaking the creator who is blessed for euer: and he that sees not this in himselfe, has idolatrie as yet raigning in his heart.

The fourth sinne is Hypocrisie, which naturally raigns in all men, till grace expell it: This hypocrisie stands in this; when men are about any good thing, they are more carefull to please God in the outward action, then with the service of the heart. Againe, they seeke more to please men then God. And lastly, they rather endeavor to performe the outward duties of the first Table, then of the second. This is a huge beame in every mans eie naturally, which each one ought to see in himselfe, as well as the former.

The fift sinne is pride, not outward in apparell, but spirituall inwardpride of the heart, which stands in this; that a man thinkes himselfe out of Christ to have in him some naturall goodnesse, whereby he stands in Gods fauour, and has in himselfe perfect loue, and perfect faith: this sinne all men will condemne, and yet it cleaues fast to every man by nature. The Church of Laodicea, Reuel. 3. 17. said shee was rich, and lacked nothing; whereas indeede shee was poore, and blinde, and naked. This inward pride poisons Gods grace in the heart, it is a maine sinne, and the common cause of rash judgment.

The sixt sinne is that particular sinne or sinnes, wherewith every one is most assaulted; for howsoeuer the corruption of nature does infect al men alike, yet every one that is of yeares shall find himselfe more troubled with some sinnes then with others, by reason that corruption is in part either remooued or restrained in him. Wherefore every one must enter into his own heart, and there search and see what be those particular sinnes, which most of all preuaile against him, troubling his heart, and causing him to dishonour God. These be his beames which keepe Gods grace out of his heart, which wee must labour to finde out in our selues.

II. Duty. After we have some sight of these our maine sins, we must in the next place labour to see them in our selues as beames, & to feele the waight thereof: for commonly wee either see them not at all in our selues, or if we doe a little perceiue them, yet wee see them not in their quantitie as beames, but rather like motes or strawes. Now wee shall come to see these sinnes in our selues as beames in their just quantitie: first, if we compare them with other mens sinnes, as with Adams first sin, for doubtlesse we have many particular sinnes in our hearts that bee as great or greater then Adams sinne was, considered in the fact; and yet by that sinne Adam brought not onely on himselfe, but on all his posteritie mortalitie and destruction, the first, and the second death. Againe, we shall come to see the grieuousnesse of our sinnes, if we consider them in the punishment thereof; that is, subiection to all woe and miserie, yea and to death it selfe in this life, and also to death eternal after this life, with the deuill and his angels: this is the reward of every sinne in it selfe. Thirdly, consider these your sinnes, as they were laid upon theholy person of our Savior Christ, for which he endured not onely outward bodily torments on the crosse, but inwardly in soule apprehended the whole wrath of God due unto us for the same, which caused him to sweate water and blood, and to crie, My God, my God, why hast you forsaken me. This beeing wel waighed, will let us see that our sinnes are no motes, but huge and great beames, such as are able to crush us in peeces under the heauy wrath of God. Lastly, have recourse to the last commandment, which forbids the very first thoughts and motions in the heart, that be against our neighbour, and against God, though wee neuer give consent of will thereto; nay, though wee abhorre the fact it selfe: as when we see our neighbours oxe or his asse, to wish in our hearts, O that this were mine, though wee detest the stealing thereof: now if this first motion be a sinne deseruing damnation, how hainous be the sinnes of our nature, and the transgressions of our life, wherin we have given full consent to rebell against God?

III. Duty. The third thing required to this casting out the beame out of our own eie, is that which is here intended by our Savior Christ; namely, to surcease to judge others, and to beginne to judge our selues for our own sins; for if we would judge our selues we should not bee judged, 1. Cor. 11. 31. Now we doe then judge our selues, when in our own hearts wee give sentence against our selues, and condemne our selues in regard of our own sinnes: Thus Dauid judged himselfe, Psa. 51. 1. have mercie upon me, O Lord, according to the multitude of your mercies: as if he should say, Lord, one mercy will not serve the turne, so farre have I plunged my selfe into hell by my grieuous sinnes; but in the multitude of your mercies doe them all away. And in the words following, vers. 2. Wash me throughly from mine iniquitie, hee confesses himselfe to be so deeply stained with the filth of sinne, that a little washing will not serve. So when the Lord had spoken unto Job, and made him see and know himselfe, he cries out, Behold, I am vile, Job. 39, 37. and againe, Now I abhorre my selfe, and repent in dust and ashes, for those things that I have said and done, Chap. 42. 6. In such sort also did the Prodigall sonne judge himselfe, crying out, that hee had sinned against heaven, and against his father, and was not worthy to bee called his sonne, Luk. 15. 21. The Apostle Paul likewise confesses against himselfe, that he was the head of all sinners, 1. Tim. 1. 15. And thus must we condemne our selues, and say with Daniel in his prayer for the people, chap. 9. 7. Open shame and confusion of face belongs unto us.

IV. duty. After we have thus judged our selues, wee must labour to breake off, and to amend our former evil waies, endeavoring by all meanes, that sinne may be abolished and weakened in us more & more: and this is indeede the remoouing of the beame out of our own eies, that so we may be fitter to censure and reforme others. Of this last duty the Apostle speaks, Rom. 14. 13. Let us not judge one another any more; but use your judgment rather in this, that no man put a stumbling block before his brother: that is, that he live without offence. These foure duties ought every one to practise: and to move us hereunto, first let us consider, that it is Gods commandment in this place, that wee should first reforme our own selues. Secondly, that our state and case is fearefull and miserable, without this reformation; if a man have but a thorne in his finger, he cannot be well till it be plucked out; what case then is he in, that has a huge beame in his eie, the most tender part of the whole bodie: that is, has his heart and conscience pricked with the sting of sinne? and therefore it neerely concernes every one to remooue it. Thirdly, we shall neuer be able to judge aright of our selues, of others, or of the life to come, till we practise this duty: and therefore in the feare of God let us seriously set our selues unto it.

Thus much of the remedie it selfe; now follow two circumstances therein further to be considered: I. The partie to whom the remedie is given; that is, an Hypocrite: II. When this remedie is to be practised; First, plucke out, &c. For the partie: by Hypocrite wee must understand him, that in heart and speech is prone to conceiue, and give rash judgment of other mens sayings and actions: and good cause there is why he is so called, for this man has the sinne of hypocrisie raigning in him, he desires to seeme more holy then others, and therefore gives himselfe to censure others, that by debasing of others, he may aduance himselfe: see this in the hypocriticall Pharisie, I thanke God that I am not as other men, extortioners, vniust, adulterers: or even as this Publican, I fast twice in the weeke, &c. Luk. 18. 10, 11. But they must know, that this censuring of others, is a fruit of hypocrisie, arising out of an hollow heart.

The second circumstance, is the time when this duty is to be practised; namely, in the first place, First cast out, &c. Here then wee have a notable direction for the manner and order of giving brotherly correction; It must beginne with a mans own selfe, and ende in a mans neighbour: and by proportion, looke by how much every one is neerer unto us, so much the sooner must he be corrected and judged. If you bee a priuate man that art to give censure, first begin with your selfe; then judge your kindred; thirdly, yours acquaintance; and last of all, strangers. So a master of a familie must first judge himselfe, then his own familie, and after he may judge his friends and neigbours, and last of all strangers: and the like must every superiour practise in his place. Now by this order to be obserued in brotherly censure, wee may easily see that the world is farre wide in the practise of this duty, for every one thinkes well of himselfe, and also of his friends and acquaintance, and therefore spares them and will not censure them; but for strangers, them will he not sticke to reproach and to condemne: but this is a preposterous course, swaruing farre from this direction of our Savior Christ.

And then shalt you see cleerly to cast out the mote out of your brothers eie. This is the fruit of the former remedie; by curing himselfe first, a man comes to see cleerely what his neighbours fault is, and how it is to bee cured and amended. Where wee may note, that out of the amendment of our selues followes a spirituall gift of judgment and wisdom, whereby wee see aright how to reforme our brothers fault. Hence I gather this generall doctrine, that Right wisdom and understanding followes the reformation of our own hearts and liues. The beginning of wisdom is the feare of the Lord, Psal. 111. 10. that is, true wisdom and good understanding comes from a reuerent awe of God, in regard of his word and commandment: so Psal. 119. 100. I was made wiser th[]n the ancient, by keeping your cōmandement: first Dauid reformed himself, and then hee became exceeding wise. As it is said of Manasses, that when hee repented and humbled himselfe, he knew that the Lord was God: and after Nabuchadnezzer was humbled, his understanding was restored to him, Daniel 4. 31. for, God teaches the humble his waies, Psalm. 25. 9. The proud man is hee that builds up his sinnes with posts and beames, and such a one the Lord will not teach; but him that pluckes downe these posts by amendment of his life, will the Lord instruct in the way that he should walke. Christ saith to his Disciples, Ye are my friends if ye keepe my commandments: and to his friends will he make known all things needfull that he has heard of his father, Ioh. 15. 14, 15. by all which it is plaine, that right judgment followes true reformation of life.

Vses. I. Hereby we see how to come to understand the holy Scriptures read or heard; namely, by the amendement of our own liues: First, reforme yours own heart and life, and then shalt you have true judgment given unto you, to be able in reading or hearing, to understand Gods word, at least so much thereof, as shall be needfull for you: and doubtlesse, the cause why most men profit so little in the Scriptures, though they heare and read them much, is for that they looke not to the reformation of their own liues and consciences, according to the word: Prou. 1. 23. Turne you at my correction (saith wisdom) and I will pour out my minde unto you, and make you understand my words. The student therefore that must fit himselfe to get true understanding in Gods word, for the edification of Gods Church, must remember this direction, and labour first to plucke out the beame out of his own eie, and then shall hee see cleerely to reade with judgment the word of God, and to discerne the true way of euerlasting life, for the good of Gods people: but if you come in your sinnes, you readest without profit.

II. Use. Againe, wouldest you know your selfe to be the childe of God? remember then to purge your heart and life from all sinne, for thence flows true understanding, and thereupon God will certifie your conscience of yours election and reconciliation: but if you suffer your selfe to lie in sinne, you maiest long waite for this certificate, and yet neuer have it.

III. Use. Many men there be that will bee of no religion, because there are so many and diverse opinions about matters of religion in the world; and therefore till some generall Councell have determined of the truth of religion, they will live as they doe: but these men must know, that they take a wrong course: If they would come to know the truth of religion, they must first reforme their liues; but while they live in sinne, they can neuer see what is good, what is badde; what is truth, what is falshood in religion. Ioh. 7. 17. If any man will doe my fathers will (saith Christ) hee shall know of the doctrine, whether it be of God, or whether I speake of my selfe: where he plainely gives us to understand, that true judgment of religion comes from obedience unto God. This is the right way to reforme an Atheist; first, to bring him to obedience. And in a word, whosoeuer you are, that wouldest in your calling, whatsoever it be, please God, and doe good to others; first purge yours own heart and life from sinne, and then shalt you see clearely wherein you failest, and how you are to amend your fault, and afterward to doe good to others.

A II. generall Point. Further, in this remedie our Savior Christ opposes Brotherly correction, unto rash judgment; and withal, prescribes brotherly correction as a duty to be practised among Gods people. Touching this point, foure things are to bee considered: I. who is to correct. II. Who is to be corrected. III. What is to bee corrected. and IV. In what manner. For the first: the partie that must correct is a brother, that is, any member of Gods Church; so it is said, Then shalt you see cleerely to put out the mote out of your brothers eie: & Leuit. 19. 17. you shalt not hate your brother in yours heart, but shalt plainely rebuke your neighbour and not suffer him to sinne: and Math. 18. 15. If your brother sinne against you: that is, doe you any wrong; or else sinne against God, and you be priuie to it: (for that sinne may bee said to be against a man, whereto he is priue, though the wrong bee not against him because there is an offence given unto him:) Then tell him his fault betweene him and you alone: that is, correct and admonish him priuately. Againe, every man is bound in conscience to save his brothers soule, which oft-times may bee done by brotherly correction; and for want thereof, many times the soule may perish: and therefore it is every mans duty to correct his brother; yet with this clause and caution, that just occasion be offered, and time and place obserued; for there be certaine particular exceptions, in which a man is freed from this duty, and all because there is no just occasion of correction offered: as first, if he bee not certaine of the fault committed, for all lawfull correction, is of faults certainely and truely known. Secondly, if the partie offending doe repent for the ende of correction is to bring the offender to amendment. Thirdly, if there bee no hope of his amendment, Prou. 9. 8. Repro[]e not a skorner: that is, such a one as mookes you for your labour. Fourthly, If it may in better manner, and to better purpose be performed by others, which for place and abilitie may and wil more fitly performe it. But yet out of these cases, if just occasion bee offered, every one is to performe brotherly correction unto his brother.

Here I note one particular instruction; that not onely the Minister of Gods word is our Pastor, but even every brother after a son is a pastor, in regard that hee must watch ouer the liues of his brethren for their good and amendment. It is the sinne of our time, that every one thinks he has no charge laid on him in regard of his brothers life and estate: This was Cains sinne towards his brother Abel, he denied himselfe to be his brothers keeper: if any man sinne, the common speach is, what is it to me? let them looke to it whom it concernes. But this ought not to be, one man ought to obserue another, & use also brotherly correction for the reformation of faults certainly known. This is a duty of loue and mercie, tending to the good of our brother, and to the salvation of his soule: in conscience we are bound to releeue the bodies of our poore brethren that be in perill and want, much more then are we bound to looke unto their soules, that they perish not for wante of admonition. We must turne back our enemies oxe or asse that wandrs, much more our brother from going to perdition.

II. Point. Who is to be corrected? out of whose eye is the mote to be taken? to wit, a Brother; out of your brothers eye: By a brother here Christ means not every neighbour, for that is every man; but every one that is a member of that Church, whereof we are members, and professes the same religion which we doe, beeing admitted into the Church by the same sacrament of baptisme, whereby we were admitted. This is plaine in the exhortation of Christ, Math. 18. 17. If your brother sinne against you tell him his fault, between him and you: and so proceed (if he heare you not) til he come to the censure of the Church: which were in vaine if the partie were no member of the Church. If any one that is called a brother (saith S. Paul) bee a fornicator, couetous, &c. with such a one eate not, 1. Cor. 5. 11. and he adds, what have I to doe to judge them that are without? doe yee not judge them that are within? Now here the former order must be obserued; that first a man must correct himselfe, secondly his family and kindred, next a brother of the same congregation with him. And if good order be obserued, he may admonish a brother that is a member of another particular Church; but beyond this we may not goe, though we must carrie our selues so to them that are without, that by our good conversation we may winne them to God. And further this is to be known, that in the Church of God, authoritie and dignitie frees no person frō brotherly correction; whereupon Paul biddes the people of Colossa, to say unto Archippus their Pastor, Take heede to your ministry, which you have received of the Lord, that you fulfil it, Coloss. 4. 17. And hence we may learne this duty; when we offend in word or deede, wee must submit our selues willingly to brotherly correction; wee must not say, as one of the Israelites that stroue with his brother, said unto Moses for reproouing him, who made you a judge and a ruler ouer us? but being faultie, we must submit our selues to the correction of our brother, though we be above them in place. It is better to heare the reproofe of a wise man (saith Salomon) then the song of a foole, Eccles. 7. 7. It may be the song of a foole will more delight us, but sure it is, the wise mans reproofe is farre more profitable. This Dauid testified, by desiring that the righteous might smite him, Ps. 141. 5. accounting it as a pretious balm upon his head, which he would neuer want: yea, nature it selfe does teach us this, that it is better to be reprooued even of an enemie, then to bee praised of a friend: according to that of Salomon, Open rebuke is better then secret loue, Prou. 27. 6.

III. Point. For what is a brother to bee admonished or corrected? not onely for great offences, but for lesser sins: we must pull out not only beams, but strawes and motes out of his eie; for here lesser sins are as strawes and motes to greater sinnes, which be as beames and posts. The reason why we must correct our brother for s[]al offences, is because every great sin has his beginning of some little & small sin; & therefore it is a duty of brotherly correction, to cut off sin in the head, before it growe out to the full. Thus the Lord dealt with Caine, Gen. 4. 6. he reprooued him for his wrath & malice against his brother, testified by his sad countenance, before he slew his brother; but Caine not yeelding to the Lords reproofe, came at last to the grieuous sinne of murther.

In this third point we may take a view of that heauenly order which Christ has left in his Church, for the reformation, not only of greater crimes, but of lesser sins; for there be many sins committed which cānot be corrected by the sword of the Magistrate, neither yet by the publike censure of the Church; as lying, foolish lesting, & other offences in behauiour & attire; yet these will not Christ permit to be in his Church, & therefore has prouided brotherly correction to cut them off.

IV. Point. How is brotherly correction to be performed? Although the maner of brotherly correctiō be not here expresly set down, yet it is implied, where it is said, Then shalt you see cleerely, &c. I will stand a little to show how this duty is to be performed. In brotherly correctiō these things are required; 1. Christian wisdom to see cleerely into the fault, & also how it is to be amēded. The author to the Hebrews makes it the duty of every Christian to obserue his brother: not for this end, to vpbraid him with his faults; but that he may rightly discerne thereof, & also know how to correct him. And here comes a common fault to bee reprooued, many are forward and hastie to correct their bretheren, but yet it shall be upon bare rumors & vncertain grounds, they wil not stay till they know the fault throughly and certainly, wherupon it comes to passe many times, that the reprouer bears the blame; for the party reproued saith, there is no such matter, the thing is otherwise, & so the other becomes a rash censurer. 2. In christian correction, there must be obseruation of fit circūstances; as time & place; els the good admonition may be lesse effectuall. We shall see the practise of this in the word of God, Abigail obserued a fit time to reprooue her husbād for his churlish answer to Dauids servants, and therefore told him not of it till his feast of sheep-shearing was ended, & the wine gone out of his head. 3. The maner of our brothers offence must be considered, whether it proceede of humane frailtie, or otherwise; if his fault proceed from humane frailtie, then Pauls lesson may be practised, Gal. 6. 1. Ye that are spiritual restore such a one with the spirit of meekenes. The phrase there is borrowed frō Surgeons, who being to deale with a broken ioynt, wil handle the same very tenderly; and so must they be dealt with in reproofe, that sinne of humane fiailtie. Example of this mildenes in reproofe we have in Nathan, who reprooued Dauid in a parable, and so brought him to condemne himselfe: & the Apostle Paul reproouing the Co[]inthians in the beginning of the first Epistle, does include himselfe & Apollos in the same reproofe, as though they had bin guiltie of the same crime, 1. Cor. 4. 6. And giving direction to Timothy how to carrie himselfe in the Church of God, though he allow him to use rebuke & reproofe, 2. Tim. 4. 2. yet he bids him, Exhort an Elder, therein giving good directiō for admonition: if the partie be an Elder, though reproofe be not unlawful, yet it is not so fit as exhortation: and the like mildenesse must be used toward all those that sinne of humane frailty. But if the offence proceede from wilfulnes and obstinacie, then the iudgements of God must be denounced against them to driue them to repentance. 4. every one that is to correct another, must consider himselfe, and his own estate, knowing that of himselfe he may fall into the like offence. So Paul bids them that are to seeke the restoring of such as are fallen, to consider thēselues, Galat. 6. 1. 5. Brotherly correction must bee deliuered withDoctrine and instruction: 2. Tim. 4. 1, 2. I charge you before God, to reprooue, exhort, and rebuke, with all long suffering and doctrine. He that will admonish, must first himselfe be resolued, that the thing done is a sinne, then he must propound it to the partie, as a sinne out of Gods word; and deliuer the reproofe, not in his own name, but in the name of God; so as hereby the partie may know himselfe to have offended, and also say, that he is reprooued of God himselfe rather then of man. This ought all superiours to practise, in correcting and admonishing their inferiours; they must not goe thereto in rage, but in long suffering; nor rudely, but with doctrine, that the partie offending may see his fault. And thus much for this duty of brotherly correction.

_Vers. 6._Giue not that which is holy unto dogs: neither cast yee your pearls before swine: least they tread them under their feet, and turning againe all to rent you.

Hitherto the Evangelist has set down the seuerall heads of Christs Sermon more at large; but from this verse to the ende of the Chapter, he handls briefly the points which follow. This verse depends not upon the former, but herein our Savior Christ laies down a new point of instruction, directing his Disciples, and in them all ministers, unto that Christian discretion which ought to be obserued in the dispensation of the word of God. And his direction is here propounded in a prohibition of giving holy things to dogs, or casting pearles before swine: which is enforced by a double reason, least they tread upon you, &c.

Now for the better understanding hereof, first I will speake of the words, because they are hard and difficult; and then come to the doctrines.

In the words foure things are to be sought out. 1. What is meant by holy things. 2. What is meant by pearles. 3. What is meant by dogs: and 4. what is meant by swine. For the first, by that which is holy, we must understand, first and properly, the word of God, written in the bookes of the old and new testament, in his right and holy use; that is, read, dispensed, and preached: and consequently, by holy things, are meant the Sacraments, and Christian admonition. Gods word is called an holy thing for sundry causes, but principally for these two; first, because it is holy in it selfe: and secondly, in effect & operation. It is holy in it selfe, because it is set apart by God, to be in the Church in stead of his own liuely voyce unto his people, for the reucaling and determining of all things to be believed and done in his Church. In the old testament, God himselfe spake by a liuely voice unto the Patriarkes, and after the giving of the Law, hee gaue answer to the high Priest at the Mercie-seat & yet we are not inferiour to them, though we want that liuely voice; for we have the written word in stead thereof, which is answerable every way thereunto: for looke what the written word saith, is as much as if the Lord from heaven should speake by a liuely voice: and so consequently, it is to us in stead of the Arke of God, a pledge of his presence. And thus it is holy in it selfe. Secondly, Gods word is holy, in regard of operation; for it is the instrument of the spirit, set apart by God himselfe, to be the meanes whereby he sanctifies and reformes the hearts and liues of his children. And consequently, the Sacraments are holy things, for they are the word made visible; so likewise is Christian admonition grounded []pon Gods word.

From this doctrine sundrie duty [illegible] to be learned; First, we are oft commanded in Gods word, to drawe neer[] v[][]o God, to seeke him, to feare him, and to walke before him in his pr[]nce: how shall wee doe these things, seeing God is inuisible, and in glory and maiestie is in heaven? Surely we must consider the word of God, which is that holy thing set apart by God, to be in stead of his own liuely voyce; & therefore we neede not seeke for him that is inuisible, but wee must have recourse unto the word, & labour to have it present with us in our hearts, in our liues, and consciences. Enoch walked before God, not onely in regard of his infinite maiestie, which though it bee inuisible, is every where present; but principally in respect of his word, setting that before him wheresoeuer he was. When we are commanded to feare God, wee must know that that is done, not onely when wee stand in awe of his glorious maiestie, but principally when wee feare to offend God, commanding us in his word. The Apostle saith, that the Holy Spirit dwels inour hearts: which must not be thought to be meant of that infinite substance of the holy spirit; but of the dwelling of the word, which is made effectuall by the holy spirit: for saith euer has relation to the word, & beeing believed, it dwels in the heart, & makes the spirit, which workes by the same word present also. In which regard Paul saith, Now I liuenot, but Christ liues in me; which he expounds after, saying, I live now by faith in the son of God: because the word of Christ was present with him, and the grace of saith that liues by that word.

Secondly, seeing the word of God is of this holinesse, we must learne to use the same publikely or priuately, with all reuerence, carefully sanctifying our selues thereunto. When the people came to receive the Law in Mount Sina, they were sanctified three daies before; & the same preparation for substance, ought we to make before we heare the word of God: First, we must wash our hands in innocencie, and then compassethe Altar of the Lord: the word and sacraments are holy in thēselues, but not so to us, out of their holy use; and therefore if we would reape profit to our selues by them, we must prepare our hearts therevnto.

Thirdly, whereas the word is unto us the voice of God, & the means of sanctification; we may learne that in the congregatiō of Gods people ordinarily, the pure word of God alone ought to be heard, without the mixture of the words of men, be they neuer so holy: for it is not said of the words of any man, that they are that holy thing. The Lord himselfe alone had the appointment of the making of the holy oyle, which was to anoint the Kings and Priests under the law: neither might any man adde any thing thereto, though it were neuer so pure and good, nor make any oyle like unto it: so likewise the trumpets that served for the Tabernacle to assemble the people, the Lord himselfe alone had the appointment of them; and none might use any other, though it were made of most pure gold. Had the Lord this care ouer his Sanctuarie under the law, to take the appointment of these things to himselfe alone? and shall we thinke that the trumpet of his holy word, which now by his appointment sounds in the congregation of the Saints, may admit a mixture with the words of men, humane, or divine, be they neuer so holy? The ancient Church was farre from this mixture: and therefore forbade the publike reading of the Apocrypha, which yet are more excellent bookes then the writings of men published since the Apostles. But it is saide, that they onely finde fault with this kinde of preaching which cannot attaine unto it. I answer, it is no point of the greatest learning to use the sayings of Fathers and Poets in preaching: and they which use it not, refraine therefrom, not because they cannot doe it, but because they dare not mingle the sayings of men with the word of God, which is that holy thing, seruing in stead of Gods own glorious voice in all matters that concerne our faith and obedience; and beeing the onely sufficient instrument of our sanctification: and therefore it were to be wished, that in the congregations of the Saints, the pure word of God might sound alone unto Gods people; that as they are begotten alone of this immortall seede, so they might be fedde alone with this sincere milke.

II. Point. What is meant by pearles? Ans. The wholesome doctrines and instructions of Gods word, contained partly in commandments, and partly in sweete and heauenly promises: so, Matt. 13. 46. the Gospel preached is compared to a pretious pearle. And further we are to note that these wholesome instructions are called your pearles, (Christ speaking to his Disciples and other hearers:) now they are so called in two respects. First, in regard of the Apostles and other ministers their successors; because they are the Lords stewards, to dispense the word and the doctrine thereof to Gods people. Secondly, in regard of all true believers and servants of God, that have care to know and to obey the word of God: for every beleeuer has a speciall right unto Gods word above other men: to which purpose the Lord saith, Bind up the testimonie: seale up the law among my disciples, Isa. 8. 16. that is, commend & cōmit my word unto my disciples; there giving a special right and interest unto them in the word of salvation[] for they have the true iudgment and meaning thereof: they keepe it in their hearts, & express the power of it in their liues: they have the use and benefit thereof in every estate in this world, and unto their eternal salvation in heaven.

From this, that the doctrines of Gods word are our pearles, first, wee are taught to place all our riches in the word of God, for that is our Iewell, and our principall treasure: of this Salomon saith, Her merchandise are better then merchandise of siluer, and the gaine thereof better then gold. In the valuing of this pearle, Dauids practise is notable, who made the testimonies of God his heritage, and the very joy of his heart, Psalm. 119. 111. and esteemed them above gold, yea above most si[]e gold, vers. 127.

Secondly, we must hereby learne to content our selues in all casualties and calamities of this lise, with this pearle of the word of God; for though we loose friends, health, goods, or good name, yet this pearle of good doctrines and sweete promises is not lost; if that were taken away with the losse of outward commodities, then there were some cause of discomfort: but seeing this iewell remaines with us in all estates, therefore herewith we must stay and comfort our selues, as Dauid did, counting Gods promises his comfort in trouble, Psal. 119. 50. & his songs in his pilgrimage, v. 54.

Thirdly, this must teach us to use the doctrines and promises of Gods worde, as pearles; wee must looke them up in our hearts; and have them in faithfull keeping in our memories. A man that has an earthly iewell that is of any worth, will bee very carefull to looke it up in the surest chest he has; how much more care ought wee to have of these true pearles of heauenly instructions? As the Holy Spirit speakes of Deacon[], they must bee such as keepe the mysterie of faith in good conscience: so must every one of us bee carefull keepers of this heauenly pearle. This was Maries practise Luke, 2. 51. Shee powdered the sayings of Christ in her heart: and Dauid hidde the word of God in his heart, that he might not sinne against the Lord. Psal. 119. 11.

IU. Instruct. The doctrines and promises in Gods word, are the pearles of the Apostles and ministers; therefore, they above others in all ages and times, ought to have speciall care, by all good meanes to preserue the puritie of doctrine in the Church of God. This is Pauls charge to Timothie,keepe that which is committed unto you: that is, that whole some doctrine which you have learned of me: & this neerely concerns ministers at this day, that as by the good meanes of others, they have received true doctrine, purified from the dregges of Popery, so they should preserue & keepe the same frō all []int of corruption to their posteritie.

The third and fourth things to be considered, are touching dogs andswine; where these three points are to bee handled: I. What are here properly meant by dogs and swine: II. Who must give judgment of men to be dogs and swine: and III. Where they are to be found. For the first: By dogs and swine, wee must understand the enemies of Gods word; yet not all enemies, for so every sinner should be a dog & a swine: but onely such as are malitious obstinate enemies, manifestly conuicted of their enmitie to Gods word & doctrine, of whose amendment there is no hope. And that these are here to be understood, appeares by these reasons: I. From the text it selfe, which describs them by this, that treading the words of instruction under foote, they doe turne againe, and all-to-rend the Teachers thereof: that is, they do persecute them both by word and deed, in all reproachfull speeches, & cruell actions. II. Reason. In the word of God we shall find that Christ and his Apostles preached to dogs (for such are all men by nature:) The Scribes and Pharisies, a generation of Vypers came to Iohns baptisme vnrepelled, though not vnreprooued: Matth. 3. 6, 7. and Christ himselfe tells the woman of Canaan, that it was not lawfull to give the childrens bread to dogs: that is, to the Gentiles; and yet he sent his disciples to preach to all nations: & the woman her selfe, by reason of her faith, was received to mercie, & made partaker of the crums that fel from the childrens table. Againe, our Savior Christ preached to the Scribes and Pharisies, even then when hee wept ouer Jerusalem for their impenitencie; yea, this is a truth, that because men are naturally dogs and swine, therefore they must have the word of God preached unto them, to purifie and sanctifie them, unless they be obstinate and irrepentant enemies to the word, of whom is no hope of recouerie. III. Reason. These obstinate enemies here are called dogs and swine, by allusion to vncleane beasts under the law; of which sort were dogs & swine, which were prohibited the Iews to be eaten, or offered in sacrifice to God: Christ therefore here by allusion to that ceremony, means such persons as are excluded from the holy things of the Lord, and have no right or interest into the Lords word or sacraments; such as both in heart and life be vncleane as hogs and dogs, & will not be purified. IV. Reason. Paul chargs Titus, that after once or twiceadmonitiō he should reiect an heretike, knowing that such a one is peruerted and sinns, beeing damned of his own selfe: that is, sinns wilfully & obstinately, and in so sinning condemns himselfe in his own heart & conscience: and such are meant by dogs and swine in this place.

Now the difference of these two may be this; By dogs are meant obstinate enemies that malitiously reuile the ministry of the word, the doctrine of God, and the messengers thereof: such a dog was Alexanderthe Copper-smith, 2. Tim. 4. 14. & such were many of the Iews become soone after Christs ascension, who reuiled the Apostle Paul, and Barnabas, and blasphemed the doctrine which they taught, Act. 13. 45. and of this sort are all conuicted obstinate heretlks. By swine, are meant obstinate enemies that doe contemne the word of God; either because they will not admit reformation of life by it, such as Ahab and Her[]d were; or because they scorne & mock at the word of God, as they do, of whom Peter speaks, that mocke at the promises of Christs secōd cōming.

The second point touching these persons, is who must give iudgem[]of any man or any people to be dogs and swine: we must know that it is not in the power and libertie of any priuate man to give judgment of another that he is a dogge or a swine; but it is a publike duty belonging to the ministers and gouernours of the Church to give judgment in this case. Matth. 18. 17. Before a man must be reputed as a Publicane, and as an heathen, the censure of the Church must passe upon his behauiour; and from the judgment of the Church must priuate men hold other as Publicanes and Heathen. Indeede our Savior Christ and his Apostles gaue this judgment of men particularly and peremptorily; as Paul of Alexander the Copper-smith: but wee must understand, what authoritie, and what spirit Christ and his Apostles had; which because we have not, we cannot give such judgment upon men. Further, here we are to know, that judgment upon others is two-fold; judgment of certaintie, or judgment of humane wisedom: The judgment of certaintie, touching any mans state, belongs onely to God, & to them to whom God reueals the same. The judgment of humane wisdom, is when the Church of God, in the feare of God, give judgment as truely and as neerely as they can, who is a dogge, and who is a swine: and this only is the judgment of the Church, which also is conditionall; as namely, till they repent: because they know not the times that God has appointed for the conuersion of sinners. And by this wee are taught, to comprimit our judgment of any man, in regard of his finall estate, though he be an vnrepentant sinner, refusing instruction; for most hainous sinners have bin converted.

The third point, where these dogges and swine are to be found: It is not in the power of any ordinarie minister, or other man, to determine of any one, that he is a dogge or a swine; for in such do finall impenitencie, and wilfull obstinacie concurre; which wee are not able to say certainely, are come upon any man or woman while they live among us: & yet this may be said with good conscience, that there is in many a fearfull declination to the properties of dogs and swine, even in this age of ours; for many will heare the word, receive the sacraments, & professe that they hope to be saved by Christ; & yet they will raile on his ministers, & speake against their ministery: yea, the times are now, wherein many in open speech wil not sticke to reuile and condemne those that have bin the most excellent instruments of Gods mercie in his Church: among many I will name one, M[]. Ioh. Calum, that worthy instrument of the Gospel, is in the mouthes of many students condemned as an erroneous person, teaching false & dangerous doctrine. Yea, many there be, that come to the Lords table, & yet will not brooke reformation of life; they wil not be drawn from their drunkennes, ignorance, adulterie, & couetousnesse. A third sort there are, that take occasion from Gods word, to live in their sinnes, and to maintaine their wicked liues; as frō the doctrine of Gods eternal predestination, because the Scripture teaches, that Gods decree therein is vnchāgeable; therefore some say, they will live as they list: others, because the word saith, we are to be saved by faith alone, therefore they refuse to walke in good workes: & others looke to be saved by Gods mercy alone, and therefore they will not labour either for knowledge, or faith, as they ought to doe: & some, hearing the doctrine of the deniall of our selues, doe say, the word of God is too straite a doctrine, barring men from laughter, & mirth, & other recreations; and therefore they will none of Gods word: now though we cannot call these mens dogs, because wee know not what they may be hereafter; yet we may truely say, thefe be practises of dogs and swine.

And thus wee see what is meant by holy things, by pearles, by dogs, and swine; from whence the meaning of Christ may be plainely thus set downe: give not that which is holy, &c. that is, have regard how, & to whom ye dispense the word and sacraments, and if any person be openly conuicted of obstinate enmitie to your doctrine, to such publish not my worde, be they dogs in railing, or swine in senslesse contemning and scorning of the same.

The Vses. 1. Hence wee may see what course is to be used of Gods ministers in the preaching & dispēsing of his holy word; they must first preach & publish the word of God to al men without exception, grace must be offered to all, good and badde; then they must obserue what fruit and effect the word has with them, whether it worke reformation of life in them, or not: and though as yet they see not that fruit thereof in them, yet they must not condemne them as dogs; but rather waite and pray for their conuersion, to see if at any time God will give them repentance, according as Saint Paul chargs Timothie, 2. Tim. 2. 25. Thirdly, hauing waited fortheir conuersion, he must labour to conuince their very conscience of the truth which they in heart and life denie: so as he may say with Paul, If our Gospel be hid, it is hidde to them that perish, 2. Cor. 4. 3. but if after all this, they give evident signes of malicious and obstinate enmitie against the word, scorning and rayling on the doctrine of God, and on the ministers thereof, then are they to be cast out by the Church, and to be accounted as dogges, and to be barred from the word of life till they repent. This was Christs own practise toward the Iewes: at the first he preached unto them the Gospel of the kingdome by John Baptist, in his own person, and by his Disciples, but when as he saw some of them maliciously obstinate, then he propounded his doctrine unto them in parables unto them, that they might be hardened in sinne: and after expounded the same priuately to his Disciples. The Disciples likewise after the ascension of Christ, preached still unto the Iewes, even when they were persecuted by them: but at length when as they saw that of obstinate malice they oppugned the truth, putting it from them, and iudging themselues vnworthie eternal life, then they turned to the Gentiles, Act. 13. 46.

Now in this that has beene said, we may note two things: first, the long suffering and great patience of God, that will not have a sinner living in the Church condemned, till he have brought him through all the meanes of his conuersion, and till he be past hope. Thus he dealt with the old world, expecting their repentance an hundred and twentie yeares, whereunto he then called them by the preaching of Noah, Gen. 6. Secondly, hereby we must learne to moderate our iudgements concerning wicked men: a man must not be condemned for a dogge or for a swine, till he give evident signes of obstinate malice, and wilfull contempt of the word, and until he doe even conuict himselfe to be such a one, by a wilfull contempt of the meanes of his salvation. This serues to show their rashnesse and indiscretion, that condemne our Church for no Church, and our people for no people of God: iudging them for dogges and swine, when as they have not yet conuicted them of obstinate malice in sinne or error. It will be said, they have admonished them by writing. I answer, that their own bookes have more errors in them, then they doe hold whome they admonish, and so their writings can be no sufficient conuiction.

Secondly, here obserue that men become dogges and swine, by their wilfull repelling that holy doctrine of God, which should purge them and make them cleane. It is the naturall propertie of a dog to returne to his vomit, and of a swine, to his wallowing in the mire, as the prouerbe is; and hereof they can by no meanes be bereaued. And all men by nature returne to the vomit and filth of their sinnes like dogs & swine: and they which will by no meanes suffer thēselues to be drawen from their old sinnes, they have these properties of dogges & swinerand looke as those beasts were excluded the Lords tabernacle & congregation under the law; so are these men debarred from the word & sacraments, and all holy things under the Gospel; they are an abhomination unto the Lord: see Psal. 56. 6. and Psal. 50. 16. In this regard we are to be admonished, to suffer our selues to be clensed and reformed by the word of God. Ye are cleane (saith Christ) by the word which I have spoken unto you, Ioh. 15. 3. where he maks the word of God the instrument of our purification: to which effect he saith in his prayer to his father, Sanctifie them with your truth, your word is truth, Ioh. 17. 17. And Saint Peter saith, our soules are purified in obeying the truth by the spirit. 1. Pet. 1. 22. Now we are by nature dogges and swine, inclined to the filth of our own sinnes returning thereto with greedines, neither can we of our selues be broken of this property, but when occasion is offered we doe naturally runne to our old sinnes, as the swine and dogges doe to their filth and vomit. In consideration whereof we ought to subiect our selues to the word of God, labouring to see and feele our own vncleannesse, and to crie with Dauid, Wash me throughly from my sinnes: and with Peter, Not my feete onely, but my whole bodie that so it may be said of []s, We are cleane throughout by Christs word. If we see any vncleannes in our hearts or liues, we must purge it out by this word, and returne no more to the filth of our former sinnes. It is the propertie of Christs sheepe to heare his voice, and to obey the same: let us hereby testifie our solues to be his sheepe, that so we may be distinguished from dogges and swine.

Here it may be demanded, whether we should make confession of our faith before dogges and swine. Ans. Yes, if we be called thereunto we are bound to doe it: []e alwaies readie (saith the Apostle) to give an answer to every man that asks you a reason of the hope that is in you. 1. Pet. 3. 15. And in this place our Savior Christ speaks of the p[]ading and dispensing of the word, not of confession. Now in preaching men acknowledge the word to belong unto their hearers, but in confession they declare the word to belong unto themselues alone.

Further, here we are to consider diuer[] points concerning Excommunication First, the foundation thereof. It is an ordinance of God for all dogges and swine by Christs commandment, must be kept from holy things [] many that live in the Church are open [illegible] of the name of Christ[]; some others [illegible] heret[]es; and these []wi[]e are to be barred from the word and sacraments; yea, a man living in the Church may be worse in practise then an open enemie: of such like the Apostle speaks, Tit. 1. 16. They professe that they know God, but by their works they denie him. And such a one was Ismael, who for mocking Isaac the sonne of the promise, was cast out of Abrahams familie, that is, out of the Church of God, Gen. 21. 10, 11. for Abrahams familie at that time was Gods visible Church.

Secondly, here also obserue the ende of Excommunication, namely, to preserue the holy things of God from pollution, contempt, and prophanation; even the word, prayer, and Sacraments, which wilfull enemies would trample upon as swine will upon pearles. And herein we may see the abuse of this ordinance, when it is used for politicke and ciuill respects; especially in the Church of Rome, where it is made an instrument of the vniust deposing of Christian Princes, and of exempting their subiects from due obedience and allegiance.

Thirdly, here our Savior Christ nots out the principall persons that are to execute this censure of the Church upon wilfull and obstinate enemies, that be as dogs and swine; namely, they to whome the disposing and keeping of the holy things of God is committed, that is, the lawfull ministers of the word and Sacraments: for they must keepe those holy things pure which God has committed unto them; but that they cannot doe without the exercise of this censure which God has given unto his Church.

Fourthly, here also we may see, how farre this censure of the Church extends against obstinate and wilfull enemies: namely, to the debarring of them from the use of the Churches ministry in the word, prayer, and sacraments. Indeed if the partie be excommunicate for some particular crime, and there be hope of his repentance, because he does not show himselfe a dogge or a swine, by wilfull obstinacie in his sinne and contempt of the Church; then, although he be excluded from communion with them in the Sacraments and prayer, yet he may be admitted to the hearing of the word, because that is a means to humble him for his sinne, and to bring him to repentance, which is the end of all Ecclesiasticall censures. And thus much of the prohibition Now follow the reasons to enforce the same.

Least they tread them under their feete, and turning againe all to rent you. Here Christ renders a double reason to enforce his prohibition, both drawen from the daungerous euents which would ensue by communicating holy things unto dogges and swine for first, they would []read them [illegible] their feete: secondly, turning against all to rent you.

For the first: by Treading under feete, he meanes prophaning and ab[]ing. Now because the holy things of God must not be prophaned and abused, therefore they must not be communicated unto wilfull enemies of the grace of God.

In this reason see the singular care of our Savior Christ, to keepe the scriptures and other holy things of God from prophanation: This care he likewaies showed with great zeale when he whipt the buyers and sellers out of the temple, because they made his fathers house, that holy place, a house of marchandise and a denne of theeues. Math. 21. 12. 13. And herein he must be a patterne and example unto us all, to teach us care and zeale in keeping the holy things of God from prophanation: far must it be from us to doe or speake any thing which may cause the world to speake evil of our holy profession and religion. This is Pauls charge to servants, that they so carie themselues towards their masters, that the name of God, and his doctrine be not evil spoken of, 1. Tim. 6. 1. for want of care herein was Gods hand heauie upon Dauid, for because by his foule facts of a Adulterie and murther he had caused the enemies of the Lord to blaspheme, therefore the child borne unto him must surely dye, 2. Sam. 12. 14. We must therefore pray (as the Apostle bids us) that the word of God may be glorified. This is Christs direction in his prayer, before all things to desire and seeke that Gods name may be halowed and glorified: Now Gods word is his name, for thereby is he knowen unto us; yea his name is magnified above all things by his word; Psal. 138. 2. Excellent was Dauids prayer to this effect; Psal. 116. 36. Take away my rebuke which I feare; for your iudgements are good that is, keepe me from doing that which may bring rebuke or reproach upon your word, or upon your workes, for they are good. Good king Hezekias is also commended for his care of Gods glorie, in that he forbade his servants to answer to the rayling blasphemies of Rabshakeh, least thereby he should be prouoked to blaspheme the more: as also in that he greatly humbled himselfe before the Lord upon the hearing of it: for he rent his cloaths, and put on sackcloath, and spread the rayling letter before the Lord, thereby referring the reuenge to God himselfe, chap. 19. 1. 14.

And turning againe all to rent you. These words containe Christs second reason against communicating holy things to malicious & obstinate enemies, drawne from the perill that may ensue thereupon to his disciples & ministers: for these dogs and swine are not onely prone to abuse the holy things themselues, but also to annoy & hurt by reuiling and persecution those that be the messengers of the word unto them.

In this reason Christ shews, that it is not onely lawfull, but necessarie, that Gods ministers should seeke to auoid and shunne the malice and rage of obstinate enemies, by all lawfull meanes which may stand with Gods glorie and the keeping of a good conscience. Hence he bad his disciples, with the innocencie of doues, ioyne the wisdom of serpents; now the serpent is most wily and warie to save her selfe from harme.

Obiect. But it is the propertie of an hireling to flie from his flockewhen he seeth the wolfe comming: therefore it seemes Gods ministers may not flie in time of persecution. Ans. To flie in persecution is not alwaies a forsaking of the flocke, but sometimes tends to their greater good: as when persecution is intended directly against the minister, then he may with good conscience flie for his safetie, in hope of returne for their future good, els Christ would not have said to his disciples, If they persecute you in one citie flie into another, Matth. 10. 23. Yea, not onely the minister must thus looke to his own safetie, but his people also must doe what lies in them for his preseruation. So did the believers in the primitiue Church for S. Paul: When his life was sought in Damascus, the disciples let him downe at a window in a basket through the wall, and he escaped, Act. 9. 25. And at Ephesus when the great tumult was about Diana, Paul would have thrust himselfe in among the people, but the Disciples seeing it would be dangerous unto him, kept him backe, and would not suffer him. Act. 19. 30.

_vers. 7._Aske, and it shall be given you: seeke, and ye shall finde: knock, and it shall be opened unto you.

In this verse and those which follow unto the twelft, is laid downe the third part of this chapter, concerning prayer: and it consists of two branches: a commandment to pray, and effectuall reasons to perswade us thereto. The commandment is propounded in three seuerall teannes, Aske, seeke, and knocke: each whereof has his promise annexed thereto, Ye shall have, ye shall find, and it shall be opened unto you. Now for our better understanding of Christs meaning herein, two rules must be obserued. I. That Christ here speakes not of every kind of asking in prayer, but of that onely which himselfe commands and allows: for we may aske and not receive, because we aske amisse, as S. James saith: but he that asks, according to Christs direction in this place, shall receive.

Now in all acceptable prayer to God, foure conditions must be obserued. I. We must aske while the time of grace and mercie remains: for if the day of grace be once past, we may aske, seeke, and knocke, but all in vaine: this is plaine by the fiue foolish virgins, who asked & soughtfor oyle, but found none, yea they called and knocked, but it was not opened unto them, Matth. 25. 8. 9. 12. Now the time of this life, while God offers mercie unto us in his word, is the acceptable time and the day of grace, 2. Cor. 6. 2. and therefore herein must we aske, seeke, and knocke. II. We must not aske as seems good unto our selues, but accordingto Gods will, and as his word allows. The sonnes of Zebedie were denied their request, because they asked they knew not what, Matth. 20. 22. But this is our assurance that we have in him, that if we aske any thing according to his will he hears us, 1. Ioh. 5. 14. III. We must aske infaith, that is, believe that God will graunt us those things which we aske according to his will: Iam. 1. 5, 6. If any man lacke wisdom let him aske of God—but let him aske in faith, and wauer not: for the wauering minded man shall receive nothing of God: therefore saith Christ, whatsoever ye desire in prayer, believe that ye shall have it, and it shall be done unto you. Mark. 11. 24. IV. We must referre the time and manner of Gods accomplishing our requests to his good pleasure. It was the sinne of the Israelites that they limited the holy one of Israel, by prescribing him what they would have for their prouision, and when they would have it: Psal. 78. 41. we therefore must waite on God, as Dauid did, Psal. 40. 1. I waited patiently for the Lord, and he enclined his eare unto me, and heard me. God deferres the graunting of our requests, because he would trie the affections of his children. Cantic. 3. 1. The Church seeks Christ, but cannot finde him, that is, where and when shee will. And indeede herein doe we show forth faith when we referre the time and manner of receiving our request, to the good pleasure of God: for he that beleeus will not make hast. Isa. 28. 16.

The second rule to be here remembred concerning prayer, is: That these promises are not made directly to the worke of prayer, but to the person that prays; and yet not to him simply, as he does this good action of prayer, but as he is in Christ, for whose merite sake the promise is accomplished: and therefore Christ here speakes to them, whome he takes for graunted to be the true members of his mysticall bodie which is his Church. This rule must be remembred for the right understanding of the promises of God concerning prayer; for hereby it is plaine that our prayer is not the cause of the blessings we receive from God, but onely a way and instrument in and by which God conuays his blessings unto his children: for a true prayer is a fruit of our faith in Christ, in whome alone all the promises of God are yea, and amen, that is, sure and certen unto us.

Now hauing found Christs meaning, let us come to such instructions as are to be gathered hence. First, obserue that Christ dos not barely propound this commandment to pray, but repeates the same by a kind of gradation in three distinct words, Aske, seeke, and knocke; whereof the latter imports more vehemence then the former. And this he does to checke the slacknesse and coldenesse of our prayers, and to stir us up to feruent zeale and diligence in this duty both in publike and priuate. And to move us to godly zeale and diligence in this duty, consider the reasons following. I. Christs own example, which in morall duties is a perfect rule: Now though he had little need to pray in respect of himselfe, for he did neuer sinne, yet how often, and how long, and with what feruencie did he give himselfe to this duty? he spent whole nights in prayer, Luk. 6. 12. and in prayer in the garden he swet water and blood. We have also Moses example, who spent fourtie dayes and fourtie nights in prayer and fasting for the people, when they had sinned, Deuter. 9. 18. 19. If he were thus feruent in prayer for their sinnes, how earnest would he be for his own? And Daniel humbled himselfe many dayes, and prayed feruently for his people, Dan. 9. 3. 4. &c. Dauid prayed seuen times a day, and rose up at midnight to give thankes to God, Psal. 119. 164. 62. And Paul wills the Romans that they would striue or wrestle with him by prayer to God, Rom. 15. 30. All these are worthie examples unto us; and if we compare our selues with them we shall see we have much more cause so to doe: for our sinnes abound above theirs, and therefore we had need to pray for the preuenting of Gods iudgements which our sinnes call for against us. Also we come far short of them in grace, and therefore had need to pray for supply thereof against the time of neede; for our dayes of peace will not alwayes last, wee have enioyed it long, and therefore must looke for dayes of triall, for the state of Gods Church is interchangeable. II. Reason. All of us must come to deale with God, both in the day of death and at the day of judgment; at both which times all worldly helpes and comforts will forsake us, and by no meanes can wee shunne that accompt; therefore it will be good for us while we live often to set our selues before the Lord, that so we may make our selues familiar and acquainted with him against that day: But if now we estrange our selues from God in regard of this exercise of prayer, then at our ende wee shall finde the Lord to be strange unto us, and to professe that he knowes us not, which will be woe unto us. III. Reason. every good thing we have or stand in need of, comes from the mercie and bountie of God in Christ: and prayer is an ordinarie meanes for the procuring of Gods blessings; we therefore must give our selues to the faithfull practise of this duty. Indeede if grace and other blessings were our own, or from our selues, we might well spare this labour, But what hast you (saith Paul to every Christian) that you have not received? be not therefore secure and idle, for Gods blessings come not when we snort upon our elboes, but in the use of meanes; and happie are we that may use those meanes: for in asking we receive, in seeking we finde, and in knocking it is opened unto us.

Secondly, our Savior Christ by trebling this commandment topray, would give us to consider that there is some waightie cause we should be instant in this duty; and that is, in regard of the great miseries and manifold dangers whereunto we are subiect in this life: for as Peter saith, the righteous shall hardly be saved: and no maruell, for we have without us, the Deuill and all his Angels plotting our destruction, and the world a daungerous enemie whereby the Deuill workes: within us we have our own corrupt hearts, daily drawing us to the practise of sinne, the bane and poison of our soules. Now what is to be done in this case? surely our onely refuge, is constant and seruent prayer to God, as Christ here implies by this threefold command: for in all things we must let our requests be made known to God, Philip. 4. 6. This has alwaies beene the practise of all the faithfull, as we may see in Gods booke. But if we had no example, this commandment were sufficient to perswade us unto this duty. Also doest you want any grace of God, as faith, repentance, knowledge, zeale, patience, strength against temptation, or assurance of Gods fauour? why, aske and you shalt have, seeke and you shalt finde. And this must be our course in outward wants, and for temporall blessings, as health, peace, libertie, plentie, &c. Indeede the wicked worldlings seeke to wise men and wise women in their miseries, but this is to forsake God, and to goe to the Deuill: Gods people must goe to their God, Isa. 8. 19.

Thirdly, the trebling of this commandment in diverse tearmes must teach us, to be instant and vrgent with God in prayer: this is an holy and acceptable importunitie, when the Christian heart gives God no rest: Ierem. 29. 12, 13. the Lord promises to his people, That they shall erie unto him, and goe and pray unto him, and he will heare them: they shall seeke him, and finde him, because they shall seeke him with their whole heart. Isa. 62. 7. The Lords remembrancers are commanded not to keepe silence, nor to give the Lord any rest. Matth. 15. 22. The woman of Canaan is commended, because shee will take no answer nor repulse from our Savior Christ, till her daughter was cured: and Luke 18. 5. The poore widow by her importunitie preuailed with the vnrighteous []udge: which parable Christ propounds to teach us to be constant and earnest in prayer. We therefore must shake off our naturall coldnesse and negligence in prayer, which is the common sinne of the world in regard of this duty. And we must labour for knowledge both of our own sinnes and miseries, and of Gods mercies, that so we may pray with understanding, and in zeale and feruencie as Christ here requirs. Alas, many pray not at all, and others know not what they aske, though they say the Lords prayer, or some other set forme of prayer. And most men that have knowledge, suffer their mindes to wander from God by vaine imaginations: now all comes for lacke of that feeling in prayer which Christ here requirs.

Thus much of the commandment in generall. Now out of the wordes more particularly we may obserue two points. First, where Christ bids us Aske, seeke, knocke, he speakes not particularly to some, but generally to all his servants, so that all must pray; which plainely implies that his best and deerest servants are during this life in want of some grace or blessing. And indeede when God gives most excellent gifts and blessings to his children, yet then he leaues them in some notable want or triall for their humiliation and prouocation to prayer. Paul was taken up into paradise, and there heard words that cannot possiblybe uttered by man in this life: this was a great grace and prerogatiue: but yet to humble him, least he should be exalted out of measure, there was given him a pricke in the flesh the messenger of Satan to buffet him: hereby he was brought to pray most earnestly for deliuerance, but yet he must rest contented with Gods grace; for God will make perfect his power through the weakenesse of his servants, v. 8. 9. This point must be obserued, to discouer to many secure persons their miserable state, who feele no want of grace in themselues, and therefore thinke all is well. But what meanest you to professe Christ, if you have no neede of him nor of his graces? oh know it, when you saiest in yours own heart, you are rich and lackest nothing; then you are poore, andblind, and miserable, and wretched. And indeede if you knewest the corruption of yours own heart, you wouldest crie out with the Apostle, in respect of your wants; Oh miserable man that I am, who shall deliuer me from this bodie of death! Rom. 7. 24.

Secondly, Christ saying not onely Aske, but seeke and knocke; does hereby imply what is Gods dealing many times with his own servants: namely, that he forsakes them for a time, and in part, and in some sort hides himselfe, and as it were locks himselfe from them. Now thus he deals for two causes: First, hereby to chast[illegible] and correct them for their sinnes: for iniquitie separates betweene God and his people, and their sinnes hide his face from them, Isa. 59. 2. Secondly, to make triall of his graces in his children, to see whether they delight in his loue, to show them their own weaknes, and to move th[illegible]aue unto him more inseparable. By all which we see it stands [illegible]and to pray earnestly and continually, for God may forsake us for our sinnes: and he may justly take occasion to trie what we have profited by his Gospel, which we have long enioyed with aboundance of peace.

Thus much of the commandment to earnest prayer: Now Christ enforcs it by two reasons. First, by a promise, infolded in this verse with the commandment, and confirmed in the next. Secondly, by a comparison, verse 9. For the first, The reason from the promise in this verse may thus be framed:

If they which aske, shall receive; if they that seeke, shall finde; and they that knocke shall be let in, then doe you aske, seeke, and knocke:

But they that aske, shall receive, they that seeke, shall finde, &c. Therefore doe you aske, seeke, and knocke.

In this reason our Savior Christ teaches us, that when we pray to God, we must bring a speciall faith whereby we are assured that the particular things we aske according to Gods will shall be given us. So saith Christ, Mark. 11. 24. whatsoever ye aske in prayer, believe that ye shall have it, and it shal be done unto you: and, Iam. 1. 6. Let him aske in faith: for he that doubts of Gods promise defrauds himselfe of the thing he asks. Now if we must bring this speciall faith, then of necessitie must we have a speciall knowledge of the will and promise of God for the things we aske: for as without faith we cannot pray aright, so without knowledge, no faith: And therefore we must be carefull to accquaint our selues with the will and promise of God, that by Gods commandment we may know what to aske, and by faith may also aske in assurance; for if we pray without this knowledge and faith, our prayers are but lip-labour and vnprofitable.

Secondly, hence we learne that the Papists erre grossely, which teach that this speciall faith is not necessarie in prayer; this is a doctrine of Deuills: for we ought to bring in prayer a particular faith to applie to our selues the promise of God concerning that thing which we aske in prayer. But this we can neuer bring, unless we first have a speciall saving faith whereby we believe our reconciliation with God in Christ: for therefore doe we believe that God will graunt our particular requests, because by faith wee knowe our selues to be in Christ, in whome he loues us and therefore will make good his promise unto us, as the Apostle saith, This is the assurance that we have in [illegible]t if we aske any thing according to his will he hears us, 1. Ioh. [illegible].

Thirdly, hence we learne how to carie our selues in all dangers; troubles and afflictions; namely, we must settle our hearts by faith upon the promise of God, who has saide he will not forsake us, but be with us in trouble and deliuer us, Psal. 92. 15. This is necessarie, for without faith in great afflictions our own naturall passions will confound us: Hence Habakkuc speaking of grieuous times of affliction saith, The just shall live by faith. And this Dauid testified, Psal. 62. 1. Yet my soulekeeps silence unto God: of him comms my salvation. Psal. 23. 3. Though I should walke through the valley of the shadow of death, I will feare none evil: for you (Lord) art with me; your rodde and your staffe they comfort me.

Fourthly, this must stirre us up to great diligence in prayer. We beeing Gods creatures, and our God requiring this service at our hands, ought to pray upon his commandment, though he had made no promise unto us. But now fith he has made a gratious promise to heare and grant our requests, this must stirre us up to all diligence and alacritie in prayer: see the practise hereof in Dauid, upon Gods promise he incourags himselfe to pray, 2. Sam. 7. 27. 28, 29. you, O Lord of hosts, hast reuealed unto your servant that you will build him an house: Therefore now O Lord God (for you are God, and your words are true, & you have told this goodnesse unto your servant:) Therefore now let it please you to blesse the house of your servant that it may continue for euer: for you O Lord God hast spoken it. So Daniel perceiuing by the prophecy of Jeremiah, the promise of God for the returne of the people from the captiultie, does set himselfe to most earnest prayer to God, for the accomplishment of that promise, Dan. 9. 2. 3. And so must we doe in all our wants, first search out Gods promise for the supplie thereof, and then goe boldly and diligently to God by prayer in the name of Christ.

_vers. 8._For whosoeuer asks, receius; and he that seeks, finds; and to him that knocks, it shall be opened.

Here Christ confirms the former reason []t was included in the former verse with the commandment to pray. In effect and substance they are all one; onely here the reason is [illegible] more generally, without limitation to Christs hearers, thus; Whosoeuer asks, receius; whoseuer seeks, finds, &c. that is, obseruing the due conditions of prayer, which Gods word requirs.

I. Ob. Here some may see, that God oft hears those that pray without faith; as the crie of the poore, when they curse their oppressors, Exod. 22. 23. And so the Lord heard the Israelites when they asked Quailes in their lust, Psal. 78. 18. 27. Answ. True it is, God sometimes graunts the requests of those that pray without faith, but his hearing is not in mercie, but in anger and wrath, and is a meanes to execute his judgment upon them. Thus hee gaue the Israelites a King in his wrath, Hos. 13. 11. and so hee gaue them Quailes, for while the meate was in their mouthes, the wrath of God came upon them, Psalm. 78. 30, 31. Thus the deuils had their request graunted, to enter into the heard of swine, Matth. 8. 31, 32. and so God permitted him to afflict Job, Job. 1. 12. but all was to his own shame, to manifest his absolute subiection unto God, that beyond his wil he cannot goe, no not to hurt the basest of Gods creatures.

II. Obiect. Ahab prayed & humbled himselfe & was heard, though he did it onely hypocritically, for feare of punishment, 1. Kings 21. 29. Answ. That was a graunt of a temporall benefit onely, which God oft gives to the hypocrites; but for spirituall blessings, which pertaine to salvation in Christ, whereof this text is principally to bee understood, they are not granted to the wicked.

III. Obiect. Abraham prayed directly against the will of God, forthe saving of Sodom, which God was purposed to destroy. Answ. Abraham no doubt had in him a speciall motion to make that prayer, & withal he asked leaue of God to pray for them; neither did he pray absolutely, but with submission to Gods wil, and so he sinned not, though he obtained not his desire: otherwise, without these cautions hee had done amisse: and we must not make the extrordinarie practises of the faithfull, ordinarie rules for our imitation. So that Gods promise here is firme, whosoeuer asks those blessings of God which he has promised to give, in that manner which God approous, shall be sure to receive.

The Use. In this reason we learne, that God is most ready and willing to heare his children when they pray: Isaiah, 65. 1. I was found of thē that sought me not, I said behold me, behold me, to a nation that called not upon my name: and v. 24. Before they call I will answer, and while they speake I will heare.

This then is first [illegible]ne proofe that the Lord whome we worship, is the true God; bec[illegible] he is so able to helpe, and so readie and willing to heare, beeing neere to all that call upon him in truth. Thus Moses reasons with his people to prove that they only had the true God for their God: Deut. 4. 7. What nation is so great unto whome the gods come so neare unto them, as the Lord our God is neare unto us in all that we call unto him for.

Secondly, this must perswade us to loue God vnfaignedly and heartely who is so readie and willing to graunt our requests in prayer, specially considering we are by nature his enemies. A rare thing it is to see any resemblance of it in the world; and indeede among m[]n this dealing is able to draw loue from an enemie when we show our selues willing to doe him any good we can: this heapes coles of fire upon his head, to consume his malice and kindle in him loue to us: oh then how should Gods gratious bountie and readinesse to heare us, draw our hearts to God in all loue and thankfulnes!

Thirdly, this serues to be a notable stay and comfort to all those that are cast downe in soule with the sight and burden of their sinnes: for behold if they aske mercie at Gods hands, they shall have it; if they can call, he will heare; and if they will but knocke at the doore of his mercie, he is readie to open unto them. Here they use to plead that they have long called, and cried, and knocked, but they finde no comfort. Ans. O consider the vsuall dealing of God with his own children, for a time he will hide his face, and seeme to locke up his mercie and compassion from them, as we may see by Dauids complaint, Psal. 77. 7. Will the Lord absent himselfe for euer, and will he show no more fauour? v. 8. Is his mercie cleane gone for euer? does his promise faile for euermore? v. 9. has God forgotten to be mercifull? &c. But his intent herein is to humble them deeper, to make them knocke more earnestly, that they may be more thankfull for Gods mercie when they finde it; and more carefull to keepe themselues from sinne whereby they may loose againe that assurance. Indeede it is a most heauie crosse and the deepest griefe that can be fall a man, to have the conscience apprehend the wrath of God without any feeling of his fauour: yet in this case here is comfort, let this poore soule out of the depth of his horror cri[] unto God with Dauid, and out of the bellie of this whale of desperation with Ionas, endeavoring against all feeling to lay hold upon the promise of mercie in Christ, and he shall finde the Lord in due time readie to heare and to sende comfort, yea the sweetnesse of his loue shall distill most ioyfully into his poore soule.

_v. 9._For what man is there among you, which if his sonne aske him bread would give him a stone?10 Or if he aske him fish, will he give him a serpent? 11 If ye then, which are evil, can give to your children good gifts, how much more shall your Father which is in heaven, give good things to them that aske him?

These words containe a second reason of the former commandment to pray, as also a confinnation of the promise annexed thereunto for assurance to be heard; and it may be framed thus:

- If earthly parents, though they be evil, can give good gifts to their children, when they want them, and aske them at their hands; then much more will your heauenly father give good gifts to those that aske him: - But earthly parents though they be evil, will give good gifts to their children: - Therefore much more will your heauenly father give good things to them that aske him.

This reason stands in a comparison of vnequalls, drawen from the lesse to the greater; from the care which is ordinarily seene in naturall parents ouer their children, to prove vndoubtedly the most tender care of our heauenly father ouer us. And this kind of reasoning is vsuall with God in Scripture: Isaiah 49. 15. Can a woman forget her child, and not have compassion on the sonne of her wombe? Though they should forget, yet will not I forget you. Psal. 103. 13. As a father has compassion on his children, so has the Lord compassion on them that feare him. Mal. 3. 17.—and I will spare them as a man spars his own sonne that serus him.

In the framing of this reason behold a speciall fauour of God vouchsafed to godly parents: They may take a tast of Gods loue and care ouer themselues by the consideration of that naturall care and tender affection they beare towards their own childrē. And indeed they may more easily then other, apprehend and apply to themselues the louing fauour and tender care of God ouer them, by the like affections in themselues towards their own children. Now this fauour and priuiledge God vouchsafs for speciall cause: first, to incite and stirre up those parents which yet have not tasted of Gods loue, to embrace his word and promises whereby God reueales his loue to men, that so they may tast of Gods loue towards them, whereof they have so notable a patterne in their affection towards their own children. Secondly, to prouoke them to labour to have their hearts rooted and grounded in the loue of God. And thirdly, that they hauing experience of Gods loue in themselues, may bring their children and posteritie to the fruition of the same loue and mercie.

Now to come to the comparison: The first part whereof is this, that it is a naturall propertie in all parents to give good things unto their children. This is a principle binding conscience, that parents should be carefull of their children: He that prouids not for his own (saith the Apostle) especially for them of his familie, is worse then an infidell: for infidells doe not put out this light of nature, but prouide for their children.

Here then those parents are to be blamed, who spend their substance in gaming and ryote, and so leaue their children and familie destitute and in want. These spende upon their own lusts those good things which they should bestow upon their children, and so show themselues vnnaturall; but the Magistrate, who is the publike father ought to looke unto them, and to restraine them from such disorder.

Secondly, here those likewise are to be blamed, which for foode and rayment will prouide and give sufficient to their children: but in the meane while they give them not godly education, in the instruction and information of the Lord, which is a good thing indeede unto the soule, for which the godly in Scripture are commended: as Abraham towards his familie, Gen. 18. 19. and Lois and Eunice towards Timothie, 2. Tim. 1. 5. who brought him up in faith vnfaigned.

Thirdly, by this we may see, the state of those that kill their own children, (for so we may read, that some parents have eaten their own children) namely, they are such as become vnnaturall, beeing in Gods just judgment left unto themselues to be ruled by the Deuill, who fills their hearts with this vnnaturall and sauage crueltie. Now Christ speakes here of the light of nature not extinguished, and so it is true even among the heathen.

vers. 11. If ye then which are evil, &c. Here is the application of the comparison, the ground whereof was laid downe in the two former verses. And by evil, he meanes not every sinner, but such as are stained with malice, enuie, and selfe-loue, beeing bent to seeke their own good onely: for so saith the Master to the enuious labourer, Matth. 20. 15. Is yours eye evil, because I am good? that is, art you enuious because I am bountifull?

In these words Christ gives us to understand, that it is the note of an evil man to be given wholly to seeke his own good, though otherwise he live ciuilly; for this is a fruit of evil couetousnes and selfeloue. Experience shews the gricuous[illegible]se of this sinne: for thence come the manifold practises of iniustice, cruelty, and oppression that be in the world, hence it is that times of dearth are made more heauie upon the poore then otherwaies Gods hand has sent them, because the rich seeke their own good and commoditie onely at such times, hence come ingrossing, deceiuing, and inclosing to the spoile of the poore. We must therefore beware of this sinnefull practise; and on the otherside give our selues to practise goodnesse towardes others, setting our selues to the practise of loue, which seeks not her own things, but is bountifull, that so we may show forth our loue to God by wel-doing to our brethren; as the Apostle bids us, Gal. 5. 13. Doe service one to another by loue; and Phil. 2. 4. Looke not every man on his own things, but every man also on the things of other men. This was good King Iosias his practise, for which cause among many particular virtues, all his goodnesses are said to be recorded, 2. Chron. 35. 26. And Saint Paul likewise became all things to all men, that he might winne some; and though he were free from all men, yet he made himselfe servant unto all men, that he might winne the moe. 1. Cor. 9. 19.—22.

You that are evil can give good gifts: that is, bread, fish, and such like, as Luk. 11. 11, 12. Here it is plaine, that an evil man may have some kind of virtues in him, whereby he may doe some good works. Quest. How can this be, for an evil man wants faith, and so whatsoever he does is sinne? Answ. We must know, that the gifts of the spirit are of two-sorts: some are common, whereby the corruption of mans nature is onely restrained and limited, for the maintaining of ciuill societies, that man with man may live in some order and quietnesse: And hence it was that among the heathen, some were just, some mild, some liberall, &c. All these came from the spirit, yet not renuing the parties, but onely restraining their naturall wickednesse: And of this sort of gifts is the loue and care of parents towards their children, and the loue of children againe towards their parents. And these and such like evil men may have, for they are not sanctifying virtues, but rather shadowes thereof. The second kinde of the gifts of the spirit are more speciall gifts and graces, whereby the corruption of mans nature is mortified and in some part abolished, and the graces of Gods image are renued in man, whereby they become louing, meeke, just, temperate, &c. which in the regenerate are true christian virtues, and the exercise hereof is the doing of good works indeede.

How much more shall your heauenly father give good things to them that aske him? The[illegible]ords containe the second part of the comparison, wherein Christ does amplifie and set out the bountifulnes of God in his gifts to his children: and Saint Luke specifis these good things, to be the gift of the Holy Spirit, in regard of grace and operation.

Here then three points are to be handled; I. Who gives these good things. II. What is given. III. To whom. For the first: the author of these good things is the Father: for of him, and from him, comms every good gift, and every perfect giving. Quest. But this gift is the Holy Spirit, now the Holy Spirit is God, how then can he bee given, this seemes to imply inequalitie in the Trinitie, for the person giving must have power and authoritie ouer the person given? Answ. Wee must know, first, that this action of the father in giving the Holy Spirit, is not by virtue of superiour power and authoritie, but by consent; the Holy Spirit is freely willing to be given of the father: for all three persons beeing one and the same God, must needs have one and the same will, as in all things, so in this gift. Secondly, this giving is not in essence or person, but in regard of operation and grace; as loue, joy, peace, &c. in the hearts of Gods children.

II. Point. What are these good things given? Answ. The Holy Spirit. Quest. Why should the father give the Holy Spirit, and not the Holy Spirit as well give the father, seeing they are equall? Answ. The reason is, because of that order which the divine wisdom manifests in the Trinitie; for though all three persons bee equall in all properties of the godhead, which is one and the same in them all; yet they are distinct in order, the father beeing the first person, the sonne not the first, but the second; and the Holy Spirit not the first person, nor the second, but the third: and hence it is, that the father gives the sonne, both the father and the sonne give the Holy Spirit; yet not in person, but in regard of gifts and operation, and that by free and equall consent, not from superioritie, or by constraint.

III. Point. To whom does the father give this gift of the Holy Spirit? Answ. To them that aske him. Hence some would gather, that man has free will by nature in his conuersion, because hee must first aske, and then comes the gift of the Holy Spirit. Answ. We must know, that by the Holy Spirit here is meant; not the beginning of grace, but the increase thereof, and a greater measure of gifts, with a more sensible feeling of them: for this promise is made to Gods children that aske, which no[]e can be, but by the Holy Spirit. See this in the Disciples, Ioh. 20. 22. Christ said to Disciples, who had true grace before, Receiuethe Holy Spirit: and yet also after that, the Holy Spirit came downe upon them in the forme of clouen tongues of fire, Act. [illegible]. Now these latter giuings, were in regard of greater measure, as it is said, they were filled with the Holy Spirit, v. 3. Againe, by them that aske, is not meant every one that vtters words of request to God; but those that aske in faith, and pray aright by graced-as Rom. 10. 14. How can they call on him, in whom they have not believed? and Rom. 8. 26. We know not what to pray as we ought, but the spirit helps our infirmities—and maks request for the Saints, according to the will of God, v. 27.

Use. 1. Hence we learne, that grace is given not to the idle, but to them that use the good meanes ordained of God for the obtaining of grace; as the holy exercises of the word, in hearing, reading, meditation, and humble and earnest prayer: and therefore, if we would have grace, we must diligently exercise our seluos in these means; for faith comes by hearing, Rom. 10. 17. And Gods children in all ages have used the meanes to get grace: Lament. 5. 21. Turne you us, O Lord, unto you, and we shall be turned: and Dauid is plentifull in the meanes, whereby he abounded in grace: Psal. 119. 33. Teach me, O Lord, the way of your sbatutes: and verse 99. I have b[]d more understanding then all my Teachers, for your restimonies are my meditation. So Christs Disciples did not onely heare him preach, but desired to bee instructed in those things which they knew not, Matth. 13. 36. Declare to us the meaning of the parable: also they prayed him to increase their faith, Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world; namely, contempt or negligence in the meanes which God has ordained for the obtaining of grace: for the heart of the negligent is like the field of the sluggard, that has no corne in it, but is ouer-growne with briers and th[]nes.

Secondly, this serues for the comfort of those that have as yet but the beginnings of grace, in small and weake measure; they must not bee discouraged, for God has plentie of grace in store: if they can but find and feele their want of grace, and lament it unto God, vsing the meanes of the word & prayer to get supply; here is a promise of the Holy Spirit, who is the storehouse and fountaine of all grace.

Thirdly, this serues for a good ground to confute sundrie []rrours; as first, the opinion of vniuersall grace, wherby some hold, that every man may be saved if he will; for the promise of the Holy Spirit (without which none can be saved) is not vniuersall, but here made with restr[]int to those that aske according to Gods will, which none can doe without the spirit, which must teach us to pray in faith, without which wee receive nothing from God, Iam. 1. 7. Secondly, this ouerthrows the fond conceit of Anabaptists and Familists, which looke for the spirit by reuelation, and not in the exercise of the word and prayer. But we must looke to the meanes, in which God gives the spirit, and out of that meanes, we are more subiect to the delusions of Satan, then to the operation of the Holy Spirit. Thirdly, this also confuts the errour of the Church of Rome, who teach, that a man by the good use of the gifts of nature, may come to obtaine the gifts of the Holy Spirit. But there is no larger promise then this in all the Scripture, where the gifts of the Holy Spirit are promised to the exercise of the gift of prayer in faith, which we cannot doe by nature, but by grace. And besides, when we aske in faith by grace, this is no cause of the gifts of the spirit which wee receive, but onely a discharge of our duty in the exercise of the meanes which God has appointed whereupon follows the increase of grace, yet no way of our merit, but from Gods free mercie and his bountie.

_Verse 12._Therefore whatsoever ye would that men should doe to you, even so doe ye to them; for this is the Law and the Prophets.

This verse containes the fourth part of this Chapter, concerning equitie and instice. And it consists of two branches; a commandment, whatsoever ye would, &c. and a reason, for this is the Law and the Prophets. For the first: The meaning. The commandment is propounded in a forme of speech that has reference to some thing going before; Therefore whatsoever, &c. and yet it seems very hard, that it should depend either upon the doctrine of prayer, or of dispensing the word, or of rash judgment. Why then is it said therefore? &c. Some thinke it is to be referred to the doctrine of justice, which was deliuered in the fift Chapter, but that is scarse probable, because so many different points of doctrine are handled betweene. Others thinke that it does not depend of any thing that went before, but that the word (therefore) does aboūd; and this is more probable, for such particles doe sometimes abound: Ioh. 1. 20 he denied and said, because I am not the Christ: where the word (because) does abound. Now though the word therefore doe abound, yet it is not without his use; for it imports that the doctrine here deliuered is a speciall doctrine, and a maine conclusion inferred upon diverse particular duties of justice before deliuered in the whole Sermon.

whatsoever] It may seeme that this ought not to be so, for many desire and wish euil unto themselues; as children, that they may have their wils to take their pleasure, and not be held in subiection unto their parents, or held to good education: and so idle persons wish evil unto themselues, for they would not bee set a worke. Wee are therefore to know, that this must not be understood of euil wishes, but of a will and desire wel ordered, either by grace, and according to the written word; or at least, by the light of naturall knowledge, and conscience: so that Christs meaning is this; as if he had said, whatsoever thing, either by the light of nature, and conscience, or by direction from Gods word, you would wish that men should doe to you, that doe ye unto them.

The commandment thus explaned, contains two things; I. The thing to be ruled and ordered; namely, our actions to other men. II. The rule it selfe that must order all our sayings and doings towards others; to wit, that desire of justice & equity, which every man by nature would have others show to him in all things.

In this commandment our Savior Christ would let us see a notable propertie of our corrupt nature; namely, that we are forward and diligent to exact justice and equitie at other mens hands towards us, but flacke and backeward to yeeld the same to others againe. In other mens doings towards our selues, wee are masters able to teach them what they ought to doe; but in our own dealings toward others, wee are scarce schollers that will learne their duty: we our selues would be reuerenced and commended, but we hardly doe the like to others.

Secondly, here we are taught, to auoyd all practises, whereby wee might hurt our neighbour, either in body, goods, or good name; as lying, slaundering, vsurie, oppression, and such like: this naturall reason might teach us, for wouldest not you have others to defame, hurt, or oppresse you? then doe not this to them for the rule is not, doe as men doe to you, but doe to others, as you wouldest have them doe to you: and it is the corruption of nature, that mooues men to seeke their own aduantage and preferment, by the losse and debasing of others.

Thirdly, here we learne, that in common iniuries wherein wee are wronged by others, we must not requite like for like; but doe good for evil: we must not looke at that which they doe to us, but at that which we would they should doe.

Fourthly, henee wee learne, that in matters of commoditie whereabout we deale in the world, we must not only look unto our selues, but also seeke the good of our neighbours: it is the maner of men to seeke thēselues only in their affairs, & each man will []el as deere as he can, according to the prouerb, every man for himselfe, and God for us all: but neither the saying, nor the practise is from God; he would have us according to the law of nature, to seeke the common good, and to doe as we would be done unto.

Fiftly, this rule of equity cuts the throat of all those pretences, wherby bad dealing is smoothed ouer in the world; for ill minded persons use to colour their doings with these and such like sayings: the gripple seller saith, The thing is mine, may I not make of mine own what I can: the deceiuer saith, he thrusts his ware on no man: the vsurer saith, he bids no man hire his money, but others intreat it of him, and give him thanks: but these pretences are nought, these men follow a crooked line, they ought to see in their own hearts, whether they would have other men deale so with them: the vsurer may pretend he pleasures the poore, but his helpe is no better then his is, that gives a draught of colde water to him that is in a burning feauer, which seemes pleasant at the first, but after turnes to his great annoyance.

Sixtly, we would have all men to show forth their loue unto us, wee then must be as carefull to show forth our loue to others, by the practise of all good duties. This is against our nature, but yet beeing the commandment of Christ, we must endeavor our selues to obey the same

Lastly, here we have direction how to keepe a good conscience, in all our dealings with men in the world; for such things as are expressed in the word, we must follow the direction thereof: but where wee want a particular commandment, there we must order our actions by this generall rule: enter into your conscience, and there search how you wouldest have other men deale with you, and follow that in your dealings with them: and so shalt you keepe a good conscience. For want of this, come so many disorders as are in the world; and therefore happy were our times, if men would doe as they would be done to. Thus much for the commandment, now followes the reason.

For this is the Law and the Prophets.] The meaning. By the Law we must understand the fiue bookes of Moses, which were the first Scripture that euer was written so Luke the 16. 31. They have Moses & the Prophets. By the Prophets, we must understand, all the rest of the bookes of the olde testament, besides the fiue bookes of Moses, the Prophets beeing put for the bookes of the Prophets: as Matth. 2. 23. It is written the Prophets that he shall be called a Nazarite: which testimonie is taken out of the booke of Iudges, and it shews that the booke of Iudges is to bee numbred among the bookes of the Prophets: and they are called the Prophets, because they were written by some Prophet. And here this commandment touching i[]stice, is called the law and the Prophets, because it is the summe of the Law and Prophets: yet some may aske how this can bee true, seeing this commandment onely concernes things to be practised; and the Law and Prophets besides morall duties, containe matters of faith to be believed? I answer, this commandment must be understood to be the summe of the Law and the Prophets, not for all things, but for that which they prescribe touching this point of justice and equitie, and the practise hereof. To doe as wee would be done to, is the fulfilling of that which is set downe in the Law and in the Prophets, touching equitie in all humane actions. Now the meaning beeing thus opened, the reason stands thus, beeing drawne from divine testimonie.

That which is the summe of the Law and of the Prophets touching equitie, must be done.

But to doe as we would be done to, is the summe of the Law and the Prophets: therefore we must so doe.

From this reason, we may gather a rule wherby to judge concerning the olde Testament, what is Scripture, and what is not: all Scripture of the olde Testament, is either the Law, or the Prophets; that is, was either penned by Moses, or by some of the Prophets, who were extraordinarily moved and enabled thereunto. And therefore all the bookes from Genesis to Malachie, are Canonicall Scripture, because they are written by some of the Prophets. To this purpose S. Peter saith, 2. Pet. 1. 19. Wehaue a most sure word of the Prophets, &c. But for the bookes of Apochrypha, they are not Canonicall Scripture, because they were not penned by Moses or any of the Prophets: which is plaine by this, that all of them were first written either in latine, or in Greeke, & none in Hebrew originally; where as al the old Prophets sent from God, writ their bookes in the Hebrew, in the language of that people to whom they were sent; []aue onely that some part of Daniel, Ezra, and Nehemiah, were in Chaldie, which language the people learned in the captiuitie. Secondly, the Prophets could not erre, either in judgment, memorie, o[] understanding, by reason of the immediate assistance of the Holy Spirit: as Act. 15. 28. It seemed good to the Holy Spirit, and to us: and Peter calls their word most sure. But the Authors of the bookes of Apocrypha erred, as may be showed in them all; Tobit. 6. Raphaels counsel for driuing away the deuil by the smell of the liuer of a fish, is a meere fabulous deuice; for the deuil is by nature a spirit, and cannot be affected with such things. The storie of Iud[]h is fabulous, which saith, Nabuchadnezzar was king of Assy[]a when the people returned from the captiuitie, and Ioaki[] was high Priest. In the addition to Hester, Chap. 16. 11. Haman a is said to be a man of Macedonia; but the true Scripture saith, he was an Agagite, comming of Agag. The author Ecclesiasticus confesses his inabilitie in writing those things; but the true Prophets were all sufficient to this worke, and freed from errour by the immediate assistance of the Holy Spirit. And Chap. 46. 13. that author writs, that Samuel prophesied after his death, and showed unto Saul his death: but the true storie Canonicall saith, God had forsaken Saul and would answer him, neither by dreame, nor Vrins, nor by Prophets, 1. Sam. 28. 6. The booke of Maccabees commends one for killing himselfe, which is the most cruell and dangerous murther that can be; and the author also excuses his insufficiencie in penning of it, which beseems not him that is guided by Gods spirit. In the song of the 3. children it is said, the flame ascended 49. cubits above the furnace; which seemes incredible, especially that still they should then cast in fuell, or approach so neere, as to put any man into it. Likewise, in the storie of Susanna, it is said, vers. 45. that Daniel was a young childe when he executed judgment upon the two false witnesses, which was in the ende of Astiages raigne, immediately before the raigne of Cyrus: and verse 64. Daniel by this meanes is said to growe famous: which cannot possibly accord with the true storie of Daniel, neither for his age, nor for his fame and reputation. And the like may be said of the rest; whereby it is plaine, these bookes cannot be canonicall Scripture. And yet they are not to be reiected, but reuerently esteemed of, as the books of worthy men.

Here some may say, If Moses and the Prophets comprehend all Scripture that has divine testimonie, then the bookes of the new Testament shall not be Scripture, because they were not written by the Prophets? Answ. They were either penned by the Apostles, or by other Apostolike men, and allowed by the Apostles; as Saint Lukes Gospel, and the Acts, were written by Luke a Physition; and Saint Marke that writ that Gospel, was not an Apostle; yet those bookes were approoued by Apostolike authoritie, which is all one as if they had beene written by the Apostles and the Apostles in speaking and writing were of equall authoritie with the Prophets, hauing the infallible assistance of the Holy Spirit, as well as the Prophets: for Acts 15. 28. they say, It seems good to the Holy Spirit, and to us; and Ephes. 2. 20. the Church is said to be built on the foundation of the Prophets and Apostles; where the Apostles are made equall with the Prophets.

II. Point. This reason also does give us to understand, what was the first Scripture that euer was penned; namely, the bookes of Moses before which, there was no word of God written, which was for the space of 2400. yeares. It may be asked, what was then the booke of the warres of the Lord, mentioned Numb. 21. and the booke of the Righteous, spoken of by Ioshuah, Chapt. 10. 13. Answer. These were the writings of men, humane stories, like to our bookes of Chronicles. Yet it is said, Iude 14. Enoch the seauenth from Adam prophesied. Answ. That prophecy was not penned, but went from hand to hand []y word of mouth: and if it were penned, yet it was not done by Enoch himselfe, but by some Iew in his name long after Moses; for it cannot bee proved that Enoch euer penned any part of Scripture. Some will aske mee, how the people of God did for that space of two thousand and foure hundred yeares, before the Law was written, what guide had they for to knowe the will of God? Answer. They had the word of God immediately taught them by word of mouth, from God himselfe; as we may see in the Patriarkes, Abraham, Isaac, and Jacob: and they to whom it was deliuered, did also conuaie the same from man to man by tradition. And because it may seeme strange, how religion could for so long time bee preserued pure without writing, wee are to knowe, that before the lawe was written, the Church of God from the beginning, was the most part in one familie onely, as in Adams, Enochs, Noes, Abrahams, &c. whereby it was a more easie thing to preserue Gods word among them. Againe, those men that first received the word of God without writing, were of long continuance, living neere to a thousand yeares space, whereby they might better see the word preserued and continued, without writing, by tradition. Besides, when religion was corrupted, God himselfe restored the puritie thereof, reuealing his will againe, and renewing his couenant unto his servants, as hee did to Abraham and the rest of the Patriarkes.

Here then behold, how the heads of families preserued Gods word, and true religion, in the beginning of the world; namely, by teaching it to their posteritie: and from them we may learne, what is the duty, and ought to bee the practise of every gouernour of a family at this day: they must not thinke themselues discharged, for that the word is written in the Church, and every man may read and heare the same; but they must see the same bee taught unto their children, and to the rest of their familie, that so it may bee preserued among them. So God commands his people, to teach their children the service of the Passeouer, Exod. 12. 26. 27. and to whet the words of the Law upon their children, Deut. 6. 7.

III. Point. In this reason our Savior Christ takes for granted, that the writings of Moses and of the Prophets are of infallible certaintie; for it is all one as if he had said, this must needes be every mans duty, to doe as he would be done to, for this is the Law and the Prophets: and so answerable to them, all other bookes of Scripture containe doctrine of infallible truth and certaintie. Here some may aske, how we should be perswaded hereof in our consciences? Answ. By these Arguments, which are all drawne from Scripture it selfe, (for as every Science and Arte has his grounds and principles, so has the holy Scripture, which is not the Church, but Scripture it selfe) 1. from the causes: 2. from the effects: 3. from the properties: 4. from signes: 5. from the contraries: 6. from the testimonie that is given hereof.

The 1. Argument. Among the causes, the first and principall is theAuthor thereof, which is God himselfe, to him doe Scriptures referre themselues, & also show how God is their Author. In Scripture we read that God spake to Adam, to Enoch, Noe, Abraham, and the rest; and of Christ, the new Testament gives most liuely testimony, making him the Author & subiect thereof. Now nothing is falsly ascribed to God, but God in time will bring the same to nought; and therefore if Scripture had not beene Gods word, it would long agone have vanished. Again, the cause conuersant must bee considered; the deuill by wicked men and heretickes has laboured to take away Gods word from mens hearts and hands: but yet it is still preserued in the Church, which argues that it is kept by a greater power then is in all men and all angels: that is, by the power of God. Thirdly, the pen-men, the instrumentall causes, they were holy men of God, Prophets, and Apostles, who for virtue and pietie farre exceeded other writers: and if they had beene meere polititians, their writings would have showed it; for the penmen of holy Scripture, have there in faithfully registred their own faults, which no politike person would have done. Againe, consider the matter of holy Scripture, which stands in doctrine, and style; the doctrine of Scripture is the Law and the Gospel: now the Law is set forth in most excellent puritie, nothing therein is against right reason, or common equitie. In the lawes of men are many things found against reason and equitie; they commaund such things as common reason would condemne, and omitte many things which reason and equitie would commaund. And for the Gospel, in it is set downe doctrine altogether above mans reason; touching Christs incarnation, and mans redemption by his death: and although these things bee above nature, yet wee finde them true, wholesome, and good, in experience of conscience; which also prooues that they are the word of God. Men may deuise things above nature, but they can neuer be wholesome to the conscience. Further, for the style of Scripture, the phrase is plaine & familiar, and yet in any one speech there is more maiestie, then in all the writings of men. Lastly, the ende of Scripture prooues the same to bee Gods word; for the Scripture sets up Gods worshippe and mans salvation, and yet gives nothing to men or Angels, but all to the glorie of God: but for the writings of men, they doe either directly, or by insinuation, ascribe some thing to the writers thereof.

II. Argument. From the effects, one worke of Scripture is this; It is against our corrupt nature, crossing and condemning the same; and yet it winns men to the loue therof, and to obedience thereto: which could not be, unless it were the truth of God; for wee abhorre and detest the words of men, that be against our nature. A second effect is this; Gods word serues notably to comfort a man in all distresses whatsoever, even in the pangs of death, when no word of any man can doe him the least good, but onely his word, that is the Lord of our soule, and the God of our life.

III. Argument. From the properti[]s of Scripture; the first whereof is Antiquitie. The Scriptures of all writings are most auntient, and euermore truth is most auntient: among humane writings, wee have none of certaintie in the things they record, before the times of Nehemias and Ezra; but Scripture sets downe things done from the beginning. A second propertie, is mutuall consent; for though the bookes of Scripture were written by diverse men, in sundry ages and times, yet all agree within themselues, no contradiction is in Scripture: but the writings of men have not this consent, no not in the same Author.

IV. Argum. From the signes and miracles thereof. The doctrine of Scripture teaches and records true miracles; as the parting of the Sea, the staying of the sunne and moone, the taking away of barrennesse, and the incarnation of the son of God, a miracle of all miracles; all which beeing wrought by the power of God, show that the Scripture which records them, is the infallible truth of God.

V. Argum. From the contraries. Contrarie to the word of God, is the will of the deuill, & mans corrupt nature; the deuil hates Scripture, and mans sinfull nature repines thereat, when it is checked and controlled thereby: now that which is contrary to these to, must needs be holy and true; and that is the word of God.

VI. Argument. From testimonie. There bee two kindes of testimonies touching Scripture; one of holy Martyrs, who in all ages have sealed the truth thereof with their blood, preferring the word of God before their own liues. It will be said, that Heretikes have died for falshood. Answer. There is great difference in their endes; the Martyrs have vnspeakable joy in the spirit in their torments: but Heretikes have no such joy, but a naturall senslesse blockishnesse, whereby they vndergoe these tortures. A second testimonie is most principall, and that is the testimony of Gods spirit; for when men beginne to learne and obey the word of God, then the spirit of God setles their consciences in the perswasion of the truth of Scripture: whereupon it is called the sealing of the spirit of truth, because it assures a man in conscience of his reconciliation with God; which assurance none can have, till he be first resolued of the certaintie of Scripture, which is the groūd thereof.

Question. How may a man finde this seale in himselfe? Answer. When hee findes the Scripture imprinted in his heart, as the signe of the seale is in the waxe; and his heart is transformed into Scripture, as the waxe is into the similitude of the seale; then does the spirit out of the holy Scripture, seale up assurance of the truth thereof unto his soule. None other writing of any man has the like worke in the heart of man; and from these grounds, especially from this last, may wee resolue our selues that the Bible is of infallible certaintie.

And yet for further resolution, let us see what obiections are made against it. I. Obiect. It is said that Scripture is against all reason. Ans. This is not true, for the Law is perfect reason, and the Gospel is above reason, not contrarie to reason: nay, holding this principle of nature, that God is almightie, even the Gospel it selfe may stand with reason; as that the sonne of God should be incarnate, and that by his death we should receive life, which is the summe of the Gospel.

II. Obiect. There bee falshoods in Scripture for the passage thorough the redde Sea was no miracle, but might bee done in the ebbing of the Sea, as in other countries there is oft-times passage through the Washes. Answer. The Scripture saith, the water stood as walls on each side the passage, which could not bee by an ebbe: againe, reason shewes that it could not bee by naturall course for their passage ouer was at the full of the Moone, when all Seas are most full, and doe not ebbe and flowe as they use to doe at other times.

III. Obiect. The greatest part of the world reiect the Bible, as Turks and Pagans; and the Iewes care not for the new Testament. Ans. We must reuerence Gods worke in this withholding his mercie in Christ from some, to whome he denies the meanes, which is his holy word: for hence it comes that some reiect the Bible, because God in his secret, yet most just judgment, withholds this blessing from them. And therefore though Atheists barke, yet the truth is, Scripture is th[] word of God.

Vses. 1. Seeing the word written is the certen truth of God, we must take heede of beeing seduced by Popish teachers: who say there be two kinds of Scripture; Inward, and Outward. Inward Scripture, is a consent of doctrine written by the Holy Spirit in the hearts of all Catholikes, and this (say they) is right Scripture. The outward Scripture i[] written in paper and parchment, which has no certen sense, but as the present Church determines thereof. But this is a deuillish doctrine abolishing written Scripture, the true word of God, and setting up the opinions of their own hearts, making Scripture what themselues will: we must therefore hold the written word to be right Scripture, and the ground of that which is in the heart: for the word written carries a most certen sense beeing both text and glosse: whereas their inward Scripture varis as men doe, unless it be grounded on the written word.

II. Use. The certentie of Scripture must teach us to believe Gods word, and not to feare to rest our selues upon it. The Author of Scripture by his prouidence preserues his own word, so as all the men in earth, for substance cannot corrupt the same; and therefore whatsoever it saith we neede not doubt but it is the will of God.

III. Point. From this reason we may also gather the Authoritieof Canonicall Scripture: for we must doe, as we would be done to, because the law and the Prophets say so: and hence it followes that the law and Prophets have an high, sovereign, and absolute authoritie. This authoritie of Scripture stands in two things I. in power to give judgment: II. in the all-sufficiencie thereof in and of it selfe; and both these are noted here by our Savior Christ in this reason.

For the first, the power of giving judgment, is that whereby Scripture does fully and absolutely determine of all things needfull to salvation concerning faith and maners: and for this cause the laws of God are oft in Scripture called iudgements. There be diverse iudgements ascribed to sundrie sorts of persons in Scripture. First, it gives a judgment to every priuate man. The spirituall man discerns or iudgethall things: and Saint John biddes the believers in the Church p[] the spirits: that is, trie by judgment the doctrines deliuered. Secondly the Scripture gives judgment to publike persons, as to Pastors, ministers, and to the gouernours of the Church; Let two or three propheci[] and the rest judge: 1. Cor. 14. 29. and the spirit of the Prophets is subiect to the Prophets, v. 32. Thirdly, judgment is ascribed to the Prophets & Apostles in Scripture, Act. 15. 28. It seemed good to the Holy Spirit and to us: and this is an high judgment which befals not any priuate man, or any ordinarie minister, or general Councel ordinarily, but is peculiat to extraordinarie Prophets, that were the pen-men of holy Scripture. And these three kindes of Iudgements must be distinguished; the two first kinds, are inferiour & ministeriall kinds of judgment, depending on an higher and more sovereign judgment: for priuate men and ordinarie ministers and Councels give judgment, yet not of themselues, but by their rule, which is the word of God; and this judgment is nothing else but a ministry, pronouncing and declaring the meaning of the will of God reuealed in his word. But besides this, there is a sovereign kind of judgment you c[]safed to the Prophets and Apostles, determining absolutely in matters of faith & conscience what is to be done, & what is not; and this is the judgment of God himselfe, whereupon the Apostles might say, It seem[]th good to the Holy Spirit and to us, Act. 15. 28. And that this their judgment is absolute, appeares by Scripture, He that hears you, hears me; (saith Christ to his Apostles) & he that ref[]s[]th you refuses me, Luk. 10. 16 and Paul deliuering the Gospel of Christ to the Galatians, bids them hold him accursed that teaches thē otherwise, Gal 1. 7. and the promise of sending the spirit of truth, Ioh. 16. 13. was directly intended to the Apostles, and onely in them fully accomplished. For our better conceiuing hereof, wee have a resemblance of this sovereign judgment in the common wealth: the high Court of Parliament gives judgment of matters in law, and so doe Lawyer[] and Iudges in common Courts; but yet there is great differen[]e betweene these two: the court of Paliament makes the lawe, and determines absolutely in ciuill matters, without controlement, what must be done, and what not: but the Lawyers make not the law, but pronounce the meaning of the law unto men. Now the Scriptures, the Prophets, and Apostles, they are like to the cour[] of Parliament in giving judgment; priuate men and ordinarie ministers give judgment like unto the Lawyers, which is not absolute, but ministeriall, depending on an higher judgment.

Vses. 1. If the Prophets & Apostles have sovereign power to give absolute judgment in matters of faith and manners; then we must here learne to make choice of a right judge: for unto one must wee appeale in matters of faith and conscience: and this right judge is Gods word, which wee must sticke unto, and to none other. The commandment is plaine for matters of difficultie that concerne the conscience: Isaiah 8. 20. To the law, and to the testimonio: and our Savior Christ referres us to Scripture for all matters that concerne salvation; Ioh. 5. 39. Search the Scripture. If you would know what is true in religion & what is erroneous; what is equitie in any matter of conscience, wee must have recourse to Scripture. It will be said, Scripture is an vnfit judge, it cannot speake? I answer, It speakes sufficiently to determine of all matters of faith and conscience: wee see in common experience, a man may resolue his friend in matters of doubt, as well by letter, as by word of mouth; why then may not the word of God sent from heaven unto his Church, resolue mens consciences in all matters of doubt for faith and manners? And indeed, let any man come in humilitie, & seriously search the Scripture, and he shall finde resolution therein for any matter of conscience whatsoever.

use 2. By this authoritie of Scripture in giving sovereign judgment, we are taught to take heed of an incompetent judge, which men for many hundred years have set up in their hearts, to relie unto in matters of faith and conscience: and that is to put the Church in roome of the word, for sovereign iudgemēt. The Church of Rome teaches, that the Church must judge of the Scripture; yea, without Scripture give sovereign determination in matters of conscience, as hauing more authoritie then Scripture, because it gives authoritie thereunto: but this is the ground of Atheisme, and heresy, and the path way to Popery: the true Church of God must have the honour of Christs spouse; but yet the authoritie of sovereign judgment must not bee given to her, but onely to the word of God himselfe.

The second part of the authoritie of Scripture, is that every part of Canonicall Scripture is Authenticall: that is, of sufficient authoritie of it selfe, though it bee not confirmed by any other testimonie; for Scripture is the word of God, and the testimonie of Scripture is the testimonie of God himselfe, then which none can be greater: as Saint John saith, If wee receive the testimonie of men, the testimonie of God i[] greater, 1. Ioh. 5. 9. For the better conceiuing of this point, conferre all the bookes that are or euer were, together, and thereby it will appeare, that the Scripture is of it selfe Authenticall. There be three sorts of bookes, divine Ecclesiasticall, and Humane: divine bookes are the bookes of God penned, by the Prophets and Apostles; and they are all the word of God: for whether we regard the matter of them, or the manner of reuealing them, they are all from God, the Prophets and Apostles were onely Gods hands and instruments in penning them, the Holy Spirit gaue the matter, the order, and the very words: from whence it must needs follow, that they are of al-sufficient authoritie of themselues. Ecclesiasticall bookes, are bookes of divine matters, penned by learned men in the Church; and they are either generall bookes, or particular: Generall bookes Ecclesiasticall, I call those which were either made or confirmed by the whole Church; as the Creedes of the Apostles, the Nicene, and of Athanasius: and the foure first generall Councels, and these have Catholike allowance, yet not absolute authoritie, but depending on Scripture. Particular bookes Ecclesiasticall, I call the Catechismes and Confessions of particular Churches, made by them, or by particular members thereof; which have not authoritie of themselues, but from the Scripture, or from generall consent. Now both these kindes of bookes may bee called Gods word, so farre forth as they agree with Scripture: and yet they are also the word of men, because they were penned by men, and have both order and style from men: and in this regard, that they were partly mens workes, they are not authenticall of themselues, but depend upon the authoritie of Scripture. Humane bookes, are bookes penned by men, either of the Church, or out of the Church, concerning humane things; as bookes of naturall Philosophie, of Policie, and other Artes: and these are not the bookes of God, but of men alone, hauing both matter and style from men: many of them containe excellent truthes in their kind, yet gathered onely from experience and common reason; but they have not in them that truth, which is truth according to godlinesse, seruing to builde up, and to binde the conscience; unless it bee in one case, to stoppe the mouthes of Atheists and Epicures, and to conuince their consciences. And thus by conference of all bookes, wee see that Scripture alone is authenticall in it selfe, and no bookes beside.

Uses. 1. This teaches us, that ministers in the dispensing of Gods word should content themselues with the testimony of Scripture alone; for the end of the ministry is to worke and confirme faith, and to settle and build up the conscience in the truth of religion, and matters concerning salvation; which no other word can doe, save onely the word of God in Scripture, that has sufficient authoritie in it selfe, from which conscience cannot appeale and for which cause our Savior Christ the true Prophet of the Church, contents himselfe with the testimony of the Law and Prophets alone; and after him his Apostles did the like. See this notably confirmed by Paul, who in his preaching to the Iewes, professes himselfe to have said none other thingthen that whic[] the Prophets and Moses said should come. Other writings have the[] good use in their time and place, but not in the publike ministry for authoritie and testimonie from Scripture is authenticall: This the Scripture saith, therefore it is so; but authority from Councels and Father []is sophistrie: as, Austin saith so, therefore it is so; this is no good reason, for it implies that all that Austin said is true, which indeede is false, []ee beeing as all men are, subiect to errour.

2. Use. This also shews, that wee cannot believe vnwritten traditions, thoug[] they be called Apostolicall. The Church of Rome intend to decei[]e us, when they would beare us in hand that halfe of those things t[]t are to be believed, are not written in Scripture, but received by tr[]dition: but these traditions we cannot believe by a divine faith, hovsoeuer by a common humane faith we may; for they are contained in t[]e bookes of Councels and Fathers, which were worthie men, yet subiect to errour.

3. use. Th[] also shews, that we must submit our selues with feare and trembling to the word of God; for it has absolute authoritie to judge us, and to con[]ince our conselence in all matters of faith & manners that pertaine to salvation.

IV. Point. Wh[]eas Christ alleadgs Moses and the Prophets to confirme his minist[]ie, it may be demanded, whether there be any difference for authoriti[], between Christ and the Prophets; for he that alleadgs another m[]s authoritie seemes to be inferiour thereto? I answer, if we cōpare C[]rist & the Prophets, we must distinguish between their doctrine, & th[]ir persons: The doctrine of Moses & of the Prophets is equall to th[] doctrine of Christ 2. waies; First, in certaintie of truth, for it is as vnd[]ubtedly true, as if Christ himselfe had taught the same. Secondly, in e[]ficacie & authoritie for the power of binding conscience; for the doct[]in of the Prophets binds conscience as fully & truly as if Christ himse[]fe had spoken it. And yet the person of Christ is above the person of Moses, & of all the Prophets; for he is the Sonne of God, both God & []an; they were men, he is the author of truth; they only the instrumēts & pen-mē therof: & frō hence it coms that Christs doctrine does more bind us to obedience then the doctrine of the Prophets, because the person deliuering it is of more authority & excellēcy: and for this cause Christ alleadges Moses and the Prophets, not for that his word is inferiour to theirs, but that in regard of our obedience he might increase the authoritie of Moses and the Prophets, because a greater measure of obedience is required to Christs word in regard of the dignitie of his person. And this shewes that we now are more bound to obedience under the Gospel then the people vere under the law: for we have Christs doctrine which in regard of []is person is of more authoritie then Moses and the Prophets: see the point plainely laid downe by the Author to the Hebrewes: in the irst Chapter he saith, God in times past spake to hi[] Church by his Propets, but in these last dayes he has spoken to us by his sonne: and in the second chapter, verse 1. he laies downe the use of this that now we have Christ for our teacher; namely, that therefore we ought more aboundanly to give heede to the things that we have heard, least at any time we le them slip, &c. shewing that our disobedience now shall be more seue[]ly punished.

V. Point: Ignorant people abuse this text, to persvade themselues that preaching is needlesse, because no man can say moe then this; doe as ye would be done to, for this is the summe of the law a[]d the Prophets. But we wust know, that this is not the summe of all tht the Prophets say, but onely touching the matter of justice and equi[]e: and indeede that we may attaine to salvation more is needfull: for ve must not only know Gods word in generall, but in particular, seeing that we may faile in the particulars of that which we know in []enenll. Againe, preaching serues not only for the remoouing of ignorance and the increase of knowledge, but to erect and build up good conscience and honest liues, by the in increase of faith, repentance, bue of God and man, and of obedience: and this use the most learned and godly man that euer was may make of the publike ministry, though dispensed by one that is farre inferiour to him in knowledge and p[]tie.

Lastly, it may be demanded how this can be []e summe of the law and the Prophets, to doe as we would be done to, vith men: seeing we are further bound by the law to performe duties of loue and obedience to God? Answ. This rule is the summe of all: for our loue to God must be showed in the practise of the duties of loue justice, and mercie towards men: for God is inuisible and it please th[]im to make himselfe seene in our visible neighbour, requiring that our loue to himselfe should be showed in the works of mercie, justice, and goodnes towards men. Men may flatter themselues and say they loue God, but if it be not showed in the loue of their neighbours, they deceiue themselues, there is no loue of God in them. And therefore they are deceiued that thinke all is well with them, when they come to Church, and receive the sacraments: for religion stands not in the outward service of God, vnles it be showed forth in the duties of justice, loue, and mercie commanded in the second table: see James 1. vers. 27. pure religion and vndesiled before God, is to visit the fatherlesse and widdowes in their aduerstie: and to keepe himselfe vnspotted of the world.

_v. 13._I Entern at the strait gate: for it is the wide gate, and broad way that []ads to destruction: and many there be which goe in thereat.11. Because the gate is strait, and the way narrow that leads unto life, and few there be that finde it.

These two verses beeing the fifth part of this chapter, containe the tenth point of doctrine in this Sermon of our Savior Christ: wherein he ex[]rts his hearers and us all effectually, to an earnest care in seeki[] euerlasting life: and withal admonishes us in the matter of salvation not to follow the multitude, because most men goe the broad []ay to destruction.

The words containe two parts. A commandment, Enter in at the strait gate: and a reason in the words following, for it is the wide gate. Yet for our further edification and instruction, I will consider and handle fiue points, which are here set downe by our Savior Christ: I. that there be two contrarie cities or kingdoms, in one of which every man and woman must abide for euer after this life: and further, that these afford unto men a contrarie estate, the one life, the other death & destruction. II. That there are two distinct waies to these two cities or kingdomes: one leading to destruction; the other leading unto life. III. The condition and propertie of these two waies: The way of life is straite and narrow: The way of destruction is broad and wide, and that from the beginning to the end. IV. What men doe in these waies; namely, that many walke in the broad way, and few can find the straite and narrow way. V. What men ought to doe touching these waies, namely, passe by the broad way and enter into and walke in the straite way: which is the scope of Christs exhortation and instruction in this place. Of these in order.

For the first: These two cities are two distinct places ordained of God for the finall and eternal aboad of all mankind after this life, according to that which every man has done in his bodie. These are tearmed diuersly in Scripture: one, the kingdome of heaven: the other, utter darknes in the chapter following, vers. 11, 12. The one Abrahams []osome: the other, hell fire, Luk. 16. 23. and in the 21. and 22. Chapters of the Reuelation they are notably described, the one is called the citie of God: the other the burning lake: and vsually the one is called heaven, the other hell. And as these are distinct places, so they afford unto men two distinct estates: The one life the other destruction: as it is said, the narrow way leades to life: the br[]dway to destruction. By life here is meant, a blessed state of man in whi[] he liues in fellowship with God, and has his heart filled with the vnbreakable loue and goodnes of God, and with endles joy from Gods im[]diate presence. And this indeed is the onely true life: our naturall life i[][]ut a shadow thereof. By perdition or destruction, we are to understand cursed state of man, in which he is without all fellowship with God i[] respect of his fauour, mercie, and loue; and yet in bodie, soule, and []nscience does apprehend the bitternes of Gods wrath and furie for []more: hauing no fellowship save onely with the deuill and his angel[] and damned soules. This is no life but eternal death, though soule[] and bodie live together eternally.

Uses. I. In that Christ does here mention but two cities or plac[] to the one whereof every man must resort after death; we may gather that there is no middle place or condition betweene life and destruction. A third place or state the Scripture knows not, and therefore there is no place of purging the soules of men after this life, which the Papists call Purgatorie: if there had, the word of God would have reuealed it. But the Papists say, it is the vpper part of hell neere to the hell of the damned; I answer, If that were so, then there is no salvation for them that are in purgatorie: for there is no returning out of hell to heaven by reason of the great gulfe between them, Luk. 16. 26. and they that are in any part of hell are but damned persons.

II. Use. If there be but two places, and in them two estates onely according to that which men have done here on earth either good or evil; then we must be admonished with all care and conscience to use all good meanes, whereby we may escape the one, and attaine to the other; to be freed from destruction, and to gaine salvation. In the massacre and sacking of a citie, in which some are slaine and some escape aliue, every one has care to shift for himselfe, to save his temporall life: much more then ought we to prouide for eternal life, seeing at the last day wherein the whole world shal be ransacked, every one must vndergoe either salvation or destruction: if we had our deseruing we should be confounded every moment; but God in mercie grants unto us length of dayes for this very ende that we should seeke Gods kingdome and life euerlasting: and therefore this must be our principall care and studie, that we may be alwaies readie, whensoeuer we shal be called hence; and the rather, because we know not when Christ will call us hence: Luk. 12. 40. Be ye also prepared therefore for the sonne of man will come at an houre when ye thinke not.

II. Point. As there be two diverse estates in two distinct places; so there be two seuer all waies that lead thereunto: the one, the way of life, verse 14. the other, the way to destruction, vers. 13. First, I will speake of the way of life, and thereby shall we see what the way of destruction is; in which regard it stands us all in hand to know what is the way of life. Now none has better noted it out unto us, then the Prophet Habaccuk, chap. 2. v. 4. in these words, But the just shall live by faith: in which place he foretells the afflictions of the Iewes by the Chaldeans: whereupon the Iewes might say, whereby then shall we stay our selues? he answers, by faith; The just man liues, that is, leads his life by faith. Some give this meaning to the Prophet, The just by faith shall have life euerlasting: but the Apostle expounds it otherwise, Gal. 3. 11. So then to walke in the way of life, is to lead our liues by faith in Christ: as Heb. 10. 39.

Here two points must be considered: I. what faith that is by which men must live in this world; namely, true iustifying faith, the very same by which they are to be saved in the day of the Lord. I live by faith (saith Paul) in the sonne of God, who has loued me, and given himselfe for me, Gal. 2. 20. where he does notably expound this text, shewing, that faith in Christ our redeemer, is that faith whereby we must lead our liues in this world: for they which will be saved by their faith, must first live by their faith: he that beleeues well, liues well: and that faith will neuer save the soule, that cannot guide and order the life: many men thinke it is sufficient to salvation to believe the promise of life: but faith has a further worke in them that it saus; for it also causes them to live thereby. Now a man liues by faith, when he rests himselfe on God, and suffers himselfe wholly to be lead and guided by Gods written word. Example hereof we have in Abraham, Heb. 11. 8. who by faith for sooke his own countrey, and at Gods cōmandement went be knew not whither. More particularly; a Christian mans life is twofold: spirituall, and temporall: both which he must live in this world, for heauenly life beginnes before we die: and both these kinds of life must be preserued by faith. The spirituall life of a Christian, is that whereby he has true fellowshippe with God: this beginnes in this life; and it stands in reconciliation with God, wherein a man is accepted to the right of eternal life. This reconciliation is life, and it is held by faith: and faith onely in Gods word and promise in Christ alone is it that makes us lay []old of, receive, and keepe this our reconcillation. We must give God this honour to believe his promise of remission of sinnes, and life euerlasting in Christ; and upon our faith God vouchsafs unto us remission of sinnes, and life euerlasting. Here some may aske whether every thing that we believe be made ours, as riches, honour, and such like? Ans. No: but onely that which God promises in the Euangelical couenant of life euerlasting, upon our faith. Here also some will say, If this be all, I am well, for I believe Gods promise. But herein many deceiue themselues, beleeuing the promise falsly. True faith is this; men must seeke the pardon of their sinnes, and in seeking believe it: but they that believe without vsing the meanes deceiue themselues, seeing God has joined his promise to the meanes. We offend God daily, and therefore must daily re[]ue our repentance, and by faith believe the pardon of our daily sinnes.

Further, this spirituall life has his fruits. It is no dead life, for he that has remission of sinnes liues in Christ, and this life shewes it selfe in the fruits of good workes: as mercie, loue, goodnes: and in every good worke we must live by faith, for to the doing of any good worke there is a double faith required: first, a generall faith, whereby we are perswaded that the worke is allowed and required of God: secondly, a speciall faith, whereby we are perswaded that the particular worke done is accepted of God. In the acceptation of the worker, God first accepts the person in Christ, and then the worke in and for the person. Yea, we are moved to every good worke by faith, for it brings to minde Gods loue, mercie, and goodnes to us: and so moous us to performe the like duties of loue and mercie towards our brethren.

Thirdly, spirituall life shewes it selfe in resisting and enduring temptations: for every child of God has many and gricuous assaults, so as the righteous shall scarce be saved: and in all and every one of these, we must live by faith, and thereby relie on Christ, not on our selues. Example hereof we have in Christ upon the crosse, who even then when he felt the wr[]th of God upon him, and his indignation against him, did yet crie unto him as to his God, My God, my God: and Job in grieuous temptation and affliction, said unto the Lord, Loe, though he slay me, yet will I trust in him, Job 13. 15. and so must we even then lay hold on Gods mercie when we feele no comfort in our selues: so did Dauid, when he felt no comfort, yet he did cleaue to God in his meditation, Psal. 77. 7, 8. 10, 11. In disputations in schooles it is a fault to sticke alwaies to the conclusion: yet in this combate with Satan it is no fault, but a good practise of true faith.

Temporall life stands in the practise of some particular calling: and some men be of one calling, some of another: and every one has or ought to have some one lawfull calling or other wherein to leade his temporall life. Now the workes of a mans particular calling they must be practised by faith, even the duties of the bas[]st calling that is, as of the shepheard. And that a man may doe the duties of his calling in faith, he must first have a grounded conscience that his worke is allowed of God, and accordingly he must doe his worke. Againe, every man in his calling must have a care of his own life and of those that belong unto him, to prouide for them things necessarie, as meate, drinke, and cloathing; and this care must be ruled by faith, that is, a man must use the lawfull meanes to get these things, and yet so as he leaue the issue and euent unto Gods blessing: we may prouide for necessaries, but we must goe no further but use the lawfull ordinarie meanes, and sanctifie them by prayer, leauing the blessing unto God. Cast your workes on God, saith Salomon, Prou. 16. 3. and S. Peter bids us cast all our care on God, 1. Peter 5. 7. Lastly, every calling has his crosses: no life is so quiet that it wants all vexations. Now when crosses come upon any man in his calling, then must he beare the same by faith: he must rest on Gods word, and quiet his mind with the good will and pleasure of God. He that beleeues (saith the Prophet) shall not make hast, Isaiah 28. 16. that is, he shall not be caried headlong with a desire to satisfie his own pleasure and appetite either in seeking to be freed from evil, or to enioy some blessing, but shall content himselfe with the good pleasure of God. And thus we see what it is to live by saith, which is the right way to life eternal.

Uses. I. This shews, that a great number are farre wide, which thinke that if they live vprightly among men, then all is well: this honest life is euer commendable among men, but it is not sufficient to salvation. It is but a worke of nature, for a man by naturall reason may leade a ciuill vpright life, as many have done among the heathen: but the life that must bring a man to heaven must be lead by faith: and therefore they that would walke the way to life, must walke by faith, not by reason onely.

II. This also shews that they are deceiued which live by sense, measuring Gods loue and hatred by outward blessings and crosses; and therefore when God takes away the meanes they will no longer trust on him: but we count it a point of dishonestie, not to trust our honest friend without a pawne: much more then is it a dishonour to God, when we will not relie upon him, without outward pledges of his fauour: and therefore we must relie on God when all meanes faile: for no man knows loue or hatred by all that is before him. Eccles. 9. 1.

III. Many that professe religion are deceiued, that measure their grace and goodnes in religion by feeling in their own hearts: but we must not relie thereon, for true faith may be in the heart without inward sense: againe, the deuill may put false comforts many times into a mans heart: the bad man receiues the word with joy, Luk. 8. 13. looke to your faith by Christs word, and thereby judge your selfe: and rest not in yours inward feeling.

IIII. This teaches us to acquaint our selues with all the commandments of God that be in the Bible; and with all the promises that concerne the pardon of sinnes and life euerlasting: for without this knowledge there can be no faith: and therefore we must abandon all ignorance of these things, and instruct our selues and those that belong unto us in the word of God, that they and we may live by faith.

V. These are happie dayes of peace and of many temporall blessings wherein we now live: but we must not live alwayes in this peace, God has begun to set his iudgements among us, and if we doe not repent we must looke for further and more grieuous iudgements, as the losse of his word, and a sword upon our selues, our friends, & children: what if these dayes come, how must we then live? namely, by faith in the word and promise of God, lay holde on this, and though you loose friends, goods, and yours own temporall life, yet holde fast your spirituall life by faith cleaue unto Christ, and then in the middest of swords and weapons of death you shalt walke the way to eternal life. And thus much of the way of life.

The second way is the way to destruction: which is called the way of sinners and of the vngodly, Psal. 1. 1. 6. This way has many pathes, which tend all to one end, and meet in the same period; and they may all be reduced to these three heades: I. the way of nature: II. the way of false faith: III. the way of faith and nature, joined both together.

The way of nature, is when men live onely by the light of nature: of this S. Paul speaks, Act. 14. 16. God suffered all the Gentiles to walk in their own wayes: wherein they were voide of God in Christ, and so not under mercie. The way of false faith, is some thing more then the way of nature; but yet it leads to destruction, because their faith is false and profession vaine: and this is the way of false religion, whereof there be these three maine and principall at this day, to which all other may be referred. The religion of the Turkes: of the Iewes: and of the Papists. The Turkes in their religion acknowledge Christ for a great Prophet, but not to be God, neither doe they looke for any salvation by him. The Iewes in their religion acknowledge but one God, yet out of Christ: they acknowledge not his incarnation past, but expect it yet to come: they waite for an earthly kingdome: they hold the old Testament onely, and denie the new. Now both these refusing Christ, have not the Father, and so can have no salvation in their religion. The Papists acknowledge much truth formally, but then againe they ouerturne it: for they hold onely that generall faith, which the Deuils may have: but for that speciall iustifying faith, whereby a man is to believe his own salvation; the remission of his sinnes, and his own reconciliation with God in Christ, that they renounce. Againe, the Christ of the Papist is no true Christ: for they make him but halfe a Savior, or not so much; even onely an instrument to make men sauiours of themselues: for by his grace they doe workes properly meritorious, and fully worthie of eternal life. They robbe him also of his manhood, saying it is every where in his quantitie, where masse is said: for they have the selfe same bodie that was crucified. Also they denie his offices: I. his Kingly office: for they part stakes with him, and give it to the Pope, in saying, he has power to make lawes which bind the conscience, as Gods lawes doe. II. his priesthood, because every masse Priest offers Christ anew: and they make Saints intercessours, especially the Virgin Marie. III. his propheticall office, saying the Scriptures are imperfect without tradition; vncerten without the sense and meaning of the Church: the originall copies are corrupted; and the Church is above them in authoritie.

The third way, is the way of faith and nature together: this is the common way wherein most Protestants walke: for we hold the right faith in word; our profession and judgment is right: but yet our liues are lead according to nature. And these three paths are all in the broad way to destruction. And therefore as we hold true doctrine, and right faith in word; so let us lead our liues accordingly, and testifie the same by our workes, especially in the times of dearth, when God laies his hand on the poore, and thereby tries the hearts of the rich.

III. Point. The propertie of these waies. The way to life is narrow and straite: the way to destruction is broad and wide. For the first: The way of life is narrow and straite, from the first entrance to the last p[]sage: why so? First, because the way of life is onely one single path: [illegible] the way of death is manifold, containing sundrie paths. Secondly, [illegible] that walke in the way of life, containe themselues within the bonds and lists of Gods word: for the words of the wise are as nailes and pales to keepe us in, Eccles. 12. 11. Thirdly, in the way to life there are many afflictions and offences, as Act. 14. 22. Through manifold afflictions we must enter into the kingdome of heaven: and, Hos. 2. 6. I will stoppe your way with thornes: meaning, that by sharpe afflictions he would hedge them in the way of obedience. But some may say, why then does Christ say, his yoake is light, Math. 11. 3. and S. John, his commandments are not grieuous, 1. Ioh. 5. 3. and David, I will walke at large or libertie, Psal. 119. 45. I answer, they way is straite and narrow in respect of our nature: but yet broad and ca[]e by his assisting grace and helpe. Here thē we see what course we must take if we meane to come unto Christ; namely, we must tread in this narrow way, and become like unto him in suffering afflictions: for this way he went here on earth, and so entred into his glorie.

The propertie of the way of death is breadth. Now the way of deathis broad: first, because the way of sinning is manifold; even as truth is onely one, and error manifold. Secondly, they that walke in this way breake out of the bounds of Gods word, and doe not containe themselues therein. Thirdly, herein they meet with few crosses and impediments: as David saith, They are not in trouble as other men: they prosper alway and increase in riches, Psal. 73. 5. &c. 12. And the reason is, because they seeke by all meanes to satisfie their hearts desire whether by right or wrong; saying with the foole in the Gospel, Soule, soule, take your rest, live at ease. Luk. 12. 19.

IU. Point. What men doe in these waies: namely, the greatest part of men walke in the broad way; but few in the narrow way.

Hence we learne sundrie instructions. I. We must not be offended or discouraged when we see most men live either in a false religion, or in grosse impietie: for the greatest part walke in the broad way. II. We must not follow the multitude in matters of religion, but those that follow Christ, the Patriarks, Prophets, and Apostles: for the most goe wide, and the fewest hold the right way of life. III. That vniuersalitie is no marke of a true Church: for the true Church is in the straite way, but therein the smallest number walke. IV. Vniuersall grace, is a deuise of man: for few fiade the way of life, and therefore it is hid and vnknowne. If it be said, that all might finde it if they would: I answer, they can not: for the word finding, does presuppose a seeking; as if Christ had said, though many give themselues to seeke the way of life, yet few they be that finde it. The like phrase we have, Matt. 24. 38. In the daies of Noah they ate and dranke; that is, they gaue themselues to eating and drinking. Againe, Saint Luke has it thus, and shall not be able to finde it: why then doe not the most finde the way to life? Is it because they seeke it not? no verely: Saint Luke denies that: Why then is the way hid to the most, and reuealed to fewe? this Christ teaches us; because it so pleases God, Matth. 11. 25, 26.

U. Point, What must we doe in regard of these two waies? we mustenter, yea (as Luke has it) striue to enter into the straite way: and to passe by the broad way. This is the commandment of our Savior Christ: wherein three things are inioyned us: first, that we must come into this straite way, and eschew the broad way: secondly, we must not be discouraged for the straitnes of the way: and thirdly, we must striue to enter in.

The first is a necessarie duty in these times: for we are like unto mariners which passe by many pleasant countries, and stately buildings, and doe onely behold them a farre off, but not enter into them nor land upon them. We must therefore cease onely to talke of the way of life, and beginne to walke in it. If any shall aske, how we may come to walke in this way: I answer, read Ier. 6. 16. see there a notable lesson: First, we must inquire which is the old way, for the old way is the rightway. But where shall we learne out the old way? Answ. In the holy Bible: there shall we see the way that the Patriarks, Prophets, and Apostles went. Secondly, hauing found the right way we must labour to know all the turnings of it. We must see what things we are to believe and doe, hauing the mysterie of faith in a good conscience, 1. Tim. 3. 9. Thirdly, we must walke in this way, Ier. 6. 16. for it is not sufficient to know the will of God, and to make profession of religion, but we must put in practise the things which we know. And lastly, we must be circumspect to keepe our selues in the right way. Hagg. 1. 5. Set your hearts on your waies: Psal. 119. 59. I considered my waies, and turned my feete unto your testimonies.

The second charge, in this commandments, that when we walke in the way to life, the straitnes of the way must not discourage us from going forward therein. This is the principall point intended by our Savior Christ in this commandment, even to arme us with courage and perseuerance against afflictions, crosses, and temptations which might dismay & daunt us in this way. And in this charge we are taught sundrie waightie duties to be practised in the profession of Christs true religion. I. duty. That we are not to give to our selues the libertie of heart which nature desirs in all of us; but we must restraine our selues thereof, and bring our mindes, our thoughts, affections, our wills, speeches, and actions into the straites of the word of God. This restraint of our naturall desire is two-fold: by the law, and by the Gospel. In the Law every commandment ministrs his particular restraint, as we shall see in their order.

The first commandment concernes the hauing of the true God forour God. By nature we take libertie to our selues to conceiue of God at our own pleasure: for commonly men conceiue of God out of the Trimtie, and worship the persons, one out of another: the Iew, the Turke, and all the heathen will not be restrayned of this libertie: but the people of God who submit themselues to his word, they by this law are restrained of this naturall desire, and are taught to choose and have to themselues the true God for their God; and to conceiue aright of this God; namely, that he is one in essence and three in person, and that the persons must be worshipped in the unity of the godhead: for as they are one in nature, so we must unite them in one and the same worship. Againe, by nature we take libertie to our selues to forget the true God, and in our own hearts doe set up a false god unto our selues: some make riches their God, some honours, some pleasures: for looke whereon a man bestowes his heart and his affections, as his loue, his feare, and confidence, that he makes his god: and hence it comes that some in judgment hold the true God, and yet have a false god unto themselues in their hearts: but the first commandment restrains us of this libertie also: and it inioynes us to bestow our whole heart, and all our affections on the true God: louing, fearing, and trusting in him above all. Thirdly, our nature is to exalt our selues, & to ascribe some thing unto our selues, esteeming the good things that be in us, as of our selues; and as though they were our own: whereby we take to our selues some thing that is proper to God, becomming like to the prodigall child which would have his portion to himselfe seuered from his father. With this naturall pride was Dauid puffed up, when he numbred the people. But the first commandment restraines us of this also, perscribing unto us the duty of inward adoration; which we performe, first, when we give unto him all the honour that we can, esteeming our selues but dust and ashes, and ascribing unto him all the good that is in us, as from him: secondly, whē we subiect our selues unto him wholly as to our creatour, and doe submit our hearts, wills, and conscience to his holy word: and these be the strait waies which this commandment perscribes us.

The 2. commandment concernes Gods outward worship: and it puts unto us many restraints. Our nature desires to conceiue of God in some forme, and to represent him in some image; but the Lord is a spirit, and this commandment inioynes us to worship him in spirit and truth, and to conceiue of him in his workes and properties, restraining our naturall desires of conceiuing and representing God. Secondly, it is our nature to performe outward worship unto God onely, but for any further thing wee would take libertie to our selues; wee would give him onely the outward bodily worship, as come to Church, heare the word, pray outwardly, and receive the Sacraments: but the Lord in this commandment gives us charge, that with as great care & conscience, we should give unto him the inward worship of the heart; for god must be served with the whole man, our loue, & feare, & trust in God, must be cōformable to our outward worship. Further, every man almost can be content to professe religion, and to performe so much as the laws of his countrie require for the service of God; but yet they would take libertie in their callings, to live as they list: but Gods commandment restraines this desire also. We must hold religion not only in the Church, but also show the same in our liues and conuersations; and therefore is the second table joined with the first, to teach us that wee must performe duty to God in the service of man.

The third commandment concernes the holy use of the holy thingsof God, especially of his word and Sacraments. Now for the outward worke of hearing the word, and receiving the Sacraments, we are content to performe them; but we would have God thinke himselfe satisfied with the worke done. But this commandment restrains us of this desire, inioyning us not onely to use his holy things, but also in an holy manner; that is, with repenting & beleeuing hearts: for they are not holy to us, unless we use them in and by faith and repentance. Againe, we take libertie to use Gods name in oathes, and specially in vowes, as in baptisme, which we renue when we come to the Lords table: but herein we ordinarily abuse this his holy name, not hauing like care to make good our vowes unto God, as we have to make them.

The 4. commandment concernes the time of Gods worship: wee our selues would have all times in our own disposing, & we thinke it hard to be restrained of any time; but this commandment restraines us of this desire, binding us in conscience to give one day in seauen to the honour of God in his publike and solemne worship.

The 5. Comm, concernes the giving of honour and reuerence to Superiours: and it restraines us of our naturall desire, which is to seeke for, and to take honour unto our selues alone; for this inioyns us to give honour one to another, especially to them to whome it belongs, as to all superiours in authoritie, in gifts or age: let this be your honour, saith Paul, to give honour to whome it belongs, Rom. 13. 7.

The sixt commandment concerns murther; and it restrains our naturall desire, which is, upon small occasion to conceiue malice and to beare grudging against our brother, forbidding all thoughts, wordes, deedes, and gestures, which tend to the impairing or destroying of our neighbours life and person.

The 7. commandment concerns chastitie: and it restraines mans nature, which desires to take libertie in vncleannes and fornication both of heart and life: and it binds us to abstaine from all speach, action, or gesture, which tends to the hindrance of our own, or of our neighbors chastitie: for God is holy and pure, and so ought our bodies and minds to be, which are temples of his blessed spirit.

The 8. commandment concernes our neighbours goods: and it restraines our corrupt nature, which desires to have libertie by all meanes good and bad to intich our selues. And it inioyns us both in will and word, and in trafficke also, to seeke the common good, and the good of those with whome we live. Againe, this also restraines our naturall desire of abundance, inioyning us to seeke onely for necessaries, as foode and raiment: for we may not seeke to be rich, yet if God give us more then things necessary in the labours of our calling, then we are to blesse God for them, and to use them to his glorie: this is a strait way to the worldly man, but it must stand, and we must walke in it, if we would enter into life.

The 9. commandment concernes our neighbours good name: and it restraines us of our naturall desire, which is to conceiue and speake unto others, as also to receive from others, evil report of our neighbour: and on the contrarie it inioynes us, by all good meanes to seeke to preserue our neighbours good name and credit.

The 10. commandment is touching lust. When as we hurt no man in word or deede, then we take it for graunted, that we may thinke what we will, no lawes restraine thought; that we hold to be free. But this commandment restraines the very first motions of our hearts, which tende to hurt our brothers life, chastitie, goods, or good name, though they nouer come into practise, yea though we neuer give consent of will thereto. And these are the restraints of the Law, whereto we must conforme our selues, if we would enter into life.

Now follow the restraints of the Gospel, which is a part of Gods word touching remission of sinnes and salvation. By nature we desire to stand vpright and righteous before God by some good thing in our selues: as the rich man in the Gospel, he demands of Christ, What good thing shall I doe to be saved Againe, it is our nature not to looke to be saved by any thing out of our selues; if we have nothing els, our good meaning and good hope must save us: but the Gospel restraines us of these desires, and enioyns us to renounce our selues in the matter of salvation, and all that is in us: and to depend on a righteousnes out of our selues in the person of Christ, which is his obedience and suffering. Againe, we naturally desire to enioy Gods mercie by sense and feeling; but the Gospel restraines us of this kind of assurance, which comes by sense and feeling, and enioynes us to hold and keepe Gods mercie by beleeuing onely, both in life and death, though we have no sense thereof at all.

Further, the Gospel renues the law for the manner of louing: for the morall law required that we should loue another as we doe our selues, but the Gospel requires us to loue one another as Christ loued us; which is a greater measure of loue then the law required. For Christ loued us more then himselfe: for he gaue himselfe for us: and so ought we to loue even our enemies. And thus we see how the Gospel also restraines us from following our own naturall desires, and inioyns us to walke in the narrow way to life: whereto, as also to the restraints of the law, we must applie our selues, our thoughts, words, and deeds: so doing we walke in the straite way that leads unto life: but if we any way exempt our selues according to our naturall desire from any of these restraints, we then walke in the broad way that leads to destruction.

II. duty. Seeing we must be content with the straitnes of the way, we learne, that when God layes any crosses or afflictions upon us, we must not repine or grudge, but beare the same with patience, and suffer God to breake us of our own wills, resting contented in our selues with the will of God alone: for this is grace and a sure testimonie that we walke in the strait way to life.

III. duty. In the case of confession and profession of true religion, when we be called thereto, we must be content to forsake goods, friends, yea and life it self, rather then by inioying them suffer our selues to be driuen out of this straite way to life: my life (saith Paul) is not deere unto me, so that I may fulfull my course mith joy, Act. 20. 24.

Lastly, whosoeuer is puffed up with the pride of his own heart, is too stately to stoope under the strait[][]o[]e that leads to the way of life he therefore that would walke [illegible] this straite way, must cast away all pride of heart, and humble himselfe for his own sinnes, making himselfe nothing in himselfe: Math. 18. 3, 4. Except you be converted and become as little children (who are not proud and hawtie) ye cannot enter into the kingdome of heaven: But he that humbls himselfe as this little child, the same is the greatest in the kingdome of heaven.

The third charge given us by our Savior Christ concerning the strait way of life, is noted by S. Luke; that we must striue to enter into it. From whence we are taught, that our principall care must be above all things to come into the way of life euerlasting, so much the word striuing imports. It is saide, that when John first preached, the kingdome of heaven suffered violence, and the violent tooke it by force: that is, their was such forwardnes and zeale in them that heard John preach, to procure to themselues the kingdome of heaven, that they stroue most earnestly to get in. David sware unto the Lord, and vowed a vowvnto the mightie God of Jacob, that he would not enter into the tabernacle of his house, nor come upon his bedde, nor suffer his eyes to sleepe, till he had sound a place for Gods Arke: where he with the rest of his people might come and pray unto the Lord, and receive answer from him againe. Now looke what zeale was in them that heard John, and what care was in David for the outward place of Gods worship, the like must be in every one of us for the obtaining of reconciliation and life euerlasting.

Uses. I. Hereby many that live in the Church of God may justly be reprooued: for a number there be that though they may partake of the word and Sacraments, yet are most negligent of their salvation, vsing no meanes to obtaine reconciliation with God, and to come by life euerlasting: and this they doe professe, that they will leaue all to God, relying wholly on his mercie without vsing any meanes on their parts to attaine thereto. But these men sinne most grieuously, and are their own deadly enemies: for they ought to consider this commandment, which condemns their securitie, and straitly inioynes every one, to striue to come into the strait way, and to walke therein.

And because this duty is so necessarie, I will use some reasons to perswade them hereto. I. Consider this: when the Philistims were assembled, and had Samson in the middest among them to make them sport, if they had known what he was about to doe, when he leaned to the pillars of the house where they sate, they would have preassed to the doores and windowes, and there have striuen to have got out, because of the imminent daunger that was unto their bodily liues: well, all those persons that are cold in their profession, and careles of religion, they have the wrath of God hanging ouer their heads; and while they walke thus dissolutely in the broad way, their cōdemnation sleeps not, but makes post hast upon them: & if they continue and goe forward in this carelsse course, they shall as certenly perish in Gods wrath as the Philistims did by the hand of Samson: and therefore as they desire to scape damnation, so let them be carefull to cast off this damnable securitie.

II. Reason. If an Angel from heaven should come and assure us from God that life euerlasting did belong unto us; oh we would count it a blessed message: well, looke when we turne from the broad way, and walke in this straite way of life, we have as good securitie of our salvation, as if an Angel from heaven should certifie us thereof: for true repentance is an infallible note of a child of God, to whome belongs the kingdome of heaven. The consideration whereof ought to stirre up all careles persons to returne from their evil waies, & to striue to come into this strait way, and to walke therein unto the ende.

And yet to enduce them further to this duty, I will seeke to take from them those excuses which they make to themselues. First, they say, God is mercifull, and therefore they will relie thereon, and take no further care for their soules. Answ. God indeede is mercifull: but his mercie is onely found of them that striue to enter in at the straite gate; as for those that walke in the broad way it belongs not to them: Deutr. 29. 19, 20. And if the righteous scarsely be saved, where shall the vngodly appeare, 1. Pet. 4. 18. Secondly, they say, at least in heart, that it is the easiest matter in the world to come by life euerlasting: if they can call on God when they are dying, all is well: and therefore they will not lende their outward []ares to heare, nor apply their minds to conceiue and learne that which they may doe by nature: and if they doe come to the congregation, yet it is for custome, or for feare of punishment, not for conscience. But these men deceiue themselues, they consider not what Peter saith, that the righteous shall hardly be saved: and what S. Luke adds to this exhortation of Christ, that many shall seeke to enter into the doore of life, and shal not be able; because they neglected the time of grace and used not good meanes in due season. Thirdly, they make this common obiectiō, that either they are elect or reprobate: if they be elect, then let them live as they list, they shall be saved: but if God have eternally reiected them, though they live neuer so religiously, yet they shall bee condemned: and many deceiue themselues with this reason. But they must know, that they judge amisse of Gods decree; and the wickednesse of this reason may appeare by the like: God has decreed the certaine tea[]e of every mans life in this world, as well as his future estate after this life. Now if any man hereupon should reason thus; If God have decreed that I shall live longer, then I shall surely live: if hee have decreed that I shall live no longer, then I shall surely die, for Gods decree must stand; and therefore I will neither eate, nor drinke, nor sleepe, nor use meanes to preserue my life: if any should thus doe upon this ground, would not all men judge him to be a murtherer of himselfe? And surely, he is no lesse a murtherer of his soule, that upon Gods predestination, will take occasion of libertie, to live as he list; for Gods decree of the ende, includes the ordinarie meanes that bring thereto. Againe, they are to know, that there is a double will of God; his reuealed will made known in his word; and his secret or vnreuealed wil, whereby he has determined with himselfe what shall be the eternal estate of every person, which is not known to us ordinarily, but by the euent. The reuealed will of God must bee the rule of our obedience, and according to it must we frame & square our liues; but his secret will we must honour and reuerence, not making any rules from it, whereby to frame our liues. Now these persons they leaue the written word, and betake themselues to his vnreuealed will, and out of it will make rules how they will live; but herein they sinne greatly, in framing to themselues new rules, leauing his word, whereby they should order and guide their liues. Thirdly, I answer, that this reason has in it a plaine falshood; for they that are predestinate to life, are chosen to live a godly life, in faith, repentance, and obedience, that they might be like to the image of his sonne, Rom. 8. 29. And indeede, it is impossible that he which liues in wickednesse all his life long, and so dies, should bee saved; as also that he which liues a godly life unto the end, should be condemned: for God has decreed the meanes, as wel as the ende.

II. use. This charge of Christ, for striuing to enter in at the straitedoore, corrects also a second sort of men, which are of the better sort; for commonly the best men are too carelesse in regard of this duty of striuing: and it may be said of us, as Christ said of the Church of Laodicea, Reuel. 3. 15. we are neither hot nor cold: we striue not to goe one before another in holy duties, worldly cares and pleasures doe dull us and make us faint in this duty of striuing. But wee must take heede of securitie, and reuiue our obedience to this commandment, making this our principall care, to come to life eternal: and all worldly care must come under this; for consider the fearefull judgment that hangs ouer such as are slacke in this duty; it is destruction, as well as to those that are profane: because you are neither hot nor cold I will spue you out of my mouth; for seeing that God continues his Gospel unto us, wee ought answerably to increase in knowledge, in faith, & in all obediece. Dauid professes that his heart brake in sunder for the desire that hee had to Gods iudgements alway, Psal. 119. 20. We commonly spend our wit and strength about worldly affaires, in matter of commoditie and delight: but Dauids practise ought to be a patterne unto us, for our chiefest strife must be to attaine eternal life.

_Verse 15._Beware of false Prophets, which come to you in sheeps cloathing, but inwardly they are rauening wolues.

From this verse to the twentis is contained the sixt part of this Chapter, and the eleuenth part of Christs sermon, concerning the discerning and auoyding of false Prophets. And it has an excellent dependance on the former point of exhortation; for hauing given commandment to walke in the straite way, now like a carefull guide hee forewarnes us of the principall impediments in this way, which be false Prophets and Seducers, who are like theeues and Pyrats to hinder us in this way. Touching them three things are here set downe by Christ; First, a commandment, to beware of them: secondly, the danger that comes by them; they come in sheeps cloathing, but inwardly they are rauening wolues: and thirdly, the meanes whereby to judge and discerne of them; from the 16. verse to the 20.

For the commandment: Beware of false Prophets: that is, of false Teachers. In a false Teacher two things are required; First, hee must maintaine some errour that ouerturnes true faith and religion: for every erroneous opinion which a man holds will not make him a false Prophet, but only a fundamentall errours. Secondly, besides the holding of some damnable errour in his own heart, a false Prophet must also be a seducer, such a one as labours to make a faction, withdrawing men from true religion, and from true faith, and perswading them both in priuate and publikely, to receive his errour. And that both these are 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 teaches us, Matth. 24. 24. There shall come false Christs, and false Prophets, and shall sh[]we great signes and wonders, so as if it were possible, they should deceiue thevery elect. And of both these properties ioyntly S. Paul speaks, Rom. 16. 17. I beseech you brethren, marke them diligently which cause diuision and offences, contrary to the doctrine which ye have received, and auoyde them; for they that are such, serve not the Lord but their own bellies, & with faire speech and sl[]ttering deceiue the hearts of the simple. So then Christs meaning in this commandment is this; You shall bee troubled with many false Prophets, which shall bring in damnable doctrines among you, and withal 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 every false Teacher is a schismatike, but every schismatike is not a false Teacher. If wee would have examples of false Teachers, behold the Iesuites andRomish Priests, for they come among us, 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 commandment.

The Uses. 1. By this caueat Christ would teach us, 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 dānable doctrine, and mooues them to seduce men from true religion. This thing Christ did plainely foretell, Matth. 24. 24. and Saint Paul chargs the Elders of Ephesus, to take heed unto themselues & to their flockes; for I know (saith he) that after my departing shall grieuous woluesenter in among you, not sparing the flocke. Moreouer, of your own 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 show 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 heresy, 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 up false Prophets daiely to deceiue the Church of God.

II. Instruction. From this commandment wee may also see, that we are feeble, full of weakenesse in the faith, so as a little thing will easily make us 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 received the Gospel so gladly from Paul at the first, that hee professesses, they would have pluckt out their own eies to have done himgood; and yet when he writ unto them, hee wonders they were so soone fallen to another Gospel, receiving the doctrine of justification by works. Yea, this shews, that we have itching eares, whereby we will readily and willingly receive wholesome doctrine for a time, but soone after, desire new doctrine againe; like unto the Iewes, who for a while delighted in the light of Iohns ministry, 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 receive 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 have beene the restorers of true religion unto us.

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 have had the Gospel of truth among us a long time, and doe still enioy it: for which we have great cause to praise the name of God, and in this regard we must labour to bee constant in holding it, yea to live 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 us remember these particular directions which follow. First, that God hauing restored unto us true religion, does 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 gives men up to strong illusions that they should believe lies, because they have 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 justice and mercy towards our brethren, else God will translate his Gospel from us, and give 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 have beene the meanes to restore unto us 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 us, which since their time has 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 give much unto them, and be followers of them, for the substance of religion, wherein they doe most soundly consent in one truth. 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 us 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 unto 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 have, seeke and ye shall finde, verse 12. and Saint James saith, If any man lacke wisdom, necessarie for his salvation, let him aske of God, vsing withal, other lawfull meanes to come thereby, and it shall bee given unto him. Hereto may be added this good help for satisfaction in this case of doubting; namely, to have 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 duty, bids him have faith and a good conscience, which some have put away, &as concerning faith have made shipwracke, 1. Tim. 1. 19. where a good conscience is resembled to a shippe which sails ouer the sea of this world, beeing laden with faith, that is, with true religion, and other spirituall graces needefull to salvation. Now if the shippe of our conscience be crazie and vnsound, then is our faith and salvation in great danger: and therefore wee must endeavor in all things to have a cleare conscience both towards God and towards men.

IU. Instruct. This commandment of our Savior Christ, to bewareof false Prophets, does barre the Church of God, and every 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 us feele the smart thereof at this day. It was Pauls counsell to the Romans, to marke them diligently which causeddiuision and offences among them, contrarie to the doctrine which they had learned, and to auoyde them: and Saint John plainely forbids this societie with them, 2. Epist. verse 10. receive not him to yours 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 heaven teach you otherwise then that which we have preached unto you, hold him accursed, Galat. 1. 8. In the histories of the Church, it is recorded, that S. John would not wash himselfe in the same bath wherein Cerinthus an heretike was washing himselfe, nor abide under 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 evil spirit speakes in them.

Now this shewes, first, that the practise of many students is dangerous, and against this commandment, who take delight in popish Cōmentaries and postils, ascribing to them more learning and judgment, then can be sound in those writers that were the restorers of true religion unto us: & 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 have 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 believers of Ephesus did with their bookes of curious Arts; namely, bringthem 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 judgment 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 have 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 us Protestants) without leaue, and that under a great penaltie, which is seuerely inflicted upon offenders that way.

V. Instruct. This commandment also shewes that it is not lawfull to graunt to any man, or to any people, the libertie of their own conscience in the matters of religion, permitting them to professe what religion they will; for how should false Prophets be auoided, when every man may freely professe what he will in religion? All gouernours therefore must follow the practise of good king Iosias, who assembled all Judah, and caused all his people to heare the word of the Lord, and to stand to that religion which the booke of God made known unto them, 2. Chro. 34. 32.

V. Doctr. Wee have from this commandment, an answer to the false charge of the Church of Rome, who accuse us 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 us, who doe no more herein but obey this commandment 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 duty 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 commandment and a practise, every blasphemer must die. This wicked Iesabel knew wel, who under pretence of blasphemie, causedNaboth 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 the God of Israel should die. And it stands with equitie, for hee that reuiles his lawfull Prince must die, and that justly; how much more then ought hee to die, that blasphemes the living God, who is king of kings? Now every false Prophet is a blasphemer; for his opinions are blasphemies against the truth of God: & therefore he ought to die. The express wil of God herein is manifest, Dout. 15. begin. A Prophet comes and workes miracles, and shewes signes that come to passe, yet if he thereupon entice the people to idolatrie, he must be slame: and this is one way whereby the ciuill Magistrate must helpe the people to auoyde a false Prophet.

II. Quest. Why does God then suffer such to live in his Church, as doe seduce men? Answ. For two causes; First, that such as hold the truth in sinceritie, may be known, 1. Cor. 11. 18. Secondly, for the punishment of the wicked and vngodly, who receive not the loue of the truth; to seduce them by strong illusions, and to cause them to believe lies.

The second point. The danger of false Prophets: They come in sheepscloathing, but inwardly they are rauening wolues. In these words Christ alluds to the practise of false Prophets in former times, who counterfeited the true Prophets in their attire; for the auncient Prophets were vsually cloathed in rough and course attire: Elias in regard of his garments, is called an hairie man, 2. Kin. 1. 8. and John Baptist had his garment of Camels haire, Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire, for this ende; that they might the more easily deceiue the people; as is most plaine, Zak. 13. 4. where the Lord saith of false Prophets, that they shall not weare a rough garment to deceiue: for when they wore such course attire, made either of sheep skins, or sheeps wooll, wherewith the true Prophets were vsually cloathed, they sought hereby to perswade the people, that they had the hearts of the true Prophets; when as indeede they were ful fraught with dānable errors. Now Christs meaning in this allusion, is to show that false Prophets have plausible pretences for their dānable doctrine, and therefore are the more dāgerous. Yet that we may the better perceiue the danger of false Prophets, I will a little stand to describe their cloathing; that is, their pretences of deceit. They may be reduced to 7. heads: the first is allegation of Scripture, which they will as often use as the true Prophet; & hereby they blind the eies of many. But the truth is, that in alleaging Scripture, they depraue & change the sense, & either adde to, or detract from the words, following rightly their master Satan, Mat. 4. 6. who alleaged Scripture to Christ, but left out the principal point whereto the promise was made; namely, walking in your waies. And thus deale the Papists as this day, sometimes they mangle the text, & alter the sense, sometime they leaue the Scripture and go to traditions, to Councels, & Fathers. This also is the practise of the family of loue, & of the Anabaptists, who turne the naturall sense of scripture into mysticall allegories.

The second cloake or pretence, is the depth of their learning. Reuelat. 2. 24. The heresy of the Nicolaitans was by themselues called profound learning, but by the Holy Spirit, the deepenesse of Satan. So plaie the Papists at this day for sundry points of their religion; for they hold, that because the church in the Apostles time was weake in knowledge, and feeble in faith, therefore the Apostles omitted sundry deepe points, especially concerning the masse, which yet the Church receiving by tradition, does now teach plainly and fully. But though they match these doctrines of the Church with the holy Scripture, yet we need not to trouble our selues therewith; for in the writings of the Prophets and Apostles all things necessary to salvation are made known, and we must not receive any doctrine that cannot be confirmed thence: and therefore in the parable, Luk. 16. 3. Abraham prefers Moses and the Prophets, before visions and reuelations from the dead.

The 3. cloake and pretence. To assume to themselues the persons andtitles of most worthy men: 2. Cor. 11. 13. Paul speakes of such deceiuers that tooke to them the name of the Apostles of Christ, therein following their master Satan, who can transform himself[] into an angel of light. See this in the Papists, especially in the Pope, ho will be Christs v[]car Peters successour, and the servant of servants. The doctors call themselues Ceraphicall and Angelicall doctors, and the Church of Rome must be the true Church: but all this is but counterfeit deceipt, for succession in place onely from Peter and from Christ himselfe, is no certaine note of truth. The Scribes and Pharisies had their succession from Aaron appointed by God, and yet Christ bids his Disciples take heed of the leauen of their doctrine, Matth. 16. 12. and cal[] them the blind leaders of the blind. Succession then in true doctrine, is the onely and sure note of true religion.

The 4. cloake or pretence, is forged and counterfeit humilitie: thisPaul notes in false Apostles among the Colossians; First, they would not worship God directly, but in and by the Angels: Secondly, they used much bodily exercise, afflicting their own bodies: & thirdly, their worship was []il-worship, deuised by themselues. If we would have a liuely example hereof, behold the Romish Priests; they come to God in the mediation of Saints; their whole religion stands in bodily exercises, so as many of their orders are famous for their whippings and such like trumperie, and their worship of God is wil-worship, deuised by men.

The 5. pretence is, working miracles: hereby they labour to confirme their doctrine, 2. Thess. 2. 9. The comming of Antichrist that []an of sinne is with signes and lying wonders, through Satans working, and of such God forewarnes his people, Deut. 13. that they should not bee d[]a[]ne to Idolatrie for a miracle; for either they be false miracles and lying []onders, or if they be true miracles (as God may suffer such to be wrought by false Prophets, for the plague and punishment of the vnthankefull world) yet their ende is to deceiue, and to drawe men into errour from the truth. We have ordinarie experience of this pretence among the Romish Priests, who by []orcerie cast out deuils, and cure strange diseases, and so delude the simple: but this must not drawe us from the truth. A miraculous worke truely done, is not a sufficient warrant of a doctrine in religion; for true and sound doctrine may want this confirmation, Ioh. 10. 41. and false doctrine may have it, as Deut. 13. 1, 2. &c.

The 6. pretence, is faire speeches and blessings, pretending the good and salvation of those to whom they come: see this Rom. 16. 18. With faire speech and flattering ([]aith Paul of false Apostles) they deceiue the hearts of the simple: so dealt Satan with Eue, he made shewe that hee had some good thing to tell her, whereby their state might be bettered, but it turned to theirs and our destructiō. So did the foure hundred false Prophets of Baal, contrarie to the true Prophet Michaiah, prophecy good successe to Ahab in his war against the Aramites; but his harkning to them cost him his life. And so dealt Hananie with the Iewes, when they were besieged by the King of Babels armie, contrarie to Ieremies counsell he prophecied peace and safetie; but it turned both to his own and to their destruction, Ier. 28. 1, 2. &c.

The 7. pretence, is boldnesse and constancie in suffering for their opinions for a man in obstinacie may live and die for errour, as well as the childe of God may doe for the truth. Constancie in opinion is no sure note whereby to judge a true Prophet; for many heretikes have suffered death confidently for the maintenance of their damnable heresies.

Thus we see the pretences of false Prophets; now hereto wee must adde this second point, to wit, that for all this, they bee but wolues, because by their damnable doctrine, they seeke to poison and corrupt the soules of simple men. If it be said, they have no such intent, they themselues thinke it to be the truth: I answer, that may be true in some, but this clears them not from beeing wolues; for the deuill that has deluded them, who is their Lord and master, does by them dangerously delude and deceiue the simple.

The use. 1. Considering this danger of false Prophets, we must practise Christs lesson, Mat. 10. 16. Be simple as doues, that is, bee innocent and harmelesse, thinking evil of none, neither intending euil or offence to any, in thought, word, or deede: and yet we must be wise as serpents, who have great subtiltie in saving and defending their head from harme: so must every one that lookes to be saved, labour for so much wisdom, whereby hee may preserue himselfe from the hurt of false prophets. Now the beginning of this wisdom, is to feare God in hi[] word, beleeuing his promises, & obeying his commandments. The true feare of God is not without knowledge; and therefore every one must labour to be instructed in the principles of religion: for without knowledge we cannot feare God, and so shall want true wisdom to eschew false Prophets.

II. In that the false teacher by so many faire shewes seekes to bring in false doctrine, it is every mans duty in his place to labour to preserue wholesome doctrine, and the puritie of true religion. This duty is necessary, for we must be as forward for the truth, as the enemie is for falshood, and doe as much for God, as they doe for the deuill. Againe, no poyson is more deadly to the body, then false doctrine [illegible] to the soule; therefore seeing God has long blessed us with his truth, let us esteeme it above all outward blessings, and by seeking to preserue the puritie thereof, show our selues thankfull to God for the same.

_Verse 16._Ye shall know them by their fruits; do men gather grapes of thornes, or figs of thistles?

This verse, & those which follow to the 21. containe the third point which Christ lais down concerning false prophets; namely, the means whereby we may discerne and judge of them. And herein he obserus this order; First, he gives us a notable rule to direct us in iudging of false prophets, Ye shall know them by their fruits. Secondly, hee explanes the same rule by a similitude drawne from trees, Doe men gather grapes of thornes, &c.

For the rule, that we may understand it the better, wee are to search what is meant by the fruits of false Prophets. A false Prophet must bee considered two waies First, as he is a man taking upon him the name & profession of Christ, for so false Prophets use to do: and secondly, as he is a false prophet: in both these respects hee has his fruits. As he is a man taking upon him the profession of Christs religion, hee may bring forth many outward duties of external obedience unto the moral law; but these fruits are not here meant, for a false Prophet may dissemble much, & goe farre in the outward duties of religion, so as he cannot be discerned by his generall profession, or by the works of his ciuil conuersatiō. There be other fruits which come frō him as he is a false prophet; & by them must he be discerned: these therefore are to be considered. Now we shall know them the better by searching out the fruits of a true Prophet, [illegible] he is a man of God appointed to teach Gods people.

The fruits of a true Prophet be principally three: I. He teaches and preaches in the name of God by virtue of calling from God, and otherwise dares not presume to teach: Rom. 10. 14. How shall he teach unless he be sent: and the author to the Hebrewes saith, Christ tooke not the honour of beeing the high Priest and Prophet of the Church to himselfe: but was called thereto by his father, Heb. 5. 5. And this stands with reason, for every true Prophet and teacher stands in Gods roome, and is Gods embassadour to deliuer his will to his people; which thing none can doe but he whome God calls and sends for that purpose. Yet the calling of Prophets and teachers by God is diverse. Some are called by voice from God immediatly, as were Abraham, Moses, and Samuel: and all the Apostles in the new Testament by the immediate voice of Christ: for Paul was called by the voice of Christ from heaven, Act. 9. 4, 5, 6. Againe, others have their calling from God, by the speciall message of some Angel, or some men. Thus was Aaron called by Moses; Elisha by Elias; and Philip by an Angel to preach to the Eunuch, Act. 8. 26. Thirdly, others be called by the instinct and motion of Gods spirit: so, Act. 8. Philip was by ordinarie calling a Deacon, but by extraordinarie instinct he became an Evangelist, and a preacher of the Gospel for the building of Gods Church. These three kinds of calling men into the ministry were extraordinarie, and are now ceased, and not to be looked for: neither are they to be regarded which say they are thus called at this day. A fourth way whereby God now calls Prophets and teachers into his Church, is by his Church: for God has given to particular Churches, a particular ministeriall power and service whereby they may designe a place unto the teacher, and also make manifest that God has called him. Now this authoritie is but ministeriall, to designe and manifest whome God has called, for the principall calling is from God: for Act. 20. 28. the Elders of the Church of Ephesus, are said to be made ouerseers by the Holy Spirit: when as they were designed thereto by men. And by one of these foure waies are all true Prophets and Teachers called.

Here some may demaund, what kind of calling had they, who were the first restorers of true religion unto us in this our age, for they were by profession either Popish Priests, or Schoole doctors. I answer: their calling was partly ordinarie, and partly extraordinatie: for in the ministry of a Prophet there be two things; his office, and the vsing or exercise of his office. Our first ministers that restored the truth unto us, had but an ordinarie office, beeing either Readers in Schooles, or publike preachers: also they had their outward calling thereto, from the church of Rome, so as if there bee any part of good calling in that Church, then was their calling good; which may serve to stop the mouthes of all Papists, that carpe at our Church, as though our ministers had no calling. But for the vsing of their office, they were extraordinarily raised and stirred up to doe that which they did, in regard of the manifolde abuses wherewith the ministry of the Church was generally corrupted in their time: for God gaue unto them grace and knowledge to discerne to teach, and to maintaine the right and true use of the ministry. And that they were thus extraordinarily stirred up by God, may appeare by the extraordinarie gifts and graces where with they were endued; for God that has alwaies a care ouer his Church, when he saw the same so fearefully corrupted by Antichrist did stirre up these men to reforme the same: and besides their singular gifts of knowledge and wisdom, he gaue them extraordinary graces of true pietie, whereby they were inabled to seale and confirme with their own blood, the truth of that doctrine which they did prosesse & teach, which was an evident argument they were called of God.

Now opposite to this, wee must make the first note of a false Prophet; namely, to come on his own head, and to preach not beeing sent. And by this marke are false Prophets noted, Ier. 14. 14. I have not sent them, neither did I commaund them—yet they prophecy in my name. And no lesse do these words of Christ import, when he saith here, they come unto you, that is, of themselues, without a calling from God, though they pretend a calling, which is one of their cloakes: and therefore by Saint Iude, vers. 4. they are said to creepe into the Church: as also Acts, 20. 29. grieuous wolues shall enter in among you, without calling from God, or from the Church.

Here some may aske, how shal we judge of such, and know that they have no calling. Answ. For this purpose, I adde a second note of a true Prophet, which is the most principal, & it stands in the right & wholsome hādling of the Scriptures of God. This is the prope[] fruit of a true Prophet, 1. Cor. 14. 3. He that prophecies speakes unto men edificatiō, exhortation, & comfort: & 2. Tim. 2. 15. show your selfe a good workman, by diuiding the word of God aright: & 2. Tim. 3. 16, 17. the scripture used in teaching, cō[]incing, correcting, & instructing unto righteousnes, serues to make a man fit to every good worke of a Prophet. Now this wholesome handling of the word, stands in two things; in a right interpretation and opening of the true sense of scripture; and in a due and sound collection of wholesome doctrine from the fame, for the edifying of the Church both in sound judgment, and Christian life.

On the contrarie, the second fruit of a false Prophet is, to deliuer and maintaine corrupt doctrine, contrarie to the wholesome doctrine of holy Scripture: and by this principally hee is to be known for a false Prophet, that intruds himselfe. For the better conceiuing of this note, we must know, that in the doctrine of the Prophets and Apostles, there are two things principally to be considered; the scope, & the parts thereof: the scope of all their doctrine tendes to maintain Christ Jesus God & man, the alone perfect Savior of the Church. And indeede, he which teaches any doctrine tending to ouerthrow Christ, either in regard of his natures, or of his offices, the same is a false Prophet: 1. Ioh. 4. 3. every spirit that confesses not that Jesus is come in the flesh, is not of God. The parts of Propheticall & Apostolike doctrine, are the commādements of the Law, and the promises of the Gospel, & he which ouerturnes, either directly, or by just consequent, any commādement of the the Law, or article of faith, must needes bee a false Prophet: so that a false Prophet must be tried by the analogie of faith, cōprised in the articles of the Apostles Creed, and in the Decalogue which containes the summe of all the doctrine of the Prophets and Apostles; and he which gos against them, is a false Prophet.

The 3. fruit of a true Prophet, is noted by our Savior Christ, namely, in his ministery to seeke Gods glory, Ioh. 7. 18. Where also he nots out a false Prophet, who in teaching and preaching seeks not Gods glorie, but his own. The same note does Paul give, Phil. 3. 19. calling them earthly minded, seeking their own honour, wealth, & glory, & not the things of God: and, they serve not the Lord; but their own bellies.

Thus we see the notes of a false Prophet, among which the second is the principall whereby he is to be tried, as wee may see plainely, Deut. 1[]. 4. If a false Prophet come and worke a true signe, yet hee must die; If by his false doctrine he seeke to withdrawe Gods people from the true God. So when the Iewes asked Christ, by what authoritie he did those things? that is, what warrant and calling he had to doe as he did; hee answers them by another question, touching Iohns ministry; thereby shewing, that that which hee did was warranted by the testimonie of John, and Iohns testimonie was true, because his calling was from God: and his calling he iustifies, because his doctrine (signified by his baptisme) was from God. So Galat. 1. 8. He which teaches otherwise then they had learned out of the Prophets from the Apostles, let him bee accursed, though he were an angel from heaven. And thus much for the meaning of this rule.

Uses. 1. From this rule wee have to answer the Papists, and all popish persons, who use to plead in defence of their religion, after this sort; If our religion be false, shewe us the time when it was corrupted,the man that corrupted it, and the manner howe it was corrupted; for once we had the pure religion. Wee might answer them by the like, that a man might say as well of a shippe that is sunke on the sea, that it is not sunke, because no man can tell where, and when, and by what meanes it tooke water. But yet further wee have here to answer; that though wee knewe not when their religion was corrupted, and by whom, yet seeing their teachers and people have in them and among them the necessarie fruits of Antichristian Prophets and people, wee can thereby assure our selues they are corrupt: and though wee cannot see the shaddow of the sunne move, yet wee may perceiue that it does moo[]e. Now by their fruits it is cleare they bee corrupt; for they reuerse the doctrine of the Prophets and Apostles, both in the commandments of the Law, and in the Articles of faith: First, they disanull the first commandment, by making to themselues other Gods beside the true God; for they pray unto Saints, and therein acknowledge a divine propriety in them, and also give unto them the honour due to God alone, and so set up unto themselues the creature, in the roome of the creator. The second they reuerse by worshipping God himselfe, and dead men, in images, & Christ himselfe in the crucifixe; yea, in a peece of bread, wherein they match the grossest idolatry a[]ong the heathen: and the best learned among them teach, that the Rood, the Crosse, and Cruci[]ixe, are to bee worshipped with the same worship wherwith Christ himselfe is worshipped. In the 6. Command touching murther, they cōdemne the killing one of another; but yet if a priest come from the Pope, & kill a Protestant Prince, the Lords annointed King or Queene, that is not onely no sinne, but a []t notable, rare, and memorable works. Against the 7. commandment they maintaine the vow of single life necessarie in their religious orders whereby, as also by their stues, they cause all filthinesse & [illegible] natiō to abound among them. And for the tenth commandment, they say that concupiscence after baptisme is no sinne properly. In the Articles of faith they ouerturne those that concerne Christ, making him no Savior, but a divine instrument whereby we save our selues; for they []ake mens good workes [illegible] by Gods grace, after th[] first instification truly and properly m[]ritorious, and fully, worthy of euerlasting life. And his offices they have parted from him; his kingly and propheticall offices, betweene him and the Pope: and his Priesthood, between him and every popish priest, as wee have showed before: so that by these fruits we plainly see their apostacie, which is enough, though we know not when, and by whom it came.

2. use. Here also we have to answer such among our selues, as renounce our Church, as beeing no true Church of Christ; because say they, we want true ministers, and so have not a right ministry among us. But hence we answer, that we have the true Church of God, and our ministers be the true ministers of God; for proofe hereof, our ministers have the outward calling of the Church of England: they say indeede, our calling is nought, because they have power from God to call, in whose hands it is. But to omit that question for this time, sufficient approbation of our ministery may be had from the fruits of our ministers, as they are ministers; for to leaue the fruits of their liues, as sufficient meanes to judge them by, our ministers teach through Gods blessing; the true and wholesome doctrine of the Prophets and Apostles, and are alloued and called hereto by the gouernours of the Church, and accepted of their people, whose obedience to the faith is the seale of their ministery: and this is sufficient to confirme the calling of our ministers; if it had not, Christ would not have said, Ye shal know them by their fruits.

3. Use. Whereas Christ saith, Ye shall know them, speaking to all his hearers, he takes it for graunted, that every beleeuer may bee able to judge of false Prophets: and therefore every one in the Church of God ought to labour for so much knowledge, whereby hee may bee able to knowe a Teacher by his fruits and doctrine. This then shews, that every one ought to know the summe of true religion, comprised in the Articles of faith, and in the commandments of the Law, both for their true meaning, and right and profitable use unto themselues: which thing I note, because I know many deceiue themselues herein, thinking that God will excuse them for their want of knowledge, because they are not booke-learned But let us consider, wee have every one this care, to be able to judge of meates which concerne our bodies, which be wholesome, and which not should wee not then have much more care of our soules, to be able to discerne of doctrines in religion, which be either the poison, or salvation of our soules.

4. use. Whereas wholesome doctrine out of Scripture is a note of a true Prophet, it teaches us that we may lawfully use the ministery of those men, whose liues and conuersations be evil and offensiue, if so be their doctrine bee sound and good. The Disciples of our Savior Christ must not doe according to the waies of the Scribes and Pharisies, but yet they must hear[] them when they sit in Moses chaire: that is, when they teach Moses doctrine. And Paul is glad when Christ istruly preached, though it be not in sinceritie of affection, but of enuie. When the Disciples saw a man that was not called by any speciall calling to follow Christ as themselues were, and cast out deuills in the name of Christ, they thought it intolerable, and therefore forbad him; but Christ said, Forbid him not, for he that is not against us, is with us: And the like may be saide of them that preach wholesome doctrine, though their liues be still offensiue: for in doctrine they be with Christ, and so farre-forth must be approoued. Againe, consider that the virtue and efficacie of the word and Sacraments administred by men, is not from the minister, but from God: a letter is not the worse because it is brought by an vnhonest or vnfaithfull carier. Neither does the evil conscience of the minister, defile the good conscience of the honest hearer, and worthie receiuer. This must be remembred, because many take offence at the life of the minister, so as they will not heare his doctrine, if his conversation be scandalous.

V. In that a Prophet is to be known by his fruits, and the maine fruit of a true Prophet stands in the good handling of Gods word for the edification and salvation of his hearers; hence the children of the Prophets, and those that are set a part for the ministry of the word are taught, that they must make this the maine and principall ende of all their studies, to be able to bring forth the fruits of a true Prophet: that is, to interpret []ight the word of God, and thence to gather out wholesome doctrines and vses for the edification of Gods people. And for the inforcing of this duty let us consider, first, that it is Gods commandment so to doe: 1. Cor. 14. 1. Seeke for spirituall gifts, but specially to prophecy. Againe, the greatest skill of a Prophet stands in the true expounding and right diuiding of Scripture, so as it may become food for mens soules. 2. Tim. 2. 15. Show your selfe a workeman that needs not to be ashamed, in diuiding the word of truth aright. And lastly, this true fruit of a minister serues to build up Christs kingdome, to beate downe the kingdome of sinne, and to feede the soules of men with the foode of euerlasting life. It will be said, this course is good among the common people; but this is not the learning which is required in the handling of the word in the schooles of the Prophets. I answer, It is the greatest learning that can be in a minister to be able thus to divide the word of God aright: it goes beyond the gift of tongues and of miracles. 1. Cor. 24. 1, 2. I de[] not but that it is a part of learning used of the learned, to take a text of Scripture, and to make a scholasticall discourse upon the same: But yet the worke of a Prophet stands rather in expounding Scripture by Scripture, and in diuiding the same aright, giving thereout wholesome doctrine for the edifying of the people of God that heare. In former times when the studie of Scripture was neglected, men betooke themselues to expound the writings of men, and so prophecy was banished, and all sound knowledge in the truth of God: and hence arose diuersitie of opinions, and multitudes of foolish questions. And so will it be with us if prophecy faile: for to leaue the right handling of Scripture is the way to bring in all errour and barbarisme in religion.

VI. every minister of the Gospel is hereby taught, that he ought to be answerable to his calling, walking worthie of the same; for a good minister is knowen by his good fruites, and therefore he must be faithfull in performing all those duties which his calling does binde him unto. The titles and calling of a minister be high and excellent, but yet they will not commend any man for good vnles he bring forth the friuts of a minister in the faithfull discharge of his ministeriall duties.

Lastly, hence we must learne, not to take offence though the minister failes in his life and conversation, yea though there be contentions in the ministry about matters of doctrine: for these are not the friuts of the ministry which is Gods ordinance, but of sinnefull men who bewray their imperfections in this holy calling.

Thus much of the Rule. Now followes the proofe and explication thereof, by a comparison drawen from nature, in these wordes, vers. 16. Doe men gather grapes of thornes or figges of thistles: vers. 17. So every good tree brings forth good fruit, & a corrupt tree brings forth evil fruit. vers. 18. A good tree cannot, &c. The comparison stands thus, As a tree is knowen of every one by his fruit, so is a Prophet by his teaching. More particularly, As a good tree brings forth good fruit, and cannot bring forth evil fruit: and as an evil tree brings forth evil fruit, and cannot bring forth good fruit: even so a true Prophet teaches wholsome doctrine, and cannot teach false doctrine: and a false prophet teaches false doctrine, and cannot teach true doctrine.

Touching this similitude: first, obserue in generall from the ground of this comparison, that our Savior Christ here makes two kind of trees: a good tree, and an evil tree: by an evil tree meaning that which in regard of any fruit is as a rotten tree, as is the briar, the thorne, and thistle: for though they live and growe, yet they are void of good fruit, and so are called evil. Now here it may well be demaunded, whence this difference of trees does come, for all were good by creation, Gen. 1. 31. God saw all that he had made, and lo[] it was verygood. Answ. Whether thornes or thistles were created of God I will not now dispute: it is not certen that they were: but now it is playne there remaines this difference among plants; some are good: some are bad: the goodnesse that is in some comes from Gods blessing: but the badnesse and barrennesse of others comes from the curse of God upon the earth and upon all creatures for the sinne of our first parents, as we may see, Gen. 3. 17. 18. The earth is cursed for your sake: thornes also and thistles shall it bring forth unto you. And by this we may see the grieuousnes of our mother sinne, it has made the earth barren and cursed, and many a goodly plant to become fruitles, and vnprofible: and therefore when we behold these things in the world, we must take occasion hereof to consider our own sinne, and blame our selues and not the creatures, for they were cursed for our sakes.

Now more particularly: This comparison is here specially applied unto Prophets: but if we compare this place with S. Luke, Chap. 6. 44. and 45. we shall see the Holy Spirit their restrains not this saying to Prophets alone, but inlargs the same unto other men, saying, a good man out of the good treasure of his heart brings forth good things, and an evil man out of the evil treasure of his heart brings forth evil. Now by comparing these together we may see that this comparison reaches both unto Prophets and to all other men: from whence we may gather these instructions.

I. What we are to conceiue and thinke of a man that is not regenerate: we are all by nature branches of the wild oliue, and therefore as a thorne cannot bring forth a grape, nor a thistle figges; no more can a man vnregenerate bring forth a good worke. And this we may more plainely conceiue, if we consider a little the workes of man: they may all be reduced to three heads: some are evil, as works forbidden of God; some are things indifferent, beeing neither forbidden nor commannded; and some are good workes, as outward duties of the morall law. Now for evil works, they cannot possible be good in any man. For works indifferent, as eating, drinking, buying, selling, &c. they are sinnes, not in themselues but in him that vses them beeing out of Christ: and for the outward duties of the morall law, as evil justice, liberalitie, and such like, they are good workes in themselues, because God requirs them, but yet in the vnregenerate they are sinnes: To the pure all things are pure: but to them that are defiled and vnbeleeuing is nothing pure, Tit. 1. 15. and, Without faith it is vnpossible to please God, Hebr. 11. 6. It wil be said, that liberalitie, chastitie, &c. be the good gifts of God. Ans. That is true, and they be good workes as they are given and commaunded of God: but as they are received and used of the naturall man, they are sinnes: for he failes from the right use of those actions; both for the beginning of them, (for they proceed not in him from a pure heart, a good conscience, and faith vnfaigned) and also in the ende; he does them not for the glorie of God simply, but withal he aimes at his own praise and reputation, or some such sinister respect.

The use of this doctrine is this: I. it teaches us to consider and acknowledge the greatnes of our originall sinne. Our naturall corruption is most grieuous and fearefull; it makes us to sinne in whatsoever things we doe, though in themselues they be things indifferent, or els good works.

II. This ouerthrowes the conceit of popish writers, which teach that God gives to all men an vniuersall common grace or helpe sufficient by which they may be saved if they will: And for them which want the meanes of the word of God, they say, that if they use that common grace of nature wel, God will give them further grace whereby they may come to salvation. But here we see, a naturall man hauing a good gift of God cannot of himselfe use it well: the best things he does, though they be good in themselues, yet they be sinnes in him.

III. Here also we may see what a miserable case we are in while we remaine vnregenerate, for we can doe nothing but sinne: we be like to thornes and thistles which either bring forth no fruit, or els bad fruites and therefore we must labour to become new plants in Christs orchard, being ingraffed into him by faith, and made new creatures by regeneration, hauing beleeuing hearts and good consciences, that so we may bring forth good fruites unto the praise and glorie of God.

IV. We may hence learne a generall rule touching a righteous man: namely, that a man must first be truly justified and sanctified before he can doe a good worke[] first, a tree must have the sappe and nature of a good tree, and then it brings forth good fruits and not before. And this ouerturnes a point of naturall and popish religion, that a man may be justified and saved by his good workes; but that which followes cannot be a cause of that which went before: the fruit cannot make the tree to be good, but onely declare and manifest that it is good, from whence it comes that the fruit is good, and so good works they proceede from justification. They say justification twofold: one, whereby a man of an evil man is made a good man; the second whereby of a good man one is made better: the first they say is of works, but the second justification is of grace. Ans. But this is false: for the fruit makes not the tree a better tree, but if the tree increase in goodnes, it proceedes from some other cause, not from the fruit thereof.

_vers. 19._Euery tree that brings not forth good fruit, is hewne downe and cast into the fire.20. Therefore by their fruits shall ye know them.

These words containe a conclusion gathered from the former similitude, which is here also continued; wherein is set downe a grieuous threatning of eternal damnation, the deserued punishment of all false prophets. As if Christ had said; looke as in an orchyard every tree that brings not forth good fruit i. hewen downe, and cast into the fire to be burnt: so in the Church of God the false prophet shall not alwaies be reputed for a true Prophet, but at the length shall be discouered, cut off from the Church, and condemned. Answerable to this is that saying of our Savior Christ, every branch which bears not fruit in me,is taken away, cast forth, and withers, and men gather them, and cast them into the fire and they burne. And S. Peter saith; Their damnation sleeps not, 2. Pet. 2. 3.

The use. 1. This serues to comfort Gods children in regard of false prophets, for though Gods Church be troubled with them for a time, yet it shall not alwaies be so: the time will come wherein they must be cast out, and receive their due and deserued destruction. And this especially must be remembred, to stay and comfort our hearts in regard of the Popish religion which does most of all molest and trouble us: first, because it is naturall, and so readily embraced: secondly, many among us doe much affect it: and thirdly, it is maintained by mightie Monarchs. But yet for all that it must downe, for it is a plant which God neuer set nor planted. Matth. 15. 13. And the cheife vpholders of it shall be destroied.

II. use. This teaches us to eschew and shunne false teachers: and therefore does Christ ad[] this exhortation, Matth. 15. 14. L[]t them alone, they are the blind leaders of the blinde: and, Reuel. 18. 4. Come out of her (that is, spirituall Babylon which is Rome) my people, for if you partake with her in her sinnes, ye shall suffer of her punishments.

III. Use. The words of this threatning beeing further applied unto all men (as they are in S. Luke) doe []each us, that it is not sufficient for us to abstaine from committing grosse sinnes, and to doe no man h[]rm[], but beside eschewing e[]ill we must doe good. In the last judgment, the sentence of condemnation shall be pronounced against the wicked, not for robbing the poore, but for not releeuing of them, and fornot visiting and cloathing them. Which does notably confute that vaine opinion of many ignorant people, who thinke, that if they live an innocent and harmelesse life, God will hold them excused, and save them; but the tree that brings not forth good fruit must be burnt.

vers. 20. Therefore by their fruits ye shall know them. Here Christ repeats againe the Rule he deliuered in the 16 verse, which sh[]ws, that it is a speciall rule to be obserued of us all: for there is no idle word in Scripture, neither any thing repeated in vaine. The meaning thereof we have heard: and the meanes whereby a false prophet may be discouered, with the vses thereof: among which we showed that every true beleeuer in Gods Church may be able to discouer a false prophet, whereto these three caueats must be added: I. The pai[]ie that would discouer a false prophet, must humble himselfe before God, & have an heart in some sort emptied of all pride and selfe-loue: for the Lord will teach the humble his waies, Psal. 25. 9. yea, he does exalt the humble & meeke, Luk. 51. 3. and in all things the humbled heart is preserued with the Lord. II. The partie humbled must yeild himselfe to obey the will of God. If any man doe my fathers will; he shall know of my doctrine whether it be of God, Ioh. 7. 17. and Dauid professes of himselfe, that he was wiser then his teachers, and understood more then the auncient, because he kept Gods commandments. Psal. 119. 99, 100. III. He must pray unto the Lord and aske wisdom in faith, and in humilitie, and the Lord will give it unto him. Iam. 1. 5. If any man lacke wisdom, let him aske of God who gius liberally. Yet some will say, it is an hard matter to discerne a false prophet: I answer, we have ordinarily this capacitie, when we read or heare read, the last will and testament of our Ancestors, we are able to conceiue and judge of the meaning thereof: well, our Lord Jesus has left with us his will and testament in the holy Scriptures; which concerning morall duties, and matters of faith necessarie to salvation is so plaine that it may be understood of the simplest, []ls Christ would neuer have sent the Iewes to the Scriptures for the certen knowledge of the M[]ssias. Which notably discouers the fraudulent dealing of the Romish teachers, who in matters of controuersie in religion send us 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 upon the doctrine of men. Our Savior Christ sent the Iewes unto 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 unto God, praying for knowledge, they may be able by Gods word to discerne of false teachers.

_vers. 21._Not every one that saith unto me, Lord, Lord, shall enter into the kingdome of heaven, but he that does my fathers will which is in heaven.

From this verse to the 24. is conteined another portion of Christs sermon beeing the seauenth part of this chapter; wherein he intreats of the state of those that professe his holy name in his Church here on earth. And his maine scope & drift herein, is to show 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 m[]ns salvation: and it conteins two parts. A maine conclusion, in this verse: And a proofe and explanation of one part thereof, ver. 22. 23. The conclusion it selfe has two parts: 1. that some men professing the name of Christ shall not be saved, which part is afterward explaned and confirmed: the 2. part is this, that some professors of religion shal be saved: which is not onely propounded, but the parties also are plainely described.

The first part is a most fearfull sentence against many that live in the Church, that notwithstanding their profession of the name of Christ, yet they shall neuer be saved. And this is most true, beeing spoken by him that has the power of life and of death, who is also the God of truth that cannot lie, saying, Not every one that saith, Lord, Lord, that is, that professes God to be his God, shall enter into the kingdomeof heaven. There be two kinde of professors in the Church of God that shall neuer be saved: 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 fea[]e of the magistrates lawes professes 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 has on the world for earthly things: Now none of all these if they thus live and die can be saved. The second sort are more close hypocrites, which professe the name of Christ in some truth, and have in them some good gifts of God, by reason whereof both before men and in their own conceite, they are reputed members of the Church; and yet for all this they are indeed but hypocrites which shall neuer be saved.

And that we may somewhat discerne of them, I will note the gifts which they may have, whereby they may come to professe Christ truly: they may be reduced to fiue heads. The first, is the spirit ofbondage to feare, Rom. 8. 15. This is a certaine gift of God whereby a man does discerne the right meaning, and iudiciall use 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 use thereof:) now by reason of this knowledge he sees himselfe in bondage, and in regarde thereof dos feare; from whence may proceede many good things, as griefe for sinne, confession and humiliation for the same, and prayer 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 upon him and fasted, and lay in sackecloath. So Judas when he sawe that Christ was condemned, he repented of his fact, beeing g[]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 have, is faith; as had Simon Magus: for he believed, and was baptized Act. 8. 13. neither was it a false and dissembling faith altogether, but in some sort a true, though not a saving faith: for he believed and yet was in the gall of bitternesse. So Ioh. 2. 23. it is saide, certaine believed in Christ, but he durst not commit himselfe unto them. And that we be not deceiued herein, we must know that this faith of an hypocrite has in it three things; knowledge of the truth, approbation thereof with assent unto it, and a kinde of perswasion that Christ is his redeemer. Of the second degree of this faith we have 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 []rror: that is, in idolatrie. And of the third degree we have 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 unto 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 theworld to come, though they were neuer []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 judge: they have joy in the good things of God: Luk. 8. 13. They that are on the stones are they which when they have heard receive the word with joy. They have 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 have reuerence to Gods ministers, as Herod to John Baptist, Mark. 6. 20. Herod knowing John to be a just and holy man, feared and reuerenced him. The fifth gift, is an outward reformation of life: the stonie ground receiues the seede with joy, and brings forth some fruit, but it lasts not: of such it is said, Hebr. 10. 29. They tread under foote the sonne of God, and count the blood of the Testament an vnholy thing wherewith they were sanctified: that is, according to their profession and perswasion. And thus we see what kinde of gifts an hypocrite may have, and yet neuer be saved.

Vses. 1. The consideration whereof must move us to looke unto our selues, that we have better things in us then these are: for here we see we may goe on to perdition carying the profession of Christ in our mouthes. And the rather is this to be considered of us, because many looke to be saved who come short of Simon Magus in knowledge, and of Saul, Ahab, and Judas in humilitie; yea and for faith, farre short of the deuill himselfe, who is saide to believe and tremble: but how canst you looke to be saved, that in regard of grace, commest short of those which are now condemned?

Secondly, hence we must learne to suspect our selues, and call our selues to a reckoning about our faith and obedience, and we must not flatter our selues herein: for these things before named will not save us: many have had faith in some truth for some degrees thereof, and also good affections and other gifts, as we have seene, who are yet for all this condemned.

Thirdly, seeing there be two sorts of men in the Church that shal be condemned, the one whereof have many worthie gifts, this must move us not to rest in these things, but to labour and striue to have our hearts rooted and grounded in the loue of God in Christ, and to become new creatures in righteousnes and true holinesse; and then shall we be as the wise virgins hauing the oyle of grace in the vessells of our hearts, which will neuer be quenched till we come into the marriage chamber with our Bridegroome Christ Jesus.

The second part of the conclusion laid downe by our Savior Christ is this, That some men professing the name of Christ in the Church of God shall be saved. And these persons are here described unto us by their effect or action, to wit, The doing of the will of the Father. And because this is an infallible note of them that shall be saved, I will briefly show what it is to doe the Fathers will. The Scriptures best expound themselues, John 6. 40. This is the will of him that sent me, that every one that has seene the Sonne, and beleeus in him, should have euerlasting life. 1. Thess. 4. 3, 4, &c. This is the will of God, even your sanctification: and that you should abstaine from fornication; and that every one should know how to possesse his vessell in holines and honour,—that no man oppresse or defraud his brother, &c. These two places of Scripture laide together, show that the doing of the Fathers will stands in three things, in faith, in repentance, and new obedience: faith is directly expressed in the place of John: and repentance which is a fruit of faith, as also new obedience the fruit of them both, in the wordes of the Apostle Paul: for by Sanctification is meant repentance, and new obedience by the duties following.

For the first; in true saving faith there are three things required.Knowledge, assent, and application. By knowledge, I meane the right conceiuing of the necessarie Doctrines of true religion, especially of those which concerne Christ our Redeemer. Assent, is when a man knowing this doctrine, does further approoue of the same as holsome doctrine, and the truth of God, directing us aright unto salvation. Application, is when we conceiue in our hearts a true perswasion of Gods mercie towards us particularly in the free pardon of all our sinnes, and for the salvation of our soules: example of this particular applying we have in the Apostle Paul, Gal. 2. 20. who professes thus, Now live not I, but Christ lius in me, and the life that I now live is by faith in the sonne of God: which what that is, he shews after, saying, who has loued me, and given himselfe for me: and without this particular application, neither knowledge nor assent can save us: in the 6. of John Christ propounds himselfe unto us as the bread of life and water of life: now we know that foode unless it be received will not nourish the bodie: even so unless we doe by the hand of faith particularly receive and applie Christ unto our selues, all our knowledge and assent will be as foode vneaten and vndigested. It may be said that hypocrits have knowledge, assent, and a perswasion of Gods fauour, and therefore this is not a sure note of doing the fathers will. I answer, an hypocrite (as Simon Magus) may have true knowledge of Gods word, and give assent thereunto, & in regard of both these have true faith in some degree; yea he may conceiue a perswasion of Gods mercie in the pardon of his sins, though falsely in presumption upon false grounds and insufficient. Now that a man may discerne the truth of his faith and perswasion of Gods mercie from that which is in hypocrisie: he is to obserue therein three things: the beginning of his faith, the fruites, and the constancie thereof. The beginning of true faith is hearing the word of God preached, especially the Gospel: the law going before as an occasion or preparing meanes whereby a man comes to see his sinnes and his miserie thereby, and thereupon to desire reconciliation with God in the pardon of them: and hearing the promises of mercie, to desire faith whereby he may imbrace the same, labouring against vnbeliefe. This, though it be not a liuely []aith, yet it is the beginning of true faith, and no hypocrite has the same soundly wrought in him. The fruit of true faith, is a chaunge of the whole man both in heart and life: making the heart contrarie to it selfe in moderating the naturall affections and passions thereof, and keeping them in compasse of true obedience, and causing a man in every estate to rest contented with the will of God, as I say saith, he that beleeus shal not make hast. Thirdly, constancy in true faith is knowen by this, when a man relyes wholly on God even then when he feeles no tast of his mercie, but has all tokens of his displeasure. every man will believe when he has present signes and pledges of Gods louing fauour: but true faith beeing the euidence of things hoped for, will make a man believe above hope as Abraham did: and beeing the subsisting of things not seene, will cause a man to believe when he sees no tokens of Gods mercie: and indeede he that lets go the hold of Gods mercie when he is in distresse, may assure himselfe he neuer had true faith: for the just shall live by faith in all estate, and will with Job, trust in God though he kill them.

The second worke wherein consists the doing of the Fathers will, is to repent of our sinnes: and this is a fruit of faith. In true repentance there be two things; the beginning, and the nature of it: The beginning of it is a godly sorrow when a man is greeued properly and directly because by his sinne he has offended God, who has beene unto him so louing a father in Christ. This causes repentance unto salvation not to be repented of, 2. Cor. 7. 10. and it arises not so much from the feare of punishment, as from the consideration of Gods mercie, making a man displeased with himselfe for offending so louing a God, who has beene so gratious and bountifull unto him in Christ. The nature of repentance stands in the change of the minde: when any person laies aside the purpose of sinning, and by Gods blessing and grace taks to himselfe a new purpose neuer to sinne more. This is properly to repent, and if this be in truth, hence will follow the change of the will, of the affections, and of all the actions of the life.

It may be said, that an hypocrite may repent as Judas did, Matth. 27. 3. and therefore this is not a good note of doing Gods will. Answ. Judas did repent, hee was indeed grieued for his fact, wishing with all his heart that it had neuer beene done: but this was nothing, his sorrow was onely worldly, causing death, as the Appstle calls it, 2. Cor. 7. 10. arising from the horror and feare of punishment, not from consideration of Gods mercy: it was without true hatred of sin committed, without hope of mercie, or purpose to glorifie God by new obedience, and so was no true repentance.

The third worke wherein consists the doing of Gods will, is newobedience: and it is the fruit of both the former, whereby a man beeing indued with faith and repentance, does according to the measure of grace received, indeauour himselfe to yeeld obedience to all Gods commandments, from all the powers and parts both of his soule and his bodie: and this I call newe, because it is a renuing of that in man, whereto hee was perfectly enabled by creation. But here it will bee said, that many who shall neuer bee saved, have attained to reformation of life; and therefore this is not a true and sufficient note of him that shall bee saved. Answ. True it is, many hypocrites have reformation of life, but yet they faile two waies; First, their reformation is onely outward not inward, their thoughts, wills, and affections still remaine wicked and corrupt. Secondly, their obedience is partiall, onely to some of Gods commandments, not to all: so Herod, he would heare John gladly, and doe many things, but yet he would not leaue his brothers wife. But true obedience which proceeds from true faith, has these heads and branches; First, the partie must pro[]ue what is the good will of God, Rom. 12. 2. Secondly, he must restraine his life from outward offences which tend to the dishonour of God, and scandall of the Church, 1. Thess. 5. 22. 1. Pe[]. 2. 11, 12. Thirdly, he must mortifie the inward corruptions of his own heart. Fourthly, he must labour to conceiue new motions agreeable to the will of God, & thence bring forth and practise good duties; so performing both outward and inward obedience unto God; and by these may a man discerne the truth of his obedience and thus we see what professors they be which shall be saved.

Uses. 1. Now considering that salvation is promised to them that []e doers of Gods will, we must hereby be exhorted to become more chearefull in doing Gods will by faith, repentance, and new obedience: and to further us in this duty we must use these helpes. I. We must labour for a true perswasion of Gods mercy in the pardon of our sinnes, and for the salvation of our soules: this beeing truly conceiued will vrge a man to true obedience, whereby he may show himselfe thankefull to God for so great a mercie. II. We must consider that we are the temples of the Holy Spirit, which is a wonderfull dignitie to a sinfull man: and in regard hereof we must stirre up our selues so to live that we make not sadde the spirit of God which dwells in us. III. We must consider the blessings of God bestowed upon us both in soule and bodie one by one: and this will move us to loue God, which loue we shall show in keeping his commandments: for this is the loue of God that we keepe his commandments, 1. Ioh. 5. 3. IV. Let us consider the threatnings of God against sinne, and his iudgements upon thē that live in sinne, for every place is full of Gods iudgements, and these will helpe to restraine our corruptions that they breake not forth into action. V. We must meditate on the word of God, & use feruent prayer unto God for his grace: for by this meanes Dauid did notably stirre up himselfe to faith, repentance, and new obedience, as we may see at large in the 119. Psalme.

II. Use. In that many hauing faith, and repentance, and outward reformation of life in some degrees, shall neuer be saved, we must labour to goe beyond all hypocrites in these graces: in faith we must not content our selues with a generall perswasion of Gods mercie, but we must labour to conceiue the same to be true and sound touching the remission of our sinnes, and the salvation of our soules: we must looke that it have a sound beginning, good fruits, and stead fast continuance. And for repentance we must labour to see that our sorrow arise from the consideration of the goodnes of God whome we have offended; & that it breed in us a change of our minds in the purpose of not sinning; whereto must be conformable the will and affections, and the whole man. And for new obedience we must be as carefull in minde, will, and affections, as in the outward actions of our life, and to doe the will of God, and than in all Gods commandments.

III. use. Many there be that thinke their case good, because they live a ciuill honest life without wronging others openly or wittingly, which thing indeed is commendable; but yet farre short of that which is required for salvation: therefore they must no[] trust to these broken st[]es of outward and common honestie, though they be good things in their kind: for many there be that shall neuer come in heaven which have had farre more in them then these things are: and therefore whatsoever these persons be they must not rest, till they find some portion of true grace in their hearts, by virtue whereof they may plainly see themselues gone beyond all hypocrits in the things that concerne salvation.

_vers. 22._Many will say unto me in that day, Lord, Lord, have we not by your Name prophesied? and by your Name cast out deuills? and by your Name done many great workes?23. And then will I professe to them, I neuer knew you: depart from me ye that worke iniquitie.

In these two verses Christ returnes to explane and confirme the first conclusion of the former verse, concerning those professors that shall not be saved. The words containe two parts: First, a description of the persons by their behauiour, v. 22. Secondly, a declaration of their condemnation, v. 23. For the first these professors are described by three arguments: I. by their number, many: II. by the time in which they shal plead thus for themselues, and stand on their profession of service done to Christ; in that day: that is, in that great and terrible day of the last judgment: III. by their gifts and qualities wherewith they were indued, have we not in your name prophecied? and by your name cast out deuills, &c.

For the first: the number of professors which shall not be saved is great: For many (saith Christ) shall say unto me. Indeede we are not able to say how many they be which shall not be saved, for that is a thing proper to God: and yet the Scripture teaches us that the number of those which shall be condemned, is greater then the number of those which shall be saved: for besides that the greatest part of the world in former times did neuer heare of Christ, here it is plaine that among the professors of the name of Christ, many shall be condemned: and v. 13. many walke in the broad way to destruction, few in the narrow.

Whereby we are taught, first, that we must not frame our liues according to the example of the multitude, to live and doe as the most doe, because the most shall be condemned: but we must striue to enter in at the straite gate, and to be of that little flocke unto whom the kingdom of heaven is promised.

Secondly, hence we learne, not to content our selues to live as most men and women doe that professe the name of Christ, but we must labour to goe beyond the multitude in regard of the truth of our faith and repentance. It was not sufficient for the wise virgins to beare the name of virgins, to have lampes burning, and to goe forth to meet the bridgroome: for all these things did the foolish virgins also: but one thing more they had, which was the oyle of grace, whereby they were inlightened to goe with the bridegroome into his chamber; which the foolish virgines lacking were shut out of the dooers and not admitted to come in. Matth. 25.

The second argument whereby these reprobate professors are described, is the circumstance of time when they shal thus plead for themselues, why they should not be condemned, to wit, at the last day when they shall come to be arraigned at the tribunall feare of Gods judgment. This is a point of great weight and moment worthy all observation; that men not onely in this life and in death, but even at the last day shall thus plead for themselues.

Hence we learne, that many professing service to Christ shall conceiue in their minde[] a perswasion that they are the true servants and children of God: they shall live and die in this perswasion; and yet for all this at the last judgment they shall receive the sentence of condemnation. A thing deepely to be waighed of every one: And the consideration of it ought to teach us all to take heed of spirituall pride and selfe-loue, whereby men flatter and deceiue themselues in their estate, ouerweening the good things they have, and falsly thinking that they have that blessing of God which indeed they have not. This must move us not onely to labour to be purged of this pride, but also teach us to suspect the worst of our selues, and to judge our selues seuerely in regard of vnbeleefe and hollownes of heart: for this will be a meanes to make us escape the judgment of condemnation at the last day, which Christ shal pronounce against many of those that thinke themselues to be his servants.

Further, obserue where Christ saith, in that day, he singls out the day of judgment as a most terrible day. And saying, they shall say unto me, he makes himselfe the judge of all the world in that day; and further pointing out their particular pleading for themselues, he gives us to understand that he is very God, who knows long before not onely the speaches and actions, but the very secret thoughts and imaginations of all men that have beene, that are, or shall be, from the beginning to the ende of the world.

These things laid together and well considered, must stirre up in our hearts a speciall duty which the Apostle had learned, 2. Cor. []. 11. Euento know the terrour of the Lord: that is, not onely in judgment to conceiue, but also in heart and affection to be perswaded of the terrible fearefulnes of the last judgment; and in this regard not to content our selues with the gift of knowledge and with an outward profession, but to labour for soundnesse and sinceritie of faith, of repentance, and new obedience, both in heart and life. This was Pauls practise, in regard of the resurrection to this judgment, he endeuoured himselfe to have alwaies a cleare conscience toward God, and toward man, Act. 24. 16. And this duty is most necessarie: for such is our ignorance and vnbeleefe that we little regard the terrour of this day, but either thinke it shall not come, or though it doe, we shall scape well enough.

The third argument here used is drawne from the gifts and qualities of the persons which make this plea for themselues: they are such as have prophesied in the name of Christ, cast out deuills, & done many great works in his name. To prophecy here signifis to teach the people of God, by expounding the Scripture, and applying the same to the consciences for their edification: and this office is called prophecy, to grace and commend the office of a minister, because it was the principall duty of the Prophets themselues thus to handle the word of God for the instruction and edification of Gods people, howsoeuer at some time they did foretell unto Gods people things to come. And therefore he which has this office, and dischargs the same with good conscience, does a worke no lesse honourable, then did the auncient holy Prophets.

By your name] The name of Christ here signifis two things: I. appointment and commandment from Christ: men that preach the word of God beeing rightly called thereunto, teach and preach in the name of Christ: for those whome the Church calls lawfully, Christ himselfe calls, and they preach by virtue of his name. Secondly, it signifis to preach in the roome and stead of Christ, to preach that which Christ would preach, and in that manner also which Christ would use: 2. Cor. 5. 20. We are embassadours for Christ, as though God did beseech you by us, &c. And here we may see a difference among the kinds of teaching which God requirs of men. Masters teach their seruāts; parents teach their children; and one neighbour and friend another: but all these differ from the teaching of the minister: for he teaches beeing called by Christ and in stead of Christ: but the master teaches not by like virtue, but onely by the right of mastership: the father by virtue of fatherhood, and one friend another by virtue of brotherly charitie. And this shews the dignitie of the calling of a minister, and the weight of his office: no master, no father, or ordinarie professor has the like.

Cast out deuills, and done many great workes] For the better understanding hereof we must entreat something of the working of miracles: and first we are to see what a miracle is. A miracle is not only a strange worke done, but such a worke as is above the strength of all creatures, and beyond the whole power of created nature; for it is done by the power of God himselfe immediately, which is above the strength of all creatures: such a worke was the staying of the sunne, Iosua 10. 13. and the going backeward of the shadow of the diall, 2. King. 20. 11. Secondly, the Lord God alone is the author of a miracle, who created heaven and earth; as Dauid saith, you are great and doest wondrous things, you are God alone, Psal. 86. 10. No angel, nor other creature in heaven or in earth, no not the manhood of Christ, though exalted above all creatures, is able to worke a miracle. How then, will some say, doe these men plead their working of miracles? Ans. Not as authors, but as instruments and ministers whom the Lord used in the working of them; for men worke miracles by beleeuing, on this manner: First, they receive a speciall instinct and inward motion, that God will use them as instruments in the working of a miracle, if they pray unto him, and command the worke to be done: upon this instinct, they believe that if they pray to God, and command in his name, it shall bee done: and lastly, they pray, and commaund according to this instinct, and so the thing they believed is done. And thus is this speech to bee understood, have we not cast out deuils? &c. that is, you have put an extraordinarie instinct into our minds, that if we prayed unto you, and commanded the deuils in your name to depart, it should be done: this wee have believed, and accordingly practised, and so have cast out deuils, & done many great wonders by your name. This gift of miracles does not now befal the Church of God; all that the Church now has (for ought I see) is the gift of prayer, joined with fasting, which also must bee conditionall, depending on Gods glorie, the good of Gods Church, and of the partie troubled: they may not pray absolutely for this worke of casting out deuils, or for the doing of such like miracles, much lesse may they now give peremptorie command for the beeing of them. If it be said, that Gods Church has all needfull gifts, as well now as in former times: I answer, it has all gifts needfull to their salvation, and therefore prayer in the Church serues now either to deliuer the partie troubled, or else to procure as good a blessing as deliuerance is, which is patience and repentance. And thus wee see what manner of persons they be that shall say, Lord, Lord, and make apologie for themselues at the last day, and yet be damned; namely, some that have beene excellent preachers of the word, and some that have had extraordinary power to cast out deuils: and lastly, others that have wrought many strange cures and miracles by faith in Christs name.

Now whence we learne, first, that most excellent gifts will not auaile to the salvation of any man or woman, unless they have true faith, sincere repentance, and new obedience, whereby they doe the will of God: for what an excellent gift is it to be able to teach and preach the word of God? what a rare thing is it to have heard Christ himselfe preach, and to have given him entertainment? and yet neither of these can save a man: Christ saith here, the apologie of preaching shall doe men no good, and the priuiledge of eating and drinking with Christ, and of hearing him teach in their streets will nothing auaile; Christ wil say, I neuer knew you, Luk. 13. 26, 27. It is likewise an excellent earthly priuiledge to be allied unto Christ; and yet Christ preserrs spirituall kindred by faith and obedience farre before it, saying to one that told him his mother and his brethren stood without, desiring to speake with him, Who (saith he) is my mother? and who are my brethren? andpointing to his 'Disciples, he said, behold my mother and my brethren; for whosoeuer shall doe my fathers will, the same is my brother, and sister, and mother. And with reuerence it may be truely said of the virgin Mary, that howsoeuer it was a wonderfull priuiledge unto her to be the mother of Christ Jesus, yet if shee had not as well borne him in her heart by faith, as shee did in her bodie, shee had neuer beene saud: and therefore Paul saith, though wee had known Christ after the flesh, yet henceforth knowe wee him no more; but if any man bee in Christ, hee is a newe creature, 2. Cor. 5. 16. and, in Christ neither circumcision auails any thing, nor vncircumcision, but faith which works by loue, Gal. 5. 6.

The consideration whereof, must move us all to labour to become new creatures, and to get the graces of Gods children who are regenerate, even true faith, true repentance, and new obedience, and not to rest in other gifts though they be most excellent.

Againe, students that have a great measure of knowledge and other excellent parts, as memorie, languages, &c. must learne, not to be puffed up therewith, (for knowledge puffs up, 1. Cor. 8. 1.) but withal to get the saving graces before named; for without a repentant and beleeuing heart, all the gifts they have wil neuer save them: nay rather they must be abased thereby, for without true saving faith, all other gifts bee but as so many mil-stones, to presse them deeper into the pit of destruction.

Secondly, here note, that many learned preachers, who have soundly handled the word of God for the conuersion of others, shall yet themselues be condemned, like to the Carpenters that built Noahs Arke, and yet were drowned in the flood. The consideration whereof, must teach all ministers, according the counsell of the Apostle, Act. 20. 28. to take heed, first, unto themselues, and then to their flockes: so Paul bids Timothy, Take heed unto your selfe, and unto learning, continue therin; for in doing this you shalt both save your selfe, and them that heare you, 2. Tim. 4. 16. Secondly, to be followers of Paul in the practise of mortification, who did beate downe his bodie, and bring it into subiection, least by any meanes after []e had preached to others, he himselfe should be a reprobate, 2. Cor. 9. 27. Thirdly, the people of God are here also taught their duty; for seeing this fearefull judgment shall befall some ministers of the word, that notwithstanding their preaching they shall be condemned; therefore Gods people must not rest upon the example of their ministers liues, but cleaue fast unto that wholesom doctrine which they gather soundly and directly out of the word of God: his life and practise is no sure rule to follow, further then it agres with the word of God: and therefore Paul saith, Be followers of me, as I follow Christ, 1. Cor. 11. 1. But the word is a true rule and square, & as many as walke according to this rule, Peace shall be upon them, and mercy, Galat. 6. 16.

Fourthly, seeing some workers of miracles must also be condemned, this teaches us not to trust them which bring unto us doctrines, because they are confirmed by wonders; for such as worke wonders may deceiue themselues in the matter of their own salvation, and therefore much more may they deceiue us in this or that particular point of doctrine. Whereas therefore sundrie points of poperie, as Purgatorie, Pilgrimages, inuocation of Saints, and such like, are auouched to be confirmed by miracles (which no doubt were but forgeties, and lying wonders) yet let it be graunted that they were true miracles, that proous not that we should believe them, because the word of God does not confirme the same unto us; for beside that which is reuealed and recor[]ed in Scripture, we must receive no doctrine in religion, be it neuer so miraculously confirmed.

Verse 23. And then will I professe to them I neuer knew you: depart from me ye workers of iniquitie. Here Christ sets downe the just condemnation of those men which make an apologie for themselues at the day of judgment, and wonder at their condemnation: and withal he answers them in that wherein they shall plead for themselues. The words containe three parts; I. A profession made by Christ to these men, that he neuer knew them. II. A commandment of Christ unto them, Depart from me. And III. a reason of the commandment, Ye workers of iniquitie. For the profession of Christ; Then, that is, in the day of judgment, at that time when men shall wonder at their condemnation, making apologies of their service to God; even then, saith Christ, will I professe. &c. In this phrase Christ alluds to the fact of these hypocrites, for they professed the name of Christ, and did plead service done unto him; as if he should say, Many in that day which have professed my name in the world, shall plead their service done to mee: but I will make another profession unto them, that is, I will make it cleere and manifest unto all the world, that I neuer knew them, & that their profession of me was in vaine.

The words of Christs profession are of great waight and moment, containing some difficultie in regard of the sense, which must bee searched out. The knowledge of God whereby he knowes his creatures is two-fold; Generall, and Speciall. Gods generall knowledge is that, whereby he vnderstands and sees all things, both past, present, and to come: and in regard of this it is said, All things are naked and open before his eies with whom we have to doe, Heb. 4. 13. And by virtue of this, Christ here foretells what shall be the apologie of some wicked men at the last day. And in regard of this generall knowledge, all men are known unto God, and the most secret actions of wicked wretches, Ier. 32. 18. His eies are open unto all the waies of the sonnes of men, to give unto them according to their waies, and according to the fruit of their workes. The speciall knowledge of God, is that whereby he acknowledgs, approous, and accepts of his creature to bee his, vouchsafing unto it his speciall fauour: now this enlargs not it selfe to all & every man, for some there be, on whom he will show his fauour, and of them it is said, The Lord knows the way of the righteous, Psal. 1. 6. others there be on whom he will not show forth his mercie, and of them it is said, The way of the wicked shall perish. Which opposition shews, what is meant by Gods knowledge of the godly. So likewise, Rom. 11. 2. will the Lord destroy his people whom he knew before; that is, whom he approoued and loued: and of this speciall knowledge hee speaks in this place. Neuer This word excluds all times, as if he should say, I doe not now, neither euer did approoue and accept you for mine own; yea even in that time when you professed me, preached, and wrought wonders in my name, even then I say, I did not accept and approoue of you.

From this forme of confession we are to learne sundrie points of doctrine; First, hereby is plainely confuted and ouerthrowne the opinion of some Protestants, who hold that Christ shed his blood for all and every man without exception, and that in regard of Gods purpose and will he died for all men; for Caine as well as for Abel, for Judas as well as for Peter, and for them which shal be condemned, as wel as for them which shall be saved. But marke what Christ saith here to them that shall be condemned, I neuer knew you, nor approoued of you for mine. But if Christ died effectually for all and every man in the world without exception, then hee bought all and every man without exception, with the price of his blood; and if that, then every one without exception is Christs: and those which are truely his, Christ will vndoubtedly acknowledge for his own. But here we see Christ wil not acknowledge all and every man to bee his, and therefore vndoubtedly he did not purchase by the price of his blood, all and every man to bee his without exception. I denie not, but that Christ died for all men in the sense of Scripture; but the word of God neuer saith, that on Gods part, and in regard of the purpose of his wil, Christ died for every man without exception. And whereas it is thought to be an hard speech, to say that God would have some particular men depriued of grace and redemption by Christ, let us well consider this one thing, and it will not seeme strange, no not in mans reason. God created man in his own image, in righteousnesse and true holinesse, and he gaue unto him a blessed estate in an earthly paradise, and that not onely for himselfe, but for all his posteritie; for whatsoever he received by creation, hee received not onely for himselfe, but for his posterity, beeing then a publike man, and bearing the person of whole mankinde, both in the state of his innocencie, and in his fall: whereupon Adam falling from that happie estate, all mankinde beeing in him, fell with him, and so lost Gods image, and that good estate which they enioyed by creation in Adam. Now consider this well, if God had neuer indued man with grace, nor given him meanes to come by happinesse, and yet had beene excluded from all means of grace and happinesse, this indeed might have seemed hard; but considering that by creation he gaue man happinesse, and likewise abilitie to perseuere in the same, if he would; is it any maruell, seeing all men have of themselues lost their own felicitie, that some should bee depriued of it for euer? nay, rather it is a wonder that all are not condemned which come of Adam; for God in his justice without all crueltie might have condemned every man: and indeede it is his endlesse mercie, that he has given Christ to be a Savior unto some, and that any are made partakars of this salvation by Jesus Christ.

Secondly, Christ here saith of some, I neuer knew you: yet speaking of others he saith, I know my sheep, Ioh. 10. 14. and againe, I know whomI have chosen, Ioh. 13. 18. and Paul saith, The Lord knows who are his, 2. Tim. 2. 19. Now frō these places we may gather, that there is an eternal worke of God, whereby hee puts a difference and distinction betweene man and man, angel and angel, acknowledging some to bee his own, and denying the same of others. If God himselfe had not auouched this in his word, no man might have taught it; but beeing here plainely expounded, it is with all reuerence to be acknowledged & received: and that it may be the better conceiued, two points are here to be handled. First, upon what ground and reason God does know some to be his, and does not know nor acknowledge others for his own. Secondly, what is the fruit of this knowledge of God in man. For the first, why God should know some to be his, and not others, no other reason can be given, but Gods good pleasure alone: Matth. 11. 25. Christ setts downe this distinction betweene man and man, saying, that his father has hid the mysteries of the kingdom of heaven from some, and re[]ealed the same to other: now what is the cause hereof? It is even so, O father (saith he) because it so pleases you. So Rom. 9. v. 13. and 18. In Jacob and Esau Paul shewes this distinction of mankind, I have loued Jacob and hated Esau, saith the Lord: neither did this difference come from their workes, either good or evil, for this difference God put betweene them, before either of them had done good or evil: but it is wholly ascribed to the will of God, who will have mercie on whom he will have mercie, and whom he will he hardens. This must not seeme strange unto us: we permit unto men to use their own discretion in their own affaires, and this is a sufficient reason to stoppe any other mans mouth; It is mine own, may I not doe with mine own what I will? Againe, in Princes Proclamations wee submit our selues to this clause (It is our pleasure:) so likewise, a man hauing a flocke of sheepe, may send some of them to the fatting for the slaughter, & others keepe for breed: this God permitts unto man, and it is not counted cruelty among men; now if wee give this libertie unto man ouer the creature, why should we not much more give it to the creator ouer man, seeing the basest and least creature is something in regard of man, but man is nothing unto God? and therefore though these mysteries cannot b[] comprehended by reason, yet even in reason we may see some []semblance of the truth and equitie of them, which must move us with reuerence to submit our selues to the sovereign will and pleasure of God herein.

upon this ground of difference and distinction betweene man and man, we may well bee admonished to beware of the errour of some diuines, who thus define of Gods will touching mans estate; they say it is the first wil of God, that every mā in the world should be saved, if they would, and therefore (say they) he ministers unto them all helps both of nature and grace, whereby they may repent and believe if they will. And hauing laid downe this his first will, he then (say they) foresees that some men will not believe, nor perseuere in the faith: and hereupon it is (in their conceit) that he will not know some men for his own. Againe, foreseeing that others will believe and perseuere in faith, them he knowes and acknowledgs to bee his; dealing herein like unto a good father that has many sonnes, who would have them all to doe well, and to have each one a good portion; but yet seeing that some wil not become frugall and obedient, he changs his minde, and does disinherite them: or like unto a good Prince, who would have all his subiects to doe well; but seeing some to be rebels, hee is of another minde, and wills their death. Answ. But this opinion is a meere inuention of mans braine; for whereas they say, that God by a second acte of his will acknowledgs some for his own, and not others, upon the foresight of their faith and vnbeleefe, whereas by his first will hee would have all men to be saved, it is not true; for the first will of God, is to know some, and not to know others: the ground whereof, is his good pleasure alone, and no foreseene workes in them. And therefore it cannot be, that he should will all men to be saved equally, Caine as well as Abel Judas as well as Peter. Againe, their opinion confutes it selfe, for God foresees mens faith and vnbeleefe, because hee has decreed the same, and his decree depends upon his own will alone: and therefore unless we make the same thing in the same respect, both the cause and the effect, we cannot make foreseene workes the ground of difference betweene man and man. Then their comparisons are not fit: a father would have all his children to doe well, and to enioy his portion: true; and more then that, he would make all his children to doe well, if it lay in his power; neither would he disinherite any, if it lay in his power to make them good: the change of his purpose in disinheriting his sonne, arises upon the impotencie of his will, that cannot doe that he would. And the same must be said of the will of Princes toward their subiects: but if their should be such a will in God to have all men saved, if hee could save them; then vndoubtedly all men should bee saved, for who has resisted his will? nay, whatsoever the Lord wills, that does he in heaven, in earth, and every where, Dan. 4. 32.

A second point to be considered in the distinction of men, whereby God knows some to be his, and does not acknowledge some others for his, is the fruit of this knowledge of God. It is an effectuall and powerfull knowledge, working mutuall and strange effects in mans heart, towards God; for from this, that God knows some to bee his, there follows another knowledge in mans heart, whereby he knows God to be his God. So Christ saith, Ioh. 10. 14. I know my sheepe, & am known of mine: looke as the sunne casts downe his beames upon us, by meanes whereof we againe see the body of the sunne; even so the knowledge of God, whereby he knows us for his, works in our hearts a knowledge of God in us, whereby we know him for our God. So Gal. 4. 9. Seeing ye know God, or rather are known of God: so that the knowledge of God, whereby he knows us to be his, is the grounde of our knowledge of him to be our God. Againe, in this knowledge of God, whereby he knows his elect, is contained his loue towards them, for he knows and accepts of man, and therefore lous him: & this brings forth in man loue to God againe. We loue God because hee has loued us first, 1. Ioh. 4. 19. So likewise God by his knowledge chooses us to be his peculiar people: and hence comes our choosing of God to be our God; for looke, as the seale sets a print in the waxe like unto it selfe, so the knowledge of God brings forth such fruits in us to Godward, as therewith God bears and manifests towards us.

On the other side, there he some whom God neuer knewe, and the fruits hereof in them, bee the fruits of justice; God not knowing them, they knowe not God: and the fruits of this knowledge, as loue, and giving their hearts unto God, they have not. Indeed the sinnes which men commit come not from this, that God knows them not, but frō the corrupt will of man: and yet these wants of knowledge, of loue, & faith to God, as they are punishments, come from this, that God does not know, nor acknowledge men for his.

Now whereas this knowledge of God is powerfull in his elect to produce from thē true knowledge, affiance, & loue of God againe; we are to bee admonished to labour to feele in our hearts these graces which are the impressions and fruits of Gods knowledge of us, that by them wee may be able to say, I knowe God to be my God, and Christ my redeemer. Let us therefore labour to knowe God aright, and to loue God in Christ, & in his mēbers, by true loue; & to choose the true God to be our God, bestowing our hearts & affections on him: for by these graces wee shall know certainly that God knows us, lous, and chooses us for his sonnes and daughters in Christ; because these graces in us are the proper fruits of the knowledge & loue of God towards us; even as wee may knowe the Princes broade seale by the forme of it in waxe, though wee neuer see the seale it selfe. And on the contrarie, wee must take heed of that heauie judgment of God, whereby men goe on without knowledge, loue, and affiance in God; for these are fearefull tokens of his wrath, befalling those whom he neuer knew.

The use. 1. Whereas God knows some men for his own, and will not acknowledge the same of others, and that onely upon his will & pleasure, we may see here a wōderful & vnsearchable mystery; which first of all ought to stirre us up, not to plead with God, but in an holy reuerēce to wōder at, & to admire his vnspeakable power & soueraignty ouer his creature: Rom. 11. 32. God has shut up all under vnbeleefe, that he might have mercie on all, saith the Apostle. Now he does not reason the case further, but there staies himselfe, with an admiration of Gods wonderfull power and wisdom, crying out, O the deepnes of the riches, both of the wisedom and knowledge of God, how vnsearchable are his iudgements, & his waies past finding out! v. 33. 2. This must strike our hearts with feare & trembling towards God in regard of his iudgements: the Apostle Paul speaking to the Gentiles of Gods auncient people saith, the Iewes are cut off through vnbeleefe, and you standest by f[]th; & thereupon makes this use unto the Gentiles, Be not high minded but fe[]re, Ro. 11. 20. 3. Hence we are taught, not to sooth up our selues (as vsually we doe) on hope of mercie in the death of Christ, without some ground hereof through true grace; but rather with feare & trembling, so long as we have time, to labour in the means of saluatiō, which is Gods word, prayer, Sacraments, to become true members of Christ, because we may deceiue our selues with a vaine profession: for though Gods mercie be endlesse in it selfe, yet it admits restraint to us-ward; & indeed it shall neuer be extended to all, nay not to many that in their life time made full account thereof in their vaine perswasions.

A third point here to be obserued is this; that such as professed Christs name here on earth, & yet after shall be condēned, neuer had true faith, nor true repentance, sound loue, nor hope; they might have some kinde of faith, I confess, & many other excellēt gifts; but if they had had true faith, therby they should have pleased God, & bin approoued of Christ, & so at sometime also, have bin accepted & acknowledged of him for his own. For this wee must learne and hold as the truth of God, that where true faith, loue, and hope are truely wrought, there they remaine for euer, at least in the roote; they may seeme for a time to bee lost, but yet neuer can be quite extinct, for the gifts and calling of God are without repentance, Rom. 11. 29.

Fourthly, here it is plaine, that those whom Christ will not save, hee neuer knewe; hence it followes, that whom he knowes to bee his, them he wil know to be his for euer. This point must be remembred, because it is the true foundation and ground of the salvation of mens soules: we are said to bee saved by faith, and by the word of God, yet onely as by meanes, not as causes: but the onely cause of our salvation, and of the meanes that brings us thereto, is this knowledge of God, whereby he accepts and approous us to be his own.

Hence we may gather, that those who are elect unto salvation, shall neuer perish; for whom God once knowes to be his, them he knowes to be his for euer: & therefore Mat. 24. 24. it is made a thing impossible that the elect should perish: and the Apostle takes it for granted, that the election of God is vnchangeable, Rom. 9. 11. remaining euer, according to his purpose. This knowledge of God, is that foundatiō which remains sure, 2. Tim. 2. 19. The first grace of all is Gods fauour, choosing some men to be his of his meere good will; and this first grace, to whomsoeuer it is vouchsafed, remains for euer, admitting no change nor alteration, nor interruption. This doctrine must be remembred, as the staie of our faith, and a sure foundation of sound comfort in any distresse: for true believers in time of affliction finde in themselues much vnbeleefe, and great pronenesse to fall away from God. Yet here they have a sure stay whereon to rest, they must goe out of themselues, and fasten their faith on Gods election, knowing hence, that though they be fraile and subiect to fall away of themselues, yet their salvation remaines fast, grounded on the knowledge and election of God. So the Apostle Paul comforts himselfe and the godly, Rom. 8. 32, 33. It is God that iustifies, who shall condemne? and verse 35. Who shall seuer us from the Loue of God in Christ, whereby hee lous us? And indeede, if a man have received true assurance of Gods fauour, though but once in all his life; yet by that one signe hee may assure himselfe of his salvation, upon this ground, that Gods loue is vnchangeable, though euer after he live in temptation; for whom God lous, hee lous to the end, Ioh. 13. 1.

Depart from me] This is Christs commandment to those whom he neuer knew, though they professed his name; and it is a most fearefull commandment, beeing all one with that, Matth. 25. 41. Goe ye cursed into euerlasting fire.

Now hence wee may gather, that the second death is properly a separation from the comfortable fellowship of the Father, the Sonne, and the Holy Spirit; and withal, a sense and feeling of Gods wrath in that separation. This appeares by the contrary, for life euerlasting stands in fellowship with God the Father, the Sonne, and the Holy Spirit. Now here a question may be asked, concerning the suffering of Christ; for our doctrine is, that he suffered the second death: whether then was he seuered from God in his suffering? Answer. Christ our Savior on the crosse stood in our roome and stead, hee bare upon him the sinnes of his elect, and for substance, the whole punishment due to the same, which was both the first and second death: but yet concerning the suffering of the second death, there remaines some difficultie. Touching it therefore wee must hold this ground, that our Savior Christ suffered the second death, so farre forth as the suffering thereof might stand with the union of his two natures, and with the holinesse and dignitie of his person: and here these cau[]ats must be marked.

I. Caueat. That in his manhood he endured a very true separation from the Godhead, and from his Father; yet not in regard of subsisting and beeing, but of sense and feeling onely: and therefore hee cried, My God, my God, why hast you forsaken mee? hauing for a time no sense of Gods fauour, but onely the feeling of his wrath and displeasure.

II. Caueat. In his passion he did indure the sorrows of the second death; he did not die the second death, for then hee should have beene ouercome and utterly separated from his father in subsisting and beeing: but he suffered the second death, and in suffering ouercame it; as a man may be at the point of death, & feele the paines of the first death, and yet recouer.

III. Caueat. Christ endured the paines of the damned, yet not in that manner which the damned doe; for hee endured them on th[] crosse, they in the place of the damned; Christ suffered thē for a while, they endure them for euer; Christ suffered the second death, yet so as it preuailed not against him; but the damned are ouerwhelmed of it, it preuailes ouer them, and causes them to blaspheme God: now their blasphemie increases their sinne, and their sinne causes their torments to be multiplied for euer. This doctrine is sutable to the word of God, and to reason: for in mans reason, the death of the body could not be a remedie to such persons as are condemned to a double death both of body and soule.

Vses. 1. Seeing the second death is a separation of man from God for euer, we must labour in this life to have some true fellowship with God the Father, the Sonne, and the Holy Spirit; that hauing it once, we may enioy the same for euer. This fellowshippe we shall come unto in the right use of the word and Sacraments, and prayer; for in the word and Sacraments God condescends to speak unto us, and to deale familiarly with us, and in prayer we talke with God.

II. Use. Note also to whome this commandment is spoken, Depart from me; namely, to such as come neare unto God with their lips, but yet keepe their hearts farre from him: in consideration whereof we must not content our selues to professe the name of Christ outwardly, but we must draw neere to God with all our affections, our loue, joy, feare, and confidence, and yeild obedience to his commandments; so shall we escape this fearefull commandment of finall departure from him.

Ye workers of iniquitie] This is the reason of the commandment: for the better understanding whereof, this question must be handled: How these men, that make such profession, can be called workers of iniquitie; many of whome vndoubtedly, lived a ciuill and vnblam[]able life outwardly, and could not be charged with any horrible capitall sinnes. Ans. There be many great sinnes for which men may be called workers of iniquitie, and be as vile in the sight of God as the murtherer and adulterer, though for outward life they be vnblameable: as first hypocrisi[], which is proper to the professors of religion, when as they content themselues to hold religion outwardly, but yet doe not bring their hearts nor conforme their liues to their outward profession. Secondly, to professe loue and worship to God, and yet not to performe duties of loue and mercie unto men: for we must loue and serve God in the works of brotherly loue. Thirdly, to have the heart addicted to this or that sinne or sinnes; whether secret or open in regard of the world it skills not: for this is to be a worker of iniquitie in Gods sight, when the heart taks a setled delight in any sinne. And they are not so called because their iniquitie is alwaies outward and seene to the world. Lastly, all the sinnes of the first table, especially the sinnes against the two first commandments, as not to know God, not to loue God, or to trust in him above all, not to worship him in heart and life together; these are all works of iniquitie, greater then the sinnes of the second table in their kind: and in regard of these also, professors are called workers of iniquitie.

Vses. 1. Whereas Christ calls those professors, workers of iniquitie, whose profession couered their sinnes frō mens sight; we may note, that Christ is a very []rict obseruer of mens waies, even of the most secret sinnes, which appeare not to the world: though men may be deceiued by professours in this world, yet Christ cannot be deceiued; but at the last day of judgment he will finde them out what they be. Many deceiue themselues with a perswasion of mercie, because Christ is a Savior, and so presume to goe on in sinne; but they must knowe, that Christ is also a seuere judge, who does straitly obserue mens sins, and will condemne the workers of iniquitie, as well as pardon them that repent: and therefore we must not []latter our selues to live in sin, because he is a Savior; but rather feare to sinne, because hee is a seuere judge against all iniquitie.

II. This shewes that Christ preferres an honest and godly life above most worthy gifts, even before the gifts of prophecy and Miracles; and therefore our principall care must be, to frame our hearts and liues to true obedience unto our God in all his commandments.

III. This must stirre us up to true and vnfained repentance. If wee have not yet repented, it must move us to beginne it: if wee have repented, wee must doe it more; for Christ will pronounce a fearefull sentence of condemnation upon many professours, because they live in sinne, though they have prophecied in his name, and cast ou[] deuils, and done many great workes; yet because they have beene in heart addicted to some sinnes, hee shall say unto them at the last day, Depart from mee, and goe yee cursed into euerlasting []r[]. The horrour whereof, seeing Christ has so long before made it known unto us, ought to move us to humble our selues, to turne unto God, and to breake off the course of our sinnes, even in the purpose of our hearts. And if wee will not now tremble and turne, the day will come when wee shall heare a fearefull commandment, and obey it, and no[] bee able to turne from it: but if wee shal now turne to God by true repentance and new obedience, we shall in that day heare the blessed voyce of absolution upon our selues, when as the feareful sentence of condemna[]ion shall be pronounced upon others.

IV. Whereas many men shall be condemned, because in heart they have beene addicted to some open or secret sinnes, wee must in the feare of God labour to purge our hearts from all sinne, so as wee bee not addicted to any one sinne, with purpose to live therein: yea wee must labour to turne our selues from every evil way, from sinnes in thought, in affections, in behauiour, and actions. The purpose of our heart mu[]t bee, not to live in any one sinne, so as if wee fall, wee may yet truely say, it was against our purpose and intent: and therefore we must labour to bee renued in the spirit of our mindes, even in the most secret part of our soules. It is not enough to leaue sinne when it leaues us, by reason of weakenesse, or want of opportunitie: thus does many an aged man, who hauing lived in lewdnesse and lust all his youth, does at length, by reason of weakenesse in olde age, leaue those sinnes in practise; but yet his heart is still addicted to them, and therefore even then when hee cannot goe without a staffe, will hee take great delight in rehearsing and remembring the trickes of his youth. Now this man has no repentance, for his delight in the remembrance of sinne past, is all one before God, as if hee had lived still in the practise thereof: our prayer therefore must be with Dauid, to the Lord continually, that hee would incline our hearts unto his commandments, and not to couetousnesse, or any other sinne, Psal. 119. 36.

_Verse 24._Whosoeuer then hears of me these words, and does the same, I will liken him to a wise man which has builded his house on a rocke.25. And the raine fell, and the floods came, and the windes blew and beat upon that house, and it fell not; for it was grounded on a rocke.

After the deliuery of many notable instructions in this sermon of our Savior Christ, whereby he has sufficiently showed himselfe to be the true Prophet and Doctor of his Church; in this verse, and those which follow, to the 28. he comes to lay downe the conclusion of this excellēt sermon, wherein he does stirre up his hearers to a notable duty; namely, that they should not make light account of his doctrine, contenting themselues barely to heare, reade, or to learne the same; but further, to goe about the practise thereof in their liues and conuersations. And for the effecting hereof, hee laies downe here at large, the fruit of true obedience to the word. In this conclusion are these points contained: I. A maine duty to be done of all his hearers; that is, to heare and doe the words of Christ. Whosoeuer hears these my words, & does the same. II. The propertie of this duty; it is a note of great wisdom. I will liken him to a wise man, &c. III. The fruit of this duty; Safetie and securitie against all per[]ls of bodie and soule, in the 25. verse: all which are amplified by their contraries, in the 26. and 27. verses, as we shal see in their place.

The first point is the maine duty of every good hearer, namely, to ioyne practise with knowledge of the word of Christ. This duty is oft vrged upon us by the Holy Spirit, Rom. 2. 12. Not the hearers of the Law, but the doers thereof shall bee justified before God: and Saint James stands long on this duty, Iam. 1. 22. Be the doers of the word, andnot hearers onely, deceiuing your own[] soules: which after he enforcs both by the vanitie of hearing without doing, v. 23, 24. & by the blessing that accompanies obedient hearing, v. 25. & Luk. 11. 27, 28. when a woman in admiration at Christs doctrine, pronounced her blessed that bare him; Christ answered, []ay rath[]r blessed are they that hear the word of God, & keepe it. And in the parable of the sower, Mat. 13. there are 4. kinds of hearers, three bad, & one onely good, who doe heare, know, receive, embrace the word of God, & withal bring forth fruit plentifully. And naturall reason may perswade us of the waight of this duty; for the best learning that men have in humane things is too little, or of no use, without practise much lesse can divine doctrine then profit a man, without obedience be joined therewith.

Use. The consideration hereof, must move us to pray to God the Father in the name of Christ, that he would vouchsafe his spirit unto us, wherby our hearts might be enclined, disposed, & bent to an vnfained loue & obedience of Gods precepts, deliuered in his holy word, because it is our duty to live in the practise of that we heare. Yea, we must pray so to performe obedience in our life, that our consciences may not only not accuse us, but also excuse us before God in regard therof; or at least, in regard of our true endeavor & desire to obey. This duty being practised, will minister true comfort unto us in time of distresse, yea in the fearefull case of death it selfe. Hereby did good king Hezekias comfort himselfe at his death, that hee had walked before the Lord with an vpright & perfect heart, Isaiah, 38. And the word of God is plaine for this comfort, If our hearts condemne us not we have boldnes towards God, 1. Ioh. 3. 21. alwaies prouided, we have a good understanding of our duty to God, for an ignorant conscience will falsly excuse.

II. Point. The property of this duty. It is a part of great wisdom, for he that hears and obeys, is the only wise man. I will liken him (saith Christ) unto a wise man. This point is likewise with care to bee remembred, that the hearing & doing of the word of God, is a speciall part of true wisdom: this is notably verefied in the 32. Psalme, which is intituled Dauids learning; and indeed it is a notable psalme of learning, cōtaining the summe of all religion; which Dauid brings to these two heads, his repentance, & new obedience. So Deut. 4. 6. the peoples obedience to Gods commandments, is counted by Moses, their wisdom: & for this cause he there saith, they shal be counted the wisest people under heaven, because they served & obeyed the true God: to which purpose it is said, The feare of God is the beginning of wisdom, a good understanding have all they that doe thereafter, Psal. 111. 10.

Hence we learne these instructions: 1. all superiours, magi[]rates, masters, & parents, are bound to goe before their inferiours in wisdom, as they are above them in authoritie; & therefore considering obedience is true wisdom, every superiour ought to goe before his inferiours in obedience to Gods commandments: for this onely is true wisdom, without which all other wisdom is but folly and madnesse.

2. Hence all students that professe themselues to seeke for wisdom and learning, are taught especially to give themselues to learne & obey the will and commandments of God; for this is true wisdom, both before God and man. And it is a great blemish and disgrace for any man of knowledge to lead a loose and dissolute life; this argues their want of Gods feare, which is the very ground of true wisdom.

3. This gives a good caueat to ignorant persons, who perswade themselues they may continue in their ignorance, because they are not book-learned; but they deceiue themselues, for obedience is true wisdom: and therefore they must labour for so much knowledge as will bring them to this wisdom here commended.

Now to come more specially to this true wisdom, we must search out wherein it lis. This is expressed in these words, which has builded his house on a rocke: which S. Luke setts down more largely, ch. 6. 48. saying, he digged deep, & Laid his foundation on a rocke. In which words, 3. part[] of this wisdom are propounded: 1. to dig deep: 2. to make choice of a rocke for a foundation: & 3. to build thereon. The builder is the professor of the name of Christ; and this digging deepe to finde out a fit foundation, signifis thus much; that he that would make sure his own salvation, must come to a deepe search & examination of his own corrupt heart, that he may know the iniquitie therof: also he must renoūce himselfe & his pleasures; & whatsoever may hinder him in this building he must cast out: for without this deepe search & ransacking of the heart, there can be no sure foundation laid, nor certainty of saluatiō attained.

The second point of this wisdom, is to choose a foundatiō to lay our salvation upon; & that is the rocke Christ Jesus himselfe alone, God and man, he is the chiefe corner stone, on which the whole building is coupled. Eph. 2. 20, 21. neither is their saluatiō in any other: for among men there is given no other name under heaven, by which wee must bee saved, then Christ Jesus onely, Act. 4. 12. and no other foundation can any man la[]e, then that which is alreadie laid, which is Jesus Christ, 1. Cor. 3. 11. Christ is the rocke and corner stone, & true Christians are living st[]nes built up[] him, 1. Pet. 2. 5. As for our works, they are fruits, but no part of this foūdation, unless to them that build on the sand, like foolis[] builders.

Thirdly, hauing found a good foundation we must build thereon. Our soules and our salvation must be builded on Christ. This is done by our faith in Christ: for as mutuall loue ioynes one man unto an other; so true faith makes us one with Christ Eph. 3. 17. the Holy Spirit saith, that Christ does dwell in our hearts by faith: and, Psal. 125. 1. He that trusts in the Lord is as mount Sion that cannot be remooued. Yet here two ca[]ats must be remembred: I. That Christ is a rocke, yet not every way that man frames in his own heart, but onely so as he has offered himselfe in the promise of the Gospel, which is the word of the couenant of grace. And for this cause we must labour that this word of Gods grace may be rooted and grounded in our hearts by faith: for it is all one to believe in Christ, and to believe the word that reueales Christ unto us: so saith our Savior, He that refuses me and receius not my word, has one that iudgs him, Ioh. 12. 48. And, If ye abide in me, and my words abide in you, Ioh. 15. 7. We therefore must be like the good ground: for as it receiues and keepes the good seede, so does the good heart receive and keepe the word of grace, which beeing rooted in our hearts keepes us vnited unto Christ, and therefore it is called the engraffed word, Iam. 1. 21. which beeing mingled with faith in our hearts is profitable, for it knits us fast to Christ, and makes us growe up in him unto perfection. II. Caueat. We must set all the maine affections of our heart on Christ: for hereby must we show forth our faith. We must so esteeme and loue Christ, as that in regard of him we count all things losse, and dung, with the Apostle; yea we must so delight in Christ, that we desire him wholly, and receive nothing into our hearts but Christ alone. Thomas desired but to put his finger into his side, but we must goe further, and desire to have our soules washed in the blood that issued thence, and to have our hearts possessed by his spirit, whome he gius to his Church.

Use. Seeing Christ Jesus is the rocke of our salvation, our duty is to have our hearts rooted and founded on Christ. They which be as the stonie ground, heare and receive the word, and it takes some rooting in them, and brings forth some fruit: but as the rooting is not deepe, so the fruit is neuer ripe, and therefore when heat comms it withers: so it is with professors; a man may be one in name, and bring forth some fruit of the word which he heares, and yet be deceiued in the matter of his salvation, because he is not rooted and founded in Christ. This is the point which Paul stands much upon in sundrie of his Epistles: for show of grace will not serve the turne. Indeede in these happie daies of peace any grace makes a man seeme to be a Christian: but when the parching heat of persecution comes, unless we be throughly rooted in Christ, we shall neuer continue to the ende, nor bring forth fruit with patience.

III. Point. The fruit of this true obedience in which men by faith build themselues on Christ Jesus, is Securitie and safetie against all temptations of the Deuill, the flesh, and the world: meant by the standing of the house that was built upon the rock[], notwithstanding the the falling of the raine, the beating of the floods, and the blowing of the windes, vers. 25. A most notable fruit which nothing els but true obedience can procure unto us: wealth cannot minister this comfortable securitie; nay the more wealth, oft times the more trouble; and unto many, riches are the causes of a fearefull downefall. No strength of man, nor power of any Princes can procure this safetie, & yet Christ vouchsafs the same to them that heare his word and keepe it.

The consideration hereof must move us to be most willing and readie to performe obedience to that holy word of God which we read and heare: for such a benefite comes by it as no creature in the world can procure besides: and the rather we must inu[]e our selues hereto, because our sinnes deserue an ende of these happie dayes of peace, and we may justly looke for the blacke daies of persecution, which when they come will surely be our ruine, unless in these dayes of peace we heare the word and doe it.

Secondly, from this fruit of true obedience we may gather, that he which once has true saith in Christ rooted in his heart, shall neuer loose the same either wholly or finally, but shall continue therein unto the ende and enioy the fruit thereof for euer. For by faith a man is truly built on Christ as on a most sure foundation, so as neither temptations nor persecutions can driue him off: though they may assault and shake him yet they can neuer throw him down: but if a man might quite loose his faith, then might he be beaten downe that is built on Christ, which thing this text denis.

Lastly, this teaches us that he that is built on Christ by faith, must looke for fearefull tryalls and temptations: for he is like an house built one the sea banke, against which winde and raine and waues doe all beate and rage. Gods servants must not looke to goe to heaven in ease; but they must waite for trialls and temptations comming hand in hand, as winde and raine, and winde and waue commonly doe: and therefore the more carefull and earnestly must we labour to be surely grounded on Christ, that though they assault us, yet they may not throw us downe.

_vers. 26._But whosoeuer hears these my words, and does them not, shall be likened unto a foolish man, which has builded his house upon the sande:27. And the raine fell, and the floods came, and the windes blew, and beate upon that house, and it fell, and the fall thereof was great.

In these verses our Savior Christ lays downe foure other points contrarie to the former, belonging to an evil hearer. The I. is the fault and bad practise of an evil hearer: to heare Christs words and not to doe the same: II. the propertie of this vice: it is a point of extreame follie: III. the practise of this folly: in building upon the sands: IV. the fruit and issue of this building: fearefull ruine and destruction. Of these in order.

I. Point. The practise of a bad hearer from which Christ would terrifie all men in this place is, To heare and not to doe. This is no small fault. The ground that receius seede and raine both in measure and season, and yet brings forth either bad fruit, or none at all, is by all men condemned for bad ground; the Apostle saith, it i[] neere unto cursing, whose ende is to be burned, Hebr. 6. 8. The waters that come and issue from under the threshold of the Sanctuarie, Ezek. 41. 1. whereby is meant the word of God, when they come into any ground they are of this nature, if they make it not fruitefull they turne it into barrennes, vers. 11. A subiect that knowes his Princes will, and does it not, is indeed no better then a rebell: how much more then is he that heares the word and doctrine of salvation by Christ, and yet makes no conscience to doe the same, to be judged for bad and barren ground, yea for a rebell against God himselfe. 1. Sam. 15. 25. Samuel tells Saul that rebellion is as the sinne of witchcraft, and transgression is wickednesse and Idolatrie: And the reason is plaine, for they that submit themselues to heare Gods word, are sundrie wayes bound to performe obedience: first, by the law of creation, as they are Gods creatures: Secondly, by the law of redemption, as they are Christs servants bought by his precious blood: Thirdly, in regard of their Adoption, as they are, and at least hold themselues to be his children in Christ: and fourthly, in regard of his mercifull prouidence whereof we have daily experience: in regard of all these we ought by way of thankfulnes, to show our selues obedient unto his word. And therefore he that heares the word of God and will not doe the same, sinns grieuously against God, which in it kind God hats as the sinne of witchcraft. Now this sinne of disobedience is a common sinne: We are all hearers, but where almost is the man that answerably is a doer? Men content themselues with the bare action of hearing, like unto the Papists who thinke God is well served with the worke done: but the principall thing we omit, which is the treasuring up of Gods word in our hearts, that upon just occasion we might practise the same: yea, which yet is more lamentable, men are so farre from yeilding conscionable obedience to the word, that the endeuour thereunto is commonly judged superfluous nisenesse and curious precisenesse: but this sinne of hearing and not doing will bring many fearefull iudgements upon us, vnles by true repentance it be cut off.

II. Point. The propertie of this bad practise. It is a point of great follie: he that hears and does not, shall be likened unto a foolish man. This the author of all wisdom Christ himselfe auouches: and the Holy Spirit by S. James does notably describe this part of follie: Theythat be hearers and not doers, deceiue themselues, beeing like unto a man that beholds his naturall face in a glasse: either to spie out some spot, or discerne his own countenance; but when he has considered himselfe, he gos his way, and forgetts immediately what manner of one he was.

Againe, this follie will further appeare in this: if a man should show forth great parts of wisdom in sundrie things pertaining to his bodie, and yet faile in the maine point of all, every man would count his wisdom but follie: Now such are all they that heare the word of God and doe it not: they show some parts of wisdom in comming to heare, and in seeking to understand: and yet if they come not to practise, they faile in the maine point of their salvation which indeed ought to be sought for in the first place.

I. By this we may see how to correct and reforme our foolish conceite we have of men in the world. We thinke of those that have worldly wisdom to be able to goe beyond others in the greater affaires of this life, that they are the onely men, deseruing best place of gouernment both in Church and common wealth: But we must know, that these men, though they have neuer so good heads for the things of this life, yet if they faile in the knowledge of this duty to God, or in the practise thereof, are here by our Savior Christ noted with the brand of follie. The rich man in the Gospel had notable forecast for the augmenting of his wealth: when his substance increased, he could pull downe his barnes and make them greater, but yet because he failed in the maine point of his salvation, he is noted for a rich foole, Luk. 12. 20. And therefore in all sorts and estates of men, he is the wisest, who has grace to know and answerably to obey the will of God.

II. This must excite us to a carefull endeavor after true obedience to God in all his commandments. We all desire to be freed from the reproach of folly among men, and we take it for a great disgrace to be counted fooles: well, if we would auoid this ignominie indeede, let us be willing to heare, and carefull to obey the word of Christ, both in thought, word, and deede: otherwise, let men judge as they list, God will account us fooles.

III. Point. The practise of this follie, which consists in this; that he builds his house upon the sands: whereby is signified another thing concerning the soule; namely, to build our salvation upon insufficient foundation: and that does every hearer of Gods word that makes not conscience of obedience: for profession is as it were the erecting or rearing of an house: and the not performing obedience withal, is the setting of this house upon the sands. There be three sorts of men that thus build upon the sands. I. The Papist that will be justified and saved by Christ: but yet withal he must have works of grace to concurre for the increase of his justification, and for the accomplishment of his salvation. Now this is to build upon the sands, when we ioyne workes with Christ in the matter of salvation: for though Christ be a sure rocke in himselfe, yet if we will fortifie him by our works, we fall from this rocke into perdition, and our foundation is no better then sand. Gal. 5. 2. Behold I Paul say unto you, that if you be circumcised, Christ shall profit you nothing: and, v. 4Ye are fallen from Christ whosoeuer will be justified by the law: in which []laces the Apostle labours to ouerthrow the opinion of the Galatians learned of the false Apostles, which was, to ioyne works with Christ in the matter of justification: Rom. 9. 32. Christ became unto the Iewes a rocke of offence, when as they would be saved by the works of the law.

A second sort that build upon the sands, are the common Protestants: by whome I meane such as beare the name of Christians, and yet rest themselues contented and satisfied with their ciuill liues; thinking, that because they abstaine from outward evil and grosse sinnes, and doe no man wrong, therefore God will hold them excused: whereupon they professe religion more for obedience to the lawes of men, then for conscience to God. But this will not serve the turne, these men though they professe Christ outwardly, yet in deede they denie him for by their course (though it may be they thinke not so) they will needes become Sauiours, and so Christs unto themselues: which thing they doe, when as they stay themselues on their own ciuill life. The Scribes and Pharisies for outward actions were very godly, and many of them lived vnblameably: but yet Christ saith to his Disciples, Math. 5. 20. Except your righteousnes exceede the righteousnes of the Scribes and Pharisies, ye cannot enter into the kingdome of heaven. 1. Cor. 4. 4. I know nothing by my selfe (saith Paul) and yet I am not thereby justified: this was a notable thing, for a man to walke so vprightly in his calling, that his conscience could not accuse him of any offence against God or man, and yet this is nothing in the matter of justification, because every man therein must answer to God.

The third sort of those that build upon the sand, is the Protestant that is more forward in religion then the former: I meane such as doe heare the word and receive it with joy, bringing forth some good fruit thereof. It had beene hard, I must confess, to have called such men foolish builders, vnles Jesus Christ had reuealed them to be such: and yet that these doe build on the sand, it is plaine in the parable of the seede that fell on stonie ground, Luke 8. 13. whereby are resembled such men as heare Gods word, and receive it with joy, and bring forth some fruit, but yet in the time of temptation doe fal away: for though they professed Christ, yet they were not founded on him, they wanted sound humilitie and true faith, which want in the time of peace they could not espie.

Uses. I. Seeing that men which heare and receive the word of God with joy, may build on a fandie foundation, we must pray to God for this one blessing, that he would write his word in our hearts by the finger of his spirit, as he writ the law on the tables of stone in Mount Sina: for our hearts are deceitfull, and will counterfeit grace till the time of triall come: now God has promised this blessing to his Church in the new Testament, and therefore we must pray for it, that hauing his law written in our hearts, we may be the doers of it.

II. This must move us to looke unto the deceitfulnes of our hearts: for faire shewes will not serve the turne in time of triall; and our hearts be deceitfull above all things: for when a man shall receive the word with joy, and bring forth some fruit thereof, how should he not thinke himselfe to be in a good case? and yet in time of triall this will disappoint him and deceiue him. Wherefore we must looke that in our profession we carie a true heart unto God, and to our selues: and for this cause must see that we be throughly humbled in our selues for our sinnes, that we may make God and his feare to be our chiefe treasure; for which cause we must remember that we are not our own, but Gods; and so must not have the disposing of our selues, but subiect our selues wholly to his will in all things: and if thus we make him our treasure, we shall be sure to make him our rocke also.

III. We must not content our selues only to know Christ to be our Savior, and to imbrace religion in profession: but we must labour further to feele in our selues the power of Christs death to mortifie sinn in us, and the virtue of his resurrection, to raise and build us up againe in newnes of life, learning to know Christ unto our selues by experience in our selues: for knowledge in the braine will not save the soule: but he that is truly founded on Christ, feeles the benefits of his death and resurrection in some measure in himselfe.

IV. Point. The effect and fruit of bad hearing; that is, fearefull ruineand destruction, resembled by the issue of building on the sands: v. 27. The raine fell, the floods came, &c. Where two things are to be noted; I. the cause of this fearefull ruine, the falling of the raine, and beating of the floods and windes: II. the qualitie of this ruine; it is great and fearefull, The house fell, and the fall thereof was great.

For the first: Floods, and winde, and raine, doe here betoken trialls and temptations, which are here said to befal the professors of the name of Christ. Whence we learne, that every one that does heare the word of God, and professe true religion, must looke for a day of temptation and triall. It is Gods will that whosoeuer taks vpō him the profession of his name, should be tried what he is. Thus he permitted Adam presently after his creation to be tempted and tried, the smart whereof we all feele unto this day: and God gaue Abraham a commandment of triall to kill his onely sonne, Gen. 22. 1, 2. Soe he left Hezekias to himselfe to trie him, and to know all that was in his heart, 2. Chr. 32. 31. And John Baptist saith of Christ, that he has his fanne in his hand, to sift and trie the good corne from chaffe, Matth. 3. 12. and Luk. 22. 31. the deuill sought to winnow the disciples as wheate. And S. Peter makes it a thing requisite, that the faith of Gods servants should be tried by afflictions, as gold is tried in the fire, 1. Pet. 1. 7.

use. We now have by Gods mercie true religion among us, and are freed from the bondage of the Turke, Iewe, and Papist: we must therefore stand fast in our profession, and not suffer our selues to be depriued of true religion: for times will come when we must be tried: and therefore in this happie time of peace and truth, which is to us the day of grace and mercie, we must labour seriously to have our hearts indued with some good measure of lasting grace, as of faith, hope, and loue, which as good gold may abide the triall of afflictions; otherwise we shall not stand: for all painted shewes of grace in time of triall will vanish away like drosse and stubble before the fire.

The second point in this effect, is the qualitie of this ruine and fall, it is great and fearefull; It fell, and the fall thereof was great. The thing resembled hereby is most fearefull, to wit, that such professors of religion as in the daies of peace did not ioyne practise with their profession, shall fall away in the time of triall, and come to most fearefull perdition: this is the principall point that Christ here aimes at, whereby he intends to terrifie men from dissembled profession. And the consideration of it must worke effectually in our hearts, for we by Gods mercie and blessing have had the light of the Gospel for many yeares together in such measure as neuer was in this land before: and yet, though all of us be hearers, where is our obedience? alas, some among us grow to be flat and peremptorie Atheists, denying God and Christ Jesus; others and the most, under the name of religion, root their hearts in the world, some in profits, and some in pleasures, and none of these almost regard religion: others professe religion, and yet live in grosse sinnes, as swearing, drunkennesse, vncleannesse, &c. making no conscience of grosse impietie in their liues: so that if we looke into the generall state of our people, we shall see that religion is professed, but not obeied: nay, obedience is counted precisenesse, and so reproached: but we must know that in the ende this prophaning of religion will soone turne all Gods blessings temporall and spirituall, into fearefull curses both of bodie and soule. If euer any thing bring ruine upon us, it will be the contempt of Gods word professed: and therefore let us in the feare of God endeavor our selues not onely to know and heare the word of God, but to turne unto God from all sinne, and especially in regard of this sinne of disobedience to the word of God.

Lastly, Christ notes the qualitie of this fall to be exceeding great, to show unto us the great daunger of hypocrisie: for there is great difference betweene these three sorts of men: a sinner that makes no profession of religion, an hypocrite that makes a great show of pietie in profession, and a true beleeuer whose life and conversation is answerable to his profession. For a true professor may fall into sinne very fearefully, as Peter and Dauid did, and yet recouer againe. Also he that is a most notorious sinner, as Manasses was, may be converted and repent. But when a professor that is an hypocrite in religion is tried, he falls quite from Christ, and makes apostacie from his profession; and in this regard his fall is called great. And therefore seeing professors may thus fearefully fall away; let us in the feare of God labour in some truth of heart to yeild obedience to that we heare.

_vers. 28._And it came to passe when Jesus had ended these words, the people were astonied at his doctrine.29. For he taught as one hauing authoritie, and not as the Scribes.

These two verses containe the issue and euent of this Sermon of our Savior Christ in his hearers. And in them we may obserue two points: first, the good fruit that came of this sermon, v. 28. secondly, the cause & reason thereof, v. 29. The fruit was the astonishing of the people: which S. Matthew sets out by three circumstances: I. of the time, when it appeared, to wit, after the Sermon was ended: II. of the persons in whom it was wrought, the people, that is, the multitude: III. of the matter whereat they were astonished, namely, at the doctrine of Christ.

Touching this Astonishing of the people, in it many things are to be obserued: I. That though the person of our Savior. Christ were lowly and base, yet his doctrine in preaching was of that force in the minds of his hearers, for it did amase and astonish them. This caused the officers that were sent to take him to returne without him, alleadging the maiestie of his doctrine for the reason of their fact, Neuer man spake as this man did Ioh. 7. 46. and when the gouernours came with a band of men to apprehend him, so soone as he did but tell them he was the Christ, they went backward, and fell to the ground, Ioh. 18. 6.

This shews unto us, that the voice and sentence of Christ given at the last day of judgment will be most fearefull and terrible. For if his wordes were thus powerfull in his base estate of humilitie, what force will they then have, when he shall come in glorie and maiestie in the cloudes, accompanied with thousands of Angels, when as his sight shall be so terrible, that men shall call to the mountaines to fall upon them, and to the rockes to grind them in pieces, if it were possible? well, let the consideration hereof move us to be obedient to his voice in the ministry of his word; otherwise, will we nill we, we shall one day be subiect to that fearefull voice of condemnation, Goe ye cursed into euerlasting fire.

II. doctrine. This astonishment of the people argues some feare and reuerence in them towards Christ, which is some commendation unto them: and yet it prooues not the truth and soundnes of their faith and conuersion (though no doubt many that heard him were hereby converted:) for a man may be amased at Christs doctrine, and yet not be conue[]ed thereby. Luk. 4. 22. the people of Capernaum did maruelously affect the doctrine of our Savior Christ admiring at it, and yet they believed not in him, but tooke exceptions against him, because he was so[]to Joseph the carpenter. Pharaoh, Saul, and Ahab, when they were reprooued by Moses, Samuel, and Eliah, they were ofttimes much amased and confounded in themselues: and yet they did neuer truely turne from their sinnes: And in this place, I take it, this astonishment of the people is recorded, rather for the commendation of Christs ministry, then to note out the faith and conuersion of the people.

This we are to obserue for speciall cause: for it is the ordinarie maner of the most of our hearers to marke more or lesse what is spokē, to approoue the doctrine, and to speake well of the minister, which be good things in their kind: but yet this is not enough: we must further labour to receive the word by faith, to repent of our sinnes, and to conforme our hearts and liues unto the word: Luk. 11. 27. when a woman, through admiration at Christs doctrine, pronounced her blessed that bare him, and the paps that gaue him sucke: Christ tooke occasion thence to give unto her, and to the rest of the hearers this lesson: nay, rather blessed are they that heare the word of God, and doe it. Act. 2. 37. at the first sermon of Peter after the giving of the Holy Spirit, the people were greatly amased at his doctrine, and being pricked in conscience, cried, Men and br[]thren, what shall we doe? now Peter suffers them not to stand still in this astonishment, but labours further to bring them to true faith and repentance, and to have the same by baptisme confirmed unto them, saying, Amend your liues, and be baptized, v. 38. And so dealt Paul with the Iayler that would have killed himselfe upon the sudden sight of the prison doore beeing open; for after he was truly humbled he brought him to believe.

It may be here demanded, why our Savior Christ at this Sermon did no more to the most of his hearers, but caused them to wonder, when as the Apostles converted many thousands at some one Sermon; and after brought the whole bodie of the Gentiles to the faith. Ans. No doubt he was able to have converted them all, and we may perswade our selues here were many converted though it be not recorded, and though indeede the most were onely astonished. But this came so to passe that his promise made to his Disciples might be verified, Ioh. 14. 12. which was, that they should doe greater workes then Christ did; whereof this questionlesse was one, to convert moe in their ministry then Christ did. And the causes hereof were two: I. that our Savior Christ might show himselfe willing to vndergoe that base estate of a servant wherein he was borne and continued till his exaltation; therefore he was content to restraine the power of his Godhead even from his ministry, until he were exalted into glorie: II. that he might make it manifest in his Apostles times, that beeing ascended he did not onely sit at the right hand of his father, that is, rule as a king ouer all in his princely office; but also that he did indeede gouerne his Church by his word and spirit: and this reason Christ adds, Ioh. 14. v. 12. to prove that his Disciples should doe greater workes then he did, because he went unto his father, there to rule and gouerne his Church.

It may yet further be asked, why Christ did not convert them all, seeing he was able beeing true and very God? Ans. No doubt (as has beene said) many were here converted, yet not all, because Christ was now the minister of circumcision, (as the Apostle speaks) that is, though in regard of his person he were the Prophet of the whole Catholike Church: yet at this time in this action he was preacher onely to the Church of the Iewes: in which regard he performed this duty as man onely, and so could doe no more but deliuer his fathers will unto them, and show himselfe willing to convert them. And in this manner he speakes unto Jerusalem, Matth. 23. 37. O Jerusalem, Jerusalem,—how often would I have gathered your children, as a henne gathers her chickens, I would, but ye would not: that is, as the minister of circumcision in mine own person, and as God in the ministry of my Prophets. Thus much of the astonishment it selfe. Now follow the circumstances whereby it is amplified and set out, and they are three.

The first circumstance is the time when they were astonished, namely, when the sermon was ended. No doubt they were amased in the time of his deliuerie: but yet they were silent all that while and showed no signes of their affection till the sermon was ended. And this good order ought to be obserued of all Gods people in the publike ministry of the word. In the bulding of the materiall temple, there was no noise or knocking heard so much as of an hammer: whereby was signified that in the assemblies of the Saints where Gods spirituall temple is bulding, there should be the like heauenly order obserued; men should heare with quitetnes and silence, and show their affection[] afterward.

Secondly, we are here taught to labour not onely to be affected in the Act of hearing while the doctrine is deliuered, but to treasure it up in our hearts, that we may afterward be affected with it as this multitude was.

The second circumstance here noted, is the persons who were thus astonied: to wit, the people or the multitude for after the sermon was ended they gathered themselues into companies, and make known one to another the affections of their hearts toward Christs doctrine. Hence we may gather, that our Savior Christ deliuered his dostrine plainely unto the conscience of the meanest, and to the capacitie of the simplest; els they could not thereby have beene brought to wonder. And this is a president for all ministers to follow in the dispensation of the word: so did Paul, 2. Cor. 4. 2. 3. in such plainenesse deliuer the word of God, that if it were hid, he saith, it was hid to them which perish.

The third circumstance, is the obiect of their astonishment; that is, his doctrine: They were astonied at his doctrine. This teaches us, that the word of God must be so deliuered, that the doctrine it selfe may affect the hearers. It is a carnall thing for a man so to preach, as the consideration of his wit, of his memorie, of his eloquence, of his great reading may affect the hearers many worthy parts (no doubt) were in our Savior Christ, for which he might well be admired; and yet in the dispensation of his word, he labours by his doctrine onely to affect his hearers: and so must all they doe that will be followers of Christ.

II. Point. Thus much for the fruit of Christs sermon: Now follows the cause thereof, which is Christs authoritie in teaching, v. 29. for hee taught a[] on[] hauing authoritie, not as the Scribes. This authoritie in Christ[] ministry was caused from three things; I. From the matter of his sermon. II. From the manner of his deliuerie. III. From the things that accompanied his teaching.

I. The matter of his sermon was the incomparable excellencie of heauenly doctrine; thus much his enemies the Scribes that came to tempt him did confess, Mar. 12. 14. Master, you are true, and teachest the way of God truly. And this was long before confirmed by Moses, who deliuered the promise of Christ unto the people, into whose mouth God would put his word, Deut. 18. 18. and Ioh. 7. 16. Christ confesses, that his doctrine was not his own, but his fathers that sent him.

II. The manner of his teaching was heauenly: and this showed it selfe in sundrie things for, I. Christ taught in his own name as a Lord of his doctrine, and not as a messenger or interpreter thereof, as the Prophets were: II. His speach and deliuerie was with speciall grace: Luk. 4. v. 22. The people wondred at the gratious words that proceeded out of his mouth, wherein he expressed his humilitie, his meekenes, loue, mercie, and compassion, plainly shewing by his speech that he was indued with all gifts of the spi[] above measure: in this regard it is said, Isa. 50. 4. God gaue him (that is, Christ) the tongue of the learned, to be ableto speake a word in due season, for the comfort and appea[]ing of a distressed conscience; which no man but Christ is able to doe. III. As he deliuered the word vocally unto the outward []are, so hee was able by the power of his Godhead, to make his hearers give attendance, and to receive and believe that which he taught. And lastly, his zeale for his fathers glorie, and his earnest desire to bring the soules of men unto salvation, which were principall ends of his ministery, did also adde grace and authoritie thereto.

III. The things that went with his doctrine did also cause authoritie in his ministry; and these were two: I. Miracles; as curing the sicke, and casting out deuils; which did greatly confirme his doctrine unto his hearers: Mark. 7. 37. when hee had cured one that was both deafe and dumbe, the people were beyond measure astonished. II. An vnblameable life; for hee was Jesus Christ the righeous, who performed all things that the law required, fulfilling the will of God in suffering, and suffering in his obedience.

Further, note the phrase, in the originall it is said here, Hee was teaching; that is, it was his vsuall manner and custome, thus to preach with authoritie. Herin Christ is a notable presidēt unto us for sundrie duties.

First, hereby euerie minister of Gods word is taught to maintaine the credit of his ministrie, and to preserue the same from contempt; especially in his own place, and in his own person: though Christ were here in a meane and base estate, yet he would not suffer his calling to be contemned, but gets grace therevnto. And Paul chargs Timothie, to see that no man de[]pise his youth, 1. Tim, 4. 12. and to Titus he gives the like commandment, Tit. 2. 15. These things speake, and exhort and rebuke with all authoritie. See that no m[] dispi[]e you. Now in the example of Christ, we shall see how this is done; not by outward pompe and estate, or by earthly meanes: but by truth and soundnesse of doctrine, by zeale for Gods glorie, and for the good of mens soules, and by an vnblameable life.

Secondly, hence also Gods ministers (if they wil be followers of Christ) must learne not onely to []each sound and heauenly doctrine, but to obserue therein a divine and spirituall manner of teaching: 1. Cor. 2. vers. 4. and 13. Paul saith, his preaching was not in humane wisdom, but in the plaine euidence of the spirit; comparing spirituall things with spirituall things: which is then done, wh[] the people may acknowledge the grace of God in the teacher. As it is said of the ignorant man who is rebuked of the Prophets, 1. Cor. 14. 25. Hee falls downe on his face and saith plainely. God is in you indeedr. There is great difference to be made betweene discoursing in Philosophie, which may be done by humane wit, and preaching in diuinitie. Hee that can discourse well in Philosophie, cannot therupon presently preach & dispense the word of God aright; for preaching is a spirituall duty, which cannot be performed by naturall gifts only. The Prophet Isaiah must have his tongue touchedwith a cole from Gods altar, before hee could speake and utter Gods word unto the people: and Paul the most famous of the Apostles, desirs in all his Epistles, to be prayed for, that his mouth might bee opened: whereby he does signifie, that to deliuer wholesome doctrine in spirituall manner, for the glorie of God, & the good of his people, is a great matter, and cannot by naturall gifts be attained unto. And indeed this is that teaching which saues the soule, & affects the heart of him that belongs to God; which is the thing that every minister of Gods word ought to labour for.

Thirdly, seeing Christ in his preaching does maintaine the authoritie of his ministry, every man in his place is taught to maintaine and preserue the dignitie of his profession. We are all of us by our profession Christians, and by baptisme the sonnes and daughters of God; now our duty is to walke worthie this our calling, & to take heed wee bring it not into contempt. It is a most hainous wickednes for any man to bring a slaunder upon the name and religion of God; and yet nothing is more frequent in this our age: for men will needs []e christians in profession, and therefore will receive the sacraments, which be the highest top sailes of all profession: and yet in their liues they are profane, and live as they list; yea, and if others will not ioyne with them in their wickednes, they will not sp[]r[] to scorne and reuile them. But herein they sinne fearefully, in dishono[]ing their profession; and though they charge others with hypocrisie, that endeavor in some truth to bee answerable to their profession, yet they themselues practise most grosse hypocrisie, when as they will beare the name of Christians, in profession, and communicate with the Lord his holy ordinances, and yet make no conscience of sinne, but scorne those that doe. Ephes. 4. 1. Paul prayed for the Ephesians, that they might walke worthy the vocation whereto they were called: and Titus 2. 7. hee exhorts Titus hereunto, that in all things he should show himselfe an e[]sample of good works, with vncorrupt doctrine, with gra[]itie and integritie, &c. Yea verse 10. hee requires servants to show such faithfulnesse in their service, that they may adorne the doctrine of God.

And not as the Scribes For first, they failed in the matter; they deliuered not the doctrine of God, but the traditions of men, about washings and []ythings. Secondly, they failed in the maner; they taught coldly, & without zeale. Thirdly, they failed in the end; they taught in pride and ambition, seeking themselues, and not Gods glorie. But Christ, as we have seene, taught farre otherwise: and although he misliked their preaching, both for matter, manner, and end, yet he vouchsafed to heare them, or else how could he have reprooued these things in thē? Which shewes that Christ would not separate himselfe from their assemblies, whose doctrine he disliked, with the deliuerie thereof. And therefore no man ought to seuer himselfe from the Church of England, for some wants that be therein: we have the true doctrine of Christ preached among us by Gods blessing, and though there be corruptions in manners among us, yea, and though they could justly finde fault with our doctrine; yet so long as we hold Christ, no man ought to seuer himselfe from our Church. And thus much for this Sermon.