Exposition of the Sermon on the Mount — William Perkins

Exposition of the Sermon on the Mount · William Perkins

vers. 22.

Many will say vntounto me in that day, Lord, Lord, hauehave we not by thy Name prophesied? and by thy Name cast out deuills? and by thy Name done many great workes?

23. And then will I professe to them, I neuer knew you: depart from me ye that worke iniquitie.

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

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

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

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

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

Hence we learne, that many professing seruice to Christ shall conceiueA dangerous conceit of a mans good estate. in their minde… a perswasion that they are the true seruants and children of God: they shall liue and die in this perswasion; and yet for all this at the last iudgement they shall receiue the sentence of condemnation. A thing deepely to be waighed of eueryevery one: And the consideration of it ought to teach vsus all to take heed of spirituall pride and selfe-louelove, whereby men flatter and deceiue themselues in their estate, ouerweening the good things they hauehave, and falsly thinking that they hauehave that blessing of God which indeed they hauehave not. This must mooue vsus not onelyonly to labour to be purged of this pride, but also teach vsus to suspect the worst of our selues, and to iudge our selues seuerely in regard of vnbeleefe and hollownes of heart: for this will be a meanes to make vsus escape the iudgement of condemnation at the last day, which Christ shal pronounce against many of those that thinke themselues to be his seruants.

Further, obserue where Christ saith, in that day, he singleth out the day of iudgement as a most terrible day. And saying, they shall say vntounto me, he makes himselfe the Iudge of all the world in that day; and further pointing out their particular pleading for themselues, he giues vsus to vnderstand that he is very God, who knoweth long before not onelyonly the speaches and actions, but the very secret thoughts and imaginations of all men that hauehave beene, that are, or shall be, from the beginning to the ende of the world.

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

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

By thy name] The name of Christ here signifieth two things: I. appointmentWhat it is to prophesie in Christs name. and commandement from Christ: men that preach the word of God beeing rightly called thereunto, teach and preach in the name of Christ: for those whome the Church calleth lawfully, Christ himselfe calleth, and they preach by vertue of his name. Secondly, it signifieth to preach in the roome and stead of Christ, to preach that which Christ would preach, and in that manner also which Christ would vse: 2. Cor. 5. 20. We are embassadours for Christ, as though God did beseech you by vsus, &c. And here we may see a difference among the kinds of teaching which God requireth of men. Masters teach their seruāts; parents teach their children; and one neighbour and friend another: but all these differ from the teaching of the minister: for he teacheth beeing called by Christ and in stead of Christ: but the master teacheth not by like vertue, but onelyonly by the right of mastership: the father by vertue of fatherhood, and one friend another by vertue of brotherly charitie. And this sheweth the dignitie of the calling of a minister, and the weight of his office: no master, no father, or ordinarie professor hath the like.

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

Now whence we learne, first, that most excellent gifts will not auaileExcellent gifts wil not saue vsus without faith. to the saluation of any man or woman, vnlesse they hauehave true faith, sincere repentance, and new obedience, whereby they doe the will of God: for what an excellent gift is it to be able to teach and preach the word of God? what a rare thing is it to hauehave heard Christ himselfe preach, and to hauehave giuen him entertainment? and yet neither of these can saue a man: Christ saith here, the apologie of preaching shall doe men no good, and the priuiledge of eating and drinking with Christ, and of hearing him teach in their streets will nothing auaile; Christ wil say, I neuer knew you, Luk. 13. 26, 27. It is likewise an excellent earthly priuiledge to be allied vntounto Christ; and yet Christ preserreth spirituall kindred by faith and obedience farre before it, saying to one that told him his mother and his brethren stood without, desiring to speake with him, Who (saith he) is my mother? and who are my brethren? and Mat. 12. 47, 48, 49, 50.pointing to his 'Disciples, he said, behold my mother and my brethren; for whosoeuer shall doe my fathers will, the same is my brother, and sister, and mother. And with reuerence it may be truely said of the virgin Mary, that howsoeuer it was a wonderfull priuiledge vntounto her to be the mother of Christ Iesus, yet if shee had not as well borne him in her heart by faith, as shee did in her bodie, shee had neuer beene saud: and therefore Paul saith, though wee had knowne Christ after the flesh, yet henceforth knowe wee him no more; but if any man bee in Christ, hee is a newe creature, 2. Cor. 5. 16. and, in Christ neither circumcision auaileth any thing, nor vncircumcision, but faith which worketh by louelove, Gal. 5. 6.

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

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

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

Fourthly, seeing some workers of miracles must also be condemned,Receiue no new doctrine though confirmed by a miracle. this teacheth vsus not to trust them which bring vntounto vsus doctrines, because they are confirmed by wonders; for such as worke wonders may deceiue themselues in the matter of their owne saluation, and therfore much more may they deceiue vsus in this or that particular point of doctrine. Whereas therefore sundrie points of poperie, as Purgatorie, Pilgrimages, inuocation of Saints, and such like, are auouched to be confirmed by miracles (which no doubt were but forgeties, and lying wonders) yet let it be graunted that they were true miracles, that prooueth not that we should beleeue them, because the word of God doth not confirme the same vntounto vsus; for beside that which is reuealed and recor…ed in Scripture, we must receiue no doctrine in religion, be it neuer so miraculously confirmed.

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

The words of Christs profession are of great waight and moment,Gods knowledge of his creature. containing some difficultie in regard of the sense, which must bee searched out. The knowledge of God whereby he knowes his creatures is two-fold; Generall, and Speciall. Gods generall knowledge is that,1. Generall. whereby he vnderstands and sees all things, both past, present, and to come: and in regard of this it is said, All things are naked and open before his eies with whom we hauehave to doe, Heb. 4. 13. And by vertue of this, Christ here foretelleth what shall be the apologie of some wicked men at the last day. And in regard of this generall knowledge, all men are knowne vntounto God, and the most secret actions of wicked wretches, Ier. 32. 18. His eies are open vntounto all the waies of the sonnes of men, to giuegive vntounto them according to their waies, and according to the fruite of their workes. The speciall knowledge of God, is that whereby he acknowledgeth,2. Speciall. approoueth, and accepteth of his creature to bee his, vouchsafing vntounto it his speciall fauour: now this enlargeth not it selfe to all & eueryevery man, for some there be, on whom he will shew his fauour, 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 shew forth his merciemercy, and of them it is said, The way of the wicked shall perish. Which opposition sheweth, what is meant by Gods knowledge of the godly. So likewise, Rom. 11. 2. will the Lord destroy his people whom he knew before; that is, whom he approoued and loued: and of this speciall knowledge hee speaketh in this place. Neuer▪ This word excludeth all times, as if he should say, I doe not now, neither euer did approoue and accept you for mine owne; yea euen in that time when you professed me, preached, and wrought wonders in my name, euen then I say, I did not accept and approoue of you.

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

Secondly, Christ here saith of some, I neuer knew you: yet speaking of others he saith, I know my sheep, Ioh. 10. 14. and againe, I know whom Gods election and reprobation prooued.I hauehave chosen, Ioh. 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 eternall worke of God, whereby hee puts a difference and distinction betweene man and man, angel and angel, acknowledging some to bee his owne, and denying the same of others. If God himselfe had not auouched this in his word, no man might hauehave taught it; but beeing here plainely expounded, it is with all reuerence to be acknowledged & receiued: and that it may be the better conceiued, two points are here to be handled. First, vponupon what ground and reason God doth knowThe ground of Gods predestination. some to be his, and doth not know nor acknowledge others for his owne. Secondly, what is the fruite 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 giuen, but Gods good pleasure alone: Matth. 11. 25. Christ setteth downe this distinction betweene man and man, saying, that his father hath hid the mysteries of the kingdom of heauen from some, and re…ealed the same to other: now what is the cause hereof? It is euen so, O father (saith he) because it so pleaseth thee. So Rom. 9. v. 13. and 18. In Iacob and Esau Paul shewes this distinction of mankind, I hauehave loued Iacob and hated Esau, saith the Lord: neither did this difference come from their workes, either good or euill, for this difference God put betweene them, before either of them had done good or euill: but it is wholly ascribed to the will of God, who will hauehave merciemercy on whom he will hauehave merciemercy, and whom he will he hardeneth. This must not seeme strange vntounto vsus: we permit vntounto men to vse their owne discretion in their owne affaires, and this is a sufficient reason to stoppe any other mans mouth; It is mine owne, may I not doe with mine owne what I will? Againe, in Princes Proclamations wee submit our selues to this clause (It is our pleasure:) so likewise, a man hauing a flocke of sheepe, may send some of them to the fatting for the slaughter, & others keepe for breed: this God permitteth vntounto man, and it is not counted cruelty among men; now if wee giuegive this libertie vntounto man ouer the creature, why should we not much more giuegive it to the creator ouer man, seeing the basest and least creature is something in regard of man, but man is nothing vntounto God? and therefore though these mysteries cannot b… comprehended by reason, yet euen in reason we may see some …semblance of the truth and equitie of them, which must mooue vsus with reuerence to submit our selues to the soueraigne will and pleasure of God herein.

VponUpon this ground of difference and distinction betweene man and man, we may well bee admonished to beware of the errour of some diuines, who thus define of Gods will touching mans estate; they say it isFor …ecne workes are not the ground of Gods decree the first wil of God, that eueryevery mā in the world should be saued, if they would, and therefore (say they) he ministers vntounto them all helps both of nature and grace, whereby they may repent and beleeue if they will. And hauing laid downe this his first will, he then (say they) foresees that some men will not beleeue, nor perseuere in the faith: and hereupon it is (in their conceit) that he will not know some men for his owne. Againe, foreseeing that others will beleeue and perseuere in faith, them he knowes and acknowledgeth to bee his; dealing herein like vntounto a good father that hath many sonnes, who would hauehave them all to doe well, and to hauehave each one a good portion; but yet seeing that some wil not become frugall and obedient, he changeth his minde, and doth disinherite them: or like vntounto a good Prince, who would hauehave all his subiects to doe well; but seeing some to be rebels, hee is of another minde, and willeth their death. Answ. But this opinion is a meere inuention of mans braine; for whereas they say, that God by a second acte of his will acknowledgeth some for his owne, and not others, vponupon the foresight of their faith and vnbeleefe, whereas by his first will hee would hauehave all men to be saued, it is not true; for the first will of God, is to know some, and not to know others: the ground whereof, is his good pleasure alone, and no foreseene workes in them. And therefore it cannot be, that he should will all men to be saued equally, Caine as well as Abel▪ Iudas as well as Peter. Againe, their opinion confutes it selfe, for God foresees mens faith and vnbeleefe, because hee hath decreed the same, and his decree depends vponupon his owne will alone: and therefore vnlesse we make the same thing in the same respect, both the cause and the effect, we cannot make foreseene workes the ground of difference betweene man and man. Then their comparisons are not fit: a father would hauehave all his children to doe well, and to enioy his portion: true; and more then that, he would make all his children to doe well, if it lay in his power; neither would he disinherite any, if it lay in his power to make them good: the change of his purpose in disinheriting his sonne, ariseth vponupon the impotencie of his will, that cannot doe that he would. And the same must be said of the will of Princes toward their subiects: but if their should be such a will in God to hauehave all men saued, if hee could saue them; then vndoubtedly all men should bee saued, for who hath resisted his will? nay, whatsoeuer the Lord willeth, that doth he in heauen, in earth, and eueryevery where, 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 fruite of this knowledge of God. It is an effectuall andThe effect of Gods knowledge of some to be his. powerfull knowledge, working mutuall and strange effects in mans heart, towards God; for from this, that God knoweth some to bee his, there followeth another knowledge in mans heart, whereby he knoweth God to be his God. So Christ saith, Ioh. 10. 14. I know my sheepe, & am knowne of mine: looke as the sunne casts downe his beames vponupon vsus, by meanes whereof we againe see the body of the sunne; euen so the knowledge of God, whereby he knoweth vsus for his, worketh in our hearts a knowledge of God in vsus, 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 vsus to be his, is the grounde of our knowledge of him to be our God. Againe, in this knowledge of God, whereby he knoweth his elect, is contained his louelove towards them, for he knoweth and accepteth of man, and therefore loueth him: & this brings forth in man louelove to God againe. We louelove God because hee hath loued vsus first, 1. Ioh. 4. 19. So likewise God by his knowledge chooseth vsus to be his peculiar people: and hence comes our choosing of God to be our God; for looke, as the seale sets a print in the waxe like vntounto it selfe, so the knowledge of God bringeth forth such fruits in vsus to Godward, as therewith God beareth and manifesteth towards vsus.

On the other side, there he some whom God neuer knewe, and the fruits hereof in them, bee the fruits of iustice; God not knowing them, they knowe not God: and the fruits of this knowledge, as louelove, and giuing their hearts vntounto God, they hauehave not. Indeed the sinnes 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 louelove, & 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 powerfull in his elect toA motiue to know and louelove God. produce from thē true knowledge, affiance, & louelove of God againe; we are to bee admonished to labour to feele in our hearts these graces which are the impressions and fruits of Gods knowledge of vsus, that by them wee may be able to say, I knowe God to be my God, and Christ my redeemer. Let vsus therefore labour to knowe God aright, and to louelove God in Christ, & in his mēbers, by true louelove; & to choose the true God to be our God, bestowing our hearts & affections on him: for by these graces wee shall know certainly that God knoweth vsus, loueth, and chooseth vsus for his sonnes and daughters in Christ; because these graces in vsus are the proper fruits of the knowledge & louelove of God towards vsus; euen as wee may knowe the Princes broade seale by the forme of it in waxe, though wee neuer see the seale it selfe. And on the contrarie, wee must take heed of that heauie iudgement of God, whereby men goe on without knowledge, louelove, and affiance in God; for these are fearefull tokens of his wrath, befalling those whom he neuer knew.

The vse. 1. Whereas God knoweth some men for his owne, and will not acknowledge the same of others, and that onelyonly vponupon his will & pleasure, we may see here a wōderful & vnsearchable mystery; which first of all ought to stirre vsus vp, not to plead with God, but in an holy reuerēce to wōder at, & to admire his vnspeakable power & soueraignty ouer his creature: Rom. 11. 32. God hath shut vp all vnderunder vnbeleefe, that he might hauehave merciemercy on all, saith the Apostle. Now he doth not reason the case further, but there staies himselfe, with an admiration of Gods wonderfull power and wisdome, crying out, O the deepnes of the riches, both of the wisedom and knowledge of God, how vnsearchable are his iudgements, & his waies past finding out! v. 33. 2. This must strike2 our hearts with feare & trembling towards God in regard of his iudgements: the Apostle Paul speaking to the Gentiles of Gods auncient people saith, the Iewes are cut off through vnbeleefe, and thou standest by f…th; & thereupon makes this vse vntounto the Gentiles, Be not high minded but fe…re, Ro. 11. 20. 3. Hence we are taught, not to sooth vp our selues3 (as vsually we doe) on hope of merciemercy in the death of Christ, without some ground hereof through true grace; but rather with feare & trembling, so long as we hauehave time, to labour in the means of saluatiō, which is Gods word, prayer, Sacraments, to become true members of Christ, because we may deceiue our selues with a vaine profession: for though Gods merciemercy be endlesse in it selfe, yet it admits restraint to vsus-ward; & indeed it shall neuer be extended to all, nay not to many that in their life time made full account thereof in their vaine perswasions.

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

Fourthly, here it is plaine, that those whom Christ will not saue, hee neuer knewe; hence it followes, that whom he knowes to bee his, them he wil know to be his for euer. This point must be remembred, because it is the true foundation and ground of the saluation of mens soules: we are said to bee saued by faith, and by the word of God, yet onelyonly as by meanes, not as causes: but the onelyonly cause of our saluation, and of the meanes that brings vsus thereto, is this knowledge of God, whereby he accepteth and approoueth vsus to be his owne.

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

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

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

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

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

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

Vses. 1. Seeing the second death is a separation of man from GodA monue to get fellowship with God. for euer, we must labour in this life to hauehave some true fellowship with God the Father, the Sonne, and the holy Ghost; that hauing it once, we may enioy the same for euer. This fellowshippe we shall come vntounto in the right vse of the word and Sacraments, and praier; for in the word and Sacraments God condescends to speak vntounto vsus, and to deale familiarly with vsus, and in praier we talke with God.

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

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

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

II. This shewes that Christ preferres an honest and godly life aboueHow Christ esteeme… a godly life. most worthy gifts, euen before the gifts of Prophecie▪ and Miracles; and therefore our principall care must be, to frame our hearts and liues to true obedience vntounto our God in all his commaundements.

III. This must stirre vsus vp to true and vnfained repentance. If weeA strong motiue to repē tance. hauehave not yet repented, it must mooue vsus to beginne it: if wee hauehave repented, wee must doe it more; for Christ will pronounce a fearefull sentence of condemnation vponupon many professours, because they liue in sinne, though they hauehave prophecied in his name, and cast ou… deuils, and done many great workes; yet because they hauehave beene in heart addicted to some sinnes, hee shall say vntounto them at the last day, Depart from mee, and goe yee cursed into euerlasting …r…. The horrour whereof, seeing Christ hath so long before made it knowne vntounto vsus, ought to mooue vsus to humble our selues, to turne vntounto God, and to breake off the course of our sinnes, euen in the purpose of our hearts. And if wee will not now tremble and turne, the day will come when wee shall heare a fearefull commaundement, and obey it, and no… bee able to turne from it: but if wee shal now turne to God by true repentance and new obedience, we shall in that day heare the blessed voyce of absolution vponupon our selues, when as the feareful sentence of condemna…ion shall be pronounced vponupon others.

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

Exposition of the Sermon on the Mount, Chapter · Verse 22,23