Exposition of the Sermon on the Mount

These words contain 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 ask them at their hands; then much more will your heavenly father give good gifts to those that ask him:
• But earthly parents though they be evil, will give good gifts to their children:
• Therefore much more will your heavenly father give good things to them that ask him.

This reason standeth in a comparison of vnequalls, drawn from the less to the greater; from the care which is ordinarily seen in natural parents over their children, to prove undoubtedly the most tender care of our heavenly father over us. And this kind of reasoning is usual with God in Scripture: Isaiah 49. 15. Can a woman forget her child, and not have compassion on the son of her womb? Though they should forget, yet will not I forget thee. Psal. 103. 13. As a father hath compassion on his children, so hath the Lord compassion on them that fear him. Mal. 3. 17.— and I will spare them as a man spareth his own son that serveth him.

In the framing of this reason behold a special favor of God vouchsafed to godly parents: They may take a taste of God's love and care over themselves by the consideration of that natural care and tender affection they bear towards their own childrē. And indeed they may more easily then other, apprehend and apply to themselves the loving favor and tender care of God over them, by the like affections in themselves towards their own children. Now this favor and privilege God vouchsafeth for special cause: first, to incite and stir up those parents▪ which yet have not tasted of God's love, to embrace his word and promises whereby God reveals his love to men, that so they may taste of God's love towards them, whereof they have so notable a pattern in their affection towards their own children. Secondly, to provoke them to labor to have their hearts rooted and grounded in the love of God. And thirdly, that they having experience of God's love in themselves, may bring their children and posterity to the fruition of the same love and mercy.

Now to come to the comparison: The first part whereof is this, that it is a natural property in all parents to give good things unto their children. This is a principle binding conscience, that parents should be careful of their children: He that provideth not for his own (saith the Apostle) especially for them of his family, is worse then an infidel: for infidels do not put out this light of nature, but provide for their children.

Here then those parents are to be blamed, who spend their substance in gaming and ryote, and so leave their children and family destitute and in want. These spend upon their own lusts those good things which they should bestow upon their children, and so show themselves unnatural; but the Magistrate, who is the public father ought to look unto them, and to restrain them from such disorder.

Secondly, here those likewise are to be blamed, which for food and raiment will provide and give sufficient to their children: but in the mean while they give them not godly education, in the instruction and information of the Lord, which is a good thing indeed unto the soul, for which the godly in Scripture are commended: as Abraham towards his family, Gen. 18. 19. and Lois and Eunice towards Timothy, 2. Tim. 1. 5. who brought him up in faith unfeigned.

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 unnatural, being in God's just judgment left unto themselves to be ruled by the Devil, who filleth their hearts with this unnatural and savage cruelty. Now Christ speaks here of the light of nature not extinguished, and so it is true even among the heathen.

verse. 11. If ye then which are evil, &c. Here is the application of the comparison, the ground whereof was laid down in the two former verses. And by evil, he means not every sinner, but such as are stained with malice, envy, and self-love, being bent to seek their own good only: for so saith the Master to the envious laborer, Matth. 20. 15. Is thine eye evil, because I am good? that is, art thou envious because I am bountiful?

In these words Christ gives us to understand, that it is the note of an evil man to be given wholly to seek his own good, though otherwise he live civilly; for this is a fruit of evil covetousness and self-love. Experience showeth the gricuous 〈…〉 se of this sin: for thence come the manifold practices of injustice, cruelty, and oppression that be in the world, hence it is that times of dearth are made more heavy upon the poor then otherways God's hand hath sent them, because the rich seek their own good and commodity only at such times, hence come ingrossing, deceiving, and inclosing to the spoil of the poor. We must therefore beware of this sinful practice; and on the other side give our selves to practice goodness towards others, setting our selves to the practice of love, which seeketh not her own things, but is bountiful, that so we may show forth our love to God by well-doing to our brethren; as the Apostle bids us, Gal. 5. 13. Do service one to another by love; and Phil. 2. 4. Look not every man on his own things, but every man also on the things of other men. This was good King Josiah his practice, 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 win some; and though he were free from all men, yet he made himself servant unto all men, that he might win 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 plain, that an evil man may have some kind of virtues in him, whereby he may do some good works. Quest. How can this be, for an evil man wants faith, and so whatsoever he doth is sin? Answ. We must know, that the gifts of the spirit are of two-sorts: some are common, whereby the corruption of man's nature is only restrained and limited, for the maintaining of civil societies, that man with man may live in some order and quietness: And hence it was that among the heathen, some were just, some mild, some liberal, &c. All these came from the spirit, yet not renewing the parties, but only restraining their natural wickedness: And of this sort of gifts is the love and care of parents towards their children, and the love of children again towards their parents. And these and such like evil men may have, for they are not sanctifying virtues, but rather shadows thereof. The second kind of the gifts of the spirit are more special gifts and graces, whereby the corruption of man's nature is mortified and in some part abolished, and the graces of God's image are renewed in man, whereby they become loving, meek, just, temperate, &c. which in the regenerate are true Christian virtues, and the exercise hereof is the doing of good works indeed.

How much more shall your heavenly father give good things to them that ask him? The 〈…〉 ords contain the second part of the comparison, wherein Christ doth amplify and set out the bountifulness of God in his gifts to his children: and Saint Luke specifieth these good things, to be the gift of the holy Ghost, 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, cometh every good gift, and every perfect giving. Quest. But this gift is the holy Ghost, now the holy Ghost is God, how then can he be given, this seems to imply inequality in the Trinity, for the person giving must have power and authority over the person given? Answ. We must know, first, that this action of the father in giving the holy Ghost, is not by virtue of superior power and authority, but by consent; the holy Ghost is freely willing to be given of the father: for all three persons being 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 love, joy, peace, &c. in the hearts of God's children.

II. Point. What are these good things given? Answ. The holy Ghost. Quest. Why should the father give the holy Ghost, and not the holy Ghost as well give the father, seeing they are equal? Answ. The reason is, because of that order which the divine wisdom manifesteth in the Trinity; for though all three persons be equal in all▪ properties of the godhead, which is one and the same in them all; yet they are distinct in order, the father being the first person, the son not the first, but the second; and the holy Ghost not the first person, nor the second, but the third: and hence it is, that the father gives the son, both the father and the son give the holy Ghost; yet not in person, but in regard of gifts and operation, and that by free and equal consent, not from superiority, or by constraint.

III. Point. To whom doth the father give this gift of the holy Ghost? Answ. To them that ask him. Hence some would gather, that man hath free will by nature in his conversion, because he must first ask, and then comes the gift of the holy Ghost. Answ. We must know, that by the holy Ghost 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 God's children that ask, which no • e can be, but by the holy Ghost. See this in the Disciples, John. 20. 22. Christ said to Disciples, who had true grace before, Receive the holy Ghost: and yet also after that, the holy Ghost came down upon them in the form of cloven tongues of fire, Act. 〈…〉 . Now these latter giuings, were in regard of greater measure, as it is said, they were filled with the holy Ghost, v. 3. Again, by them that ask, is not meant everyone that uttereth words of request to God; but those that ask 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 helpeth our infirmities—and maketh request for the Saints, according to the will of God, v. 27.

Use. 1. Hence we learn, that grace is given not to the idle, but to them that use the good means 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 God's children in all ages have used the means to get grace: Lament. 5. 21. Turn thou us, O Lord, unto thee, and we shall be turned: and David is plentiful in the means, whereby he abounded in grace: Psal. 119. 33. Teach me, O Lord, the way of thy sbatutes: and verse 99. I have b • d more understanding then all my Teachers, for thy restimonies are my meditation. So Christ's Disciples did not only hear him preach, but desired to be 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 means which God hath ordained for the obtaining of grace: for the heart of the negligent is like the field of the sluggard, that hath no corn in it, but is over-grown with briers and th •• nes.

Secondly, this serves for the comfort of those that have as yet but the beginnings of grace, in small and weak measure; they must not be discouraged, for God hath plenty of grace in store: if they can but find and feel their want of grace, and lament it unto God, using the means of the word & prayer to get supply; here is a promise of the holy Ghost, who is the storehouse and fountain of all grace.

Thirdly, this serves for a good ground to confute sundry • rrours; as first, the opinion of universal grace, whereby some hold, that every man may be saved if he will; for the promise of the holy Ghost (without which none can be saved) is not universal, but here made with restr • int to those that ask according to God's will, which none can do without the spirit, which must teach us to pray in faith, without which we receive nothing from God, I am. 1. 7. Secondly, this overthroweth the fond conceit of Anabaptists and Familists, which look for the spirit by revelation, and not in the exercise of the word and prayer. But we must look to the means, in which God gives the spirit, and out of that means, we are more subject to the delusions of Satan, then to the operation of the holy Ghost. Thirdly, this also confuteth the error of the Church of Rome, who teach, that a man by the good use of the gifts of nature, may come to obtain the gifts of the holy Ghost. But there is no larger promise then this in all the Scripture, where the gifts of the holy ghost are promised to the exercise of the gift of prayer in faith, which we cannot do by nature, but by grace. And besides, when we ask in faith by grace, this is no cause of the gifts of the spirit which we receive, but only a discharge of our duty in the exercise of the means which God hath appointed▪ whereupon followeth the increase of grace, yet no way of our merit, but from God's free mercy and his bounty.

This verse contains the fourth part of this Chapter, concerning equity 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 form of speech that hath reference to something going before; Therefore whatsoever, &c. and yet it seemeth 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 think it is to be referred to the doctrine of Justice, which was delivered in the fifth Chapter, but that is scarce probable, because so many different points of doctrine are handled between. Others think that it doth not depend of anything that went before, but that the word ( therefore ) doth abound; and this is more probable, for such particles do sometimes abound: John. 1. 20 he denied and said, because ^• I am not the Christ: where the word ( because ) doth abound. Now though the word therefore do abound, yet it is not without his use; for it imports that the doctrine here delivered is a special doctrine, and a main conclusion inferred upon diverse particular duties of Justice before delivered in the whole Sermon.

Whatsoever ] It may seem that this ought not to be so, for many desire and wish evil unto themselves; as children, that they may have their wills to take their pleasure, and not be held in subjection unto their parents, or held to good education: and so idle persons wish evil unto themselves, for they would not be set a work. We are therefore to know, that this must not be understood of evil wishes, but of a will and desire well ordered, either by grace, and according to the written word; or at least, by the light of natural knowledge, and conscience: so that Christ's meaning is this; as if he had said, Whatsoever thing, either by the light of nature, and conscience, or by direction from God's word, you would wish that men should do to you, that do ye unto them.

The commandment thus explained, containeth two things; I. The thing to be ruled and ordered; namely, our actions to other men. II. The rule it self 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 property of our corrupt nature; namely, that we are forward and diligent to exact justice and equity at other men's hands towards us, but flacke and backward to yield the same to others again. In other men's doings towards our selves, we are masters able to teach them what they ought to do; but in our own dealings toward others, we are scarce scholars that will learn their duty: we our selves would be reverenced and commended, but we hardly do the like to others.

Secondly, here we are taught, to avoid all practices, whereby we might hurt our neighbor, either in body, goods, or good name; as lying, slandering, usury, oppression, and such like: this natural reason might teach us, for wouldest not thou have others to defame, hurt, or oppress thee? then do not this to them▪ for the rule is not, do as men do to thee, but do to others, as thou wouldest have them do to thee: and it is the corruption of nature, that moves men to seek their own advantage and preferment, by the loss and debasing of others.

Thirdly, here we learn, that in common injuries wherein we are wronged by others, we must not requite like for like; but do good for evil: we must not look at that which they do to us, but at that which we would they should do.

Fourthly, henee we learn, that in matters of commodity whereabout we deal in the world, we must not only look unto our selves, but also seek the good of our neighbors: it is the manner of men to seek thenselves only in their affairs, & each man will • el as deer as he can, according to the proverb, Every man for himself, and God for us all: but neither the saying, nor the practice is from God; he would have us according to the law of nature, to seek the common good, and to do as we would be done unto.

Fifthly, this rule of equity cuts the throat of all those pretences, whereby bad dealing is smoothed over in the world; for ill minded persons use to color 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 deceiver saith, he thrusts his ware on no man: the usurer saith, he bids no man hire his money, but others entreat it of him, and give him thanks: but these pretences are naught, these men follow a crooked line, they ought to see in their own hearts, whether they would have other men deal so with them: the usurer may pretend he pleasures the poor, but his help is no better then his is, that gives a draught of cold water to him that is in a burning fever, which seems pleasant at the first, but after turns to his great annoyance.

Sixthly, we would have all men to show forth their love unto us, we then must be as careful to show forth our love to others, by the practice of all good duties. This is against our nature, but yet being the commandment of Christ, we must endeavor our selves to obey the same▪

Lastly, here we have direction how to keep 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 we want a particular commandment, there we must order our actions by this general rule: enter into thy conscience, and there search how thou wouldest have other men deal with thee, and follow that in thy dealings with them: and so shalt thou keep 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 do as they would be done to. Thus much for the commandment, now follows the reason.

For this is the Law and the Prophets.] The meaning. By the Law we must understand the five books of Moses, which were the first Scripture that ever was written▪ so Luke the 16. 31. They have Moses & the Prophets. By the Prophets, we must understand, all the rest of the books of the old testament, besides the five books of Moses, the Prophets being put for the books of the Prophets: as Matth. 2. 23. It is written the Prophets that he shall be called a Nazarite: which testimony is taken out of the book of Judges, and it showeth that the book of Judges is to be numbered among the books 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 sum of the Law and Prophets: yet some may ask how this can be true, seeing this commandment only concerns things to be practiced; and the Law and Prophets besides moral duties, contain matters of faith to be believed? I answer, this commandment must be understood to be the sum of the Law and the Prophets, not for all things, but for that which they prescribe touching this point of justice and equity, and the practice hereof. To do as we would be done to, is the fulfilling of that which is set down in the Law and in the Prophets, touching equity in all human actions. Now the meaning being thus opened, the reason standeth thus, being drawn from divine testimony.

That which is the sum of the Law and of the Prophets touching equity, must be done.

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

From this reason, we may gather a rule whereby to judge concerning the old Testament, what is Scripture, and what is not: all Scripture of the old 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 books from Genesis to Malachi, are Canonical Scripture, because they are written by some of the Prophets. To this purpose S. Peter saith, 2. Pet. 1. 19. We have a most sure word of the Prophets, &c. But for the books of Apocrypha, they are not Canonical Scripture, because they were not penned by Moses or any of the Prophets: which is plain by this, that all of them were first written either in latin, or in Greek, & none in Hebrew originally; where as all the old Prophets sent from God, writ their books in the Hebrew, in the language of that people to whom they were sent; • aue only that some part of Daniel, Ezra, and Nehemiah, were in Chaldee, which language the people learned in the captivity. Secondly, the Prophets could not err, either in judgment, memory, o • understanding, by reason of the immediate assistance of the holy Ghost: as Act. 15. 28. It seemed good to the holy Ghost, and to us: and Peter calls their word most sure. But the Authors of the books of Apocrypha erred, as may be shown in them all; Tobit. 6. Raphaels counsel for driving away the devil by the smell of the liver of a fish, is a mere fabulous device; for the devil is by nature a spirit, and cannot be affected with such things. The story of Iud • h is fabulous, which saith, Nebuchadnezzar was king of Assy •• a when the people returned from the captivity, 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, coming of Agag. The author Ecclesiasticus confesseth his inability in writing those things; but the true Prophets were all sufficient to this work, and freed from error by the immediate assistance of the holy Ghost. And Chap. 46. 13. that author writeth, that Samuel prophesied after his death, and shown unto Saul his death: but the true story Canonical saith, God had forsaken Saul and would answer him, neither by dream, nor Vrins, nor by Prophets, 1. Sam. 28. 6. The book of Maccabees commendeth one for killing himself, which is the most cruel and dangerous murder that can be; and the author also excuseth his insufficiency in penning of it, which beseemeth not him that is guided by God's spirit. In the song of the 3. children it is said, the flame ascended 49. cubits above the furnace; which seems incredible, especially that still they should then cast in fuel, or approach so near, as to put any man into it. Likewise, in the story of Susanna, it is said, verse. 45. that Daniel was a young child when he executed judgment upon the two false witnesses, which was in the ende of Astiages reign, immediately before the reign of Cyrus: and verse 64. Daniel by this means is said to grow famous: which cannot possibly accord with the true story of Daniel, neither for his age, nor for his fame and reputation. And the like may be said of the rest; whereby it is plain, these books cannot be canonical Scripture. And yet they are not to be rejected, but reverently esteemed of, as the books of worthy men.

Here some may say, If Moses and the Prophets comprehend all Scripture that hath divine testimony, then the books 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 Apostolic men, and allowed by the Apostles; as Saint Luke's Gospel, and the Acts, were written by Luke a Physician; and Saint Mark that writ that Gospel, was not an Apostle; yet those books were approved by Apostolic authority, which is all one as if they had been written by the Apostles▪ and the Apostles in speaking and writing were of equal authority with the Prophets, having the infallible assistance of the holy Ghost, as well as the Prophets: for Acts 15. 28. they say, It seemeth good to the holy Ghost, 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 equal with the Prophets.

II. Point. This reason also doth give us to understand, what was the first Scripture that ever was penned; namely, the books of Moses▪ before which, there was no word of God written, which was for the space of 2400. years. It may be asked, what was then the book of the wars of the Lord, mentioned Numb. 21. and the book of the Righteous, spoken of by Joshua, Chapt. 10. 13. Answer. These were the writings of men, human stories, like to our books of Chronicles. Yet it is said, Jude 14. Enoch the seventh 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 himself, but by some Jew in his name long after Moses; for it cannot be proved that Enoch ever penned any part of Scripture. Some will ask me, how the people of God did for that space of two thousand and four hundred years, before the Law was written, what guide had they for to know the will of God? Answer. They had the word of God immediately taught them by word of mouth, from God himself; as we may see in the Patriarchs, Abraham, Isaac, and Jacob: and they to whom it was delivered, did also conuaie the same from man to man by tradition. And because it may seem strange, how religion could for so long time be preserved pure without writing, we are to know, that before the law was written, the Church of God from the beginning, was the most part in one family only, as in Adams, Enochs, Noes, Abraham's, &c. whereby it was a more easy thing to preserve God's word among them. Again, those men that first received the word of God without writing, were of long continuance, living near to a thousand years space, whereby they might better see the word preserved and continued, without writing, by tradition. Besides, when religion was corrupted, God himself restored the purity thereof, revealing his will again, and renewing his covenant unto his servants, as he did to Abraham and the rest of the Patriarchs.

Here then behold, how the heads of families preserved God's word, and true religion, in the beginning of the world; namely, by teaching it to their posterity: and from them we may learn, what is the duty, and ought to be the practice of every governor of a family at this day: they must not think themselves discharged, for that the word is written in the Church, and every man may read and hear the same; but they must see the same be taught unto their children, and to the rest of their family, that so it may be preserved among them. So God commandeth his people, to teach their children the service of the Passover, 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 certainty; for it is all one as if he had said, this must needs be every man's duty, to do as he would be done to, for this is the Law and the Prophets: and so answerable to them, all other books of Scripture contain doctrine of infallible truth and certainty. Here some may ask, how we should be persuaded hereof in our consciences? Answ. By these Arguments, which are all drawn from Scripture it self, (for as every Science and Art hath his grounds and principles, so hath the holy Scripture, which is not the Church, but Scripture it self) 1. from the causes: 2. from the effects: 3. from the properties: 4. from signs: 5. from the contraries: 6. from the testimony that is given hereof.

The 1. Argument. Among the causes, the first and principal is the Author thereof, which is God himself, to him do Scriptures refer themselves, & also show how God is their Author. In Scripture we read that God spake to Adam, to Enoch, Noah, Abraham, and the rest; and of Christ, the New Testament gives most lively testimony, making him the Author & subject thereof. Now nothing is falsely ascribed to God, but God in time will bring the same to naught; and therefore if Scripture had not been God's word, it would long agone have vanished. Again, the cause conversant must be considered; the devil by wicked men and heretics hath labored to take away God's word from men's hearts and hands: but yet it is still preserved 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 instrumental causes, they were holy men of God, Prophets, and Apostles, who for virtue and piety far exceeded other writers: and if they had been mere polititians, their writings would have shown it; for the penmen of holy Scripture, have there in faithfully registered their own faults, which no politic person would have done. Again, 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 purity, nothing therein is against right reason, or common equity. In the laws of men are many things found against reason and equity; they command such things as common reason would condemn, and omit many things which reason and equity would command. And for the Gospel, in it is set down doctrine altogether above man's reason; touching Christ's incarnation, and man's redemption by his death: and although these things be above nature, yet we find them true, wholesome, and good, in experience of conscience; which also proves that they are the word of God. Men may devise things above nature, but they can never be wholesome to the conscience. Further, for the style of Scripture, the phrase is plain & familiar, and yet in any one speech there is more majesty, then in all the writings of men. Lastly, the ende of Scripture proves the same to be God's word; for the Scripture sets up God's worship and man's salvation, and yet gives nothing to men or Angels, but all to the glory of God: but for the writings of men, they do either directly, or by insinuation, ascribe something to the writers thereof.

II. Argument. From the effects, one work of Scripture is this; It is against our corrupt nature, crossing and condemning the same; and yet it winneth men to the love thereof, and to obedience thereto: which could not be, unless it were the truth of God; for we abhor and detest the words of men, that be against our nature. A second effect is this; God's word serves notably to comfort a man in all distresses whatsoever, even in the pangs of death, when no word of any man can do him the least good, but only his word, that is the Lord of our soul, and the God of our life.

III. Argument. From the properti • s of Scripture; the first whereof is Antiquity. The Scriptures of all writings are most ancient, and evermore truth is most ancient: among human writings, we have none of certainty in the things they record, before the times of Nehemiah's and Ezra; but Scripture sets down things done from the beginning. A second property, is mutual consent; for though the books of Scripture were written by diverse men, in sundry ages and times, yet all agree within themselves, no contradiction is in Scripture: but the writings of men have not this consent, no not in the same Author.

IV. Argum. From the signs and miracles thereof. The doctrine of Scripture teacheth and recordeth true miracles; as the parting of the Sea, the staying of the sun and moon, the taking away of barrenness, and the incarnation of the son of God, a miracle of all miracles; all which being wrought by the power of God, show that the Scripture which recordeth them, is the infallible truth of God.

V. Argum. From the contraries. Contrarie to the word of God, is the will of the devil, & man's corrupt nature; the devil hates Scripture, and man's sinful 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 testimony. There be two kinds 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 lives. It will be said, that Heretics have died for falsehood. Answer. There is great difference in their ends; the Martyrs have unspeakable joy in the spirit in their torments: but Heretics have no such joy, but a natural senseless blockishness, whereby they undergo these tortures. A second testimony is most principal, and that is the testimony of God's spirit; for when men begin to learn and obey the word of God, then the spirit of God setles their consciences in the persuasion 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 resolved of the certainty of Scripture, which is the ground thereof.

Question. How may a man find this seal in himself? Answer. When he finds the Scripture imprinted in his heart, as the sign of the seal is in the wax; and his heart is transformed into Scripture, as the wax is into the similitude of the seal; then doth the spirit out of the holy Scripture, seal up assurance of the truth thereof unto his soul. None other writing of any man hath the like work in the heart of man; and from these grounds, especially from this last, may we resolve our selves that the Bible is of infallible certainty.

And yet for further resolution, let us see what objections are made against it. I. Object. 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 contrary to reason: nay, holding this principle of nature, that God is almighty, even the Gospel it self may stand with reason; as that the son of God should be incarnate, and that by his death we should receive life, which is the sum of the Gospel.

II. Object. There be falsehoods in Scripture▪ for the passage thorough the red Sea was no miracle, but might be done in the ebbing of the Sea, as in other countries there is ofttimes passage through the Washes. Answer. The Scripture saith, the water stood as walls on each side the passage, which could not be by an ebb: again, reason shows that it could not be by natural course▪ for their passage over was at the full of the Moon, when all Seas are most full, and do not ebb and flowe as they use to▪ do at other times.

III. Object. The greatest part of the world reject the Bible, as Turks and Pagans; and the Jews care not for the New Testament. Ans. We must reverence God's work in this withholding his mercy in Christ from some, to whom he denies the means, which is his holy word: for hence it comes that some reject the Bible, because God in his secret, yet most just judgment, withholds this blessing from them. And therefore though Atheists bark, yet the truth is, Scripture is th • word of God.

Uses. 1. Seeing the word written is the certain truth of God, we must take heed of being seduced by Popish teachers: who say there be two kinds of Scripture; Inward, and Outward. Inward Scripture, is a consent of doctrine written by the holy Ghost in the hearts of all Catholics, and this (say they) is right Scripture. The outward Scripture▪ i • written in paper and parchment, which hath no certain sense, but as the present Church determines thereof. But this is a devilish doctrine abolishing written Scripture, the true word of God, and setting up the opinions of their own hearts, making Scripture what themselves 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 certain sense being both text and gloss: whereas their inward Scripture varieth as men do, unless it be grounded on the written word.

II. Use. The certainty of Scripture must teach us to believe God's word, and not to fear to rest our selves upon it. The Author of Scripture by his providence preserves his own word, so as all the men in earth, for substance cannot corrupt the same; and therefore whatsoever it saith we need not doubt but it is the will of God.

III. Point. From this reason we may also gather the Authority of Canonical Scripture: for we must do, as we would be done to, because the law and the Prophets say so: and hence it follows that the law and Prophets have an high, sovereign, and absolute authority. This authority of Scripture stands in two things▪ I. in power to give judgment: II. in the all-sufficiency thereof in and of it self; 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 doth fully and absolutely determine of all things needful to salvation concerning faith and manners: and for this cause the laws of God are oft in Scripture called judgments. There be diverse judgments ascribed to sundry sorts of persons in Scripture. First, it gives a judgment to every private man. The spiritual man discerneth or judgeth all things: and Saint John bids the believers in the Church p ••••• the spirits: that is, try by judgment the doctrines delivered. Secondly▪ the Scripture gives judgment to public persons, as to Pastors, Ministers, and to the governors of the Church; Let two or three propheci • and the rest judge: 1. Cor. 14. 29. and the spirit of the Prophets is subject to the Prophets, v. 32. Thirdly, Judgment is ascribed to the Prophets & Apostles in Scripture, Act. 15. 28. It seemed good to the holy Ghost and to us: and this is an high Judgment which befalls not any private man, or any ordinary minister, or general Council ordinarily, but is peculiat to extraordinary Prophets, that were the pen-men of holy Scripture. And these three kinds of Judgments must be distinguished; the two first kinds, are inferior & ministerial kinds of Judgment, depending on an higher and more sovereign Judgment: for private men and ordinary ministers and Councils give Judgment, yet not of themselves, 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 revealed 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 himself, whereupon the Apostles might say, It seem • th good to the holy Ghost and to us, Act. 15. 28. And that this their Judgment is absolute, appears by Scripture, He that heareth you, heareth me; (saith Christ to his Apostles) & he that ref • s • th you▪ refuseth me, Luk. 10. 16▪ and Paul delivering the Gospel of Christ to the Galatians, bids them hold him accursed that teacheth thē otherwise, Gal▪ 1. 7. and the promise of sending the spirit of truth, John. 16. 13. was directly intended to the Apostles, and only in them fully accomplished. For our better conceiving hereof, we have a resemblance of this sovereign judgment in the common wealth: the high Court of Parliament gives judgment of matters in law, and so do Lawyer • and Judges in common Courts; but yet there is great differen • e between these two: the court of Paliament makes the law, and determines absolutely in civil matters, without controlment, 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; private men and ordinary ministers give judgment like unto the Lawyers, which is not absolute, but ministerial, depending on an higher judgment.

Uses. 1. If the Prophets & Apostles have sovereign power to give absolute judgment in matters of faith and manners; then we must here learn to make choice of a right Judge: for unto one must we appeal in matters of faith and conscience: and this right Judge is God's word, which we must stick unto, and to none other. The commandment is plain for matters of difficulty that concern the conscience: Isaiah 8. 20. To the law, and to the testimonio: and our Savior Christ refers us to Scripture for all matters that concern salvation; John. 5. 39. Search the Scripture. If you would know what is true in religion & what is erroneous; what is equity in any matter of conscience, we must have recourse to Scripture. It will be said, Scripture is an unfit Judge, it cannot speak? I answer, It speaks sufficiently to determine of all matters of faith and conscience: we see in common experience, a man may resolve 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, resolve men's consciences in all matters of doubt for faith and manners? And indeed, let any man come in humility, & seriously search the Scripture, and he shall find resolution therein for any matter of conscience whatsoever.

Use 2. By this authority 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 rely unto in matters of faith and conscience: and that is to put the Church in room of the word, for sovereign judgment. The Church of Rome teacheth, that the Church must judge of the Scripture; yea, without Scripture give sovereign determination in matters of conscience, as having more authority then Scripture, because it gives authority thereunto: but this is the ground of Atheism, and heresy, and the path way to Popery: the true Church of God must have the honor of Christ's spouse; but yet the authority of sovereign judgment must not be given to her, but only to the word of God himself.

The second part of the authority of Scripture, is that every part of Canonical Scripture is Authentical: that is, of sufficient authority of it self, though it be not confirmed by any other testimony; for Scripture is the word of God, and the testimony of Scripture is the testimony of God himself, then which none can be greater: as Saint John saith, If we receive the testimony of men, the testimony of God i • greater, 1. John. 5. 9. For the better conceiving of this point, confer all the books that are or ever were, together, and thereby it will appear, that the Scripture is of it self Authentical. There be three sorts of books, Divine▪ Ecclesiastical, and Human: Divine books are the books 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 revealing them, they are all from God, the Prophets and Apostles were only God's hands and instruments in penning them, the holy Ghost gave the matter, the order, and the very words: from whence it must needs follow, that they are of all-sufficient authority of themselves. Ecclesiastical books, are books of divine matters, penned by learned men in the Church; and they are either general books, or particular: General books Ecclesiastical, 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 four first general Councils, and these have Catholic allowance, yet not absolute authority, but depending on Scripture. Particular books Ecclesiastical, I call the Catechisms and Confessions of particular Churches, made by them, or by particular members thereof; which have not authority of themselves, but from the Scripture, or from general consent. Now both these kinds of books may be called God's word, so far 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 men's works, they are not authentical of themselves, but depend upon the authority of Scripture. Human books, are books penned by men, either of the Church, or out of the Church, concerning human things; as books of natural Philosophy, of Policy, and other Arts: and these are not the books of God, but of men alone, having both matter and style from men: many of them contain excellent truths in their kind, yet gathered only from experience and common reason; but they have not in them that truth, which is truth according to godliness, serving to build up, and to bind the conscience; unless it be in one case, to stop the mouths of Atheists and Epicures, and to convince their consciences. And thus by conference of all books, we see that Scripture alone is authentical in it self, and no books beside.

Uses. 1. This teacheth us, that ministers in the dispensing of God's word should content themselves with the testimony of Scripture alone; for the end of the ministry is to work and confirm faith, and to settle and build up the conscience in the truth of religion, and matters concerning salvation; which no other word can do, save only the word of God in Scripture, that hath sufficient authority in it self, from which conscience cannot appeal▪ and for which cause our Savior Christ the true Prophet of the Church, contents himself 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 Jews, professeth himself to have said none other thing then that whic • the Prophets and Moses said should come. Other writings have the •• good use in their time and place, but not in the public ministry▪ for authority and testimony from Scripture is authentical: This the Scripture saith, therefore it is so; but authority from Councils and Father • is sophistry: as, Austin saith so, therefore it is so; this is no good reason, for it implies that all that Austin said is true, which indeed is false, • ee being as all men are, subject to error.

2. Use. This also showeth, that we cannot believe unwritten traditions, though • they be called Apostolical. The Church of Rome intend to decei • e us, when they would bear us in hand that half 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 human faith we may; for they are contained in t • e books of Councils and Fathers, which were worthy men, yet subject to error.

3. Use. Th •• also showeth, that we must submit our selves with fear and trembling to the word of God; for it hath absolute authority to judge us, and to con • ince our conselence in all matters of faith & manners that pertain to salvation.

IV. Point. Wh •• ease Christ allegeth Moses and the Prophets to confirm his minist •• ie, it may be demanded, whether there be any difference for authoriti • , between Christ and the Prophets; for he that allegeth another m •• s authority seems to be inferior thereto? I answer, if we compare C • rist & the Prophets, we must distinguish between their doctrine, & th • ir persons: The doctrine of Moses & of the Prophets is equal to th • doctrine of Christ 2. ways; First, in certainty of truth, for it is as vnd • ubtedly true, as if Christ himself had taught the same. Secondly, in e • ficacie & authority 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 Son of God, both God & • an; they were men, he is the author of truth; they only the instruments & pen-mē thereof: & frō hence it coms that Christ's doctrine doth more bind us to obedience then the doctrine of the Prophets, because the person delivering it is of more authority & excellency: and for this cause Christ alleadges Moses and the Prophets, not for that his word is inferior to theirs, but that in regard of our obedience he might increase the authority of Moses and the Prophets, because a greater measure of obedience is required to Christ's word in regard of the dignity of his person. And this shows that we now are more bound to obedience under the Gospel then the people vere under the law: for we have Christ's doctrine which in regard of • is person is of more authority then Moses and the Prophets: see the point plainly laid down by the Author to the Hebrews: in the irst Chapter he saith, God in times past spake to hi • Church by his Propets, but in these last days he hath spoken to us by his son: and in the second chapter, verse 1. he lays down the use of this that now we have Christ for our teacher; namely, that therefore we ought more aboundanly to give heed to the things that we have heard, least at any time we le them slip, &c. showing that our disobedience now shall be more seue • lie punished.

V. Point: Ignorant people abuse this text, to persvade themselue▪s that preaching is needless, because no man can say moe then this; do as ye would be done to, for this is the sum of the law a • d the Prophets. But we wust know, that this is not the sum of all tht the Prophets say, but only touching the matter of justice and equi • e: and indeed that we may attain to salvation more is needful: for ve must not only know God's word in general, but in particular, seeing that we may fail in the particulars of that which we know in • enenll. Again, preaching serves not only for the removing of ignorance and the increase of knowledge, but to erect and build up good conscience and honest lives, 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 ever was may make of the public ministry, though dispensed by one that is far inferior to him in knowledge and p • tie.

Lastly, it may be demanded how this can be • e sum of the law and the Prophets, to do as we would be done to, vith men: seeing we are further bound by the law to perform duties of love and obedience to God? Answ. This rule is the sum of all: for our love to God must be shown in the practice of the duties of love justice, and mercy towards men: for God is invisible and it please th • im to make himself seen in our visible neighbor, requiring that our love to himself should be shown in the works of mercy, justice, and goodness towards men. Men may flatter themselves and say they love God, but if it be not shown in the love of their neighbors, they deceive themselves, there is no love of God in them. And therefore they are deceived that think all is well with them, when they come to Church, and receive the sacraments: for religion stands not in the outward service of God, unless it be shown forth in the duties of justice, love, and mercy commanded in the second table: see James 1. verse. 27. pure religion and vndesiled before God, is to visit the fatherless and widows in their aduerstie: and to keep himself unspotted of the world.

These two verses being the fifth part of this chapter, contain the tenth point of Doctrine in this Sermon of our Savior Christ: wherein he ex •• rteth his hearers and us all effectually, to an earnest care in seeki •• everlasting life: and withal admonisheth us in the matter of Salvation not to follow the multitude, because most men go the broad • ay to destruction.

The words contain 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 five points, which are here set down by our Savior Christ: I. that there be two contrary cities or kingdoms, in one of which every man and woman must abide forever after this life: and further, that these afford unto men a contrary estate, the one life, the other death & destruction. II. That there are two distinct ways to these two cities or kingdoms: one leading to destruction; the other leading unto life. III. The condition and property of these two ways: The way of life is strait and narrow: The way of destruction is broad and wide, and that from the beginning to the end. IV. What men do in these ways; namely, that many walk in the broad way, and few can find the strait and narrow way. V. What men ought to do touching these ways, namely, pass by the broad way and enter into and walk in the strait way: which is the scope of Christ's 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 final and eternal abode of all mankind after this life, according to that which every man hath done in his body. These are termed diversely in Scripture: one, the kingdom of heaven: the other, utter darkness in the chapter following, verse. 11, 12. The one Abraham's • osome: the other, hell fire, Luk. 16. 23. and in the 21. and 22. Chapters of the Revelation they are notably described, the one is called the city of God: the other the burning lake: and usually 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 leads to life: the br •• dway to destruction. By life here is meant, a blessed state of man in whi •• he lives in fellowship with God, and hath his heart filled with the vnbreakable love and goodness of God, and with endless joy from God's im •• diate presence. And this indeed is the only true life: our natural 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 favor, mercy, and love; and yet in body, soul, and • nscience doth apprehend the bitterness of God's wrath and fury for ••• more: having no fellowship save only with the devil and his angel • and damned souls. This is no life but eternal death, though soul • and body live together eternally.

Uses. I. In that Christ doth 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 between life and destruction. A third place or state the Scripture knoweth not, and therefore there is no place of purging the souls of men after this life, which the Papists call Purgatory: if there had, the word of God would have revealed it. But the Papists say, it is the upper part of hell near to the hell of the damned; I answer, If that were so, then there is no salvation for them that are in purgatory: for there is no returning out of hell to heaven by reason of the great gulf 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 only 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 means, whereby we may escape the one, and attain to the other; to be freed from destruction, and to gain salvation. In the massacre and sacking of a city, in which some are slain and some escape alive, everyone hath care to shift for himself, to save his temporal life: much more then ought we to provide for eternal life, seeing at the last day wherein the whole world shall be ransacked, everyone must undergo either salvation or destruction: if we had our deserving we should be confounded every moment; but God in mercy grants unto us length of days for this very ende that we should seek God's kingdom and life everlasting: and therefore this must be our principal care and study, that we may be always ready, whensoever we shall 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 son of man will come at an hour when ye think not.

II. Point. As there be two diverse estates in two distinct places; so there be two sever all ways that lead thereunto: the one, the way of life, verse▪ 14. the other, the way to destruction, verse. 13. First, I will speak 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 hath 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 Jews by the Chaldeans: whereupon the Jews might say, whereby then shall we stay our selves? he answers, by faith; The just man lives, that is, leadeth his life by faith. Some give this meaning to the Prophet, The just by faith shall have life everlasting: but the Apostle expoundeth it otherwise, Gal. 3. 11. So then to walk in the way of life, is to lead our lives 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 justifying 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 son of God, who hath loved me, and given himself for me, Gal. 2. 20. where he doth notably expound this text, showing, that faith in Christ our redeemer, is that faith whereby we must lead our lives in this world: for they which will be saved by their faith, must first live by their faith: he that believes well, lives well: and that faith will never save the soul, that cannot guide and order the life: many men think it is sufficient to salvation to believe the promise of life: but faith hath a further work in them that it saveth; for it also causeth them to live thereby. Now a man lives by faith, when he rests himself on God, and suffers himself wholly to be lead and guided by God's written word. Example hereof we have in Abraham, Heb. 11. 8. who by faith for sooke his own country, and at God's commandment went be knew not whither. More particularly; a Christian man's life is twofold: spiritual, and temporal: both which he must live in this world, for heavenly life begins before we die: and both these kinds of life must be preserved by faith. The spiritual life of a Christian, is that whereby he hath true fellowship with God: this begins 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 only in God's word and promise in Christ alone is it that makes us lay • old of, receive, and keep this our reconcillation. We must give God this honor to believe his promise of remission of sins, and life everlasting in Christ; and upon our faith God vouchsafeth unto us remission of sins, and life everlasting. Here some may ask whether everything that we believe be made ours, as riches, honor, and such like? Ans. No: but only that which God promiseth in the Evangelical covenant of life everlasting, upon our faith. Here also some will say, If this be all, I am well, for I believe God's promise. But herein many deceive themselves, believing the promise falsely. True faith is this; men must seek the pardon of their sins, and in seeking believe it: but they that believe without using the means deceive themselves, seeing God hath joined his promise to the means. We offend God daily, and therefore must daily re • ue our repentance, and by faith believe the pardon of our daily sins.

Further, this spiritual life hath his fruits. It is no dead life, for he that hath remission of sins lives in Christ, and this life shows it self in the fruits of good works: as mercy, love, goodness: and in every good work we must live by faith, for to the doing of any good work there is a double faith required: first, a general faith, whereby we are persuaded that the work is allowed and required of God: secondly, a special faith, whereby we are persuaded that the particular work done is accepted of God. In the acceptation of the worker, God first accepteth the person in Christ, and then the work in and for the person. Yea, we are moved to every good work by faith, for it brings to mind God's love, mercy, and goodness to us: and so moveth us to perform the like duties of love and mercy towards our brethren.

Thirdly, spiritual life shows it self in resisting and enduring temptations: for every child of God hath many and gricuous assaults, so as the righteous shall scarce be saved: and in all and everyone of these, we must live by faith, and thereby rely on Christ, not on our selves. Example hereof we have in Christ upon the cross, who even then when he felt the wr • th of God upon him, and his indignation against him, did yet cry unto him as to his God, My God, my God: and Job in grievous 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 God's mercy when we feel no comfort in our selves: so did David, when he felt no comfort, yet he did cleave to God in his meditation, Psal. 77. 7, 8. 10, 11. In disputations in schools it is a fault to stick always to the conclusion: yet in this combat with Satan it is no fault, but a good practice of true faith.

Temporal life stands in the practice of some particular calling: and some men be of one calling, some of another: and everyone hath or ought to have someone lawful calling or other wherein to lead his temporal life. Now the works of a man's particular calling they must be practiced by faith, even the duties of the bas • st calling that is, as of the shepherd. And that a man may do the duties of his calling in faith, he must first have a grounded conscience that his work is allowed of God, and accordingly he must do his work. Again, every man in his calling must have a care of his own life and of those that belong unto him, to provide for them things necessary, as meat, drink, and clothing; and this care must be ruled by faith, that is, a man must use the lawful means to get these things, and yet so as he leave the issue and event unto God's blessing: we may provide for necessaries, but we must go no further but use the lawful ordinary means, and sanctify them by prayer, leaving the blessing unto God. Cast thy works on God, saith Solomon, Prov. 16. 3. and S. Peter bids us cast all our care on God, 1. Peter 5. 7. Lastly, every calling hath his crosses: no life is so quiet that it wanteth all vexations. Now when crosses come upon any man in his calling, then must he bear the same by faith: he must rest on God's word, and quiet his mind with the good will and pleasure of God. He that believes (saith the Prophet) shall not make hast, Isaiah 28. 16. that is, he shall not be carried headlong with a desire to satisfy his own pleasure and appetite either in seeking to be freed from evil, or to enjoy some blessing, but shall content himself 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 showeth, that a great number are far wide, which think that if they live uprightly among men, then all is well: this honest life is ever commendable among men, but it is not sufficient to salvation. It is but a work of nature, for a man by natural reason may lead a civil upright 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 walk the way to life, must walk by faith, not by reason only.

II. This also showeth that they are deceived which live by sense, measuring God's love and hatred by outward blessings and crosses; and therefore when God takes away the means they will no longer trust on him: but we count it a point of dishonesty, not to trust our honest friend without a pawn: much more then is it a dishonor to God, when we will not rely upon him, without outward pledges of his favor: and therefore we must rely on God when all means fail: for no man knoweth love or hatred by all that is before him. Eccles. 9. 1.

III. Many that profess religion are deceived, that measure their grace and goodness in religion by feeling in their own hearts: but we must not rely thereon, for true faith may be in the heart without inward sense: again, the devil may put false comforts many times into a man's heart: the bad man receives the word with joy, Luk. 8. 13. look to thy faith by Christ's word, and thereby judge thyself: and rest not in thine inward feeling.

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

V. These are happy days of peace and of many temporal blessings wherein we now live: but we must not live always in this peace, God hath begun to set his judgments among us, and if we do not repent we must look for further and more grievous judgments, as the loss of his word, and a sword upon our selves, our friends, & children: what if these days come, how must we then live? namely, by faith in the word and promise of God, lay hold on this, and though thou loose friends, goods, and thine own temporal life, yet hold fast thy spiritual life by faith cleave unto Christ, and then in the midst of swords and weapons of death thou shalt walk 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 ungodly, Psal. 1. 1. 6. This way hath many paths, which tend all to one end, and meet in the same period; and they may all be reduced to these three heads: 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 only by the light of nature: of this S. Paul speaks, Act. 14. 16. God suffered all the Gentiles to walk in their own ways: wherein they were void of God in Christ, and so not under mercy. The way of false faith, is something more then the way of nature; but yet it leadeth to destruction, because their faith is false and profession vain: and this is the way of false religion, whereof there be these three main and principal at this day, to which all other may be referred. The religion of the Turks: of the Jews: and of the Papists. The Turks in their religion acknowledge Christ for a great Prophet, but not to be God, neither do they look for any salvation by him. The Jews in their religion acknowledge but one God, yet out of Christ: they acknowledge not his incarnation past, but expect it yet to come: they wait for an earthly kingdom: they hold the Old Testament only, and deny 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 again they overturn it: for they hold only that general faith, which the Devils may have: but for that special justifying faith, whereby a man is to believe his own salvation; the remission of his sins, and his own reconciliation with God in Christ, that they renounce. Again, the Christ of the Papist is no true Christ: for they make him but half a Savior, or not so much; even only an instrument to make men saviors of themselves: for by his grace they do works properly meritorious, and fully worthy of eternal life. They rob him also of his manhood, saying it is everywhere in his quantity, where mass is said: for they have the self same body that was crucified. Also they deny his offices: I. his Kingly office: for they part stakes with him, and give it to the Pope, in saying, he hath power to make laws which bind the conscience, as God's laws do. II. his priesthood, because every mass Priest offers Christ anew: and they make Saints intercessors, especially the Virgin Marie. III. his prophetical office, saying the Scriptures are imperfect without tradition; vncerten without the sense and meaning of the Church: the original copies are corrupted; and the Church is above them in authority.

The third way, is the way of faith and nature together: this is the common way wherein most Protestants walk: for we hold the right faith in word; our profession and judgment is right: but yet our lives 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 lives accordingly, and testify the same by our works, especially in the times of dearth, when God lays his hand on the poor, and thereby tries the hearts of the rich.

III. Point. The property of these ways. The way to life is narrow and strait: the way to destruction is broad and wide. For the first: The way of life is narrow and strait, from the first entrance to the last p •• sage: why so? First, because the way of life is only one single path: 〈◊〉 the way of death is manifold, containing sundry paths. Secondly, 〈◊〉 that walk in the way of life, contain themselves within the bonds and lists of God's word: for the words of the wise are as nails and pales to keep us in, Eccles. 12. 11. Thirdly, in the way to life there are many afflictions and offenses, as Act. 14. 22. Through manifold afflictions we must enter into the kingdom of heaven: and, Hos. 2. 6. I will stop thy way with thorns: meaning, that by sharp afflictions he would hedge them in the way of obedience. But some may say, why then doth Christ say, his yoke is light, Math. 11. 3. and S. John, his commandments are not grievous, 1. John. 5. 3. and David, I will walk at large or liberty, Psal. 119. 45. I answer, they way is strait and narrow in respect of our nature: but yet broad and ca • e by his assisting grace and help. Here thē we see what course we must take if we mean 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 entered into his glory.

The property of the way of death is breadth. Now the way of death is broad: first, because the way of sinning is manifold; even as truth is only one, and error manifold. Secondly, they that walk in this way break out of the bounds of God's word, and do not contain themselves therein. Thirdly, herein they meet with few crosses and impediments: as David saith, They are not in trouble as other men: they prosper always and increase in riches, Psal. 73. 5. &c. 12. And the reason is, because they seek by all means to satisfy their hearts desire whether by right or wrong; saying with the fool in the Gospel, Soul, soul, take thy rest, live at ease. Luk. 12. 19.

IU. Point. What men do in these ways: namely, the greatest part of men walk in the broad way; but few in the narrow way.

Hence we learn sundry instructions. I. We must not be offended or discouraged when we see most men live either in a false religion, or in gross impiety: for the greatest part walk in the broad way. II. We must not follow the multitude in matters of religion, but those that follow Christ, the Patriarchs, Prophets, and Apostles: for the most go wide, and the fewest hold the right way of life. III. That universality is no mark of a true Church: for the true Church is in the strait way, but therein the smallest number walk. IV. Universal grace, is a devise of man: for few fiade the way of life, and therefore it is hid and unknown. If it be said, that all might find it if they would: I answer, they cannot: for the word finding, doth presuppose a seeking; as if Christ had said, though many give themselves to seek the way of life, yet few they be that find it. The like phrase we have, Matt. 24. 38. In the days of Noah they ate and drank; that is, they gave themselves to eating and drinking. Again, Saint Luke hath it thus, and shall not be able to find it: why then do not the most find the way to life? Is it because they seek it not? no verily: Saint Luke denies that: Why then is the way hid to the most, and revealed to few? this Christ teacheth us; because it so pleaseth God, Matth. 11. 25, 26.

U. Point, What must we do in regard of these two ways? we must enter, yea (as Luke hath it) strive to enter into the strait way: and to pass by the broad way. This is the commandment of our Savior Christ: wherein three things are enjoined us: first, that we must come into this strait way, and eschew the broad way: secondly, we must not be discouraged for the straitnes of the way: and thirdly, we must strive to enter in.

The first is a necessary duty in these times: for we are like unto mariners which pass by many pleasant countries, and stately buildings, and do only behold them a far off, but not enter into them nor land upon them. We must therefore cease only to talk of the way of life, and begin to walk in it. If any shall ask, how we may come to walk in this way: I answer, read Ier. 6. 16. see there a notable lesson: First, we must inquire which is the old way, for the old way is the right way. But where shall we learn out the old way? Answ. In the holy Bible: there shall we see the way that the Patriarchs, Prophets, and Apostles went. Secondly, having found the right way we must labor to know all the turnings of it. We must see what things we are to believe and do, having the mystery of faith in a good conscience, 1. Tim. 3. 9. Thirdly, we must walk 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 practice the things which we know. And lastly, we must be circumspect to keep our selves in the right way. Hagg. 1. 5. Set your hearts on your ways: Psal. 119. 59. I considered my ways, and turned my feet unto thy testimonies.

The second charge, in this commandments, that when we walk in the way to life, the straitnes of the way must not discourage us from going forward therein. This is the principal point intended by our Savior Christ in this commandment, even to arm us with courage and perseverance against afflictions, crosses, and temptations which might dismay & daunt us in this way. And in this charge we are taught sundry weighty duties to be practiced in the profession of Christ's true religion. I. Duty. That we are not to give to our selves the liberty of heart which nature desireth in all of us; but we must restrain our selves thereof, and bring our minds, our thoughts, affections, our wills, speeches, and actions into the straits of the word of God. This restraint of our natural desire is twofold: by the law, and by the Gospel. In the Law every commandment ministereth his particular restraint, as we shall see in their order.

The first Commandment concerns the having of the true God for our God. By nature we take liberty to our selves to conceive of God at our own pleasure: for commonly men conceive of God out of the Trimtie, and worship the persons, one out of another: the Jew, the Turk, and all the heathen will not be restrained of this liberty: but the people of God who submit themselves to his word, they by this law are restrained of this natural desire, and are taught to choose and have to themselves the true God for their God; and to conceive 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. Again, by nature we take liberty to our selves to forget the true God, and in our own hearts do set up a false god unto our selves: some make riches their God, some honors, some pleasures: for look whereon a man bestows his heart and his affections, as his love, his fear, 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 themselves in their hearts: but the first commandment restrains us of this liberty also: and it enjoins us to bestow our whole heart, and all our affections on the true God: loving, fearing, and trusting in him above all. Thirdly, our nature is to exalt our selves, & to ascribe something unto our selves, esteeming the good things that be in us, as of our selves; and as though they were our own: whereby we take to our selves something that is proper to God, becoming like to the prodigal child which would have his portion to himself severed from his father. With this natural pride was David puffed up, when he numbered the people. But the first commandment restrains us of this also, perscribing unto us the duty of inward adoration; which we perform, first, when we give unto him all the honor that we can, esteeming our selves but dust and ashes, and ascribing unto him all the good that is in us, as from him: secondly, whē we subject our selves unto him wholly as to our creator, and do submit our hearts, wills, and conscience to his holy word: and these be the strait ways which this commandment perscribes us.

The 2. commandment concerns God's outward worship: and it puts unto us many restraints. Our nature desires to conceive of God in some form, and to represent him in some image; but the Lord is a spirit, and this commandment enjoins us to worship him in spirit and truth, and to conceive of him in his works and properties, restraining our natural desires of conceiving and representing God. Secondly, it is our nature to perform outward worship unto God only, but for any further thing we would take liberty to our selves; we would give him only the outward bodily worship, as come to Church, hear 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 love, & fear, & trust in God, must be conformable to our outward worship. Further, every man almost can be content to profess religion, and to perform so much as the laws of his country require for the service of God; but yet they would take liberty in their callings, to live as they list: but God's commandment restrains this desire also. We must hold religion not only in the Church, but also show the same in our lives and conversations; and therefore is the second table joined with the first, to teach us that we must perform duty to God in the service of man.

The third commandment concerns the holy use of the holy things of God, especially of his word and Sacraments. Now for the outward work of hearing the word, and receiving the Sacraments, we are content to perform them; but we would have God think himself satisfied with the work done. But this commandment restrains us of this desire, enjoining us not only to use his holy things, but also in an holy manner; that is, with repenting & believing hearts: for they are not holy to us, unless we use them in and by faith and repentance. Again, we take liberty to use God's name in oaths, and specially in vows, as in baptism, which we renew when we come to the Lord's table: but herein we ordinarily abuse this his holy name, not having like care to make good our vows unto God, as we have to make them.

The 4. commandment concerns the time of God's worship: we our selves would have all times in our own disposing, & we think it hard to be restrained of any time; but this commandment restrains us of this desire, binding us in conscience to give one day in seven to the honor of God in his public and solemn worship.

The 5. Comm, concerns the giving of honor and reverence to Superiors: and it restrains us of our natural desire, which is to seek for, and to take honor unto our selves alone; for this enjoineth us to give honor one to another, especially to them to whom it belongs, as to all superiors in authority, in gifts or age: let this be your honor, saith Paul, to give honor to whom it belongs, Rom. 13. 7.

The sixth Commandment concerneth murder; and it restraineth our natural desire, which is, upon small occasion to conceive malice and to bear grudging against our brother, forbidding all thoughts, words, deeds, and gestures, which tend to the impairing or destroying of our neighbors life and person.

The 7. Commandment concerneth chastity: and it restrains man's nature, which desires to take liberty in uncleanness and fornication both of heart and life: and it binds us to abstain from all speech, action, or gesture, which tends to the hindrance of our own, or of our neighbors chastity: 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 concerns our neighbors goods: and it restrains our corrupt nature, which desires to have liberty by all means good and bad to intich our selves. And it enjoineth us both in will and word, and in traffic also, to seek the common good, and the good of those with whom we live. Again, this also restrains our natural desire of abundance, enjoining us to seek only for necessaries, as food and raiment: for we may not seek to be rich, yet if God give us more then things necessary in the labors of our calling, then we are to bless God for them, and to use them to his glory: this is a strait way to the worldly man, but it must stand, and we must walk in it, if we would enter into life.

The 9. Commandment concerns our neighbors good name: and it restrains us of our natural desire, which is to conceive and speak unto others, as also to receive from others, evil report of our neighbor: and on the contrary it enjoins us, by all good means to seek to preserve our neighbors good name and credit.

The 10. Commandment is touching lust. When as we hurt no man in word or deed, then we take it for granted, that we may think what we will, no laws restrain thought; that we hold to be free. But this Commandment restrains the very first motions of our hearts, which tend to hurt our brothers life, chastity, goods, or good name, though they nouer come into practice, yea though we never give consent of will thereto. And these are the restraints of the Law, whereto we must conform our selves, if we would enter into life.

Now follow the restraints of the Gospel, which is a part of God's word touching remission of sins and salvation. By nature we desire to stand upright and righteous before God by some good thing in our selves: as the rich man in the Gospel, he demands of Christ, What good thing shall I do to be saved▪ Again, it is our nature not to look to be saved by anything out of our selves; if we have nothing else, our good meaning and good hope must save us: but the Gospel restrains us of these desires, and enjoineth us to renounce our selves in the matter of salvation, and all that is in us: and to depend on a righteousness out of our selves in the person of Christ, which is his obedience and suffering. Again, we naturally desire to enjoy God's mercy by sense and feeling; but the Gospel restrains us of this kind of assurance, which comes by sense and feeling, and enjoins us to hold and keep God's mercy by believing only, both in life and death, though we have no sense thereof at all.

Further, the Gospel renues the law for the manner of loving: for the moral law required that we should love another as we do our selves, but the Gospel requires us to love one another as Christ loved us; which is a greater measure of love then the law required. For Christ loved us more then himself: for he gave himself for us: and so ought we to love even our enemies. And thus we see how the Gospel also restrains us from following our own natural desires, and enjoineth us to walk in the narrow way to life: whereto, as also to the restraints of the law, we must apply our selves, our thoughts, words, and deeds: so doing we walk in the strait way that leadeth unto life: but if we any way exempt our selves according to our natural desire from any of these restraints, we then walk in the broad way that leadeth to destruction.

II. Duty. Seeing we must be content with the straitnes of the way, we learn, that when God lays any crosses or afflictions upon us, we must not repine or grudge, but bear the same with patience, and suffer God to break us of our own wills, resting contented in our selves with the will of God alone: for this is grace and a sure testimony that we walk 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 itself, rather then by enjoining them suffer our selves to be driven out of this strait way to life: my life (saith Paul) is not deer unto me, so that I may fulfull my course mith joy, Act. 20. 24.

Lastly, whosoever is puffed up with the pride of his own heart, is too stately to stoop under the strait • •• o • e that leadeth to the way of life▪ he therefore that would walk 〈◊〉 this strait way, must cast away all pride of heart, and humble himself for his own sins, making himself nothing in himself: Math. 18. 3, 4. Except you be converted and become as little children (who are not proud and hawtie) ye cannot enter into the kingdom of heaven: But he that humbleth himself as this little child, the same is the greatest in the kingdom 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 strive to enter into it. From whence we are taught, that our principal care must be above all things to come into the way of life everlasting, so much the word striving imports. It is said, that when John first preached, the kingdom of heaven suffered violence, and the violent took it by force: that is, their was such forwardness and zeal in them that heard John preach, to procure to themselves the kingdom of heaven, that they strove most earnestly to get in. David sware unto the Lord, and vowed a vow unto the mighty God of Jacob, that he would not enter into the tabernacle of his house, nor come upon his bed, nor suffer his eyes to sleep, till he had sound a place for God's Ark: where he with the rest of his people might come and pray unto the Lord, and receive answer from him again. Now look what zeal was in them that heard John, and what care was in David for the outward place of God's worship, the like must be in everyone of us for the obtaining of reconciliation and life everlasting.

Uses. I. Hereby many that live in the Church of God may justly be reproved: for a number there be that though they may partake of the word and Sacraments, yet are most negligent of their salvation, using no means to obtain reconciliation with God, and to come by life everlasting: and this they do profess, that they will leave all to God, relying wholly on his mercy without using any means on their parts to attain thereto. But these men sin most grievously, and are their own deadly enemies: for they ought to consider this commandment, which condemneth their security, and straitly enjoins everyone, to strive to come into the strait way, and to walk therein.

And because this duty is so necessary, I will use some reasons to persuade them hereto. I. Consider this: when the Philistines were assembled, and had Samson in the midst among them to make them sport, if they had known what he was about to do, when he leaned to the pillars of the house where they sat, they would have preassed to the doors and windows, and there have striven to have got out, because of the imminent danger that was unto their bodily lives: well, all those persons that are cold in their profession, and careless of religion, they have the wrath of God hanging over their heads; and while they walk thus dissolutely in the broad way, their cōdamnation sleepeth not, but makes post hast upon them: & if they continue and go forward in this carelsse course, they shall as certainly perish in God's wrath as the Philistines did by the hand of Samson: and therefore as they desire to scape damnation, so let them be careful to cast off this damnable security.

II. Reason. If an Angel from heaven should come and assure us from God that life everlasting did belong unto us; oh we would count it a blessed message: well, look when we turn from the broad way, and walk in this strait way of life, we have as good security of our salvation, as if an Angel from heaven should certify us thereof: for true repentance is an infallible note of a child of God, to whom belongs the kingdom of heaven. The consideration whereof ought to stir up all careless persons to return from their evil ways, & to strive to come into this strait way, and to walk therein unto the ende.

And yet to induce them further to this duty, I will seek to take from them those excuses which they make to themselves. First, they say, God is merciful, and therefore they will rely thereon, and take no further care for their souls. Answ. God indeed is merciful: but his mercy is only found of them that strive to enter in at the strait gate; as for those that walk in the broad way it belongs not to them: Deutr. 29. 19, 20. And if the righteous scarcely be saved, where shall the ungodly appear, 1. Pet. 4. 18. Secondly, they say, at least in heart, that it is the easiest matter in the world to come by life everlasting: if they can call on God when they are dying, all is well: and therefore they will not lend their outward • ares to hear, nor apply their minds to conceive and learn that which they may do by nature: and if they do come to the congregation, yet it is for custom, or for fear of punishment, not for conscience. But these men deceive themselves, they consider not what Peter saith, that the righteous shall hardly be saved: and what S. Luke addeth to this exhortation of Christ, that many shall seek to enter into the door of life, and shall not be able; because they neglected the time of grace and used not good means 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 rejected them, though they live never so religiously, yet they shall be condemned: and many deceive themselves with this reason. But they must know, that they judge amiss of God's decree; and the wickedness of this reason may appear by the like: God hath decreed the certain tea •• e of every man's 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 he have decreed that I shall live no longer, then I shall surely die, for God's decree must stand; and therefore I will neither eat, nor drink, nor sleep, nor use means to preserve my life: if any should thus do upon this ground, would not all men judge him to be a murderer of himself? And surely, he is no less a murderer of his soul, that upon God's predestination, will take occasion of liberty, to live as he list; for God's decree of the ende, includes the ordinary means that bring thereto. Again, they are to know, that there is a double will of God; his revealed will made known in his word; and his secret or unrevealed will, whereby he hath determined with himself what shall be the eternal estate of every person, which is not known to us ordinarily, but by the event. The revealed will of God must be the rule of our obedience, and according to it must we frame & square our lives; but his secret will we must honor and reverence, not making any rules from it, whereby to frame our lives. Now these persons they leave the written word, and betake themselves to his unrevealed will, and out of it will make rules how they will live; but herein they sin greatly, in framing to themselves new rules, leaving his word, whereby they should order and guide their lives. Thirdly, I answer, that this reason hath in it a plain falsehood; 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 son, Rom. 8. 29. And indeed, it is impossible that he which lives in wickedness all his life long, and so dies, should be saved; as also that he which lives a godly life unto the end, should be condemned: for God hath decreed the means, as well as the ende.

II. Use. This charge of Christ, for striving to enter in at the strait door, correcteth also a second sort of men, which are of the better sort; for commonly the best men are too careless in regard of this duty of striving: and it may be said of us, as Christ said of the Church of Laodicea, Revel. 3. 15. we are neither hot nor cold: we strive not to go one before another in holy duties, worldly cares and pleasures do dull us and make us faint in this duty of striving. But we must take heed of security, and revive our obedience to this commandment, making this our principal care, to come to life eternal: and all worldly care must come under this; for consider the fearful judgment that hangs over such as are slack in this duty; it is destruction, as well as to those that are profane: because thou art neither hot nor cold I will spew thee out of my mouth; for seeing that God continues his Gospel unto us, we ought answerably to increase in knowledge, in faith, & in all obediece. David professeth that his heart brake in sunder for the desire that he had to God's judgments always, Psal. 119. 20. We commonly spend our wit and strength about worldly affairs, in matter of commodity and delight: but David's practice ought to be a pattern unto us, for our chiefest strife must be to attain eternal life.

From this verse to the twentieth is contained the sixth part of this Chapter, and the eleventh part of Christ's sermon, concerning the discerning and avoiding of false Prophets. And it hath an excellent dependence on the former point of exhortation; for having given commandment to walk in the strait way, now like a careful guide he forewarnes us of the principal impediments in this way, which be false Prophets and Seducers, who are like thieves and Pirates to hinder us in this way. Touching them three things are here set down by Christ; First, a commandment, to beware of them: secondly, the danger that comes by them; they come in sheep's clothing, but inwardly they are ravening wolves: and thirdly, the means whereby to judge and discern 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, he must maintain some error that overturns true faith and religion: for every erroneous opinion which a man holds will not make him a false Prophet, but only a fundamental errors. Secondly, besides the holding of some damnable error in his own heart, a false Prophet must also be a seducer, such a one as labors to make a faction, withdrawing men from true religion, and from true faith, and persuading them both in private and publicly, to receive his error. And that both these are required to make a false Prophet, the Scripture is plain; There shall be false Teachers among you (saith Saint Peter) which privily shall bring in damnable heresies, 2. Pet. 2. 1. There is the first property: and for the second, that they must be seducers, Christ himself teacheth us, Matth. 24. 24. There shall come false Christ's, and false Prophets, and shall sh • we great signs and wonders, so as if it were possible, they should deceive the very elect. And of both these properties jointly S. Paul speaketh, Rom. 16. 17. I beseech you brethren, mark them diligently which cause division and offenses, contrary to the doctrine which ye have received, and avoid them; for they that are such, serve not the Lord but their own bellies, & with fair speech and sl • ttering deceive the hearts of the simple. So then Christ's meaning in this commandment is this; You shall be troubled with many false Prophets, which shall bring in damnable doctrines among you, and withal labor to seduce you from the truth, and therefore take heed of them.

And these two notes we must mark in a false Teacher, to distinguish him from a schismatic, and from an hypocrite; for every false Teacher is a schismatic, but every schismatic is not a false Teacher. If we would have examples of false Teachers, behold the Jesuits and Romish Priests, for they come among us, and bring false doctrine, with intent to deceive and seduce our people. Such likewise are the Family of love, and such were the Arians in time past, that denied the godhead of Christ: as for others that hold private errors, not rasing the foundation, neither seeking to seduce others, they may be hypocrites, schismatics, and bad Christians, but they are not false Prophets. Thus much for the meaning of the commandment.

The Uses. 1. By this caveat Christ would teach us, that the devil shows his exceeding great malice against God's Church and people, in these last times of the world; he subornes false Teachers to bring in damnable doctrine, and moves them to seduce men from true religion. This thing Christ did plainly foretell, Matth. 24. 24. and Saint Paul chargeth the Elders of Ephesus, to take heed unto themselves & to their flocks; for I know (saith he) that after my departing shall grievous wolves enter in among you, not sparing the flock. Moreover, of your own selves shall men arise, speaking perverse things, to draw Disciples after them. And Saint Peter foretells of the like, as we heard before, 2. Pet. 2. 1. The truth hereof is verified by experience; for in the first four hundred years after Christ, which were the prime and chiefest times of the Church, there arose fourscore and eight several kinds of false Prophets, which seduced men from the faith, and true religion, and prevailed greatly. And no doubt in the end of the world Satan will now show his malice as great against the Church, as he did then: and therefore Christ bids take heed of them. And for this cause, when we see men that profess religion, fall away to heresy, and be corrupted, seeking also to seduce others, we must not much marvel at it, or be thereby discouraged; but rather watch more carefully, for the devil will stir up false Prophets daily to deceive the Church of God.

II. Instruction. From this commandment we may also see, that we are feeble, full of weakness 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 need this exhortation? who was more courageous and forward in profession then Peter? and yet the voice of a silly damsel made him deny his master, and to forswear his faith and religion. The Galatians received the Gospel so gladly from Paul at the first, that he professesseth, they would have plucked out their own eyes to have done him good; and yet when he writ unto them, he wonders they were so soon fallen to another Gospel, receiving the doctrine of justification by works. Yea, this showeth, that we have itching ears, whereby we will readily and willingly receive wholesome doctrine for a time, but soon after, desire new doctrine again; like unto the Jews, who for a while delighted in the light of John's ministry, John. 5. 35. and to the old Israelites, who liked Manna at the first, but after a while were weary of it, and complained that their soul dried away, whereupon they lusted after the flesh-pots of Egypt again. So we at the first did willingly receive the Gospel of Christ; but now many wax weary with it, and begin to like of Popish doctrine, preferring their corrupt writers, before those that have been the restorers of true religion unto us.

III. Instruct. We must labor to maintain faith, and good conscience, and not suffer our selves to be drawn there-from: by God's mercy we have had the Gospel of truth among us a long time, and do still enjoy it: for which we have great cause to praise the name of God, and in this regard we must labor to be constant in holding it, yea to live and die with it. This is the principal point which Christ here aims at, and therefore we must carefully learn it: and for this purpose let us remember these particular directions which follow. First, that God having restored unto us true religion, doth require we should love it as the chiefest treasure that ever this kingdom enjoyed. Wicked Ahab could not abide Elias and Michaiah God's true Prophets, but hated them; for which cause God left him to himself, and suffered him to be seduced by four 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 loved the truth, 1. Thes. 2. 10. 11. Now this love we must show by our obedience in duties of piety 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 will bring forth the fruits thereof.

A second rule to be observed for the maintaining of true religion is this; that ministers especially, and those that intend that calling, should highly esteem and reverently account of those men and their writings, which by God's mercy have been the means to restore unto us pure religion; for though they were men subject to error, and in some things might slip, yet they were the worthy instruments of God's mercy, for the planting of his Gospel among us, which since their time hath been sealed with the blood of many Martyrs, in England, Germany, and else-where: in which regard, though we must only depend on the pure word of God for certainty of truth, yet we are to give much unto them, and be followers of them, for the substance of religion, wherein they do most soundly consent in one truth. This I note, because they begin to be in disgrace with many, and corrupt Popish writers are far better accounted of.

Thirdly, if any among us doubt of any point in religion, let him do these two things for his resolution, which are the ordinary means to know the truth; First, let him search the holy Scriptures diligently, not by private study only, but by conference with the godly. Secondly, let him in true humility of heart pray unto God for the illumination of his spirit, whereby he may in mind rightly conceive of the truth, embrace it by faith in his heart, and honor it by obedience in his life: thus doing constantly, and in sincerity he shall be sure to be preserved from error, both final and fundamental, and in due time shall know the truth; for the promise is, Ask and ye shall have, seek and ye shall find, verse 12. and Saint James saith, If any man lack wisdom, necessary for his salvation, let him ask of God, using withal, other lawful means to come thereby, and it shall be given unto him. Hereto may be added this good help for satisfaction in this case of doubting; namely, to have recourse to the general confessions of reformed Churches, which may be had in that notable book, The Harmonie of Confessions: for although private men may err, as also particular Churches, not only severally, but jointly in some things in this world; yet the general consent of reformed Churches may be a good direction to the knowledge of the truth, and a good persuasion to constancy therein.

Fourthly, we must keep a good conscience, if we would preserve the truth and purity of religion; for faith and good conscience go always together, whereupon Saint Paul persuading Timothy to this duty, bids him have faith and a good conscience, which some have put away, & as concerning faith have made shipwreck, 1. Tim. 1. 19. where a good conscience is resembled to a ship which saileth over the sea of this world, being laden with faith, that is, with true religion, and other spiritual graces needful to salvation. Now if the ship of our conscience be crazy and unsound, then is our faith and salvation in great danger: and therefore we must endeavor in all things to have a clear conscience both towards God and towards men.

IU. Instruct. This commandment of our Savior Christ, to beware of false Prophets, doth bar the Church of God, and every member thereof, from conversing with false Prophets, after they be convicted to be such. It was Eve’s fault to admit conference with the devil in the serpent, and all of us feel the smart thereof at this day. It was Paul's counsel to the Romans, to mark them diligently which caused division and offenses among them, contrary to the doctrine which they had learned, and to avoid them: and Saint John plainly forbids this society with them, 2. Epist. verse 10. Receive not him to thine house, neither bid 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 himself in the same bath wherein Cerinthus an heretic was washing himself, nor abide under the same roof, but leaped out, and persuaded others so to do. And indeed by Eve’s example we may see the danger of conference with false Prophets; for the same evil spirit speaks in them.

Now this shows, first, that the practice 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 labor more in them, then in the Scripture it self, or in other sound writers thereupon. But if there be 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 familiarity with them, and indeed many suck out of them at unawares, much venom in weighty points of doctrine and religion. We ought rather to do with them, as the believers of Ephesus did with their books of curious Arts; namely, bring them out and burn them, then take such delight in them: albeit this must be granted, it is both lawful and necessary, for the defense of the truth, that men of sound judgment and piety do labor in them.

Secondly, hence also it may appear, that it cannot be but a great hindrance to true religion, that heretical books may be publicly sold to any one that will buy them, without due consideration whether the party have gifts to discern of truth from falsehood; in the Popish Church they are more careful, they permit not a man to read an heretics book (as they call us Protestants) without leave, and that under a great penalty, which is severely inflicted upon offenders that way.

V. Instruct. This commandment also shows that it is not lawful to grant to any man, or to any people, the liberty of their own conscience in the matters of religion, permitting them to profess what religion they will; for how should false Prophets be avoided, when every man may freely profess what he will in religion? All governors therefore must follow the practice of good king Josiah, who assembled all Judah, and caused all his people to hear the word of the Lord, and to stand to that religion which the book of God made known unto them, 2. Chro. 34. 32.

V. Doctr. We have from this commandment, an answer to the false charge of the Church of Rome, who accuse us of schism and apostasy, because we separate from their Church. But we must know, that the schism & apostasy is there where the cause of departing is, which indeed is not in us, who do no more herein but obey this commandment of Christ: the cause is in them, who are become false prophets, whom we must avoid.

Here yet two questions may be demanded: I. Whether a false Prophet may be put to death, seeing Christ bids only to beware of them? Answ. Christ here speaks to his Apostles, and to other of his auditors, that were private men, whose duty raught no further; but yet the truth is, that a false Prophet being judicially convicted, is to be put to death: the word of God elsewhere is plain, Levite. 24. 14. there is both a commandment and a practice, Every blasphemer must die. This wicked Jezebel knew well, who under pretence of blasphemy, caused Naboth to be put to death: and hereupon the Jews sought to put Christ to death. Yea, Nebuchadnezzar an heathen king, having but a taste of this, that the God of Israel was the true God, made this law, that whosoever blasphemed the God of Israel should die. And it stands with equity, for he that reviles his lawful Prince must die, and that justly; how much more then ought he 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 will of God herein is manifest, Dout. 15. begin. A Prophet comes and works miracles, and shows signs that come to pass, yet if he thereupon entice the people to idolatry, he must be flame: and this is one way whereby the civil Magistrate must help the people to avoid a false Prophet.

II. Quest. Why doth God then suffer such to live in his Church, as do seduce men? Answ. For two causes; First, that such as hold the truth in sincerity, may be known, 1. Cor. 11. 18. Secondly, for the punishment of the wicked and ungodly, who receive not the love 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 sheep's clothing, but inwardly they are ravening wolves. In these words Christ alludeth to the practice of false Prophets in former times, who counterfeited the true Prophets in their attire; for the ancient Prophets were usually clothed in rough and course attire: Elias in regard of his garments, is called an hairy man, 2. Kin. 1. 8. and John the Baptist had his garment of Camels hair, Math. 3. 4. And the false Prophets did counterfeit the true Prophets in their attire, for this ende; that they might the more easily deceive the people; as is most plain, Zak. 13. 4. where the Lord saith of false Prophets, that they shall not wear a rough garment to deceive: for when they wore such course attire, made either of sheep skins, or sheep's wool, wherewith the true Prophets were usually clothed, they sought hereby to persuade the people, that they had the hearts of the true Prophets; when as indeed they were full fraught with damnable errors. Now Christ's meaning in this allusion, is to show that false Prophets have plausible pretences for their damnable doctrine, and therefore are the more dangerous. Yet that we may the better perceive the danger of false Prophets, I will a little stand to describe their clothing; 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 eyes of many. But the truth is, that in alleging Scripture, they deprave & change the sense, & either add to, or detract from the words, following rightly their master Satan, Mat. 4. 6. who alleged Scripture to Christ, but left out the principal point whereto the promise was made; namely, walking in thy ways. And thus deal the Papists as this day, sometimes they mangle the text, & alter the sense, sometime they leave the Scripture and go to traditions, to Councils, & Fathers. This also is the practice of the family of love, & of the Anabaptists, who turn the natural sense of scripture into mystical allegories.

The second cloak or pretence, is the depth of their learning. Revelation. 2. 24. The heresy of the Nicolaitans was by themselves called profound learning, but by the holy Ghost, the deepness of Satan. So play the Papists at this day for sundry points of their religion; for they hold, that because the church in the Apostles time was weak in knowledge, and feeble in faith, therefore the Apostles omitted sundry deep points, especially concerning the mass, which yet the Church receiving by tradition, doth now teach plainly and fully. But though they match these doctrines of the Church with the holy Scripture, yet we need not to trouble our selves 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 revelations from the dead.

The 3. cloak and pretence. To assume to themselves the persons and titles of most worthy men: 2. Cor. 11. 13. Paul speaks of such deceivers that took 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 Christ's v • car▪ Peters successor, and the servant of servants. The doctors call themselves Ceraphicall and Angelical doctors, and the Church of Rome must be the true Church: but all this is but counterfeit deceit, for succession in place only from Peter and from Christ himself, is no certain note of truth. The Scribes and Pharisees had their succession from Aaron appointed by God, and yet Christ bids his Disciples take heed of the leaven of their doctrine, Matth. 16. 12. and cal • them the blind leaders of the blind. Succession then in true doctrine, is the only and sure note of true religion.

The 4. cloak or pretence, is forged and counterfeit humility: this Paul 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, devised by themselves. If we would have a lively 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 trumpery, and their worship of God is will-worship, devised by men.

The 5. pretence is, working miracles: hereby they labor to confirm their doctrine, 2. Thess. 2. 9. The coming of Antichrist that • an of sin is with signs and lying wonders, through Satan's working, and of such God forewarnes his people, Deut. 13. that they should not be d • a • ne to Idolatry 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 unthankfull world) yet their ende is to deceive, and to draw men into error from the truth. We have ordinary experience of this pretence among the Romish Priests, who by • orcerie cast out devils, and cure strange diseases, and so delude the simple: but this must not draw us from the truth. A miraculous work truly done, is not a sufficient warrant of a doctrine in religion; for true and sound doctrine may want this confirmation, John. 10. 41. and false doctrine may have it, as Deut. 13. 1, 2. &c.

The 6. pretence, is fair speeches and blessings, pretending the good and salvation of those to whom they come: see this Rom. 16. 18. With fair speech and flattering ( • aith Paul of false Apostles) they deceive the hearts of the simple: so dealt Satan with Eve, he made show that he had some good thing to tell her, whereby their state might be bettered, but it turned to theirs and our destructiō. So did the four hundred false Prophets of Baal, contrary to the true Prophet Michaiah, prophecy good success to Ahab in his war against the Aramites; but his hearkening to them cost him his life. And so dealt Hananie with the Jews, when they were besieged by the King of Babels army, contrary to Jeremiah's counsel he prophesied peace and safety; but it turned both to his own and to their destruction, Ier. 28. 1, 2. &c.

The 7. pretence, is boldness and constancy in suffering for their opinions▪ for a man in obstinacy may live and die for error, as well as the child of God may do for the truth. Constancy in opinion is no sure note whereby to judge a true Prophet; for many heretics have suffered death confidently for the maintenance of their damnable heresies.

Thus we see the pretences of false Prophets; now hereto we must add this second point, to wit, that for all this, they be but wolves, because by their damnable doctrine, they seek to poison and corrupt the souls of simple men. If it be said, they have no such intent, they themselves think it to be the truth: I answer, that may be true in some, but this cleareth them not from being wolves; for the devil that hath deluded them, who is their Lord and master, doth by them dangerously delude and deceive the simple.

The Use. 1. Considering this danger of false Prophets, we must practice Christ's lesson, Mat. 10. 16. Be simple as doves, that is, be innocent and harmless, thinking evil of none, neither intending evil or offense to any, in thought, word, or deed: and yet we must be wise as serpents, who have great subtlety in saving and defending their head from harm: so must everyone that looks to be saved, labor for so much wisdom, whereby he may preserve himself from the hurt of false prophets. Now the beginning of this wisdom, is to fear God in hi • word, believing his promises, & obeying his commandments. The true fear of God is not without knowledge; and therefore everyone must labor to be instructed in the principles of religion: for without knowledge we cannot fear God, and so shall want true wisdom to eschew false Prophets.

II. In that the false teacher by so many fair shows seeks to bring in false doctrine, it is every man's duty in his place to labor to preserve wholesome doctrine, and the purity of true religion. This duty is necessary, for we must be as forward for the truth, as the enemy is for falsehood, and do as much for God, as they do for the devil. Again, no poison is more deadly to the body, then false doctrine 〈◊〉 to the soul; therefore seeing God hath long blessed us with his truth, let us esteem it above all outward blessings, and by seeking to preserve the purity thereof, show our selves thankful to God for the same.

This verse, & those which follow to the 21. contain the third point▪ which Christ layeth down concerning false prophets; namely, the means whereby we may discern and judge of them. And herein he observeth this order; First, he gives us a notable rule to direct us in judging of false prophets, Ye shall know them by their fruits. Secondly, he explanes the same rule by a similitude drawn from trees, Do men gather grapes of thorns, &c.

For the rule, that we may understand it the better, we are to search what is meant by the fruits of false Prophets. A false Prophet must be considered two ways▪ 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 he hath his fruits. As he is a man taking upon him the profession of Christ's religion, he 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, & go far in the outward duties of religion, so as he cannot be discerned by his general profession, or by the works of his civil conuersatiō. There be other fruits which come frō him as he is a false prophet; & by them must he be discerned: these therefore are to be considered. Now we shall know them the better by searching out the fruits of a true Prophet, 〈◊〉 he is a man of God appointed to teach God's people.

The fruits of a true Prophet be principally three: I. He teacheth and preacheth 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 Hebrews saith, Christ took not the honor of being the high Priest and Prophet of the Church to himself: but was called thereto by his father, Heb. 5. 5. And this stands with reason, for every true Prophet and teacher stands in God's room, and is God's embassadour to deliver his will to his people; which thing none can do but he whom God calleth and sendeth for that purpose. Yet the calling of Prophets and teachers by God is diverse. Some are called by voice from God immediately, 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. Again, others have their calling from God, by the special 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 God's spirit: so, Act. 8. Philip was by ordinary calling a Deacon, but by extraordinary instinct he became an Evangelist, and a preacher of the Gospel for the building of God's Church. These three kinds of calling men into the ministry were extraordinary, and are now ceased, and not to be looked for: neither are they to be regarded which say they are thus called at this day. A fourth way whereby God now calleth Prophets and teachers into his Church, is by his Church: for God hath given to particular Churches, a particular ministerial power and service whereby they may design a place unto the teacher, and also make manifest that God hath called him. Now this authority is but ministerial, to design and manifest whom God hath called, for the principal calling is from God: for Act. 20. 28. the Elders of the Church of Ephesus, are said to be made overseers by the holy Ghost: when as they were designed thereto by men. And by one of these four ways are all true Prophets and Teachers called.

Here some may demand, 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 School doctors. I answer: their calling was partly ordinary, and partly extraordinatie: for in the ministry of a Prophet there be two things; his office, and the using or exercise of his office. Our first ministers that restored the truth unto us, had but an ordinary office, being either Readers in Schools, or public preachers: also they had their outward calling thereto, from the church of Rome, so as if there be any part of good calling in that Church, then was their calling good; which may serve to stop the mouths of all Papists, that carpe at our Church, as though our ministers had no calling. But for the using of their office, they were extraordinarily raised and stirred up to do that which they did, in regard of the manifold abuses wherewith the ministry of the Church was generally corrupted in their time: for God gave unto them grace and knowledge to discern to teach, and to maintain the right and true use of the ministry. And that they were thus extraordinarily stirred up by God, may appear by the extraordinary gifts and graces where with they were endued; for God that hath always a care over his Church, when he saw the same so fearfully corrupted by Antichrist▪ did stir up these men to reform the same: and besides their singular gifts of knowledge and wisdom, he gave them extraordinary graces of true piety, whereby they were enabled to seal and confirm 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, we must make the first note of a false Prophet; namely, to come on his own head, and to preach not being sent. And by this mark are false Prophets noted, Ier. 14. 14. I have not sent them, neither did I command them—yet they prophecy in my name. And no less do these words of Christ import, when he saith here, they come unto you, that is, of themselves, without a calling from God, though they pretend a calling, which is one of their cloaks: and therefore by Saint Jude, verse. 4. they are said to creep into the Church: as also Acts, 20. 29. grievous wolves shall enter in among you, without calling from God, or from the Church.

Here some may ask, how shall we judge of such, and know that they have no calling. Answ. For this purpose, I add a second note of a true Prophet, which is the most principal, & it standeth in the right & wholesome handling of the Scriptures of God. This is the prope • fruit of a true Prophet, 1. Cor. 14. 3. He that prophecies speaks unto men edificatiō, exhortation, & comfort: & 2. Tim. 2. 15. Shew thyself a good workman, by dividing the word of God aright: & 2. Tim. 3. 16, 17. the scripture used in teaching, cō • incing, correcting, & instructing unto righteousness, serves to make a man fit to every good work 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 contrary, the second fruit of a false Prophet is, to deliver and maintain corrupt doctrine, contrary to the wholesome doctrine of holy Scripture: and by this principally he is to be known for a false Prophet, that intrudeth himself. For the better conceiving 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 indeed, he which teacheth any doctrine tending to overthrow Christ, either in regard of his natures, or of his offices, the same is a false Prophet: 1. John. 4. 3. Every spirit that confesseth not that Jesus is come in the flesh, is not of God. The parts of Prophetical & Apostolic doctrine, are the commandments of the Law, and the promises of the Gospel, & he which overturns, either directly, or by just consequent, any commandment of the the Law, or article of faith, must needs be a false Prophet: so that a false Prophet must be tried by the analogy of faith, cōprised in the articles of the Apostles Creed, and in the Decalogue which contains the sum of all the doctrine of the Prophets and Apostles; and he which goeth against them, is a false Prophet.

The 3. fruit of a true Prophet, is noted by our Savior Christ, namely, in his ministry to seek God's glory, John. 7. 18. Where also he noteth out a false Prophet, who in teaching and preaching seeketh not God's glory, but his own. The same note doth Paul give, Phil. 3. 19. calling them earthly minded, seeking their own honor, 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 principal whereby he is to be tried, as we may see plainly, Deut. 1 • . 4. If a false Prophet come and work a true sign, yet he must die; If by his false doctrine he seek to withdraw God's people from the true God. So when the Jews asked Christ, by what authority he did those things? that is, what warrant and calling he had to do as he did; he answers them by another question, touching John's ministry; thereby showing, that that which he did was warranted by the testimony of John, and John's testimony was true, because his calling was from God: and his calling he justifies, because his doctrine (signified by his baptism) was from God. So Galat. 1. 8. He which teacheth otherwise then they had learned out of the Prophets from the Apostles, let him be accursed, though he were an angel from heaven. And thus much for the meaning of this rule.

Uses. 1. From this rule we have to answer the Papists, and all popish persons, who use to plead in defense of their religion, after this sort; If our religion be false, show 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. We might answer them by the like, that a man might say as well of a ship that is sunk on the sea, that it is not sunk, because no man can tell▪ where, and when, and by what means it took water. But yet further we have here to answer; that though we knew not when their religion was corrupted, and by whom, yet seeing their teachers and people have in them and among them the necessary fruits of Antichristian Prophets and people, we can thereby assure our selves they are corrupt: and though we cannot see the shadow of the sun move, yet we may perceive that it doth moo • e. Now by their fruits it is clear they be corrupt; for they reverse the doctrine of the Prophets and Apostles, both in the Commandments of the Law, and in the Articles of faith: First, they disannul the first commandment, by making to themselves other God's beside the true God; for they pray unto Saints, and therein acknowledge a divine propriety in them, and also give unto them the honor due to God alone, and so set up unto themselves the creature, in the room of the creator. The second they reverse by worshipping God himself, and dead men, in images, & Christ himself in the crucifix; yea, in a piece of bread, wherein they match the grossest idolatry a • ong the heathen: and the best learned among them teach, that the Rood, the Cross, and Cruci • ixe, are to be worshipped with the same worship wherewith Christ himself is worshipped. In the 6. Command▪ touching murder, they condemn the killing one of another; but yet if a priest come from the Pope, & kill a Protestant Prince, the Lord's anointed King or Queen, that is not only no sin, but a ••• t notable, rare, and memorable works. Against the 7. commandment they maintain the vow of single life necessary in their religious orders whereby, as also by their stues, they cause all filthiness & 〈◊〉 natiō to abound among them. And for the tenth commandment, they say that concupiscence after baptism is no sin properly. In the Articles of faith they overturn those that concern Christ, making him no Savior, but a divine instrument whereby we save our selves; for they • ache men's good works 〈◊〉 by God's grace, after th • first instification truly and properly m • ritorious, and fully, worthy of everlasting life. And his offices they have parted from him; his kingly and prophetical offices, between him and the Pope: and his Priesthood, between him and every popish priest, as we have shown before: so that by these fruits we plainly see their apostasy, which is enough, though we know not when, and by whom it came.

2. Use. Here also we have to answer such among our selves, as renounce our Church, as being 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 proof hereof, our ministers have the outward calling of the Church of England: they say indeed, our calling is naught, 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 ministry may be had from the fruits of our ministers, as they are ministers; for to leave the fruits of their lives, as sufficient means to judge them by, our ministers teach through God's blessing; the true and wholesome doctrine of the Prophets and Apostles, and are alloued and called hereto by the governors of the Church, and accepted of their people, whose obedience to the faith is the seal of their ministry: and this is sufficient to confirm the calling of our ministers; if it had not, Christ would not have said, Ye shall know them by their fruits.

3. Use. Whereas Christ saith, Ye shall know them, speaking to all his hearers, he takes it for granted, that every believer may be able to judge of false Prophets: and therefore everyone in the Church of God ought to labor for so much knowledge, whereby he may be able to know a Teacher by his fruits and doctrine. This then showeth, that everyone ought to know the sum 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 themselves: which thing I note, because I know many deceive themselves herein, thinking that God will excuse them for their want of knowledge, because they are not book-learned▪ But let us consider, we have everyone this care, to be able to judge of meats which concern our bodies, which be wholesome, and which not▪ should we not then have much more care of our souls, to be able to discern of doctrines in religion, which be either the poison, or salvation of our souls.

4. Use. Whereas wholesome doctrine out of Scripture is a note of a true Prophet, it teacheth us that we may lawfully use the ministry of those men, whose lives and conversations be evil and offensive, if so be their doctrine be sound and good. The Disciples of our Savior Christ must not do according to the ways of the Scribes and Pharisees, but yet they must hear • them when they sit in Moses chair: that is, when they teach Moses doctrine. And Paul is glad when Christ is truly preached, though it be not in sincerity of affection, but of envy. When the Disciples saw a man that was not called by any special calling to follow Christ as themselves were, and cast out devils 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 said of them that preach wholesome doctrine, though their lives be still offensive: for in doctrine they be with Christ, and so far-forth must be approved. Again, consider that the virtue and efficacy of the word and Sacraments administered by men, is not from the minister, but from God: a letter is not the worse because it is brought by an dishonest or unfaithful carier. Neither doth the evil conscience of the minister, defile the good conscience of the honest hearer, and worthy receiver. This must be remembered, because many take offense at the life of the minister, so as they will not hear his doctrine, if his conversation be scandalous.

V. In that a Prophet is to be known by his fruits, and the main fruit of a true Prophet stands in the good handling of God's 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 main and principal 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 uses for the edification of God's people. And for the enforcing of this duty let us consider, first, that it is God's commandment so to do: 1. Cor. 14. 1. Seek for spiritual gifts, but specially to prophesy. Again, the greatest skill of a Prophet stands in the true expounding and right dividing of Scripture, so as it may become food for men's souls. 2. Tim. 2. 15. Show thyself a workman that needeth not to be ashamed, in dividing the word of truth aright. And lastly, this true fruit of a minister serves to build up Christ's kingdom, to beat down the kingdom of sin, and to feed the souls of men with the food of everlasting 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 schools 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 scholastical discourse upon the same: But yet the work of a Prophet stands rather in expounding Scripture by Scripture, and in dividing the same aright, giving thereout wholesome doctrine for the edifying of the people of God that hear. In former times when the study of Scripture was neglected, men betook themselves to expound the writings of men, and so prophesy was banished, and all sound knowledge in the truth of God: and hence arose diversity of opinions, and multitudes of foolish questions. And so will it be with us if prophesy fail: for to leave the right handling of Scripture is the way to bring in all error and barbarism in religion.

VI. Every minister of the Gospel is hereby taught, that he ought to be answerable to his calling, walking worthy of the same; for a good minister is known by his good fruits, and therefore he must be faithful in performing all those duties which his calling doth bind him unto. The titles and calling of a minister be high and excellent, but yet they will not commend any man for good unless he bring forth the friuts of a minister in the faithful discharge of his ministerial duties.

Lastly, hence we must learn, not to take offense though the minister fails 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 God's ordinance, but of sinful men who bewray their imperfections in this holy calling.

Thus much of the Rule. Now follows the proof and explication thereof, by a comparison drawn from nature, in these words, verse. 16. Do men gather grapes of thorns or figs of thistles: verse. 17. So every good tree bringeth forth good fruit, & a corrupt tree bringeth forth evil fruit. verse. 18. A good tree cannot, &c. The comparison standeth thus, As a tree is known of everyone 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 teacheth wholesome doctrine, and cannot teach false doctrine: and a false prophet teacheth false doctrine, and cannot teach true doctrine.

Touching this similitude: first, observe in general 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 thorn, and thistle: for though they live and grow, yet they are void of good fruit, and so are called evil. Now here it may well be demanded, whence this difference of trees doth come, for all were good by creation, Gen. 1. 31. God saw all that he had made, and lo • it was very good. Answ. Whether thorns or thistles were created of God I will not now dispute: it is not certain that they were: but now it is plain there remains this difference among plants; some are good: some are bad: the goodness that is in some comes from God's blessing: but the badness and barrenness of others comes from the curse of God upon the earth and upon all creatures for the sin of our first parents, as we may see, Gen. 3. 17. 18. The earth is cursed for thy sake: thorns also and thistles shall it bring forth unto thee. And by this we may see the grievousness of our mother sin, it hath made the earth barren and cursed, and many a goodly plant to become fruitless, and vnprofible: and therefore when we behold these things in the world, we must take occasion hereof to consider our own sin, and blame our selves 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 Ghost their restraineth not this saying to Prophets alone, but enlargeth the same unto other men, saying, a good man out of the good treasure of his heart bringeth forth good things, and an evil man out of the evil treasure of his heart bringeth forth evil. Now by comparing these together we may see that this comparison reacheth both unto Prophets and to all other men: from whence we may gather these instructions.

I. What we are to conceive and think of a man that is not regenerate: we are all by nature branches of the wild olive, and therefore as a thorn cannot bring forth a grape, nor a thistle figs; no more can a man unregenerate bring forth a good work. And this we may more plainly conceive, if we consider a little the works of man: they may all be reduced to three heads: some are evil, as works forbidden of God; some are things indifferent, being neither forbidden nor commannded; and some are good works, as outward duties of the moral law. Now for evil works, they cannot possible be good in any man. For works indifferent, as eating, drinking, buying, selling, &c. they are sins, not in themselves but in him that useth them being out of Christ: and for the outward duties of the moral law, as evil justice, liberality, and such like, they are good works in themselves, because God requireth them, but yet in the unregenerate they are sins: To the pure all things are pure: but to them that are defiled and unbelieving is nothing pure, Tit. 1. 15. and, Without faith it is impossible to please God, Hebr. 11. 6. It will be said, that liberality, chastity, &c. be the good gifts of God. Ans. That is true, and they be good works as they are given and commanded of God: but as they are received and used of the natural man, they are sins: for he fails 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 unfeigned ) and also in the ende; he doth them not for the glory of God simply, but withal he aims at his own praise and reputation, or some such sinister respect.

The use of this Doctrine is this: I. it teacheth us to consider and acknowledge the greatness of our original sin. Our natural corruption is most grievous and fearful; it makes us to sin in whatsoever things we do, though in themselves they be things indifferent, or else good works.

II. This overthrows the conceit of popish writers, which teach that God gives to all men an universal common grace or help sufficient by which they may be saved if they will: And for them which want the means of the word of God, they say, that if they use that common grace of nature well, God will give them further grace whereby they may come to salvation. But here we see, a natural man having a good gift of God cannot of himself use it well: the best things he doth, though they be good in themselves, yet they be sins in him.

III. Here also we may see what a miserable case we are in while we remain unregenerate, for we can do nothing but sin: we be like to thorns and thistles which either bring forth no fruit, or else bad fruits and therefore we must labor to become new plants in Christ's orchard, being engraffed into him by faith, and made new creatures by regeneration, having believing hearts and good consciences, that so we may bring forth good fruits unto the praise and glory of God.

IV. We may hence learn a general rule touching a righteous man: namely, that a man must first be truly justified and sanctified before he can do a good work • first, a tree must have the sap and nature of a good tree, and then it brings forth good fruits and not before. And this overturns a point of natural and popish religion, that a man may be justified and saved by his good works; but that which follows cannot be a cause of that which went before: the fruit cannot make the tree to be good, but only declare and manifest that it is good, from whence it comes that the fruit is good, and so good works they proceed 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 goodness, it proceeds from some other cause, not from the fruit thereof.

These words contain a conclusion gathered from the former similitude, which is here also continued; wherein is set down a grievous threatening of eternal damnation, the deserved punishment of all false prophets. As if Christ had said; look as in an orchyard every tree that bringeth not forth good fruit i. hewn down, and cast into the fire to be burnt: so in the Church of God the false prophet shall not always be reputed for a true Prophet, but at the length shall be discovered, cut off from the Church, and condemned. Answerable to this is that saying of our Savior Christ, Every branch which beareth not fruit in me, is taken away, cast forth, and withereth, and men gather them, and cast them into the fire and they burn. And S. Peter saith; Their damnation sleepeth not, 2. Pet. 2. 3.

The use. 1. This serves to comfort God's children in regard of false prophets, for though God's Church be troubled with them for a time, yet it shall not always be so: the time will come wherein they must be cast out, and receive their due and deserved destruction. And this especially must be remembered, to stay and comfort our hearts in regard of the Popish religion which doth most of all molest and trouble us: first, because it is natural, and so readily embraced: secondly, many among us do much affect it: and thirdly, it is maintained by mighty Monarchs. But yet for all that it must down, for it is a plant which God never set nor planted. Matth. 15. 13. And the chief upholders of it shall be destroyed.

II. Use. This teacheth us to eschew and shun false teachers: and therefore doth Christ ad •• this exhortation, Matth. 15. 14. L • t them alone, they are the blind leaders of the blind: and, Revel. 18. 4. Come out of her (that is, spiritual Babylon which is Rome) my people, for if you partake with her in her sins, ye shall suffer of her punishments.

III. Use. The words of this threatening being further applied unto all men (as they are in S. Luke ) do • each us, that it is not sufficient for us to abstain from committing gross sins, and to do no man h • rm • , but beside eschewing e • ill we must do good. In the last judgment, the sentence of condemnation shall be pronounced against the wicked, not for robbing the poor, but for not relieving of them, and for not visiting and clothing them. Which doth notably confute that vain opinion of many ignorant people, who think, that if they live an innocent and harmless life, God will hold them excused, and save them; but the tree that brings not forth good fruit must be burnt.

verse. 20. Therefore by their fruits ye shall know them. Here Christ repeats again the Rule he delivered in the 16▪ verse, which sh • ws, that it is a special rule to be observed of us all: for there is no idle word in Scripture, neither anything repeated in vain. The meaning thereof we have heard: and the means whereby a false prophet may be discovered, with the uses thereof: among which we shown that every true believer in God's Church may be able to discover a false prophet, whereto these three caveats must be added: I. The pai • ie that would discover a false prophet, must humble himself before God, & have an heart in some sort emptied of all pride and self-love: for the Lord will teach the humble his ways, Psal. 25. 9. yea, he doth exalt the humble & meek, Luk. 51. 3. and in all things the humbled heart is preserved with the Lord. II. The party humbled must yield himself to obey the will of God. If any man do my fathers will; he shall know of my doctrine whether it be of God, John. 7. 17. and David professeth of himself, that he was wiser then his teachers, and understood more then the ancient, because he kept God's commandments. Psal. 119. 99, 100. III. He must pray unto the Lord and ask wisdom in faith, and in humility, and the Lord will give it unto him. I am. 1. 5. If any man lack wisdom, let him ask of God who giveth liberally. Yet some will say, it is an hard matter to discern a false prophet: I answer, we have ordinarily this capacity, when we read or hear read, the last will and testament of our Ancestors, we are able to conceive and judge of the meaning thereof: well, our Lord Jesus hath left with us his will and testament in the holy Scriptures; which concerning moral duties, and matters of faith necessary to salvation is so plain that it may be understood of the simplest, • ls Christ would never have sent the Jews to the Scriptures for the certain knowledge of the M • ssias. Which notably discovers the fraudulent dealing of the Romish teachers, who in matters of controversy in religion send us for resolution to the Church, calling it the stay and pillar whereto we must lean in all doubts of doctrines. The church I grant is to be reverenced, but yet we must not build our faith upon the doctrine of men. Our Savior Christ sent the Jews unto the Scriptures: and hereby the Bereans tried Paul's doctrine, and are commended: And indeed though men be never so unlearned, yet if they come in humility to search the Scripture, and in obedience unto God, praying for knowledge, they may be able by God's word to discern of false teachers.

From this verse to the 24. is contained another portion of Christ's sermon being the seventh part of this chapter; wherein he entreateth of the state of those that profess his holy name in his Church here on earth. And his main scope & drift herein, is to show that men must not content themselves to profess religion outwardly, but there-with they must join true godliness and sincere obedience. This point is as wayghtie and of as great importance as any of the former, respecting the main point of m • ns salvation: and it containeth two parts. A main conclusion, in this verse: And a proof and explanation of one part thereof, ver. 22. 23. The conclusion it self hath two parts: 1. that some men professing the name of Christ shall not be saved, which part is afterward explained and confirmed: the 2. part is this, that some professors of religion shall be saved: which is not only propounded, but the parties also are plainly described.

The first part is a most fearful sentence against many that live in the Church, that notwithstanding their profession of the name of Christ, yet they shall never be saved. And this is most true, being spoken by him that hath the power of life and of death, who is also the God of truth that cannot lie, saying, Not everyone that saith, Lord, Lord, that is, that professeth God to be his God, shall enter into the kingdom of heaven. There be two kind of professors in the Church of God that shall never be saved: the first are gross hypocrites, which profess Christ with their mouth, and yet in heart and life they renounce him: of this sort is, first the common Atheist, who only for fea • e of the magistrates laws professeth religion: secondly, the Epicure, that is, such a one, who bears Christ's name for fashions sake, and yet his belly and pleasure is his God: thirdly, the worldling, who spends the strength of body, and mind, and all he hath 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 profess 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 conceit, they are reputed members of the Church; and yet for all this they are indeed but hypocrites which shall never be saved.

And that we may somewhat discern of them, I will note the gifts which they may have, whereby they may come to profess Christ truly: they may be reduced to five heads. The first, is the spirit of bondage to fear, Rom. 8. 15. This is a certain gift of God whereby a man doth discern the right meaning, and judicial use of the law in himself concerning sin and the punishment thereof: (for though a man by nature know something of the law, yet he knows not all, nor the right use thereof:) now by reason of this knowledge he sees himself in bondage, and in regard thereof doeth fear; from whence may proceed many good things, as grief for sin, confession and humiliation for the same, and prayer for pardon. Thus wicked Pharaoh confessed the righteousness of God, and that he and his people had sinned, Exod. 9. 27. And so did Ahab at the heavy message of God by Elijah, 1. King. 2. 27. he rent his clothes, and put sackecloath upon him and fasted, and lay in sackecloath. So Judas when he saw that Christ was condemned, he repented of his fact, being g • ieued for it, and ashamed to look 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 bitterness. So John. 2. 23. it is said, certain believed in Christ, but he durst not commit himself unto them. And that we be not deceived herein, we must know that this faith of an hypocrite hath in it three things; knowledge of the truth, approbation thereof with assent unto it, and a kind of persuasion 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 wantonness through fleshly lusts, who had clean escaped from them that be wrapped in • rror: that is, in idolatry. And of the third degree we have example in the same chap. verse. 1. where some false prophets are said to deny Christ that bought them; because for a time they professed themselves to be redeemed, and were also persuaded in a general sort that he had bought them: yet herein they failed, that they did not truly apprehend the merit of Christ, and apply it effectually unto themselves. The third gift of a close hypocrite, is a taste of God's favor: Hebr. 6. 6. it is said of some that fall quite away, That they were enlightened by God's spirit, and had a taste of the good word of God, and of the powers of the world to come, though they were never • ed nor filled therewith. The fourth gift, is good affections; good (I say) not in them but in their kind, and so far 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 zeal for God's glory, as had Jehu, 2. king. 11. 15. and yet he departed not from the sins of his forefathers, v. 32. Thirdly, they have reverence to God's Ministers, as Herod to John the Baptist, Mark. 6. 20. Herod knowing John to be a just and holy man, feared and reverenced him. The fifth gift, is an outward reformation of life: the stony ground receives the seed with joy, and brings forth some fruit, but it lasteth not: of such it is said, Hebr. 10. 29. They tread under foot the son of God, and count the blood of the Testament an unholy thing wherewith they were sanctified: that is, according to their profession and persuasion. And thus we see what kind of gifts an hypocrite may have, and yet never be saved.

Uses. 1. The consideration whereof must move us to look unto our selves, that we have better things in us then these are: for here we see we may go on to perdition carrying the profession of Christ in our mouths. And the rather is this to be considered of us, because many look to be saved who come short of Simon Magus in knowledge, and of Saul, Ahab, and Judas in humility; yea and for faith, far short of the devil himself, who is said to believe and tremble: but how canst thou look to be saved, that in regard of grace, comest short of those which are now condemned?

Secondly, hence we must learn to suspect our selves, and call our selves to a reckoning about our faith and obedience, and we must not flatter our selves 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 seen, who are yet for all this condemned.

Thirdly, seeing there be two sorts of men in the Church that shall be condemned, the one whereof have many worthy gifts, this must move us not to rest in these things, but to labor and strive to have our hearts rooted and grounded in the love of God in Christ, and to become new creatures in righteousness and true holiness; and then shall we be as the wise virgins having the oil of grace in the vessels of our hearts, which will never be quenched till we come into the marriage chamber with our Bridegroom Christ Jesus.

The second part of the conclusion laid down 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 do the Fathers will. The Scriptures best expound themselves, John 6. 40. This is the will of him that sent me, that everyone that hath seen the Son, and believeth in him, should have everlasting life. 1. Thess. 4. 3, 4, &c. This is the will of God, even your sanctification: and that you should abstain from fornication; and that everyone should know how to possess his vessel in holiness and honor,—that no man oppress or defraud his brother, &c. These two places of Scripture laid 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 words 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 mean the right conceiving of the necessary Doctrines of true religion, especially of those which concern Christ our Redeemer. Assent, is when a man knowing this doctrine, doth further approve of the same as wholesome doctrine, and the truth of God, directing us aright unto salvation. Application, is when we conceive in our hearts a true persuasion of God's mercy towards us particularly in the free pardon of all our sins, and for the salvation of our souls: example of this particular applying we have in the Apostle Paul, Gal. 2. 20. who professeth thus, Now live not I, but Christ liveth in me, and the life that I now live is by faith in the son of God: which what that is, he showeth after, saying, who hath loved me, and given himself for me: and without this particular application, neither knowledge nor assent can save us: in the 6. of John Christ propounds himself unto us as the bread of life and water of life: now we know that food unless it be received will not nourish the body: even so unless we do by the hand of faith particularly receive and apply Christ unto our selves, all our knowledge and assent will be as food vneaten and undigested. It may be said that hypocrites have knowledge, assent, and a persuasion of God's favor, 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 God's word, and give assent thereunto, & in regard of both these have true faith in some degree; yea he may conceive a persuasion of God's mercy in the pardon of his sins, though falsely in presumption upon false grounds and insufficient. Now that a man may discern the truth of his faith and persuasion of God's mercy from that which is in hypocrisy: he is to observe therein three things: the beginning of his faith, the fruits, and the constancy 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 means whereby a man comes to see his sins and his misery thereby, and thereupon to desire reconciliation with God in the pardon of them: and hearing the promises of mercy, to desire faith whereby he may embrace the same, laboring against unbelief. This, though it be not a lively • aith, yet it is the beginning of true faith, and no hypocrite hath the same soundly wrought in him. The fruit of true faith, is a change of the whole man both in heart and life: making the heart contrary to it self in moderating the natural affections and passions thereof, and keeping them in compass of true obedience, and causing a man in every estate to rest contented with the will of God, as I say saith, he that believeth shall not make hast. Thirdly, constancy in true faith is known by this, when a man relies wholly on God even then when he feels no taste of his mercy, but hath all tokens of his displeasure. Every man will believe when he hath present signs and pledges of God's loving favor: but true faith being the evidence of things hoped for, will make a man believe above hope as Abraham did: and being the subsisting of things not seen, will cause a man to believe when he sees no tokens of God's mercy: and indeed he that lets go the hold of God's mercy when he is in distress, may assure himself he never 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 work wherein consisteth the doing of the Fathers will, is to repent of our sins: 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 grieved properly and directly because by his sin he hath offended God, who hath been unto him so loving a father in Christ. This causeth repentance unto salvation not to be repented of, 2. Cor. 7. 10. and it ariseth not so much from the fear of punishment, as from the consideration of God's mercy, making a man displeased with himself for offending so loving a God, who hath been so gracious and bountiful unto him in Christ. The nature of repentance stands in the change of the mind: when any person lays aside the purpose of sinning, and by God's blessing and grace taketh to himself a new purpose never to sin 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 God's will. Answ. Judas did repent, he was indeed grieved for his fact, wishing with all his heart that it had never been done: but this was nothing, his sorrow was only worldly, causing death, as the Appstle calleth it, 2. Cor. 7. 10. arising from the horror and fear of punishment, not from consideration of God's mercy: it was without true hatred of sin committed, without hope of mercy, or purpose to glorify God by new obedience, and so was no true repentance.

The third work wherein consisteth the doing of God's will, is new obedience: and it is the fruit of both the former, whereby a man being endued with faith and repentance, doth according to the measure of grace received, endeavor himself to yield obedience to all God's commandments, from all the powers and parts both of his soul and his body: and this I call new, because it is a renewing of that in man, whereto he was perfectly enabled by creation. But here it will be said, that many who shall never be saved, have attained to reformation of life; and therefore this is not a true and sufficient note of him that shall be saved. Answ. True it is, many hypocrites have reformation of life, but yet they fail two ways; First, their reformation is only outward not inward, their thoughts, wills, and affections still remain wicked and corrupt. Secondly, their obedience is partial, only to some of God's commandments, not to all: so Herod, he would hear John gladly, and do many things, but yet he would not leave his brothers wife. But true obedience which proceedeth from true faith, hath these heads and branches; First, the party must pro • ue what is the good will of God, Rom. 12. 2. Secondly, he must restrain his life from outward offenses which tend to the dishonor of God, and scandal of the Church, 1. Thess. 5. 22. 1. Pe • . 2. 11, 12. Thirdly, he must mortify the inward corruptions of his own heart. Fourthly, he must labor to conceive new motions agreeable to the will of God, & thence bring forth and practice good duties; so performing both outward and inward obedience unto God; and by these may a man discern 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 God's will, we must hereby be exhorted to become more cheerful in doing God's will by faith, repentance, and new obedience: and to further us in this duty we must use these helps. I. We must labor for a true persuasion of God's mercy in the pardon of our sins, and for the salvation of our souls: this being truly conceived will urge a man to true obedience, whereby he may show himself thankful to God for so great a mercy. II. We must consider that we are the temples of the holy Ghost, which is a wonderful dignity to a sinful man: and in regard hereof we must stir up our selves so to live that we make not sad the spirit of God which dwelleth in us. III. We must consider the blessings of God bestowed upon us both in soul and body one by one: and this will move us to love God, which love we shall show in keeping his commandments: for this is the love of God that we keep his commandments, 1. John. 5. 3. IV. Let us consider the threatenings of God against sin, and his judgments upon thē that live in sin, for every place is full of God's judgments, and these will help to restrain our corruptions that they break not forth into action. V. We must meditate on the word of God, & use fervent prayer unto God for his grace: for by this means David did notably stir up himself to faith, repentance, and new obedience, as we may see at large in the 119. Psalm.

II. Use. In that many having faith, and repentance, and outward reformation of life in some degrees, shall never be saved, we must labor to go beyond all hypocrites in these graces: in faith we must not content our selves with a general persuasion of God's mercy, but we must labor to conceive the same to be true and sound touching the remission of our sins, and the salvation of our souls: we must look that it have a sound beginning, good fruits, and stead fast continuance. And for repentance we must labor to see that our sorrow arise from the consideration of the goodness of God whom 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 careful in mind, will, and affections, as in the outward actions of our life, and to do the will of God, and than in all God's commandments.

III. Use. Many there be that think their case good, because they live a civil honest life without wronging others openly or wittingly, which thing indeed is commendable; but yet far short of that which is required for salvation: therefore they must no • trust to these broken st •• es of outward and common honesty, though they be good things in their kind: for many there be that shall never come in heaven which have had far 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 themselves gone beyond all hypocrites in the things that concern salvation.

In these two verses Christ returns to explain and confirm the first conclusion of the former verse, concerning those professors that shall not be saved. The words contain two parts: First, a description of the persons by their behavior, 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 shall plead thus for themselves, 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 endued, have we not in thy name prophesied? and by thy name cast out devils, &c.

For the first: the number of professors which shall not be saved is great: For many (saith Christ) shall say unto me. Indeed 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 teacheth 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 never hear of Christ, here it is plain that among the professors of the name of Christ, many shall be condemned: and v. 13. many walk in the broad way to destruction, few in the narrow.

Whereby we are taught, first, that we must not frame our lives according to the example of the multitude, to live and do as the most do, because the most shall be condemned: but we must strive to enter in at the strait gate, and to be of that little flock unto whom the kingdom of heaven is promised.

Secondly, hence we learn, not to content our selves to live as most men and women do that profess the name of Christ, but we must labor to go beyond the multitude in regard of the truth of our faith and repentance. It was not sufficient for the wise virgins to bear the name of virgins, to have lamps burning, and to go forth to meet the bridgroome: for all these things did the foolish virgins also: but one thing more they had, which was the oil of grace, whereby they were enlightened to go with the bridegroom into his chamber; which the foolish virgins lacking were shut out of the doers and not admitted to come in. Matth. 25.

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

Hence we learn, that many professing service to Christ shall conceive in their mind • a persuasion that they are the true servants and children of God: they shall live and die in this persuasion; and yet for all this at the last judgment they shall receive the sentence of condemnation. A thing deeply to be weighed of everyone: And the consideration of it ought to teach us all to take heed of spiritual pride and self-love, whereby men flatter and deceive themselves in their estate, overweening the good things they have, and falsely thinking that they have that blessing of God which indeed they have not. This must move us not only to labor to be purged of this pride, but also teach us to suspect the worst of our selves, and to judge our selves severely in regard of unbelief and hollownes of heart: for this will be a means to make us escape the judgment of condemnation at the last day, which Christ shall pronounce against many of those that think themselves to be his servants.

Further, observe where Christ saith, in that day, he singleth out the day of judgment as a most terrible day. And saying, they shall say unto me, he makes himself the Judge of all the world in that day; and further pointing out their particular pleading for themselves, he gives us to understand that he is very God, who knoweth long before not only the speeches and actions, but the very secret thoughts and imaginations of all men that have been, that are, or shall be, from the beginning to the ende of the world.

These things laid together and well considered, must stir up in our hearts a special duty which the Apostle had learned, 2. Cor. • . 11. Even to know the terror of the Lord: that is, not only in judgment to conceive, but also in heart and affection to be persuaded of the terrible fearfulness of the last judgment; and in this regard not to content our selves with the gift of knowledge and with an outward profession, but to labor for soundness and sincerity of faith, of repentance, and new obedience, both in heart and life. This was Paul's practice, in regard of the resurrection to this judgment, he endeavored himself to have always a clear conscience toward God, and toward man, Act. 24. 16. And this duty is most necessary: for such is our ignorance and unbelief that we little regard the terror of this day, but either think it shall not come, or though it do, we shall scape well enough.

The third argument here used is drawn from the gifts and qualities of the persons which make this plea for themselves: they are such as have prophesied in the name of Christ, cast out devils, & done many great works in his name. To prophesy here signifieth 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 prophesy, to grace and commend the office of a minister, because it was the principal duty of the Prophets themselves thus to handle the word of God for the instruction and edification of God's people, howsoever at some time they did foretell unto God's people things to come. And therefore he which hath this office, and dischargeth the same with good conscience, doth a work no less honorable, then did the ancient holy Prophets.

By thy name ] The name of Christ here signifieth two things: I. appointment and commandment from Christ: men that preach the word of God being rightly called thereunto, teach and preach in the name of Christ: for those whom the Church calleth lawfully, Christ himself calleth, and they preach by virtue of his name. Secondly, it signifieth to preach in the room 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 ambassadors 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 requireth of men. Masters teach their servants; parents teach their children; and one neighbor and friend another: but all these differ from the teaching of the minister: for he teacheth being called by Christ and instead of Christ: but the master teacheth not by like virtue, but only by the right of mastership: the father by virtue of fatherhood, and one friend another by virtue of brotherly charity. And this showeth the dignity of the calling of a minister, and the weight of his office: no master, no father, or ordinary professor hath the like.

Cast out devils, and done many great works ] 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 work done, but such a work 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 himself immediately, which is above the strength of all creatures: such a work was the staying of the sun, Joshua 10. 13. and the going backward of the shadow of the dial, 2. King. 20. 11. Secondly, the Lord God alone is the author of a miracle, who created heaven and earth; as David saith, Thou art great and doest wondrous things, thou art 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 work a miracle. How then, will some say, do 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 work miracles by believing, on this manner: First, they receive a special 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 work to be done: upon this instinct, they believe that if they pray to God, and command in his name, it shall be done: and lastly, they pray, and command according to this▪ instinct, and so the thing they believed is done. And thus is this speech to be understood, Have we not cast out devils? &c. that is, thou hast put an extraordinary instinct into our minds, that if we prayed unto thee, and commanded the devils in thy name to depart, it should be done: this we have believed, and accordingly practiced, and so have cast out devils, & done many great wonders by thy name. This gift of miracles doth not now befall the Church of God; all that the Church now hath (for ought I see) is the gift of prayer, joined with fasting, which also must be conditional, depending on God's glory, the good of God's Church, and of the party troubled: they may not pray absolutely for this work of casting out devils, or for the doing of such like miracles, much less may they now give peremptory command for the being of them. If it be said, that God's Church hath all needful gifts, as well now as in former times: I answer, it hath all gifts needful to their salvation, and therefore prayer in the Church serves now either to deliver the party troubled, or else to procure as good a blessing as deliverance is, which is patience and repentance. And thus we see what manner of persons they be that shall say, Lord, Lord, and make apology for themselves at the last day, and yet be damned; namely, some that have been excellent preachers of the word, and some that have had extraordinary power to cast out devils: and lastly, others that have wrought many strange cures and miracles by faith in Christ's name.

Now whence we learn, first, that most excellent gifts will not avail to the salvation of any man or woman, unless they have true faith, sincere repentance, and new obedience, whereby they do 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 himself preach, and to have given him entertainment? and yet neither of these can save a man: Christ saith here, the apology of preaching shall do men no good, and the privilege of eating and drinking with Christ, and of hearing him teach in their streets will nothing avail; Christ will say, I never knew you, Luk. 13. 26, 27. It is likewise an excellent earthly privilege to be allied unto Christ; and yet Christ preserreth spiritual kindred by faith and obedience far before it, saying to one that told him his mother and his brethren stood without, desiring to speak with him, Who (saith he) is my mother? and who are my brethren? and pointing to his 'Disciples, he said, behold my mother and my brethren; for whosoever shall do my fathers will, the same is my brother, and sister, and mother. And with reverence it may be truly said of the virgin Mary, that howsoever it was a wonderful privilege unto her to be the mother of Christ Jesus, yet if she had not as well borne him in her heart by faith, as she did in her body, she had never been saud: and therefore Paul saith, though we had known Christ after the flesh, yet henceforth know we him no more; but if any man be in Christ, he is a new creature, 2. Cor. 5. 16. and, in Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love, Gal. 5. 6.

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

Again, students that have a great measure of knowledge and other excellent parts, as memory, languages, &c. must learn, not to be puffed up therewith, ( for knowledge puffeth up, 1. Cor. 8. 1.) but withal to get the saving graces before named; for without a repentant and believing heart, all the gifts they have will never save them: nay rather they must be abased thereby, for without true saving faith, all other gifts be but as so many mil-stones, to press them deeper into the pit of destruction.

Secondly, here note, that many learned preachers, who have soundly handled the word of God for the conversion of others, shall yet themselves be condemned, like to the Carpenters that built Noah's Ark, and yet were drowned in the flood. The consideration whereof, must teach all Ministers, according the counsel of the Apostle, Act. 20. 28. to take heed, first, unto themselves, and then to their flocks: so Paul bids Timothy, Take heed unto thyself, and unto learning, continue therein; for in doing this thou shalt both save thyself, and them that hear thee, 2. Tim. 4. 16. Secondly, to be followers of Paul in the practice of mortification, who did beat down his body, and bring it into subjection, least by any means after • e had preached to others, he himself should be a reprobate, 2. Cor. 9. 27. Thirdly, the people of God are here also taught their duty; for seeing this fearful judgment shall befall some ministers of the word, that notwithstanding their preaching they shall be condemned; therefore God's people must not rest upon the example of their ministers lives, but cleave fast unto that wholesome doctrine which they gather soundly and directly out of the word of God: his life and practice is no sure rule to follow, further then it agreeth 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 walk 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 teacheth us not to trust them which bring unto us doctrines, because they are confirmed by wonders; for such as work wonders may deceive themselves in the matter of their own salvation, and therefore much more may they deceive us in this or that particular point of doctrine. Whereas therefore sundry points of popery, as Purgatory, Pilgrimages, invocation of Saints, and such like, are avouched to be confirmed by miracles (which no doubt were but forgeties, and lying wonders) yet let it be granted that they were true miracles, that proveth not that we should believe them, because the word of God doth not confirm the same unto us; for beside that which is revealed and recor • ed in Scripture, we must receive no doctrine in religion, be it never so miraculously confirmed.

Verse 23. And then will I profess to them I never knew you: depart from me ye workers of iniquity. Here Christ sets down the just condemnation of those men which make an apology for themselves at the day of judgment, and wonder at their condemnation: and withal he answereth them in that wherein they shall plead for themselves. The words contain three parts; I. A profession made by Christ to these men, that he never knew them. II. A commandment of Christ unto them, Depart from me. And III. a reason of the commandment, Ye workers of iniquity. 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 profess. &c. In this phrase Christ alludeth 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 me: but I will make another profession unto them, that is, I will make it clear and manifest unto all the world, that I never knew them, & that their profession of me was in vain.

The words of Christ's profession are of great weight and moment, containing some difficulty in regard of the sense, which must be searched out. The knowledge of God whereby he knows his creatures is twofold; General, and Special. God's general knowledge is that, whereby he understands 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 eyes with whom we have to do, Heb. 4. 13. And by virtue of this, Christ here foretelleth what shall be the apology of some wicked men at the last day. And in regard of this general knowledge, all men are known unto God, and the most secret actions of wicked wretches, Ier. 32. 18. His eyes are open unto all the ways of the sons of men, to give unto them according to their ways, and according to the fruit of their works. The special knowledge of God, is that whereby he acknowledgeth, approveth, and accepteth of his creature to be his, vouchsafing unto it his special favor: now this enlargeth not it self to all & every man, for some there be, on whom he will show his favor, and of them it is said, The Lord knoweth the way of the righteous, Psal. 1. 6. others there be on whom he will not show forth his mercy, and of them it is said, The way of the wicked shall perish. Which opposition showeth, what is meant by God's knowledge of the godly. So likewise, Rom. 11. 2. will the Lord destroy his people whom he knew before; that is, whom he approved and loved: and of this special knowledge he speaketh in this place. Never▪ This word excludeth all times, as if he should say, I do not now, neither ever did approve 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 approve of you.

From this form of confession we are to learn sundry points of doctrine; First, hereby is plainly confuted and overthrown the opinion of some Protestants, who hold that Christ shed his blood for all and every man without exception, and that in regard of God's purpose and will he died for all men; for Cain as well as for Abel, for Judas as well as for Peter, and for them which shall be condemned, as well as for them which shall be saved. But mark what Christ saith here to them that shall be condemned, I never knew you, nor approved of you for mine. But if Christ died effectually for all and every man in the world without exception, then he bought all and every man without exception, with the price of his blood; and if that, then everyone without exception is Christ's: and those which are truly his, Christ will undoubtedly acknowledge for his own. But here we see Christ will not acknowledge all and every man to be his, and therefore undoubtedly he did not purchase by the price of his blood, all and every man to be his without exception. I deny not, but that Christ died for all men in the sense of Scripture; but the word of God never saith, that on God's part, and in regard of the purpose of his will, 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 deprived of grace and redemption by Christ, let us well consider this one thing, and it will not seem strange, no not in man's reason. God created man in his own image, in righteousness and true holiness, and he gave unto him a blessed estate in an earthly paradise, and that not only for himself, but for all his posterity; for whatsoever he received by creation, he received not only for himself, but for his posterity, being then a public man, and bearing the person of whole mankind, both in the state of his innocence, and in his fall: whereupon Adam falling from that happy estate, all mankind being in him, fell with him, and so lost God's image, and that good estate which they enjoyed by creation in Adam. Now consider this well, if God had never endued man with grace, nor given him means to come by happiness, and yet had been excluded from all means of grace and happiness, this indeed might have seemed hard; but considering that by creation he gave man happiness, and likewise ability to persevere in the same, if he would; is it any marvel, seeing all men have of themselves lost their own felicity, that some should be deprived of it forever? nay, rather it is a wonder that all are not condemned which come of Adam; for God in his justice without all cruelty might have condemned every man: and indeed it is his endless mercy, that he hath 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 never knew you: yet speaking of others he saith, I know my sheep, John. 10. 14. and again, I know whom I have chosen, John. 13. 18. and Paul saith, The Lord knoweth who are his, 2. Tim. 2. 19. Now frō these places we may gather, that there is an eternal work of God, whereby he puts a difference and distinction between man and man, angel and angel, acknowledging some to be his own, and denying the same of others. If God himself had not avouched this in his word, no man might have taught it; but being here plainly expounded, it is with all reverence to be acknowledged & received: and that it may be the better conceived, two points are here to be handled. First, upon what ground and reason God doth know some to be his, and doth 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 God's good pleasure alone: Matth. 11. 25. Christ setteth down this distinction between man and man, saying, that his father hath 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 pleaseth thee. So Rom. 9. v. 13. and 18. In Jacob and Esau Paul shows this distinction of mankind, I have loved Jacob and hated Esau, saith the Lord: neither did this difference come from their works, either good or evil, for this difference God put between them, before either of them had done good or evil: but it is wholly ascribed to the will of God, who will have mercy on whom he will have mercy, and whom he will he hardeneth. This must not seem strange unto us: we permit unto men to use their own discretion in their own affairs, and this is a sufficient reason to stop any other man's mouth; It is mine own, may I not do with mine own what I will? Again, in Princes Proclamations we submit our selves to this clause (It is our pleasure:) so likewise, a man having a flock of sheep, may send some of them to the fatting for the slaughter, & others keep for breed: this God permitteth unto man, and it is not counted cruelty among men; now if we give this liberty unto man over the creature, why should we not much more give it to the creator over 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 equity of them, which must move us with reverence to submit our selves to the sovereign will and pleasure of God herein.

Upon this ground of difference and distinction between man and man, we may well be admonished to beware of the error of some divines, who thus define of God's will touching man's estate; they say it is the first will 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 having laid down this his first will, he then (say they) foresees that some men will not believe, nor persevere in the faith: and hereupon it is (in their conceit) that he will not know some men for his own. Again, foreseeing that others will believe and persevere in faith, them he knows and acknowledgeth to be his; dealing herein like unto a good father that hath many sons, who would have them all to do well, and to have each one a good portion; but yet seeing that some will not become frugal and obedient, he changeth his mind, and doth disinherit them: or like unto a good Prince, who would have all his subjects to do well; but seeing some to be rebels, he is of another mind, and willeth their death. Answ. But this opinion is a mere invention of man's brain; for whereas they say, that God by a second act of his will acknowledgeth some for his own, and not others, upon the foresight of their faith and unbelief, whereas by his first will he 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 foreseen works in them. And therefore it cannot be, that he should will all men to be saved equally, Cain as well as Abel▪ Judas as well as Peter. Again, their opinion confutes it self, for God foresees men's faith and unbelief, because he hath 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 foreseen works the ground of difference between man and man. Then their comparisons are not fit: a father would have all his children to do well, and to enjoy his portion: true; and more then that, he would make all his children to do well, if it lay in his power; neither would he disinherit any, if it lay in his power to make them good: the change of his purpose in disinheriting his son, ariseth upon the impotency of his will, that cannot do that he would. And the same must be said of the will of Princes toward their subjects: but if their should be such a will in God to have all men saved, if he could save them; then undoubtedly all men should be saved, for who hath resisted his will? nay, whatsoever the Lord willeth, that doth he in heaven, in earth, and everywhere, Dan. 4. 32.

A second point to be considered in the distinction of men, whereby God knoweth some to be his, and doth not acknowledge some others for his, is the fruit of this knowledge of God. It is an effectual and powerful knowledge, working mutual and strange effects in man's heart, towards God; for from this, that God knoweth some to be his, there followeth another knowledge in man's heart, whereby he knoweth God to be his God. So Christ saith, John. 10. 14. I know my sheep, & am known of mine: look as the sun casts down his beams upon us, by means whereof we again see the body of the sun; even so the knowledge of God, whereby he knoweth us for his, worketh 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 knoweth us to be his, is the ground of our knowledge of him to be our God. Again, in this knowledge of God, whereby he knoweth his elect, is contained his love towards them, for he knoweth and accepteth of man, and therefore loveth him: & this brings forth in man love to God again. We love God because he hath loved us first, 1. John. 4. 19. So likewise God by his knowledge chooseth us to be his peculiar people: and hence comes our choosing of God to be our God; for look, as the seal sets a print in the wax like unto it self, so the knowledge of God bringeth forth such fruits in us to Godward, as therewith God beareth and manifesteth towards us.

On the other side, there he some whom God never knew, and the fruits hereof in them, be the fruits of justice; God not knowing them, they know not God: and the fruits of this knowledge, as love, and giving their hearts unto God, they have not. Indeed the sins which men commit come not from this, that God knoweth them not, but frō the corrupt will of man: and yet these wants of knowledge, of love, & faith to God, as they are punishments, come from this, that God doth not know, nor acknowledge men for his.

Now whereas this knowledge of God is powerful in his elect to produce from thē true knowledge, affiance, & love of God again; we are to be admonished to labor to feel in our hearts these graces which are the impressions and fruits of God's knowledge of us, that by them we may be able to say, I know God to be my God, and Christ my redeemer. Let us therefore labor to know God aright, and to love God in Christ, & in his menbers, by true love; & to choose the true God to be our God, bestowing our hearts & affections on him: for by these graces we shall know certainly that God knoweth us, loveth, and chooseth us for his sons and daughters in Christ; because these graces in us are the proper fruits of the knowledge & love of God towards us; even as we may know the Princes broad seal by the form of it in wax, though we never see the seal it self. And on the contrary, we must take heed of that heavy judgment of God, whereby men go on without knowledge, love, and affiance in God; for these are fearful tokens of his wrath, befalling those whom he never knew.

The use. 1. Whereas God knoweth some men for his own, and will not acknowledge the same of others, and that only upon his will & pleasure, we may see here a wonderful & unsearchable mystery; which first of all ought to stir us up, not to plead with God, but in an holy reverence to wonder at, & to admire his unspeakable power & sovereignty over his creature: Rom. 11. 32. God hath shut up all under unbelief, that he might have mercy on all, saith the Apostle. Now he doth not reason the case further, but there stays himself, with an admiration of God's wonderful power and wisdom, crying out, O the deepness of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgments, & his ways past finding out! v. 33. 2. This must strike our hearts with fear & trembling towards God in regard of his judgments: the Apostle Paul speaking to the Gentiles of God's ancient people saith, the Jews are cut off through unbelief, and thou 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 selves (as usually we do) on hope of mercy in the death of Christ, without some ground hereof through true grace; but rather with fear & trembling, so long as we have time, to labor in the means of saluatiō, which is God's word, prayer, Sacraments, to become true members of Christ, because we may deceive our selves with a vain profession: for though God's mercy be endless in it self, yet it admits restraint to us-ward; & indeed it shall never be extended to all, nay not to many that in their life time made full account thereof in their vain persuasions.

A third point here to be observed is this; that such as professed Christ's name here on earth, & yet after shall be condemned, never had true faith, nor true repentance, sound love, nor hope; they might have some kind of faith, I confess, & many other excellent gifts; but if they had had true faith, thereby they should have pleased God, & been approved of Christ, & so at sometime also, have been accepted & acknowledged of him for his own. For this we must learn and hold as the truth of God, that where true faith, love, and hope are truly wrought, there they remain forever, at least in the root; they may seem for a time to be lost, but yet never can be quite extinct, for the gifts and calling of God are without repentance, Rom. 11. 29.

Fourthly, here it is plain, that those whom Christ will not save, he never knew; hence it follows, that whom he knows to be his, them he will know to be his forever. This point must be remembered, because it is the true foundation and ground of the salvation of men's souls: we are said to be saved by faith, and by the word of God, yet only as by means, not as causes: but the only cause of our salvation, and of the means that brings us thereto, is this knowledge of God, whereby he accepteth and approveth us to be his own.

Hence we may gather, that those who are elect unto salvation, shall never perish; for whom God once knows to be his, them he knows to be his forever: & 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 unchangeable, Rom. 9. 11. remaining ever, according to his purpose. This knowledge of God, is that foundatiō which remaineth sure, 2. Tim. 2. 19. The first grace of all is God's favor, choosing some men to be his of his mere good will; and this first grace, to whomsoever it is vouchsafed, remaineth forever, admitting no change nor alteration, nor interruption. This doctrine must be remembered, as the stay of our faith, and a sure foundation of sound comfort in any distress: for true believers in time of affliction find in themselves much unbelief, and great proneness to fall away from God. Yet here they have a sure stay whereon to rest, they must go out of themselves, and fasten their faith on God's election, knowing hence, that though they be frail and subject to fall away of themselves, yet their salvation remains fast, grounded on the knowledge and election of God. So the Apostle