Exposition of the Sermon on the Mount — William Perkins

Exposition of the Sermon on the Mount · William Perkins

verse 29.

Wherefore if thy right eye cause thee to offend, plucke it out, and cast it from thee: for better it is for thee, that one of thy members perish, then that thy whole bodie should be cast into hell:

vers. 30.

Also if thy right hand make thee to offend, out it off, and cast it from thee; for better it is for thee, that one of thy members perish, then that thy whole bodie should be cast into hell.

In these two verses, our Sauiour Christ laieth downe a most heauenlyScope. instruction, for the auoyding of offences; propounding it by way of answer to a secret obiection, which might be framed, by occasion of his former exposition of this seauenth commandement; for hauing condemned the Adulterie of the heart, declared by the eie, some man might say, What shall wee doe with our eies, if an vnchaste looke bee so dangerous? Our Sauiour Christ answers, If thy right eie cause thee to offend, plucke it out; Which words must not be taken litterally, in their proper sense: for this is a Rule in the expounding of Scripture,Rule of expounding Scripture. that when the litterall sense is against any commandement of the law, thē the words must not be taken properly. Now these words in their proper sense, do command a breach of the sixt commandement, which bindeth eueryevery man to preserue his owne, and his neighbours life; and so no man can without sinne pull out his eie, or cut off his hand.

By eie then, we are to vnderstand, First, the eie of the bodie; yet notExposition. that onelyonly, but any other thing that is deere and pretious vntounto vsus: as our eie, euen our right eie is. If it cause thee to offend,] that is, cause thee to sinne, & to faile in the way of obedience vntounto Gods commandements: Plucke it out, & cast it frō thee:] these words are a loftie kind of speech, called Hyperbole, whereby thus much is signified: Restraine & gouerne it most carefully, though it be to thine owne great paine, losse, and hinderance; For better it is for thee, that one of thy members perish, then that thy whole bodie should be cast into hell:] These words containe a Reason of the former exhortation, to this effect; It is better for thee, to want the benefit and vse of things most pretious and deere vntounto thee, in this life, and so to be saued; then by hauing and vsing them, to perish for euer: So that the true meaning of this place, is this; as if our Sauiour Christ had said, Goe through the whole course of thy life, …arapluase.and take a viewe of all thy waies, and therein see what thing is an occasion of sinne vntounto thee; that take heed of, and auoyde, though the vse thereof be most deere vntounto thee: for it is better that thou shouldest want the vse thereof, and so bee saued; then by it to perish eternally in hell fire.

Also if thy right hand make thee to offend, cut it off, for it is better for thee, &. Here the same exhortation and Reason is againe repeated, which we must not thinke to bee a thing needlesse and friuolous; for such Repetitions in Scripture hauehave speciall vse, to signifie that the things so deliuered, bee of speciall importance, worthie all carefull obseruation and obedience. Now by right hand, here is meant, any thing that is most profitable vntounto vsus, what euer it bee, if it cause vsus to sinne against God, it must bee auoyded, and left off most carefully.

By this Exhortation of our Sauiour Christ, wee are taught to carrieVse. Guard the senses. a strict watch ouer all our senses, and ouer all the parts of our bodies, especially the eie and hands, that they become not vntounto vsus occasions of sinning against God: and for the gouernment of the eies, there bee two speciall Rules; First, wee must vse our sight, that is, open andRule▪ for the eies. shut our eies, in obedience vntounto God. Salomon giuing Rules, for the1 well ordering of the tongue, sight, and foote, saith thus of the eie; aPro. 4. 24. 25.Let thine eie behold the right, and thy eie liddes direct the way before thee: which wordes seeme to carrie this sense, That wee should order our sight according to the straite Rule of Gods word, for that is the way wherein wee ought to walke. Now the necessitie of obseruing this Rule, may appeare by sundrie examples: Eues bGen. 3. 6.looking vponupon the forbidden fruite, with desire to eate thereof, against Gods commaundement, was the doore and entrance of that sinne into her heart: was not Cham cGen. 9. 2…, 25.accursed for looking vponupon his Fathers nakednesse? was not Lots wife turned into a pillar of salt for dGen. 19. …6looking backe towards Sodome? Fiftie thousand threescore and ten men of Bethshemish were slaine e1. Sam. 6. 19for looking into the Arke of the Lord, against his reuealed will: by all which it is plaine, that we ought to vse our sight in obedience to God: for which end, it wil be good before we looke on any thing, to consider whether the same will be for Gods glorie, the good of our selues, & of our brethren; if it be, we may vse our sight; if not, we may not vse it.

Secondly, we must make our eies, not the weapons of any sinne, but the 2. Rule. Looke to Gods glorie.instruments of Gods worship and seruice. This we shall doe, if we imploy them thus: 1. In beholding Gods creatures in heauen and earth, that1 in them wee may see Gods glorie, wisedome, merciemercy, power, and prouidence, and thereby take occasion to magnifie the name of God. 2. In2 beholding Gods iudgements very wishly and narrowly, that therein we may see his iustice and wrath against sinne, and so bee humbled in our selues, and terrified from sinne. 3. In beholding of the Elements3 of Gods Sacraments, especially the bread and wine in the Lords supper, which be visible words, wherein we may see our Sauiour Christ, as it were crucified before our eies. 4. In vsing them as instruments4 of Inuocation, by lifting them vp fPsal. 1 2.to heauen, to testifie the lifting vp of our hearts vntounto God. This vse of the eies nature teacheth vsus; for whereas other creatures hauehave but foure muscles in their eies, wherby their eies are turned round about, man onelyonly aboue them all hath aColumb. l. 5. cap. 9. fift muscle, whereby his eie is turned vpward towards heanen. And this which is said, for the well ordering of our eies, must bee obserued in the rest of the senses, and in all other partes of the bodie; they must all be imployed and set a worke in obedience to God, and continually obserued, that they become not the weapons of sinne, but the instruments of his glorie.

Secondly, this Exhortation of Christ, must teach vsus to auoyde all theAuoid all occasions of sin occasions of eueryevery sinne, though it bee with great losse vntounto our selues, in the things of this life. This is the chiefe point that our Sauiour Christ aimeth at in this place, and therfore it ought with speciall regard to be learned, and remembred. Mans nature is like vntounto drie wood, or towe, which will burne so soone as fire is put vntounto it; giuegive a man the least occasion of any sinne, and hee is as readie to commit it, as drie wood is to burne, though thereby hee doe as much as in him lieth, to cast away his owne soule for euer. Looke therefore, as Mariners on the Seas, hauehave constant and continuall care to auoyd both rocks and sands, whereby they may suffer shipwracke; so must wee most warily auoyde the occasions of eueryevery sinne. A most worthie example hereof we hauehave in Moses, who was brought vp in Pharaohs Court, till hee was fourtie yeares old, where he enioyed all earthly pleasures and honours that his heart could wish; and so might hauehave continued if he would, for hee was the adopted sonne of Pharaohs daughter: but yet Moses left them all, and g…b. 11. 25. 26.chose rather to suffer affliction with the people of God in Goshen, then to enioy all the pleasures of Egypt. And this he did, because they were but the pleasures of sinne, which hee could not enioy, vnlesse hee would forsake the true feare and worship of God, and all good conscience: & his example we ought to follow.

Now that we may auoid all the occasions of sinne, and so put in practise this wholesome precept of our Sauiour Christ, I wil here intreat of the occasions of sinne, and shew withall, how they may be auoyded.

By occasion of sinne, I meane any thing that either of it selfe, or by An occasion of sinne desc…bed.mans abuse, becomes offensiue, and prouoketh vntounto sinne. In this large acceptance, an occasion of sinne extendeth it selfe, not onelyonly to such things as are euill, but euen to things good and commendable in themselues, which by mans abuse, cause transgression against God. Occasions 2. Kinds of offence…. 1. Gia….of sinne are two-fold; either giuen or taken. An occasion giuen, is that thing, either word or action, that is euill in it selfe, the speaking or doing whereof, stirres a man effectually to sinne. Occasions giuen are two-fold; either of one man vntounto another, or of man vntounto himselfe.Men geue offenc to others 6 waies The occasions whereby one man may prouoke another to sinne, are many; I will reduce them vntounto sixe heads. The first is, badde counsell, whereby one man perswadeth another vntounto sinne. This is a great1 Bad couns….cause of much euill in the world: thus came the fall of our first parents; for hGen. 3. 4, 6Sathan perswaded Eue, and Eue her husband: thus came the crucifying of the Lord of life; for the high 'Priests and Rulers iMat. 27. 2….perswaded the people to aske Barrabas, and to destroy Iesus. Hence commeth seeking vntounto wisards; one friend perswades another, for their outward good, as they thinke: yea, from this bad counsel comes the common neglect of all good duties in Gods worship.

The second is, consent or approbation of sinne, and it is two-folde;2 Consent.secret, or open: Secret approbation and consent is, when men see sinne committed, and are not grieued thereat; for this cause the Apostle Paul checketh the k1. Cor. 5. 1, 2Corinthians, that they were not sorrowfull, but rather puffed vp at the facte of the incestuous man: whereby they did in some sort hearten him in his sinnes: this is a great occasion of sinne in our daies. The Prophet Dauid was of another minde, his lPs. 119. 136.eies gushed out riuers of teares, because men brake Gods lawes. Open approbation of sinne is, when men doe openly countenance sinners, and lewd persons, which make profession of badde practises; this is a great occasion of many horrible impieties: hereby the hands of the wicked are strengthened in their wickednesse, as mIer 23. 12. 17.the Lord complaineth: and this is the sinne of this age; for who is so badde, that hath not some patrone of his euill, and some backe friend to sooth him in his sinne, which makes sinne shameles, and sinners impudent? But all Gods children must follow Elisha, who in great feruencie of spirit told Iehoram to his face, though he were a king, that n2. Kin. 3. 14.if it had not b…ene for the preseuce of good King Iehosaphat, he would not hauehave looked towards him, nor seene him: the Lord himselfe will not oIob 8. 20.take the wicked by the hand, neither can he endure, that his children should p2. Cor. 19 2helpe the wicked, or louelove them that hate the Lord.

The third occasion giuen, is prouocation vntounto sinne, when either by3 Prouocation to sinne.word or deed, men excite or drawe on others to some euill; as vntounto anger, reuenge, hatred, to drunkennesse, or such like; and this is a common fault of those that delight in drunken fellowship.

The fourth occasion is, neglect of good duties vntounto our brethren; as of4 Negl…ct of good duties.exhortation, admonition, instruction, or rebuke, Ioshua 7. Achan stole the execrable thing for himselfe alone, & yet all the people are charged with that fault, and punished for it: the cause was, their neglect to keepe one another from that sinne, according as God commanded thē. chap. 6. 18. This is a great occasion of impietie among vsus; if neighbour would admonish neighbour, and one brother an other, sinne would not be so rife as it is. But this dutie is not onelyonly neglected of priuate men one to another, but of publike persons, who are more bound vntounto it. The Magistrate is negligent in punishing, and the Minister in reproouing sinne: and the master of the family carelesse in reforming those that are vnderunder him, which causeth sinne to abound.

The fift occasion giuen, is euill Example in the practise of any sinne 5whatsoener, which may be knowne: this is most dangerous, like vntountoBad example. wild fire that inflameth all places whereon it lighteth. The truth hereof appeares among vsus: for let any one man or woman take vp a new fashion in attire, and presently the same is generally receiued: let a man inuent or sing a leud song, and presently it is learned of all, euen of little children that can scarse speake: whence also comes it, that crawling infants should sweare roundly, and frame themselues to all impietie, when they cannot speake readily, but from the bad example of their Elders, with whome they are brought vp? Now among all men, their bad example is most dangerous, who make the greater profession of Religion. They are like false lights vponupon the shoare, which lead the shippesvpon the sands. And therefore such as shew any care or forwardnes in holy practises of religion, must hauehave speciall watch ouer all their waies, that (if it be possible) they may be blamelesse both in word and deede: for all men hauehave an eye at them, and the wicked would gladly spie holes in their coate.

The last occasion giuen is, the priuate slandering of Gods Ministers, 6and the disgracing of their Ministerie: this is an offence as generall asSlandering Gods ministers. the rest, and it causeth many to contemne the meanes of their saluation. When men meete together, their common talke is of the Ministers, and of their doctrine, not to be edified by mutuall conference, but onelyonly to disgrace their persons, and to make their ministerie contemptible; but they little know what mischiefe this causeth, and therefore it ought to be auoided.

These are occasions of sinning giuen by one man to another: for theHow to auoid occasions giuen. auoiding whereof, which is the plucking out of the eye, and cutting off the hand here commanded, this Rule must be obserued: We must hate and eschew the occasions of sinne as deadly poison: and esteeme those persons A Rule.that giuegive them vntounto vsus, in that regard, as ill as the deuill. Thus Christ dealt with Peter his owne disciple, when he went about to hinder him from doing his Fathers will in suffering for our sinnes; saying, qMat. 16. 23Come behinde me Satan; considering him in that action, as if he had beene the deuill himselfe: for we must know, that the deuill comes not openly vntounto men, but cunningly conuaies himselfe in these occasions of sinne giuen by others, that thereby he may enter into them for the destruction of their soules: we therefore must endeauour as Paul did, rAct. 24. 16.To keepe a good conscience in all things: that is, to keepe our selues pure and vncorrupt from all the occasions of sinne in the world: with a watchfull eye against offences must walke on, in that way that leadeth vntounto life, eschewing these stumbling blockes which the deuill casts in our way by other men: and so shall we obey this good counsell of our Sauiour Christ.

The second kind of occasions of sinne giuen, are those which a man giuesThe second kind of offē ces giuen. vntounto himselfe: and they arise either from his affections, or from his imaginations: from mans affections arise so many occasions of sinne, asOffences arising from a mans corrupt affections. there be corrupt affections in him; as from corrupt desire ariseth couetousnes, which is so great an occasion of sinne, that the Apostle calls it s1. Tim 6. 10the roote of all euill. This drawes mans heart so much to the world, that he can spare no time for the meanes of his saluation; herewith he is so choked, that he neuer thinketh of repentance, till the last gaspe. Such an other occasion of sinne, is pride of heart, whereby many giuegive themselues so much to the garnishing of their bodies, that they neglect their soules altogether. The like is selfe-louelove, whereby men ouerweening their gifts, thinke not themselues honoured according to their desert, and so through discontent giuegive themselues to plotte and practise much mischiefe, for the aduancing of their estate. Of this sort are the Romish Priests and Iesuits, as their manifold dangerous attempts against our Church and State doe euidently declare. And thus we might runne through all the affections of mans heart, shewing that the corrupt motions thereof are the cause of much sinne vntounto him, and a most dangerous meanes for the ruine of his soule.

In regard whereof here also we must snew, how this eye may be plucked How to auoid offences arising from a mans owne heart. The Rule.out, and this hand cut off: that is, by what meanes we may reforme our hearts, and stay the rage of our affections, that they cause vsus not to sinne. The way is this, we must mortifie and crucifie our vnruly affections and corrupt desires. And for this ende we must put in practise three duties. First, we must beleeue that we are crucified with Christ; thatMeanes. is, as we conceiue our selues to be in Christ by faith, whereby we hauehave1 communion with him; so we must conceiue that this communion with Christ, is in his death and buriall, so as our sinnefull nature, with all our corrupt affections, were nayled to his crosse and buried in his graue, as the Apostle shewes at large, Rom. 6. 3, 4. &c. Now when this perswasion shall take place in our hearts, it will by Gods grace keepe vsus from yeilding to corrupt motions and desires, and mooue vsus to labour to subdue them daily: for herein stands our assurance that wee hauehave fellowship with Christ, when we hauehave fellowship in his death. And therefore as we see malefactours to cease from stealth and robberie when they are once hanged; so we beeing crucified with Christ in respect of the old man, must not suffer the same to rule in our affections, or to hauehave force in our members: knowing (as the Apostle aRom. 6. 6.saith) that our old man is crucified with Christ, that the bodie of sinne might be destroied, that henceforth we should not serue sinne: and, bGal. …. 24.they that are Christs hauehave crucified the flesh, with the affections and lusts thereof: whereupon he bids vsus cRom. 6 11.thinke, that we are dead to sinne, meaning with Christ, and so cannot liue therein: S. Iohn saith, d1. Ioh. 3. 9.he that is borne of God, sinneth not, because the seede remaineth in him: that is, true faith assuring the heart that all the benefits of Christs death and passion belong vntounto him; whereof this is one, that in our nature he suffered death vponupon the crosse, that we by the power of his sufferings might hauehave sinne crucified in vsus, so as it should not raigne in vsus to bring forth fruits vntounto death. Secondly, we must remember Gods commandement forbidding2 eueryevery sinne, and eueryevery wicked lust and affection; and withall we must applie the threatning of his wrath against the same, that thereby our flesh may be subdued. Thirdly, we must striue against our corrupt3 motions and affections, not giuing them libertie to beare sway in vsus, but ruling them by meditating in the word of God, and by prayer for strength of grace to ouercome them all; dealing with them as parents doe with kniues, turning the edges of them before they leaue them in the hands of their children, least they be hurt therewith: as if our louelove be set vponupon the world, we must labour to set it vponupon Christ and his righteousnes; and if our hatred be against our brethren, we must labour to set it vponupon sinne, and so for eueryevery affection, as ioy, feare, &c. we must so keepe them to their right obiects, that they may rather further vsus in well doing, then become in vsus the occasions of any sinne against God.

The second kind of occasions of sinne which a man giueth to himselfe,Offences arising from mans mind. arise from his minde and imagination: And they are many, I will onelyonly note three. The first, is an inward conceit of perfect knowledge,1. touching mans dutie to God, and the way of his saluation: that this is a common conceit in the hearts of the ignorant especially, may appeare by this common speech of theirs; that they know as much as any Preacher can teach them: for the summe of al (say they) is, to louelove God aboue all, and my neighbour as my selfe, & to beleeue to be saued by Christ: now this they know as well as the best; and hereupon they become contemners of the preaching of the word, the ordinarie meanes of their saluation, as of a thing needeles and superfluous. This conceit is common among vsus, and doth much hurt to many a mans soule.

The way to cut it off is this; the vaine man that is puffed vp withRemedie. this conceit, must examine himselfe touching his knowledge, whether it Trie our knowledge.be sufficient to his saluation. And for this ende he must make inquirie in himselfe for these two things; first, whether he see his owne naturall1 blindnes, and whether he be mooued thereby to labour for the knowledge of God and of his will; where this is wanting, there is nothing but a vaine conceit of knowledge: Secondly, whether his knowledge2 be ioyned with conuersion of heart from sinne vntounto God, and with reformation of life from euill to good. This change of heart and life goeth with all sauing knowledge. Now if these be wanting (as vndoubtedly they are in all vaine persons) then is their knowledge so farre from beeing sauing knowledge, profitable to saluation, that it rather turneth to their deeper condemnation.

The second Imagination in man, occasioning him to sinne, is the 2perswasion of his strong faith. The more ignorant sort that want both faith and repentance, will thus bragge of their strong faith; that no euill companie can hurt them, and hereupon they take occasion to liue as they list. But that this is a vaine presumption may hereby appeare; because aAct. 15. ….true faith purifieth the heart, and b1. Ioh. 5. 4.strengtheneth a man in life to auoid sinne, yea, it ministreth sweete comfort towards the time of death. But vsually these men that bragge and boast so much of their faith, are corrupt in heart, sinnefull in life, and fearefull in their death; many times despairing of Gods merciemercy, as lamentable experience oft times teacheth.

The way to cut off this occasion of offence is this; to make triall in Remedie. Trie thy faith. 2. waies.our selues whether our faith be true and sound or not. This will appeare two waies: First, by the beginnings and degrees of the workes of the spirit, which goe before a true and liuely faith, which be three; first, a1 true sight of our sinnes, with an apprehension of the wrath of God due for the same; secondly, a true sorrow and griefe of heart for offending God by these our sinnes; and lastly, an hungering and thirsting after the merciemercy and grace of God in Christ, aboue all worldly things: where these things are, there is grace; but where these are wanting, there is no true faith, but a vaine presumption, Secondly, faith will2 appeare by the worke of louelove: for in louelove will faith bring forth all the duties of the morall law, both to God and man: for cGal. 5. 6.faith worketh by louelove, and louelove is the fulfilling of the law, Rom. 13. 10. Now all such persons as stand so much vponupon the strength of their faith, shall soone find, if they examine themselues by these two Rules, that they hauehave nothing in them but a vaine presumption, which will turne to their deeper condemnation, vnlesse they repent▪ and get true faith.

The third Imagination causing a man to sinne, is a thought of securitie, 3whereby he puts farre away the euill day; perswading himselfe that though God will come in iudgement against sinne, yet it is farre off. This was the wicked thought of the Iewes, who said; the dP…k. 12. 2….visions shewed to the Prophets, were of times a farre off, and for many daies to come. This conceit is naturally bred in eueryevery man, and is the occasion of many foule sinnes: Math. 24. 48. The euill seruant said in his heart, my master doth deferre his comming, and thereupon he takes occasion to smi…e his fellowes, and to liue lewdly. Isa. 28. 15. The wicked say, they hauehave made a couenant with hell and death, and though a scourge runne ouer, and passe through, yet it shall not come at them. And the vngodly that walke after their owne lusts, say, c2. Pet. 3. 3, 4.Where is the promise of his comming? And is not this wicked thought rife among vsus? for God hath now a long time called vsus to repentance by the preaching of the Gospel, and because it takes no place in our hearts, he sends vponupon vsus his heauie iudgements, as plague, famine, rumours of warres; but yet all this hauehave not caused vsus to meete the Lord: generally that complaint of the Prophet may be applied vntounto vsus, fIer. 8. 6.No man saith, what hauehave I done? now the cause hereof, is this wicked conceit, whereby we thinke gAmo. 9. 10.the euill shall not come not hasten for vsus. In this regard we are like the men of the old world, who would not beleeue Noah, though he preached vntounto them both by word and deede; and so they knew nothing till the flood came and tooke them all away: so fearefull is it, to put away from vsus the threatnings of Gods iudgements. And yet this sinne takes place not onelyonly in the ignorant, but many times in the hearts of Gods children.

The way to remooue this wicked conceit is, to esteeme of eueryevery present Remedie.day, as the day of our death, or of the last iudgement, and so accordingly, to prepare our selues to die, and to meete God in iudgement eueryevery day. This thing Moses aimed at, when he praied God hPsal. 90. 12to teach him and his people s… … number their daies, that they might applie their hearts vntounto wisdome▪ for this perswasion of long life, mooues many to giuegive themselues to the sinnes and vanities of this world excessiuely: we must therefore shake off this vaine perswasion, and eueryevery day prepare our selues for death, and for the day of iudgement; so shall we number our daies aright, and applie our hearts vntounto wisdome: for this is true wisdome in man, rightly to consider his latter ende. And the more neerer doth this dutie concerne vsus, because of the continued intercourse of Gods iudgements vponupon vsus, in famine, plague, and pestilence, &c. which plainly argues, that more heauie iudgements are to ensue, vnles we preuent the same by speedie and true repentance.

Hauing thus shewed, what be the occasions giuen whereby men areOffences taken. drawne to sinne, I come to occasions taken. An occasion of sinne, or, an offence taken is, when a man of a good thing frames that vntounto himselfe which causeth him to sinne against God; and so as much as in him lieth, to cast away his owne soule. These occasions taken, arise especially from4. heades frō whence offences are taken. …. frō Scripture. foure heads. First, from the Scripture: secondly, from the doctrine of the Church drawne out of Scripture: thirdly, from the state of the Church: and fourthly, from the state of the wicked. For the first: though the word of God be most perfect eueryevery way, both for matter and style, yet hence doe many take offence, and that two waies principally; partly from the plainnesse and simplicitie of the Scripture, and1. From the plainnes of it. partly from the contents thereof. For the first, it is most true, that the Scripture style and phrase in many things, is plaine and familiar euen to the capacitie of the simple; yet this is no disgrace to Scripture, but rather an honour, which more setteth out the Maiestie of Gods word. And yet hereby many take occasion to contemne it, esteeming the studie of Scripture too base and shallow, and the knowledge thereof, too plaine and familiar for their fine wits; whereupon some giuegive themselues to other studies and courses, which might glorifie God in this calling. Others also, though they addict themselues vntounto Diuinitie, yet they more imploy themselues in the writings of men, for their priuate studies, then in the word of God; and in their publique Ministerie, they more affect the ostentation of humane wit, eloquence, and learning, in multiplicitie of reading, and set words and phrases, in diuers languages, then that plaine euidence of the spirit, which the Apostle a1. Cor. 2.4.Paul so much commends. This also is a great fault in many hearers, that they are more delighted with the vaine conceits of men in preaching, then with the pure and plaine word of God, counting basely of that Sermon, wherein the Prophets and the Apostles are onelyonly quoted, but highly aduancing that Sermon for deepe learning which is stuffed out with Fathers, Schoolemen, Poets, and such like.

To cut off this offence: First, the will of God must be considered, for the penning and preaching of his word, in plaine and simple manner! for herein is that true, b1. Cor. 1. 27, 18.that God hath chosen such things, as to the world are foolish, weake, vile, and despised, to confound and bring to nought the wise, and mightie things of the world: and hereby also it is made euident, that c1. Cor. 2. 5.the faith of Gods elect, doth not consist in the wisdome of men, but in the power of God: againe, the preaching of the Gospel, d1. Cor. 1. 17with the wisedome of words, makes the crosse of Christ of none effect: let no man therefore deceiue himselfe, for ev. 25.the foolishnes of God is wiser then men, and the weaknes of God stronger then men. Againe, he that doth exercise2 himselfe in the word of God either priuately or publiquely, must labour thereby to see his owne sinnes, and Gods heauie iudgement due vntounto him for them; and so will he beginne to reuerence Gods word, as the onelyonly meanes of true comfort. The woman of fIoh. 4. 11, 12.Samaria, at the first beganne to cauill with Christ, when shee heard him talke of the water of life: but so soone as he discouered her sinne to her conscience, telling her gv. 18.shee had had fiue husbands, and he whome shee now had, was not her husband; then shee left off to cauill, and h19. &c. 19.honoured him by beleeuing his word, and causing others to come and to beleeue in him. The Iewes made iAct. 2. 12, 13.light of the giuing of the holy Ghost vntounto the Apostles at the first; but when Peter had kv. 36. 37. 41pricked their hearts, they sought vntounto the word, and receiued it with gladnes: so the Iayler, though ouer night he dealt vnkindly with the Apostles lAct. 16. 24.putting their feete in the stockes in the dungeon; yet beeing stricken with a feare, by the opening of the prison doores, he then fell downe before them trembling, and asked v. 29 30.what he might doe to be saued.

Secondly, others take occasion of offence from the contents of the 2. Offence taken from the contents of Scripture.Bible; as when they read of the Miracles wrought by the Prophets, by Christ and his Apostles; they say, the like may be done by Magicke, and so blasphemously doe father vponupon the Scripture that most wicked practise of sorcerie; like to the malicious Iewes, who said of Christ, that he cast out deuills by the power of Beelzebub, Luk. 11. 15. Others denie the Historie of Moses to be true, by reason of Noahs Arke, which (they say) as it is described for quantitie could not containe a couple of eueryevery kind of creatures, with prouision and fodder for them, for a whole years space: of this opinion was Appelles an auncient heretike in the primitiue Church: and many vponupon these occasions hauehave become Atheists, denying the truth of Gods word to their damnation. To these I answer; first, for the Miracles, that no creature, men, or Angels, is able to doe such works, as are recorded in Scripture, to be done by the power of God: Ioh. 9. Christ opened the eyes of one that was borne blind. The deuill by his skill, and man by Arte can doe much in curing blindnes, caused by wounds and diseases, but no power of nature, nor of magick, no not all the power of all Angels, is sufficient to procure sight to one that was borne blind; that must be done by a power creating, which is in no creature. Againe, as Histories record, the deuill is able to enter into a dead bodie, and cause it to mooue, and can speake in it; but to raise vp one to life that had beene dead foure daies, as mIoh. 1…. 43, 44.Christ did Lazarus, is a worke that all the deuills in hell, nay all the Angels in heauen, are not able to doe. And for Appelles the heretike, who tooke occasion from Noahs Arke to condemne the bookes of Moses: the answerOrigen▪ hom. 2. on Gen. de sab. ica arcae. made to him in the Primitiue Church may serue the turne; to wit, that it was in quantitie sufficient to containe couples of all kindes of creatures, and prouision for them for a whole yeares space: for to omit the height and breadth of it; it was nGen. 6. 15.three hundred cubits long, and eueryevery cubit (according to the auncient measure) contained nine foote, which in all came to the length of halfe a mile and more. Againe, others say, that though eueryevery cubit had beene but one foote and an halfe long (as our cubits are) yet hauing ov. 16.three lofts, it was of sufficient bignesse to containe all kinds of creatures by couples, and prouision for them for a yeares space. But yet put the case that we could not tell, how an Arke should be made great enough, to containe couples of all kinds of creatures, and prouision for them; should we thereupon take occasion to condemne the bookes of God that record the same, and the thing it selfe? God forbidde: nay rather, we must hereby learne to acknowledge and confesse our owne blindnesse, and the shallow reach of our vnderstanding, and so admire the wonderfull worke of God.

The way to cut off this occasion of offence, taken from the Scripture,Remedie. 1. Rule. is, first to obserue, that (howsoeuer nothing is more repugnant to our nature then the word of God) yet the same word of God hath more preuailed with many mens hearts, to winne the same vntounto it, then any thing in the world besides could euer doe. Humane writings are farre more plausible to naturall men, then the holy Scriptures of God: for the wisdome of God in Scripture is esteemed foolishnesse to mans naturall reason; and yet who did euer cleaue so fast to the writings of men, as Gods children hauehave done to the word of God, for the testimonie whereof they hauehave beene and are content, to liue and die? This thing argueth plainely, that there is in Scripture a diuine power, for if it had beene from man, and against his nature as it is, man would hauehave contemned it.

Secondly, this must be considered, that the penmen of holy Scriptures, both the Prophets and Apostles, hauehave recorded their owne faults in penning Rule 2.of it, which plainely argueth that they were penned by holy men of God, according to the direction of the holy Ghost, and are not the inuentions of politique heads to keepe men in awe: for then the Authors and penmen thereof, would rather hauehave concealed their owne faults, then hauehave published the same in their owne workes to their discredit. Lastly, consider the subiect and matter of the whole Bible:Rule 3. to wit, Iesus Christ, who therein hath professed himselfe to be the Sonne of God: now if Christ had not beene very God, and yet should hauehave taken that honour vntounto him, then the like iudgements would hauehave befallen him that befell others for the like offence: for none euer tooke that honour vntounto them, who were not grieuously punished. As was aGen. 3. 17. 23.Adam in Paradise, for seeking to be like vntounto God: and Herod, for receiuing and applying to himselfe, the blasphemous praise of the people, crying, bAct. 12. 22, 23.The voice of God, and not of man: but howsoeuer most fearefull iudgements befell Gods enemies, that thus sought to robbe him of his honour; yet Christs ende was glorious and blessed: which may mooue vsus to thinke highly of Scripture, as of the word of God.

The Second head from whence offences are taken, is the doctrine of 2. Head of offences taken: The doctrine of the Church.the Church, grounded on the word of God. The offences hence taken are manifold: first, from a supposed newnesse of our doctrine: this is taken of the Papists, and especially of our owne Recusants: for they say our doctrine is but of fourescore yeares continuance, since the daies of1 From supposed newnes. Martin Luther: auouching also that for the space of fourteene hundred yeares, we cannot bring record of any Church that held and professed the doctrine, which we now teach and hold.

Now for the auoiding of this offence, two points must be remembred:Remedie. I. that the doctrine of our Church for the substance thereof, is the doctrine of the Prophets and Apostles, Act. 2. 42. the doctrine taught by the Apostles concerning Christ, is made the foundation of the Church, and looke where this doctrine is rightly helde and confessed, there it is an infallible note of a true Church. Againe, the Apostles to iustifie their doctrine, had recourse to Moses and the Prophets, as we may see in the Acts of the Apostles in sundrie cAct. 26. 2….places: now the doctrine touching Christ held and receiued in our Churches, is confirmed by the testimonies of the Prophets and Apostles, and therefore for substance and doctrine is theirs. Secondly, we must knowe,2 that for the ground and foundation of Religion, our Churches agree with the Churches after Christ, which continued for the space of sixe hundred yeares: for wee doe not onelyonly allow of the Apostles Creede, but of the foure generall Councells, and of their Confessions and Creedes, and that in the same manner and sense which they did; so as the religion of our Church is vniustly slaundered to be new.

The second offence taken from the doctrine of our Church, is fromII. From supposed strictnes. the supposed strictnesse and rigour thereof: we teach indeede, that a Christian man must wholly denie himselfe, his owne will and desires, and resigne himselfe wholly vntounto Christ, to be guided by his spirit, according to the direction of his word. Now hence some would gather, that our doctrine permits not a man to laugh, or be merrie, or to doe any thing for his owne delight; and hereupon they grow to contempt of Religion, counting the profession and practise thereof precisenesse; and therefore will not be bound vntounto it, but liue as they list: and this is common among vsus.

The way to cut off this occasion of offence, is twofold: 1. weRemedie. must know, that by the doctrine of our Church, it is lawfull for a man 1Rule.to be merrie, so it be in the Lord: Philip. 4. 4. Reioyce in the Lord alway (saith the Apostle) againe I say reioyce: Psal. 104. 15. God causeth wine that maketh glad the heart of man, and oyle to make his face to shine, and bread to strengthen his heart. Againe, God doth put most glorious colours, and delightsome smells into the flowers of the field, no doubt for this ende that man might take his delight therein: yea, besides the skill of musicke, God hath giuen to many a man, a voice more sweete and pleasant then is the sound of any musicall instrument, which were to no ende, if a man might not therewith cheere vp his heart in a moderate delight: nay, laughter it selfe is the gift of nature, which was in Adam before his fall, and therefore is lawfull. But yet I say, mans reioycing must be in the Lord, to cut off many abuses of delight: for first, there be many that cannot be merrie, but in the practise of some sinne; if there be a thought of God or of his word, all their mirth is quasht. But we must endeauour our selues so to reioyce, that God may approoue thereof. Againe, I say, in the Lord; because sinne will soonest preuaile with a man, when he giues himselfe to delight and pleasures. This Iob knew well, and therefore while his sonnes feasted each other, dIob 1. 5.he offered sacrifices for them particularly eueryevery day: for (saith he) it may be my sonnes hauehave sinned and blasphemed God in their hearts.

The second way to preuent the taking of this offence, is to resigne II. Rule. Resignation of our selues vntounto God.our selues wholly vntounto God, that he may doe his whole will in vsus and vponupon vsus; so Christ said to his Disciples; eLuk. 9. 23.If any man will come after me, let him denie himselfe, take vp his crosse, and follow me: that is, wholly resigne himselfe to be guided by me: and Math. 13. 46. he that would get the pretious pearle, must sell all that he hath and buie it. Rom. 12. 1. We are desired by the mercies of God, to giuegive vp our selues, both soules and bodies vntounto God: whereby we may see, that we hauehave iust cause to bewaile the case and condition of all such, as count religion precisenes: for they are like vntounto Ananias and Saphyra, who brought part of the sale of their possession vntounto the Apostles, and said it was all: so these men looke to be saued by Christ, they heare his word, and receiue his Sacraments, and therin make as high a profession as any can doe; namely, that they will giuegive themselues wholly to Christ: but when they are out of the assemblies, they shew themselues to hauehave dissembled with God: for they practise no such thing as they made shew of: and therefore they may iustly feare, least that befall them in their soules, which befell fAct. 5. 5. 10.Ananias and Saphyra in their bodies, euen sudden death: for they are lyers vntounto God himselfe.

Thirdly, others take offence at the crosse, which accompanies theIII. o…fence taken from the crosse accompanying the truth. syncere profession of true Religion: many like well of the doctrine of our religion, but yet they are loath to imbrace, and to professe the same, least they should be reproached for it in the world.

The way to cut off this occasion of offence is this, we must rememberRemedie. that the crosse endured for the Gospel sake, especially if we profit by it, is an infallible marke of a child of God. Heb. 12. 17. If ye endure chastening, God offereth himselfe vntounto you, as vntounto sonnes: for what sonne is it, whome the father chasteneth not? In reason we finde this to be true: for say that two children be fighting in the streete, and there comes a man who taketh one of them and beateth him, but the other he lets alone: will not all men say, that the man is father to the child whome he beateth? euen so the Lord for our nurtering, will send crosses vponupon vsus, when we imbrace his Gospel: now if we shall profit by his corrections, and learne thereby to humble our selues vnderunder his mightie hand, then we begin to receiue assurance of his fatherly dealing towards vsus his sonnes and daughters: and therefore we must be so farre from beeing hindred in the course of our holy profession by reproches and crosses, that they must be meanes to incourage vsus therein. Iam. 1. 2, 3.

As from the doctrine of the Church in generall, so from the partsOffences taken from particular doctrines. … Of Predestination. thereof, doe many both learned and ignorant take occasion of offence; as first, from the doctrine of Gods predestination, whereby we teach that God hath decreed the condemnation of some. This doctrine many doe renounce, as a doctrine of crueltie, and thereupon frame vntounto themselues priuate opinions, which will not stand with the word of God.

The way to auoyde this occasion of offence, is this; First, to grauntRemedie. 1 Rule. vntounto God himselfe so much in this case, as we will yeeld to mortal man in the like. Among our selues we allow of this libertie one to another, that a man may kill a flie, or a worme; and for his lawfull vse and pleasure, kill sheepe, oxen, and other creatures, and yet be a mercifull man: shall we not then allow vntounto God, that he may glorifie his name, in the iust and deserued condemnation and destruction of his creature? This is lesse then we grant to men, for a worme is something vntounto man; but a man is nothing in respect of God. Againe, among our selues, in some things we giuegive libertie one to another to doe as we will, and yet thinke the action iust and lawfull; much more then ought we to giuegive freedom of will vntounto God in all his actions, without conceit of crueltie in any one of his workes; for all his workes are done in equitie. Secondly, it must2. Rule. be remembred, that we teach not, that God doth simply ordaine some men to hell fire: but touching reprobation, our doctrine is this▪ that God hath decreed and purposed to glorifie his name, in the due andDoctrine of Reprobation deserued condemnation of some: for in …an… reprobation? God hath two actions: First, he decrees to passe by some men, without shewing his eternall merciemercy vntounto them, and onelyonly to declare his iustice vponupon them; then after hee decrees, when they are by themselues fallen into sinne, to inflict vponupon them deserued condemnation for the same.

The vnlearned also, from this doctrine of Predestination, take occasion of most fearefull falling; for thus they reason: If I be predestinate to saluation, I am sure to be saued, let me doe what I will; and if I bee predestinated to condemnation, I am sure to be condemned, though I liue neuer so godly; for Gods decree changeth not, and therefore I will liue as I list. Thus doe desperate persons imbolden themselues to sinne, and to cast away their soules.

The way to cut off this offence is this; they must remember, that in Remedie. Rule.Gods decree, the ende, and the meanes that bring men to that ende, goe alwaies together: and therefore, that such as are ordained to saluation, are ordained to the means thereof; namely to vocation, iustification, & sanctification, Rom. 8. 30. The end and the means in Gods decree must neuer be seuered: Now righteousnes and holines in Christ, is the means whereby God hath decreed to bring men to saluation: and therefore they sinne grieuously, that vponupon the immutabilitie of Gods decree, take occasion to liue profanely. aIsay 3…. 5.Hezekias is▪ sicke vntounto death▪ yet God promiseth to adde vntounto his daies fifteene yeares: now if Hezekias had consulted with these men, they would hauehave told him thus; be of good cheare O King, neither eate nor drinke, nor vse any thing to cure thy sore, or to preserue life: for thou shalt certenly liue fifteene yeares; God hath saide it, and it must be done: but Hezekias taketh no such course: nay, he vseth the meanes both to cure his sore, and to preserue his life. And so did Paul, for his owne and others preseruation, keepe Act. 27. 31. with 24.the mariners in the shippe, who were the meanes vponupon the sea to bring them safe to land, though God had giuen vntounto him all that sailed with him.

The second speciall doctrine of the Church, whereat some take occasion2. Of the fal of Adam. of offence, is concerning the fall of Adam: for we teach, that God in some sort decreed his fall: whereupon some obiect, that we make God the author of sinne, considering his decree is vnchangeable. Now to preuent this offence, two Rules must be remembred: I. that GodsRemedie. I. Rule. will may be distinguished. It is either generall, or speciall. Gods generall will is that, whereby he willeth that sinne shall be, by his iust permission. But Gods speciall will, is the approouing will of God, whereby he taking pleasure in any thing, will hauehave the same done and brought to passe. Now we say not, that God willed Adams fall by his approouing will, but onelyonly by his permitting will; because it was good in regard of God, that man should fall. II. We must remember, that Gods decreeII. Rule. went before Adams fall, onelyonly as an antecedent, not as a cause thereof: for the vnchaungeable decree and will of God takes not away the libertie of mans will, or of the second causes, but onelyonly inclineth and ordereth the same, as the first and highest cause of all.

The Third speciall doctrine of the Church, whereat offence is taken,3. Of mans inabilitie of himselfe to doe good. is this, That man of himselfe can doe no good, but all goodnes and grace in man come from God. Hence our common people take occasion of loosenesse of life: for tell them that they must repent and beleeue, if they will be saued; their answer is, that they doe it so well as God will giuegive them grace; all goodnes (say they) must come from God: yea, the wiser sort amongst vsus will not sticke to lay the fault of their loose life on God, who giues them no more grace. But for the auoyding of this occasion of offence, we must know; that when we are notRemedie. able to doe our duties as we ought, and to pray, to repent and beleeue as God requireth, the fault is in our selues, and not in God: for we were created righteous in Adam, and in him, had power and grace to hauehave done whatsoeuer God required at our hands: but Adam lost this power through his owne default; and we in him lost it also: and therefore our inabilitie commeth from our selues. Againe, we must consider that God giues grace indeede, yet not miraculously in Ale-houses and Tavernes, but then when men vse the meanes to come by grace, and doe that which by nature they are able; that is, come and heare the word attentiuely, endeauouring to beleeue and to obey the same: for though the good vsage of the gifts of nature cannot merit any grace, yet ordinarily we may obserue, that in the vse of meanes is grace receiued: Act. 2. 41. At one sermon there were conuerted three thousand soules, among the rebellious Iewes: Act. 16. 14. Lidias heart was opened in hearing Paul preach: and ordinarily men are conuerted in the meanes: for faith commeth by hearing the Gospel preached, Rom. 10. 17.

The last point of doctrine, from whence many take occasion of offence,4. Of Iustification. is the doctrine of Iustification by faith alone, without workes. Hence the Papists condemne our Church as an enemie to all good workes: and many hereby take occasion of a leud life, because good works must not iustifie them before God. Now to cut off this offence, we mustRemedie. hold and know, that good works and faith are disioyned in the worke of our Iustification before God; but they are conioyned in the whole course of our liues and conuersation, both before God and man. No worke in man but faith is required to his Iustification, though in God there be respect to his owne free merciemercy, and to Christs merits: but in our liues faith and works must goe hand in hand together. Now that these may thus be well distinguished, I shew it plainely: In the fire is both heate and light, yet in the warming of the bodie the heate hath force onelyonly, and not light, though to many other vses it serue necessarily; euen so in a child of God are required both faith and workes, but to iustifie him faith onelyonly is required, though works be necessarie thorough his whole life: for they iustifie vsus before men, and winne vntounto vsus a testimonie of our iustification before God, not onelyonly in our owne hearts, but from the Lord, Iam. 2. 21. and therfore we must not content our selues with a faith in speculation, voide of workes; but within the compasse of our callings, doe what good we can for Gods glorie, and the comfort of our brethren.

The Third head from whence offences are taken, is the state of theIII. head of o…fences, from the state of the Church. 1. from the wants in it. Church: first, in regard of the wants that be in the Church, and namely in this our Church. Hence sundrie men take occasion to condemne our Church as no Church, our Sacraments as no sacraments, our Ministers as no Ministers, and our people as no Christians; and therefore doe seperate themselues from our Church, as beeing no true members of the Church of God. To preuent this occasion of sinning, three Rules must be obserued: first, that to beleeue and confesse the doctrine of saluation, Remedie. I. Rule. A true note of the Church. Gods church described.taught and deliuered by the Prophets and Apostles, is an infallible and inseparable note of a true Church of God: for Gods Church is nothing els, but a companie of Gods people, called by the doctrine of the Prophets and Apostles vntounto the state of saluation. This doctrine is the seede of regeneration, whereby men are begotten vntounto Christ; and it is that s…ncere milke whereby they are fedde and nourished vntounto eternall life. Now I say, that this our Church of England (through Gods merciemercy) doth maintaine, beleeue, and professe this doctrine of the Prophets and Apostles: for the proofe hereof, let him that doubteth hauehave recourse to our English confession, and to a booke intituled, the Articles of Religion established in the Church of England; in which are set downe the foundations of Christian Religion, allowed and held by all Euangelicall Churches. And further to shew that this our profession is not in hypocrisie, but in truth; this our Church is readie to maintaine and confirme the same doctrine by the shedding of their blood, against all foes wha…soeuer; and this thing indeede hath beene the onelyonly cause of all our disse…tions with the Church of Rome: whereupon wee see there is iust cause our Church should be reputed the true Church of God, and a good member of his Catholike Church.

Secondly, obserue the practise of Christ and his Apostles towardesII. Rule. Christ… practi… ▪ towards th… Ch…rch of the Jewes. the Church of the Iewes, which in their time without all doubt, was exceedingly corrupt: for the office and place of the high Priest was bought and sold, and through ambition and couetousnes became annuall; y…a, there were two high Priests together at one time: all which were against Gods ordinance. Againe, the Scribes and Pharisies which were the Doctors of that Church, erred in some fundamentall points of doctrine, teaching Iustification by workes: and withall they greatly corrupted the law of God, both by their doct…ine and traditions; and the Temple became a denne of theeues: and yet for all this, Christ did not separa…e from that Church, neither taught his Disciples so to doe; but was present at their sacrifices and assemblies, and kept his Passeouer with them: and so did his Apostles, till they saw them of obstinacie and malitiousnes refuse the grace of God, off…red vntounto them in the ministerie of the Gospel. Now their example must teach vsus, that so long as our Church holdeth Christ, wee must esteeme it to be the Church of God, and not for some wants thereof depart from it.

Thirdly, all the reformed Churches in Europe doe with one con…ent, honour our Church as a true Church of Christ; now their iudgementIII. Rule. R…formed Churches iudgement of our Church. is not slightly to be regarded, but to be preferred farre before the rash opinions of priuate men: for the Church hath a gift of discerning in waightie ma…ters; shee can iudge of bookes of Scripture, which be authenticall, which not; shee can iudge of spirits, and of doctrines; and therefore also can iudge what companie of men is a true Church, and what is not: and this their iudgement also must confirme vsus in this truth, that this our Church is a true member of Gods Catholik church. Now whereas some alleadge the wants of our Church, to make it no Church: I answer, though I will not excuse any default in it, wherein i… is wanting, to that which Gods word requireth, but rather desire, that the righteousnes thereof may breake forth as the light, and saluation Isa. 62. 1.thereof as a burning lampe; yet this may be saide in behalfe of our Church, that the wants thereof are not such as doe anyway rase the foundation of religion, or of Gods holy worshippe, and so can not make it to cease to be a true Church, and therefore none ought to separate from it for such wants: and yet this hindereth not, but that Gods seruants may in a godly manner desire the Reformation of things that be amisse: for a good Church may be bettered; and we ought to striue after perfection.

The Second offence taken from he Church, is from the d…uersitie of 2. Offence, f…om controuersses in the Church.opinions that be therein: for hence many reason thus; learned men be of so many opinions, that we know not what to follow; and therefore we will be of no religion, till the truth be established by some generall Councell, and all agree in one.

For the auoiding of this offence we must know; that though menRemedie. dis…er in sundrie opinions in the true Church of God, yet they all agree1 in the Articles of faith, and in the foundation of Gods worship: their difference is in matters beside the foundation, and therefore it must hinder none from receiuing and embracing true religion. Againe, it is2 Gods will that there should be diuersities of opinions, yea scismes and heresies in his Church, that men might be prooued, whether they hold the truth in synce…itie or not: as we may see, 2. Cor. 11. 19. Deut. 13. 1, 2. Now in this …ase Ieremias direction must be obserued, aIer. 6. 16.Stand in the parting of the wa…es (saith hee) and inquire for the olde and auncient way … (that is, the doctrine of the Prophets) what God willeth and commandeth by them and by his Apostles, and that we must follow with all good conscience. This Christ intended, whē he bade the Iewes to bIoh. 5. 35.search the Scriptures, which testified of him: and this we must sanctifie by earnest praier, as Cornelius did, Act. 10. 1, 2.

The third occasion of offence taken from the Church, is the miseri… 3 From the …seri… of the Church.thereof: for the state of the Church is oftentimes in affliction, because it consisteth of such as are subiect to the contempt and reproach of the world. Hence sundrie are discouraged from ioyning themselues truely to the Church; and although this occasion of offence be not much among vsus, saue onelyonly in reproaches; yet it may be more: and therefore we must learne to preuent it, and to cut it off.

The way is this; we must beleeue and remember, that out of the church Remedie. Consider the pri…iledges of the Church.there is no saluation: In this regard, Noahs Arke was a true type of the Church; for as none were saued from drowning, that were out of the Arke, in the generall deluge; so none can be saued ordinarily from condemnation,1 that are out of the Church: for in the Church is Gods couenant of grace, with the Sacraments, which be the s…ales thereof. In2 the Church is vocation, iustification, sanctification, and the way to glorification; but out of the Church are none of all these, and therefore it is said, that cAct. 2. 47.God added to his Church daiely such as should be saued. In the3 Church is protection against all enemies, and from all iudgements, so farre forth as shal be for the glorie of God, and the good of the church: and in a word, in the Church is li…e euerlasting; but out of the Church, is nothing but a feareful looking for of eternall woe & condemnation: and for this cause dHeb. 11. 26Moses chose rather to suffer afflicton in Gods church, then to enioy all the pleasures in the world, out of it: whose example wee ought to follow, and so shall not the miserie of the Church, be any occasion vntounto vsus to forsake the same, especially if wee consider, that the whole world will profit a man nothing, if hee loose his soule, Matthew, 16. 26.

The fourth offence taken from the Church is, from the Apostacie 4. From the Apostacie of some.of some that liue in the Church; for ordinarily in Gods Church are many Apostates, as in this our Church, many that were in times past Protestants, are become Papists, some Arrians, Sabellians, and some open Atheists, and blasphemers. Hence many, fearing their falls (as they pretend) dare not ioyne themselues to the truth, and the profession thereof. But to cut off this occasion, two rules must be remembred; First,Remedie. 1. Rule. that the falling away of any man, from the truth, is the worke of God, discouering an hidden hypocrite, 1. Ioh. 2. 19. They went out from vsus, but they were not of vsus, for if they had beene of vsus, they would hauehave continued with vsus: but this is come to passe, that it might appeare they were not all of vsus. Secondly, consider that the beginning and continuance of our2. Rule. religion & saluation, stands on Gods free election, which is vnchangeable; and hereupon must we staie our selues touching our estate, when we see others fall away. 2. Tim. 2. 19. Paul comforteth the Church, against the feare of griefe which they might conceiue, by the Apostacie of Himeneus and Philetus, which were two pillars amongst them, by this Rule; The foundation of God remaineth sure, and hath this seale: the Lord knoweth who are his. Now because some might say, God indeede knows it, but we doe not: to this (I take it) the Apostle answers, when he saith, and let eueryevery one that calles vponupon the name of the Lord, depart from iniquitie: as if he should say, Looke that you call vponupon God for grace, and make conscience of all sinne, and by this you shall know your selues to belong to God; which thing when once you know, then staie thereon, for Gods calling is vnchangeable.

Againe, as these occasions are taken from the whole Church in generall,More speciall offences in the church so more especially, some take offence from seuerall things therein; as first, from the wants that be in Ministers, both for iudgement and 1doctrine. Hence politicke carnall men plead thus; Preaching is full ofFrom want in Ministers doctrine. imperfection, therein men publish their owne errors; but the written word containeth in it the sermons of Christ, and of his Apostles, which are most perfect: and therefore it is best to content our selues with the Scripture read, and to heare no preaching by men.

To cut off this offence, wee must remember, that the preaching ofRemedie. the word, though it bee by sinnefull man, is Gods holy ordinance, prescribed and enioyned as solemnely, as any morall precept is, either against murther, or adulterie: for from the beginning, till the Iews came to mount Sina, God himselfe preached to his Church, which was then contained in some fewe families. But from that time, eDeut. 5. …6because the people could not abide the voyce of God himselfe, it pleased him to ordaine the Ministerie of the word, by the hand of sinnefull man. Now it beeing Gods owne ordinance, vnlesse we will make our selues wiser then God, we must subiect our selues thereto, with all reuerence, albeit it be deliuered by sinnefull man. Thus Cor…elius did, Act. 10. 33. and the Thessalonians, 1. Thess. 2. 13.

Secondly, many are offended at the liues of Ministers, and from the2. From the liues of Ministers. wants that be in them, whether in deed, or in suspition onelyonly, many take occasion to contemne their doctrine; thinking, as the Rulers of the Iewes said to the blind man; fIoh. 9. 34.Thou art altogether borne in sinne, and doest thou teach vsus? Now to cut off this occasion, two things mustRemedie. be remembred. First, we must distinguish of eueryevery Minister, and consider1 in him a double person; both that he is a sinnefull man, subiect to many infirmities, as we our selues are; and also that he is the Lords Ambassadour, sent in Gods name to deliuer his will vntounto vsus. Now looke, as we honour the Embassadour of a Prince, though his person be vile and base; so much more ought wee to reuerence the Embassadour of God himselfe, and receiue his doctrine, as from God, though for his person, he be subiect to manifold infirmities. Secondly, we must consider, that it is Gods wil and commandement, that though ministers be manifestly faultie and sinnefull, yet their ministerie must be receiued and obeyed carefully. Math. 23. 2. The Scribes and Pharises sit in Moses chaire (saith Christ,) all therefore that they bid you obserue, that doe, but after their workes doe not. Phil. 1. 15. Some preach Christ of enuie (saith Paul) and not in sinceritie, but yet the Apostle reioyced therein, because Christ was preached eueryevery manner of way, verse 18. And therefore, as we doe not refuse meate for our bodies when wee bee hungrie, though a wicked person hauehave dressed it, so must wee not refuse or contemne the word of God, the food of our soules, for the sinnes of the party that deliuereth it.

Thirdly, many take offence at the lenitie of the Church, towards offenders,3. From lenitie towards offenders. and for the presence of wicked persons at the Lords table, doe refuse to communicate with the Church: now albeit men should not be admitted hand ouer head, to the Lords Table, but scandalous persons ought to be restrained; yet the want thereof, ought not to keepe the godly from this Sacrament: for another mans euill conscience cannot defile thy good conscience, another mans sinne cannot hurt thee, vnlesse thou doe some way communicate with him therein. Christ was more carefull in his dutie, then euer man was, and yet hee communicated with the wicked Iewes, Scribes, and Pharises, in the seruice of God, vnderunder the Law.

The fourth head from whence offence is taken, is the state of the wicked, 4. Generall head of offē ces taken. From the estate of the wicked.principally in regard of their prosperitie. Hence some holy ones suspect their owne estate and religion, as either not good, or not regarded of God. This befell Dauid, Psal. 37. when hee sawe the prosperitie of the wicked, and their increase in riches, with peace, and ease, hee said, gVers. 13Certainly, I hauehave clensed mine heart in vaine▪ …nd washed my hands in innocencie. Hence also Ieremie reasons with God, hIer. 12. 1.why the way of the wicked should prosper, and they bee in wealth that transgresse rebelliously. Hence vndoubtedly at this day, many call into question the good prouidence of God. Now the way to cut off this offence, is to iPsal. 73. 17enter into the sanctuarie of God, as Dauid did; that is, to come to the assemblies of Gods people, where the word is preached, for there a man shall see the manifold reasons, why God will hauehave his owne people afflicted, & also the fearefull end of the pleasures of the wicked; namely, a fitting of them to further destruction. Againe, from this same ground, doe many rich men take offence; for hauing the world at will, they blesse themselues with this perswasion, that God loues them, and thereupon take occasion to condemne all religion, and to goe on in the pursuite of worldly profits and delights. And this is one maine cause, why among the rich, we hauehave so few good and sound Professors; because that from a false ground of outward things, they perswade themselues of Gods louelove & fauour. But to cut off this offence, we must remember that mansRemedie. case is the more fearefull, when he wants all crosses; for God chasteneth eueryevery child whom he receiueth, Heb. 12. 6. & it is a marke of Gods child, to be in affliction, if he profit thereby: the stalled oxe commeth sooner to the slaughter, then the oxe that is vnderunder the yoke; and the sheepe that goeth in fat pasture, commeth sooner to the shambles, then that which goeth on the bare commons: so oftentimes God fatteth the wicked with the blessings of this life, as hee did fLuk. 16. 25.the rich glutton, that he may more iustly condemne them in the world to come. Lastly, we must remember what Salomon saith, gEccl. 9. 1, 2.No man knoweth louelove or hatred, of all that is before him: that is, of all outward things: all things fall alike vntounto all, both good and bad: & therfore no man must so blesse himselfe with his outward estate, that he be drawne to esteeme of religion, as a thing needlesse or superfluous.

Exposition of the Sermon on the Mount, Chapter 5 · Verse 29,30