a naturall hunger and thirst cannot here bee meant Answ 1 First the Antecedent is false for we see sometimes the hungry are filled and the poore plentifully relieved as might be instanced in Iacob Ioseph and Iob yea there is a direct generall promise made unto the faithfull both in this life and the life to come h 1 Tim. 4.8 and a speciall particular promise of the poynt in controversie Behold sayth the Lord my servants shall eate and yee shall bee hungry my servants shall drinke and ye shall bee thirsty c i Esa 65.13 Answ 2 Secondly it is an absurd argument The poore that hunger are not now filled therefore they never shall bee The poore are oppressed therefore they never shall be delivered There are no starres seene at twelve of the clocke at noone therefore there shall none bee seene at twelve of the clocke at night How absurd this argument is let every novice judge Answ 3 Thirdly Calvin whom Stapleton here opposeth doth not say jam saturandos but posthà c not they that now hunger and thirst shall instantly bee filled but hereafter to wit either first by allaying and abating the appetite as a Martyr sayd If his enemies tooke from him bread God would take from him hunger Or secondly by peace of conscience affording them such internall joy and comfort that their povertie and hunger pincheth them not Or thirdly by the crowne of eternall life bestowed upon them and thus the hunger of Lazarus was satisfied Obiect 2 Secondly he argues All these promises pronounced by Christ are spirituall therefore literall hunger cannot here be understood Answ This reasoning is as absurd as the former the reward is not temporall therefore it is not given temporally to the poore this followes not Obiect 3 Thirdly hee objects againe Esurientes appetentes temporalia non beati miseri potius Those that hunger after that is desire temporal things are not blessed but rather miserable and therefore by hunger and thirst a literall lacke cannot be understood Answ 1 First he doth grosly abuse corrupt Calvin who doth not speak de appetētibus of those that desire temporall things but de carentibus of those that want and stand in need of temporall things Answ 2 Secondly I give one generall answere more unto the thing objected that is that this place may be understood of a literall hunger thirst which appeares evidently by comparing two verses together Saint Luke chap. 6.21 verse sayth Blessed are yee that hunger now and by an Antithesis vers 25. sayth Woe unto you that are full What is the meaning of this Doth our Saviour denounce a woe against them that are full of the workes of righteousnesse Certainly no such thing but those that abound in temporall possessions for there is a double Fulnesse the first terrene and earthly in this life the second spirituall in the life to come Woe bee unto those sayth Christ that seeke the first for they shall lose the second vers 25. and blessed are those that have not the first for they shall have the second vers 21. and howsoever they may by reason of their povertie and want seeme miserable unto others yet they are nothing lesse they being indeed truly blessed Are all blessed that are pinched with poverty Quest 2 in this life No but onely those Answ who hunger and thirst for righteousnesse sake there are many men that are miserably poore and poore miserable men who hunger and thirst for want but not for righteousnesse being impoverished either by idlenesse or wastfulnesse and therfore have no promise at all of blessednesse But happinesse is pronounced and promised to the righteous man who will not unjustly enrich himselfe who will not for wealth forsake his God to runne after the world or the divell by the use of wicked meanes but will rather be as poore as Lazarus Certainely the poore man that walketh and thus continueth in his integrity is a happy and a blessed man k Pro. 19.1 And thus much for the literall interpretation of these words Secondly by hungring and thirsting may bee meant a morall hunger and thirst which is when men hunger for just judgement to be executed they being unjustly injured or scandalized l Muscul s and cannot obtaine justice according to the equity of their cause To these our Saviour saith Blessed are thy that hunger and thirst after righteousnesse that is blessed are those that by wrongs and injuries are deprived of their right in this life and so are constrained to hunger and thirst after that which is their owne waiting with patience to obtaine the same Now this morall hunger after righteousnesse is two-fold viz. Either for our selves or for others First the morall hunger after righteousnesse is when being injuried and wronged we desire to be justly dealt withal or if wee bee slandred that the truth may be brought to light that so we may be acquitted of the crime laid unto our charge Secondly the morall hunger after righteousnesse may and ought to be for our brethren as well as our selves for we should be zealous for others when wee see them oppressed in their estates or punished in their bodies or wronged in their good names for righteousnesse sake as that holy Prophet out of his godly zeale unto those who were oppressed cryes out unto God Oh Lord how long shall I cry yea cry out unto thee of violence and thou wilt not save wherefore holdest thou thy tongue when the wicked devoureth the man that is more righteous then himselfe m Habak 1.2 13. Quest 3 Why should we thus zealously hunger that just judgement may be executed for the reliefe of others is it not enough for us that wee are not wronged Answ 1 First Christians ought so to put on the bowels of compassion that they might bee as sensible of their brethrens miseries as though they were their owne we are taught to weepe with those that weepe and to rejoyce with them that doe rejoyce n Rom. 12 15. yea to remember them that are in bonds as though we were bound with them and them that suffer adversity as though we were under the rod o Heb. 13 3. Answ 2 Secondly our love unto those that suffer for righteousnesse sake that is for Gods sake and in a good cause is an argument of our love unto God 1 Joh. 4.20 And without this love unto them we cannot love God and therefore by all meanes we should expresse our zealous love and affection unto them Quest 4 How farre must this zeale of ours be extended in the behalfe of the righteous who are unjustly wronged and injured Answ 1 First if thou be a publike man that is a Magistrate then thou must avenge their cause and helpe them against their oppressours and punish their backbiters and slanderers Answ 2 Secondly if thou be a private man then ne ultra crepidam thou must goe no further then thy calling will warrant thee that is first
Hildebrand Or Vertues and that for a double cause Either by reason of some praise or praise-worthy vertue observed in them as Philadelphus Or By reason of some admonition given to some vertue as Peter Boanerges Or III. In respect of some atchivements or deeds that are or have beene done as Africanus Scaevola Or IV. In regard of fortunate or unfortunate successe in our enterprises as Faelix Faustus Mara t Ruth 1.20 2. Names are somtimes imposed and alwaies retained being never either left or changed And herein observe these two things First when these names are given Secondly why or how they are given First consider when these names are given that are never changed 1. Sometimes before the birth hereof we have examples both in The old Testament as Ishmael Gen. 16.11 Isaac Gen 17.19 Iosiah 1 King 13.2 And New Testament as Jesus in this verse and Iohn Baptist Luk. 1.13 II. These names are somtimes given after the birth both by heathens and Christians First this is observed by heathens who give names to their infants some few dayes after their birth the Grecians the seventh day after they are borne the Athenians the tenth the Romans if a boy the ninth if a girle the eight u Plutquaest cent rom qu. 102. and all these in their solemnities did use some lotions and some manner of purging of the infant who was to be named x Rhod. è festo Pomp Againe this is observed by Christians who at the Sacrament impose some name upon the Childe to be baptised yea it is fitting that the name should be imposed upon the Childe non cum natus sed cum renatus y Muscul s Genes not when hee is first borne but when hee is borne againe that is in Baptisme it being the Sacrament of our regeneration and initiation into the Church Secondly consider wee now how these names which are not to bee changed are imposed upon children I answer First sometimes they are given casually without any solid ground at all this is too too ordinarie for so the childe have a name we care not what it be Secondly sometime they are imposed with reason and judgement and that three manner of wayes Either I. by reason of Distribution or Distinction that severall children may bee distinguished by severall names II. Or by reason of Notation of body as Rufus Simon Sylla Longimanus c. III. Or by reason of Recordation or Remembrance And this is two-fold First of Men. And secondly of Things Sometime names are imposed for the remembrance of men and this is two-fold either Politicke which is either Or Evill for vain-glory as Scanderbeg Or Lawfull for the remembrāce either Of kindred now living z Luk. 1.61 Or Of predecessors now dead Or Of friends whether alive or dead Religious which remembrance is for the imitation of the Patriarches Prophets Apostles or holy men c. Sometimes names are imposed for the remembrance of Things and that either First by-passed as Evah Enosh or the children of Ioseph a Gen. 49. and Naomi who changed her name into Mara in regard of her former losses and miseries Or secondly to come and that either of Hope as Benjamin or of Office and Direction Direction in names is two fold to wit Imponendo in the imposition of names here thou maist direct and dispose of the name according to thy owne wishes and desires and this is the office and part of the parent to name his child after what Patriarch or Apostle or Saint he will Recordando this belongs unto those that are named they must remember that their names are for this end that they may strive to imitate the vertues of those whose names they beare I have omitted to explaine the names here above mentioned for these three causes First because it would have swelled this question to too great a bulke and tediousnesse especially in these things which are lesse needful unto saving knowledge I desire to avoyd Secondly because to the vulgar Reader they are not so necessary to be known Thirdly because of the understanding Reader which is but meanely Conversant in Histories they are well enough understood Sect. 4 § 4. Hee shall save his people from their sinnes Hence it will bee objected Obiect how are wee saved from our sinnes when as yet wee fall daily into sinne and are overcome by it Answ To this I answer by Christ wee are saved first from the punishment of sin or from death for now there is no condemnation to those that are in Christ b Rom. 8.1 Secondly from the Kingdome of sinne because it shall not raigne in nor over those that are in Christ c Rom. 6.14 Thirdly and this freedome from the power and punishment of sinne is our justification and salvation And thus Christ here is said to save his people from their sinnes Quest 1 Further it may here bee demanded from what sinnes doth Christ save or free his people Answ I answer from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From their owne proper sinnes for these onely are they that condemne us Quest 2 Which are those proper sinnes from which Christ will save us Answ I answer First those that lurke and lye hid in our natures which are the cause of all the rest Secondly those actuall sinnes that flow from these wicked habits or at least spring from these reliques And both these wee are freed from by Christ Observ The maine worke of Christ qua Iesus as he is our Saviour is that which is here expressed to take away our sinnes part of which power the Pope and Papists ascribe unto Saints to the Virgine MARY and to themselves Nay the Pope doth shoulder for the whole power and doth usurpe as much himselfe as Christ can doe in that kinde for this is all Christ can doe to forgive his people all their sins fully and perfectly And Pope Paul the fift did say he would doe as much d Iubil Paul 5. anno 1620. Nay they say the Pope hath done more than Christ did For Pope Clement the 8th An. 1592 gave indulgentiam plenariā remissionē omnium peccatorum tam culpa quam poenae a full forgivenes of all their sinnes both in regard of the guilt and of the punishment thereof the last whereof they deny that Christ hath done in the doctrine of Satisfaction Yea the Pope hath done more than ever Christ did indeed if all be true which they say Gregory by his prayer did recall the soule of the Emperour Trajane from Hell e Revel Briget li. 4. ca. 13. Christ never did the like And thus wee see in regard of this principall blessing the forgivenesse of sinnes which wee receive from Christ Christ is opposed by the Pope and therefore hee is rightly termed f 2 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adversarie g Squire s 2 Thes 2.4 f. 152. Againe this verse serves to prove that the Virgine Mary is not excepted from the
imagine that they can prevaile against God as Pharaoh said who is the Lord that I should obey him I know him not neither will I at his command let Israel goe b Exod. 5.2 as if he would say mauger all his power I will still keepe them so in divers other plaine places we may see this truth confirmed c 2 Ring 18.34 19.10 Dan. 3.15 Ier. 43.2 This arrogant branch that thus thinkes to toppe the heavens sprouts from these three rootes First from those desires which are too importunate and boundlesse unde habeat quarit nemo sed oportet habere when men have not learnt to want nor to bridle their ambition but are infected with the itch of honour then they runne on in a violent course to obtaine their desires either by right or wrong thus hoping in despight of God as Pope Iulius said to obtaine and effect their purposes This was Herods fault who being blinded with ambition and desire of raigning hoped by his craft and policie to cut Christ short Secondly this hope that wicked men have to prevaile against Christ ariseth from the confidence they have in their owne power and strength wicked great men thinke nothing hard for them to doe and therefore dare wage open battell against Gods religion and his children Thus doth Herod and because none dare gainsay him hee hopes to prevaile This hope arises from forgetfulnesse they remember not oftentimes the hand of the Lord but looke upon things as meerely ordered and governed by second causes d Iames 4.15 they consider not the eye of the Lord that sees all nor the hand of the Lord that swayes all or they presume God will take no notice of them or they dare violate the truth and yet hope to escape punishment as Adam and Evah eate the apple and yet hoped they should not dye although God had positively without any If or and for that peradventure e Gen. 3.3 was of Evahs adding affirmed the contrary f Gen. 2.17 and thus doth Herod hope to prevaile against Christ although God himselfe had most plainely said the contrary g Psal 2. And therefore every one should learne 1. to restraine his bottomles desires and be content with whatsoever estate or condition the Lord shal call him unto or settle him in 2. Every one must remember that he can doe nothing of himselfe because in God we live and moove and have our beeing a Act. 17.28 yea because preferment comes neither from the East nor from the West but from the Lord and therefore when we endeavour against the will of God we doe but strive against the streame 3. All must learne not to forget either the eye or hand or power or truth of God but remember all things are ordered by a divine hand of providence and therefore let us not put forth our hands to use any wicked or unlawfull meanes either for the procuring of any blessing or the preventing of any evill for in doing so we prove our selves to be like wicked Herod that thinkes hee can prevaile against Christ the onely begotten sonne of God VERRS 17. Then was fulfilled that Vers 17 which was spoken by Ieremiah the Prophet saying Then was fulfilled Wee see heere how carefull the Lord is that every word of his should be Quest 1 fulfilled whence First it may bee asked shall every word of God whether promises or threatnings be accomplished Certes it shall Esa 55.11 Answ my word saith the Lord shall be fulfilled and not one jot or jota thereof shall perish b Matth. 5.18 for if the Lord speake it he wil also doe it 1 Pet. 1.24 Secondly Why shall every word of God be Quest 2 fulfilled why is the Lord so carefull to bring to passe whatsoever he hath spoken I answer First because God is truth it selfe Answ 1 Iohn 14.6 and the truth of the word doth depend upon the truth of God and therefore the Lord will fulfill whatsoever he hath spoken least an aspersion of falshood should be cast in his face Secondly because God is infinite in knowledge he knowes from the beginning what shall Answ 2 be for ever and cannot be deceived c Gal. 6.7 and hence it is that the Prophets doe so often speake of things which are to come as though they were present yea sometimes as though they were by-past I. Sometimes they speake of things which shall not bee for many yeares after as though they were already present as d Mal. 3.1 Mark 1.2 the Prophet from the Lord saith concerning Iohn Baptist Behold J send my messenger who shall prepare the way II. Sometimes they speake of things that are to come divers hundred yâ—â—res after as though they were already past as it is said of Christ e Esa 9.6 for unto us a child is borne and unto us a sonne is given as though he were then already borne and given Now the reasons of their thus delivering ther-prophecies was because they were as sure of thâ— event and accomplishment of that which by them from the Lord had beene spoken as though it were already present or past Thirdly because God is omnipotent able to effect whatsoever hee hath promised or threatned Answ 3 by his word at first all things were made yea so powerful is the voice of God that it never returnes in vaine f Esa 55.11 If the Lord should not accomplish what he either promises or threatens men would beleeve that he were not able to doe it and therefore being jealous of his honour hee is carefull to fulfill whatsoever he hath spoken Fourthly God will fulfill every word of his Answ 4 because he is constant and immutable g Iam. 1.17 for 1. he is never disturbed with affection nor transported by passion he doth all things upon mature deliberation with infinite wisedome and most calme affection 2 His will is never changed he is to day and to morrow and for ever the same and therefore hee certainely fulfilles whatsoever he speakes To summe up all this whole question in few words If the Lord did not fulfill or performe what he promises and threatens it were for some of these causes either first because hee is not true or not a God of his word Or secondly because he knew not what would come to passe some thing thwarting or crossing him which he did not foresee nor know Or thirdly because he is not able to performe what hee hath spoken Or fourthly because he is mutable and of another minde to day then he was yesterday Now all these are blasphemously derogatory from the Majestie of the Almighty and therefore least men should thus conceit of him hee fulfills all his prophecies and predictions that they may see and know that hee is infinite in truth power knowledge and also immutable Against this it will bee objected God threatens all sinners that none of them shall escape but Obiect 1 every one shall perish h Psal 9.17
impenitency all which wee have plunged our selves into by giving way unto sin and which we of our selves are not able to redresse 3. Eternall death and destruction both of body and soule for ever and ever b Rom. 2.7 Fourthly these things considered remember whether we have cause to hate our sinnes or not bee they never so deare unto us that thus pollute us that thus provoke the Lord against us that thus captivate and inthrall us yea thus subject us unto evils temporall spirituall and eternall And thus much for the first part of our preparation unto repentance the dejection and humiliation of the heart the second followes The second part of our preparation unto Repentance is the erection or raising up of the heart for except the heart bee comforted and cherished this DEIECTION will prove DESPERATION It may here bee asked whence this comfort Quest 7 flowes unto us or whereupon it is built I answer Answ our consolation is founded upon the hope of pardon by Christ for the truely dejected sinner may argue thus he that is truely humbled and contrite for his sinnes committed and is truely carefull to finde out all his transgressions desiring also and endeavouring to leave and loth every thing that is evill he may hope and expect mercy from God in through Christ because Christ hath called such unto him and God hath promised to receive such But I am such an one I sorow for my sins and desire with the prodigall child to returne unto my father c Luk. 15.18 therfore I know God will receive me as hee did him and pardon mee as hee did Paul d 1 Tim. 1.13 in and through the merits mercies of Christ Thus the heart is to bee cherished by the comfortable promises of the Gospell least otherwise our humiliation drive us to despaire and on the contrary this sweet musicke is unprofitable before the heart be truely dejected and teacheth us to presume and therefore to avoid presumption as well as despaire as the more usuall and dangerous wee must remember that the promises of mercy belong onely unto the truely penitent and therefore untill wee bee such as are spoken of before we have no right nor interest in these promises at all And thus much for the first generall part of Repentance which is Preparation The second part of repentance is RESOLUTION Here a question may be propounded Wherein doth this our Resolution consist Quest 8 I answer in three things first deplorando Answ in bewailing of our sinnes Secondly devovendo in forsaking our sinnes Thirdly implorando in imploring the assistance of God for strength against our sinnes First our Resolution doth consist Deplorando in the deploring and bewailing of our sinnes or in the confession of the filthynesse and errours of our former life and here beginnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true change and renovation of the minde Hence it may be demanded Why is the confession of our sinnes necessary Quest 9 unto true Repentance I answer first because all promises of pardon Answ 1 are made unto such as confesse their sinnes and depend upon this condition thus Salomon praies If thy people shall returne unto thee and say we have sinned and have done perversly wee have committed wickednesse then hee thou oh Lord gracious unto them e 1 King 8.47 and againe the same Kingly Preacher from God prophecieth that he that covereth his sinnes shall not prosper but who so confesseth and forsaketh them shall have mercy f Prov. 28.13 Secondly because wee cannot aright determine Answ 2 to leave our sins untill we have found out and confessed the sins that are to be left Thirdly because our repentance is not a bare Answ 3 determination onely to leave our sins but also a promise thereof and that made unto God and therefore it is necessary that confession of sins should be made unto him thus Dauid confesseth his sin I have sinned g 2 Sam. 12.2 and hee promiseth that he will doe thus so often as hee offendeth his God because otherwise he cannot be assured of pardon h Psal 32.5 this was the practise of the Publicane Lord be mercifull unto me a sinner i Luk. 18.13 and of the Prodigall I have sinned against heaven and against thee k Luk. 15. and am not worthy to bee called thy child Quest 10 It may againe be asked Doth every confession of sin argue a true change of the minde or if not then what confession doth I answer that confession of sin which begins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ is thus qualified First it is an ingenuous confession of our sins judging and condemning our selves for our iniquities l 1 Cor 11 32. not denying them as some doe or excusing them as others doe or extenuating mitigating or lessening them as a third sort doe but truely acknowledging both the evill of sinne and the evil of punishment deserved for sinne Secondly it is an humble confession not shaming to confesse sin as some doe but in humilitie of soule and spirit confessing our transgressions unto the Lord. Thirdly it is a contrite and a sorrowfull confession because wee are destitute of all hope in our selves and we have not deserved any favour or mercy from God because we have thus wickedly and wretchedly provoked him by our iniquities thus Ezra and Daniel with wet eyes and blushing cheekes confesse their sinnes and the sins of the people unto God m Ezra 9.6 Dan. 9.3 Confession without Contrition neither pleaseth God nor profiteth man but where they are conjoyned there is a promise of mercy the Lord having assured such that he will dwell with thē for ever n Esa 66.2 Confession is the speech of the tongue Contrition is the speech of the heart now it is the heart that God requires together with the tongue not the lips alone my sonne saith God give me thy heart a Pro. 23.26 for I care not for those who draw neere unto me with their lippes if their hearts be far from me b Mark 7.6 Secondly our Religion doth consist Devovendo in vowing and solemnely promising something unto God and this perfects and finishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true change and renovation of the mind Quest 11 Hence it may bee inquired What it is that must bee vowed or solemnly Promised unto God Answ I answer two things First to forsake sin for ever Secondly to obey God in newnesse of life all our dayes First we must promise unto the Lord to abstaine from sinne for tearme of life and if hee will be pleased to pardon our former sinnes that wee will offend him no more This is true repentance praeterita plangere plangenda non iterare so Ambrose or non perpetrare so Gregory to bemoane and lament our by-past sinnes and never to iterate or againe commit those sins that are thus bewailed yea without this forsaking of sin there is no right repentance and hence our
feare affliction because it can but kill the body it cannot destroy the soule Thirdly remember the pleasures of sinne are but for a season wicked delights and joy may be pleasing unto us a while but the end thereof is death and therefore we had better bee cloathed with mourning than girded with this mirth Fourthly remember thy sorrow and mourning shall not long last it shall but endure for a night thou shalt not be long under the Chyrurgians sharpe instrument and therefore beare patiently thy momentany paine Fiftly remember most undoubtedly thy sorrow shall end in eternall joy and glory For if thou patiently suffer with Christ and for Christ then thou shalt be glorified with him ſ Rom 8.17 when and where all griefe and cause of sorrow shall be taken away as our Saviour saith in this verse Blessed are they that mourne for they shall be comforted VERS 5. Blessed are the meeke Vers 5 for they shall inherit the earth § 1. Blessed are the meeke The Fathers and Sect. 1 School-men as was shewed before vers 3. Quest doe onely observe here seven Beatitudes and some of the Fathers and most of the Papists do make Povertie in Spirit the first beatitude and Meeknesse the second and Mourning the third c. Whence they propound this question Why is meeknesse put after povertie of spirit Answ 1 First those that are humble and poore are ordinarily contemned and usually injured and subject to much hard and harsh measure upon the earth and therefore they stand principally in need of meeknesse lest otherwise they should bee provoked unto anger and impatience and desire of revenge Answ 2 Secondly Meeknesse is put after Humilitie and povertie of Spirit because the humble and poore are disposed and more apt unto meekenesse as proud and great rich men are more prone unto anger t Charthus s Sect. 2 § 2. For they shall inherit the earth What Quest 1 is the meaning of these words Answ 1 First some understand this of a sensible or an intelligible earth-these Chrysost s Imperf doth reject Answ 2 Secondly some understand our glorified bodies as David sayth My portion is in the land of the living u Psal 27.13 as if he would say our bodies while we live here are the land of the dead but are called the land of the living when they are glorified Chrysost imperf Answ 3 Thirdly some understand this of the body of Christ that t s of the glory of his claryfied body Thus Saint Hilary upon these words understands them Answ 4 Fourthly by earth some understand eternity to wit eitheir first the heaven of the blessed which is called earth in respect of the imperiall heaven or the court in respect of the throne of God and the Temple of the most high Or Secondly by eternity is meant that new earth which Saint Peter mentioneth 2 Pet. 3. and which is called earth in respect of heaven Chrysost imperf Answ 5 Fiftly some understand this literally of this world they shall inherit the earth that is the world and thus almost all our late divines expound it Answ 6 Sixtly some conjoyne them both understanding both earth and heaven the life present and to come Non de futura solum sed etiam de praesenti Chrys s And thus I take the words indeed to be understood but yet for a more methodicall orderly handling of them we will severally observe a double sense viz. First they are to be understood of this life present Secondly of the life to come First by Earth is meant the life present Meek men are thought to bee deprived of the riches and possessions of this world by worldlings but Christ shewes here the contrary that they shall possesse the earth v Chrys s de variis Or more plainely that although God give unto the meeke eternall life and would have them to expect it and hope for it yet over and above he doth also give them earthly possessions the promise of future blessings doth not take away the hope of present for holinesse hath a promise both of this life and the life to come w 1 Tim. 4.8 which promise is principally and particularly confirmed and made unto the meek both by our Saviour here and also by the Prophet David Psal 27 9.11.22 How doth God give the earth in this sense Quest 2 unto the meeke for we see them often poore persecuted afflicted destitute of food raiment habitation flying from place to place for the safeguard of their lives as meeke Moses was constrained to doe First some understand this of the men of the Answ 1 world as if our Saviour should say blessed are the meeke upon the earth for they shall have many friends in the world And therefore those that desire amity and not enmity let them embrace meeknesse what benefit is it to be opposed by all it were certainely much better to be beloved of all We hate proud men we avoid the company and society of angry men those that are cruell though great men wee wish in their graves now meeke gentle and humblemen are free from that hatred these wishes and consequently gain much love and friendship amongst men Secondly some understand this of the fruition Answ 2 of their part or portion in earthly things as if our Saviour would say blessed are the meeke for others are so troubled turmoiled molested and disquieted that they have no comfort in any thing they enjoy but are in regard of any comfortable use thereof deprived as well of those things which they have as which they have not but they shall enjoy what they possesse with joy and comfort yea although they bee as having nothing x 2 Cor. 6.10 yet they shall possesse all things Thirdly some understand this of the affaires Answ 3 and employments of this world because meeknesse is profitable unto us in every estate and condition of life As for example First meeknesse is very profitable unto those that have undertaken the state of Matrimony for so the Husband shall win his Wife and the Wife the Husband Plato tels us that if a man clap his hands together being both open or if one be shut the other open he takes no harme at all by the blow but if the fists bee both bent he will hurt his hands So if both husband and wife be mild and meeke or if the one be alwaies gentle patient and forbearing the bond of conjugall love doth long continue entire but if both be proud or furious or angry or hasty or revengeful then the Matrimoniall knot of love is quickely loosed and therefore meeknesse is profitable for the married couple if they desire long to continue in mutuall love Secondly meeknesse is very necessary and behovefull both unto children and servants that is Masters and Fathers by being meeke and gentle unto them shall gaine more love respect service and obedience of them then by being proud harsh and cruell unto them Parents and
thou must grieve in thy heart for their wrongs and oppressions Secondly thou must pray for them unto God that he would arise to defend them and to plead their cause against all their enemies Thirdly thou must shew thy zealous love and affection unto them by thy words that is by speaking for them when they are abused or scandalized and by urging the Magistrate with all modest importunity to execute just judgement for them upon their enemies And thus much for the Morall sense of these words Thirdly there is Fames spiritualis a spirituall hunger and thirst having elswhere to handle this I here will but onely touch it Blessed are they that hunger and thirst after righteousnesse First these words may spiritually be expounded thus Blessed are those that are grieved with the iniquities of the times and mourne for the sins of the world and withall doe in heart and soule long for the amendment and reformation thereof Secondly by righteousnesse we may well in the first place understand the righteousnesse of Faith whereby a sinner is justified through faith in Christ and so standes righteous before God having the pardon of all his sinnes sealed unto him Wee may in the second place by righteousnesse understand righteousnesse of workes whereby a man is sanctified and made holy having Gods Image renewed in him by the Spirit of grace which was lost by the fall of our first parents And this appeares by these places Isa 55.1 1 Joh. 7.37 Rev. 21.6 All which places are one in substance for by waters we must understand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are justified and sanctified p Perkins s VERS 7. Blessed are the mercifull Vers 7 for they shall obtaine mercy In this verse we have these two parts to wit The blessednesse promised wherein are these two things First in generall who are blessed the Mercifull Secondly in particular what mercy and how manifold it is which is here required unto this blessednesse The reason of the blessednesse or promise thereof wherein are these two things viz First in generall why are the mercifull blessed because they shall obtaine mercy Secondly in particular what mercy this is which the mercifull shall obtaine First in generall wee see here who they are that shall obtaine mercy onely the mercifull Observ 1 Teaching us that those who would find mercy must exercise mercy He hath shewed thee O man saith the Prophet what is good and what doth the Lord require of thee but to doe justly and to love mercy q Micah 6.8 Quest 1 Why must we bee thus carefull to shew mercy unto others Answ 1 First because Mercy is a vertue taught us by nature or because by the light of nature we are taught to be mercifull one towards another For first nature teacheth Nemo sibi natus r Cicero No man is borne or brought into the world onely for himselfe but to doe good unto others as well as unto himselfe Secondly Nature teacheth that we must not be cruell or revengefull against our owne flesh No man ever hated his owne body but nourisheth and cherisheth it saith the Apostle that is by the light of nature we are taught to doe good unto our selves and those that are of our owne flesh and blood And therefore wee should be mercifull unto all because we are all children of one Father and creatures of one and the same species or kind Thirdly Nature teacheth us that vindictae brevis voluptas misericordia perpetua the pleasure that a man hath in revenge is very short but the delight which a man findes in shewing mercy is of great continuance and therefore we should be mercifull Secondly mercy pleaseth God and therefore Answ 2 we should be mercifull that the Lord is pleased herewith appeares thus First he loves and delights himselfe to shew mercy hence it is said The earth is full of his mercy Psal 33.5 Yea his mercy reacheth unto the clouds Psal 36.6 and 108.4 and is perpetuall enduring for ever Psal 100.5 and 106.1 and 107.1 and 136. yea all his wayes are mercy and truth Psal 25.10 this being his nature to bee mercifull and gracious slow to anger and of great kindnesse Psalm 86.5.15 Exod. 34.6 Secondly the Lord hath proposed this his mercie unto us for our imitation Be mercifull as your Father in heaven is mercifull Å¿ Luk. 6.36 and doe good unto all as he doth who causeth his Sunne to shine and his raine to raine both upon the good and bad t Mat. 5.45 and therefore when we follow the Lord herein certainly wee please him Thirdly the Lord to assure us hereof hath plainly told us that mercie is very acceptable and gratefull unto him I will have mercie and not sacrifice sayth the Lord and his Christ Ose 6.6 Matth. 9.13 and 12.7 And Salomon a type of Christ sayth that the mercifull man doth lend upon usurie unto God v Prov. 19.17 yea our Saviour describing the generall judgement doth shew how graciously the Lord accepts workes of mercie wherein we have first Gods acceptation In as much as yee have done it to them yee have done it unto me Secondly his enumeration When I was hungry yee fed mee when I was thirsty yee gave mee drinke c. Thirdly his remuneration therefore come yee blessed into everlasting joy u Mat. 25.40 c. And therefore wee may safely say that God is pleased with mercie and that it is our part to bee mercifull if wee desire to please him Answ 3 Thirdly God hath threatned to punish the cruell and unmercifull man and hath promised to reward the mercifull and therefore if we desire to be made partakers of mercie or to bee freed from miserie we ought to bee mercifull First the cruell and unmercifull man shall finde no mercie Behold sayth the Lord this was the iniquitie of thy sister Sodome shee did not strengthen the hand of the poore and needie therefore I tooke her away as I saw good w Ezek. 16.49 c. And thus Salomon threatens that whoso stoppeth his eares at the cry of the poore hee also shall cry himselfe but shall not bee heard x Pro. 21.13 And shall have judgement without mercy because he shewed no mercy y James 2.13 Secondly the mercifull man hath from God a promise of mercie This will further appeare in the second part of this verse and therefore I now leave it Answ 4 Fourthly it is our dutie as we are Christians to be mercifull as thus appeares by these dependant particulars First we are all one body Thus sayth the Apostle Wee being many are one body in Christ and every one members one of another z Ro. 12.5 Read for this purpose 1 Corinth 12.12 and 10.17 and Ephes 4.4.15.16 Secondly never any man hated his owne flesh a Ephe. 5.29 Thirdly hence came that mutuall communicating of riches which wee read of Acts 2.44 and 4.32
watch for him and sleepe not those who hunger after him but doe not unwillingly or impatiently brooke his delay 2. Those who rejoyce in him and not those who delight themselves in the world 3. They that worke righteousnes that is doe not good now and then but make it their worke 4. They who remember the Lord in their wayes or in his wayes that is not those who remember the Lord in the wayes of sinne and when they commit evill thinke upon him as a Judge who will punish it but those who remember the Lord in their wayes possessing their hearts always with an apprehension of his presence and having the God of Jacob alwayes before their eyes Or those who remember the Lord in his wayes that is walke continually in the wayes of the Lord calling him to minde as a liberall rewarder of the workes of his children And therefore we should from the bottome trie our selves by the signes laid downe in these two verses whether we patiently and constantly wayte for the Lord or not whether we rejoyce in the Lord above all other created delights whether wee worke righteousnesse incessantly and whether wee alwayes remember the Lord our God not onely as a just Judge who will punish sinne but as a pure God who cannot endure sinne and a gracious God who will abundantly reward the sincere obedience of his servants Thus we have heard the first cause why our Saviour here saith Strait is the way which leades unto Life and not which leades unto Heaven because true life is the end of this strait way I Secondly it is said here which leades unto life to teach us that this mortall life which wee Observat 2 live on earth is not worthy to be called life heaven onely being the true life Or that this naturall life is not true life the eternall onely being absolutely called life How doth this appeare that this life is not true Quest 4 life First from Scripture where 1. Affirmatively we may see that spirituall and Answer 1 eternall life is the true life as John 11.4 and John 5.24.26 and 6.33.35 and 10.10 and 20.31 Rom. 5.17.18 and 2 Cor. 5.4 2. Negatively we may see that this naturall life is not true life as Joh. 3.36 and 6.53 Heb. 13.14 Secondly from the names or things whereunto it is resembled as for example Answer 2 1. It is resembled sometimes to dust as Genes 3.19 and Psal 103.14 2. Sometimes it is likened to smoke as Psalme 102.3 3. It is compared sometimes in regard of the brevity of it to a hand-breath as Psalme 39.5 4. Sometimes it is resembled to the grasse and flowers of the field as Esa 40.7 Job 14.2 and Psal 102.3.11 and James 1.10 5. It is said sometimes to be like a shadow as Psalme 102.11 and 109.23 Job 8.9 and 14.2 6. Sometimes it is compared to a sleepe Psalme 90.5 sometimes to a vapour Jam. 4.14 sometimes to a thought Psal 90.9 Answer 3 Thirdly it appeares that this naturall life is not the true life by the nature of this life For 1. This life is full of evils having in it more gall then honey more sorrow then joy more evill then good There is to be gathered in India Arabia and the Holy-Land a certaine hearbe of an extraordinarie sweet smell with leaves broad fat and juicie which being pressed yieldeth both Aloes and honey but more Aloes then honey from whence this Metaphoricall Proverbe was used Quod plus molestiae quam voluptatis gignit it is more troublesome then profitable thus Juvenal saith an evill wife hath more of Aloes then of honey and Plautus saith most truely that the life of man tasteth more of Aloes then of honey 2. This life is full of labours and paines man being created unto labour Job 5.7 Eccles 1.8 If the King should bestow upon one of his Favorites one of his stately Palaces charging him to keep it in repaire the Favorite could not but take it as a great favour and esteeme the gift highly in regard of the giver but in regard of the care cost trouble and paines which he must be at in the dressing repairing and maintaining thereof hee had better be without it So this life is to be esteemed in regard of the authour and giver thereof but in regard of the labours and evill which it is fraught withall it rather deserves to be layd aside then retained to be lost then found 3. This life is but a pilgrimage unto death and every day wee come neerer our journeyes end then other and therefore it may better bee called death then life as followes by and by 4. In the best sort of men this life is but a pilgrimage unto true life where there is perfection of felicity Genes 47.9 and Hebr. 11.13 and 1 Pet. 2.11 and therefore it cannot truly be called true life it selfe Answer 4 Fourthly it is cleare that this naturall life is not true life even from the division thereof Here observe that there is a threefold life namely 1. Naturall this is falsely so called because it is common unto brute beasts 2. Spirituall this is Typically so called because it gives unto us hope of true life Ephes 2.5 And therefore is onely life in hope 3. Eternall and this onely is truly called life because true life consists in the perfection of the soule to wit in eternity Quest 5 Whether hath the naturall man life in him or not Answer No but is dead Here are two things briefly to be shewed namely First that naturall men have no true life in them their life being either 1. The life of brute beasts which consists in the delights of the belly and in satisfying carnall appetites Or 2. Worse consisting in gluttony revenge drunkennesse murder and the like Or 3. Foolish unconstant vaine consisting in the delights of honours riches and pleasure Secondly that naturall men are dead untill they be changed and regenerated and that in this regard 1. They are dead in understanding for now they cannot take up spirituall things 1 Cor. 2.14 2. They are dead in quiet for now there is no peace at all to them so long as they are naturall There is no peace to the wicked saith my God Esay 48.22 3. They are dead in comfort and spirituall joy the holy Ghost being given unto none but unto those who are spirituall 4. They are dead in purity being altogether corrupted with sin uncleannes which hath covered them as a garment both in body and soule 5. They are dead in regard of spirituall societie being strangers from God and from the Common-wealth of Israel Ephes 4.18 6. If this life be not the true life then who Quest 6 erre concerning it Answer 1 1. First those who so highly prize this life that is either 2. Neglect life eternall for it preferreth that before this the body before the soule the pleasures of this transitory life before the joyes of the eternall Or 3. Set up their rests here oh who would
an acceptable season and then we shall be heard Thirdly the true cause why some pray and obtaine Answer 3 not their sutes at Godâ— hands is because they pray nor â—â—â—y or because their prayer is no 〈◊〉 prayer but either powred forth hypocritically drawing neare unto God with the lips but not with the heart Math. 15.9 Or else coldly and carelessely not intending the holy worke in hand Who erre here Quest 6 First those who remaine in their sinnes and Answer 1 yet perswade themselves they shall be heard John 9.31 Secondly those who have but onely an hypocriticall shew of Religion in them and yet fully perswade Answer 2 themselves that their prayers shall be both pleasing unto God and profitable unto themselves Now both these are vulgar and common errours some out of a carnall confidence some out of an hypocriticall confidence hoping to be heard How may we know that our assurance and confidence Quest 7 is true and neither carnall nor hypocriticall Prove and examine thy selfe by these signes Answer namely First hast thou made the Lord thy God both by receiving from him the seale and earnest of his love the evidence of his Spirit and by giving thy selfe wholy up unto him and his service John 8.34 and 1 Cor. 6.20 Secondly doth the Lord dwell and inhabite within in thy heart that is 1. Is his love there dost thou love him unfainedly and desire and long for him above all other things Psalm 27.4 and 42.1 and 63.1 2. Is his feare there dost thou tremble before him are thou fearefull to offend him art thou ashamed and affected with blushing for thy former sinnes art thou smit with an awfull reverence of Gods presence 3. Is his comfort there doe the comforts of the Lord refresh thy heart If these things be in us then certainely God is within us and when wee pray will surely listen unto us Thirdly whether are these things perpetually in thee or not art thou not one of these who remembers the Lord and the Lords worke onely upon the Lords day or dost thou alwayes remember thy God and serve him in a constant practise of life Certainely if the Spirit of God witnesse unto our spirits that we have addicted our selves wholy unto God and that the Lord hath his residence in our hearts and that wee labour to serve him in a constant course of Religion all our lives we may be then confidently assured that the hope we have to be heard when wee pray is neither carnall nor hypocriticall but true and spirituall Sect. 2 § 2. Shall not enter into the Kingdom of heaven What is the meaning of these words Question First by these words he shall not enter many understand Answer 1 the spirituall Church as if our Saviour would say they are not my members although they call upon me and prophesie in my name but this followes verse 22. Answer 2 Secondly by these words The Kingdome of heaven is commonly meant eternall joy as if our Saviour would say It is not so easie a thing to enter into eternall blisse as many suppose it to be 1 Peter 4.18 But this is handled sufficiently â— Math. 6.33 and 7.13 14. Verse 22. Many will say to me in that day Lord Lord Verse 22 have we not prophecied in thy name and in thy name have cast out Devils and in thy name done many wonderfull workes Sect. 1 § 1. In that day Illo is a relative but it hath here no Antecedent And therefore it is to bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the end of the world or the last day wherein two things are implied to wit First that there is a day of judgement C. Secondly there is a time when all shall be judged D. Observat 1 C. First our Saviour by these words In that day doth teach us That there shall certainely be a day of judgement wee have else-where amply handled this and therefore here I insist not upon it I onely entreat the Reader for the proofe of the proposition to reade these places Act. 1.11 and 17.31 Rom. 2.16 and 2 Thessal 2.2 Quest 1 What is the nature of this day Answer 1 First therein all things in this world shall be dissolved 1 Pet. 4.7 and 2 Pet. 3.10.12 Answer 2 Secondly on that day all shall be judged Mat. 25. But of this in the next proposition Answer 3 Thirdly after this day there shall be time no longer Revelat. 6.10 D D. Secondly our Saviour by these words In Observat 2 that day teacheth us That there is a time when all persons all actions shall be judged Revelat. 20.12 and 2. Corinth 5.10 Rom. 14.10.12 Why will God judge all at the last day Quest 2 First because otherwise if with reverence I Answer 1 may speake it injury should be offred unto the godly for they suffer many things while worldlings swell with pleasure and aboundance Psalme 73.17 Secondly because otherwayes the Lord should Answer 2 be injurious unto his Law which is violated transgressed and contemned by the wicked What is required of us in regard of this day Quest 3 First meditate daily and hourely thereof remember Answer 1 thy last end consider all men must die and all must be judged Hebr. 9.27 For this will make thee more carefull of thy actions when thou remembrest that one day all will be told thee whatsoever thou hast done and thou shalt be judged according to that which thou hast done Some may object here Object oh but this remembrance of the day of judgment doth grieve and deject the minde and affect the heart with nothing but sighing and sadnesse and sorrow Though it be thus Answer yet we must not therefore forbeare them editation and remembrance thereof for it is better to goe into the house of mourning then of mirth Eccles 7.4 But further whosoever is dejected and cast downe with the remember of rhis day it is for one of these causes namely either 1. Because the world is deere unto him that is because he is married either unto his pleasure or treasure or honour or his owne will and wayes and these he delights in here and whether he shall have such delights in the other world or not he knowes not and therefore the remembrance of leaving this to goe unto that makes him afflict himselfe Or 2. Because his sinnes amaze him and for his sinnes his heart presageth terrible things Or 3. Because he is not prepared for that day not having yet entred into a covenant with God not being yet reconciled unto God not being sealed by the Spirit of God unto salvation Certainely there is nothing so Sure as death or that we must die Unsure as when or how quickly we must die Necessary as the meditation of death and what will become of us when we die Secondly we must prepare our selves so for this Answer 2 day that it may be a day of refreshing unto us How may wee know whether it will be well Quest 4 with us or no
Iohn 3.26 Whence I might observe That there will bee emulations in the Church of Christ and that among the godly but I passe this by Or II. Iâ—hn sent them by Christ that they might be instructed in Christ He was now shortly by death to depart from them and to leave them and therefore he sends them unto Christ that they might adhere unto and follow him To teach us Observ 2 That the nearer any approach unto death the more careful they should be to bring theirs that is those who are under their care and charge unto Christ Iacob blesseth his before his death Gen. 49. and Isaac Gen. 27. Because they knew that they must give an account of those who were committed unto them Quest 4 Must we not take care of those who are under us till a little before our death Answ Certainely wee must and ought alwayes to say with Ioshua Let others doe as seeme good in their owne eyes but we and our housholds will serve the Lord Yet here two things may be distinguished and observed namely First wee must prepare and instruct them and this is alwayes to bee done 2 Corinth 11.2 As Abraham taught his children Gen. 18. and family the feare of the Lord. And the sooner this be done the better it is Prov. 22.6 Eccles 12.1 Secondly to deliver some particular directions and instructions to those who are under our care and charge and this is to be done at or a little before our departure out of this life Thus David did both to Solomon his sonne and to his people 1 Cshron 28. and 29. Chap. When a Father or Master of a family can no longer remaine with their children or servants it is the Christian-like done to administer holy and religious counsell and advice unto them and to take the best care for them that possibly they can For herein we shall imitate our blessed Lord and Saviour who when hee was to depart recommended his Mother to Iohn and his flocke the people to Peter Iohn 21. Quest 5 Who are here justly to be taxed Answ 1 First those who instead of breeding theirs up to Christ bring them up to the devill and that either I. By teaching them to sinne as poore people often teach their children to steale and others their children and servants to lye and others to revenge injuries and to put up wrongs at no mans hand and others to slight and neglect the word and to bee carelesse of all religious worship Or II. By giving wicked examples unto them either of drunkennesse or whoredome or prophanenesse or the like Or III. By soothing them up and suffering them in their sinnes And this good old Ely could not wash his hands of Answ 2 Secondly they are faulty here who provide for their families but doe not teach them wheras we should teach them perpetually Deut. 6.7 yea have more care of their soules then of their bodies more care to teach them then to feed them and not like some who fat up their children and teach their cattle thus inverting the order both of nature and religion Thirdly they are here to blame who teach Answ 3 their children but neglect their servants or the rest who are under their tuition and care These must looke upon the fift Commandement and from thence remember that the King must give account of his people the Pastor of his flocke the Master of his family the In-keeper of those who eate and lodge within his gates What is the best meditation or worke wee Quest 6 can take in hand when we have cause to expect and looke for the approach of death Our best worke is Answ to doe as Iohn Baptist here doth to bring our children and family unto Christ Here observe that certainely our first care is to commit and commend our owne spirits into the Lords hands as David did Psalm 3.15 But this work the godly man doth long before his death Age dum sanus tum securus August Men are wont when they begin to thinke of death to set their house in order and to take in hand these things namely First to cast up their estates to prize all and then to draw their estate to a totall summe Then Secondly to appoint such and such legacies to such and such persons Then Thirdly if their children be marriageable to take care for the disposing of them in marriage Thus wee all should doe indeed with a little change viz. I. Let us cast up our accounts and render a reckoning unto our God how many talents wee have gained that is how many children or how many servants have wee brought in our life time unto our Lord Christ II. Let us dispose and appoint our Legacies give Christ unto thy family and give thy family unto Christ Remember that hee promised to give unto thee himselfe and his Father and his love now therefore before thou goest away assigne all these over unto thy children III. Let us marry our children before wee goe unto the Lord oh it is an excellent work and earnestly to be taken in hand for what is dearer unto a man then his children what should a man care for more then his children wherein can a man better shew his care for his children then here in marrying them unto the King of Kings and the Lord of Lords yea unto the Lord and King of heaven and earth The Papists take care to get their daughters into Nunneries and their sonnes into Abbies but our care should be to get them entred and admitted into the Free-Schoole of Religion before wee die and then both we and they shall be happy Hereunto three things are required of us to wit First to pray daily unto the Lord for them and that hee would season and sanctifie their hearts with saving grace And Secondly to instruct exhort teach and admonish them so long as we are with them but principally and most pithily and vehemently when we are to depart from them For the last words take a deepe impression in the hearts of those who have any grace at all And Thirdly let us bee lights and patternes unto them both of piety and purity in life and of courage cheerefulnesse patience and constancie in death Thirdly Iohn being in prison sends his Disciples unto Christ Causâ Christi totius Ecclesiae in regard of Christ and his Catholike Church And that either I. That hee might congratulate with Christ as wee are wont to say by way of rejoycing to our friends when they are returned after a long absence and expectation of them Venistine What art thou come Answer I dare not subscribe to this particular and that First because if this be the meaning of the Interrogation then these words or shall we looke for another are idly added And Secondly because Christ would not have returned an answer if a question had not been intended by Iohn And therefore the cleare fountaine of the word is not to bee troubled with the clay of mans inventions
man doth frequently prevent danger whereas the secure fals into it Answ 6 Sixthly there can be no true security amongst us nor freedome from evill if we consider these things namely I. Our sinnes and the nature of them and our continuance in sinne And II. Our God whom we offend by our sinnes and who sees and registers all our sinnes and who is able to avenge himselfe upon us for our sinnes and whose justice and truth will not permit him to spare our sinnes without repentance And III. How God hath punished others for our admonition and terrour we have heard of Plague Famine Warre amongst our neighbours wherewith they have beene wasted which heauy judgements we cannot but thinke in regard of Gods infinite justice to have come upon them for their sinnes and we have cause to thinke that CHRIST saith unto us That they were not greater sinners then we are and therefore except we repent we shall likewise perish Wherefore it is most dangerous for us to be secure Quest 3 Who are here worthy of blame Answ 1 First they are extreamly faulty who thinke that state to be the happiest where there is no feare for the contrary is most true and security is a sure Answ 2 signe of approaching misery Secondly those also are to be taxed who thinke the godly to be melancholy men because they feare danger when neither danger nor distresse appeares Quest 4 What is here required of us Answ 1 First a serious consideration of the roote of our security we should consult with our selves and see from whence it springs and whether we have just cause to be secure or not Answ 2 Secondly it is required of us to be watchfull over our selves and wayes and to arme our selves against the Judgements of God and prepare to meete him And Answ 3 Thirdly to awaken others who are sleepy and secure because security shews that judgement hangs over their heads If we should see a house on fire and perceive some asleepe therein we would awaken them and not suffer them to perish how much more then should we doe so when we see men lulled asleepe in carnall security when the judgements of God hang over their heads And it is required Answ 4 Fourthly that we should meditate of our death and repent before our death It was the saying of a Rabbi Repent one day before thy death that is every day we should daily expect death and by unfained repentance prepare daily for it Fifthly we must doe as Noah did make an Answ 5 Arke against the over-flowings of Gods judgements and labour that our God may be reconciled unto us Answ 6 Sixthly it is required of us that we should bring forth fruit and grow and increase in grace labouring daily more and more for it for thereby we shall be kept from security What are the causes of security and the remedies Quest 5 against it First ignorance errour or an erroneous opinion Answ 1 of the nature of sinne and the providence of God causeth security Many thinke that God neither sees nor observes their sinnes neither will punish them because as some of the Heathens thought all these terrene and sublunary things are ruled by chance and Fortune The ignorance of God and of the nature of sinne or the incogitancy of both causeth security for no wonder if we doe not feare those things which we neither remember thinke of nor know The Remedy against this Cause is to thinke sinne to be out of measure sinfull and to learne to know the Lord to be Omnipotent Omniscient and Omnipresent We must remember that God sees all things and by his providence governes all things and hates sinne with a perfect hatred and will punish undoubtedly sinne in all those who will not repent them of it and turne from it Secondly a neglect of those meanes which God Answ 2 prescribes to be used causeth security and ignorance For none ordinarily are more secure then they who most neglect all exercises and duties of Religion Now the Remedy against this is to be diligent industrious and frequent in all holy means and duties both publike and private Answ 3 Thirdly incredulity of the word of God and of his judgements causeth security when mens hearts grow hard sleepy and unfaithfull neither beleeving the promises nor threatnings of the word nor the judgements of God then they grow secure Now this infidelity is strengthened by our sensuality for as the light of the Sunne darkens the light of the Starres so the light of sense darkens and obscure the light of holy and spirituall things we being naturally backward to beleeve any thing which is not plaine and perspicuous to sense The Remedy against this cause is to labour for the knowledge of the word and to assent to every good word of God as infallibly true yea to remember that Heaven and Earth shall passe away before one jot or tittle of the word fall to the ground unaccomplished because if God have spoken he will also certainly doe it And therefore we must feare his threatnings and beleeve his promises Fourthly a presumption of the mercy of God causeth Answ 4 at least corroborateth this in fidelity for when men thinke that he who made them will save them and though they sinne yet grace shall abound then they speedily waxe carnally secure The Remedy against this is not to presume of mercy without repentance obedience and faith the Lord having said That though he be mercifull and gracious c. yet he will by no meanes let the impenitent sinner goe unpunished Exod. 34.4 5 6. And againe that he that made men will not have mercy on them and he that formed them will shew them no favour if they be wicked and rebellious Esa 27.11 Fifthly prosperity causeth security and makes Answ 5 men fearelesse as we see in David who in his prosperity said that he should never be moved Psalm 30.6 And in Iob who said I shall dye in my nest Iob 29.18 And in the Church of Laodicea Revelat. 3.17 The remedy against this is I. To remember that neither love nor hatred is knowne by these things Eccles 9.1 And II. That all these outward things are vaine transitory and as mutable as the Moone And III. That all our riches and abundance cannot availe us at the last day nor free us from the judgements of God here Read Proverb 10.4 and 11.4 and Iob. 15.21 and 21.7 c. unto 14. verse and Psalm 73.3 c. unto the 18 verse Answ 6 Sixthly security is caused often by Gods lenity and long suffering or because sinne is not avenged but punishment deferred Wicked men thus wickedly ruminate with themselves J have sinned often and long and am yet spared and perceive that the threatnings of preachers are but scare-Crowes and therefore now J may be secure and need feare no evill though J runne on unto sinne as a Horse unto the battell The remedy against this is to remember Quod differtur non