educate his child ignorantly and that child bring up his sonne in learning and knowledge and for this education the learned sonne shall deride or despise his unlearned Father his ingratitude is great and his fault inexcusable both in the sight of God and men IV. Because if the sonne have indeed more naturall excellent naturall parts then the Father yet hee must not despise him they being given him by God who doth distribute his gifts not according to our merits but according to his meere mercy and free-will And therefore it argues pride arrogancie and unthankefulnesse towards God to bee so proud of our owne qualities that in regard of our selves wee slight and contemne others Thirdly those children are too blame that Answ 3 refuse being able to releeve and helpe their poore and old Parents 1 Tim. 5.4 For that which they borrowed of them when themselves were young and unable to helpe themselves they should in equity repay backe when their Parents through age and weakenesse are not able to worke or releeve themselves Fourthly those children are faulty who disobey Answ 4 their Parents Deuteronomie 21.18 Yea Fiftly those Parents are here too blame who Answ 5 through their owne neglect of the education of their children procure this disobedience and contempt from them For I. Some have a care to feed their children but are altogether carelesse to teach them insomuch as every one can say they are better fed then taught II. Some are so indulgent over their children that they cannot correct they cannot check them Certainely children like fields are to be plowed tilled and sowne betime Ierem. 4.4 III. Some doe so admire their children that they wholly neglect their religious education Suum cuique pulchrum the Crow thinkes his owne young ones as brave and faire birds as the best and many Parents are so enamoured of their owne children that they thinke none may bee compared with them whence First their children become proud and being proud learne to contemne and despise them Or Secondly their children thinke them foolish thus to dote upon them Or Thirdly their children being thus cockered pampered and doted upon learne to disdaine and reproach their Parents And thus through carelesnesse and too much indulgence Parents bring a curse upon their children and their children in stead of a blessing become a curse unto them How great care then should Parents have to educate and bring up their children in the feare an nurture of the Lord. Quest 4 What is required of children towards their Parents Answ 1 First they must so highly and cordially love them that no worldly thing should separate them from them for although marriage separate them in regard of cohabitation yet not from that love reverence and obedience which the morall Law or the Law of nature requires in them Answ 2 Secondly yet for Christs sake they must leave and forsake these Answ 3 Thirdly they must learne to increase in love reverence and humility towards their Parents Answ 4 Fourthly they must communicate of their substance to the releeving of the necessities of their Parents Answ 5 Fiftly they must see God in their Parents Sect. 2 § 2. Hee that loveth sonne or daughter more then mee is not worthy of mee Observ Our Saviour here by this phrase of sonne and daughter would teach us that a great deale of love is due from Parents to children or that Parents ought to love their children with a great measure of love Ephes 6.4 Quest 1 Why must Parents thus greatly love their children Answ 1 First because they are flesh of their flesh as it was said of the wife Gen. 2. Yea this is more truely said of children then of wives and therefore Christ tooke our flesh upon him or assumed flesh not by becomming the husband of a woman but the sonne of a woman Hence children are said to issue out of their Fathers loynes Now if a man should love his wife as himselfe because they are one in a conjugall bond then also if not much more his children which are parts of himselfe in a naturall bond although in other regards a wife is to be loved more then children Answ 2 Secondly because in children a man becomes to be immortall in the world his name being upheld and continued in them The Heathens knew no other Resurrection then this for Parents to survive in their children as the Phoenix springs up out of the ashes And therefore Posterity was alwayes highly praised and desired as Gen. 15.2 Abraham thought all things nothing so long as he was childlesse so Gen. 30.1 Levit. 20.20 c. Numb 3.4 Deut. 25.5 Kuth 4.5 and 1 Sam. 1.2 and 2 Sam. 14.7 Ieremie 18.21 Hosea 9.12.14 Answ 3 Thirdly câ—â—â—â—ren are greatly to be loved because they 〈◊〉 gifts of God Genes 33.5 and 48. â— â—nd Answ 4 Fourthly because God hath given us an example hereof in himselfe loving his naturall and only begotten sonne with an exceeding love Mat. 3.17 Quest 2 Who are blame-worthy here Answ 1 First those who neglect their children or their duety towards their children And Answ 2 Secondly those who are partiall in their love and care towards their children Deut. 21 15. c. What is the duety of Parents towards their Quest 3 children First they must love them for nature descends Answ 1 faster then it ascends Secondly they must teach and instruct them Answ 2 Deut. 4.10 and 6.7 and 11.19 and 32.46 Genes 18.19 Thirdly they must correct and reprove them Answ 3 when they doe amisse Prov. 23.17 and 1 Sam. 3.13 Fourthly they must pray for them 1 Chron. Answ 4 29.19 Iob 1.5 Fiftly they must provide some substance estate Answ 5 and meanes for them Gen. 24.36 and 1 Tim. 5.8 § 3. More then me Sect. 3 Our Saviour expresly here teacheth that neither Father nor Mother sonne nor daughter must be loved above him What is love Quest 1 Love is a passion Answer or affection in the concupiscible appetite that it may enjoy the thing which is esteemed to be good as neere as it can How many sorts and kinds of love are there Quest 2 There are three sorts of love namely First Emanâ—ns or naturall love Answer Now the naturall love is that love whereby every thing hath an inclination naturally to the like as heavie things naturally goe downe to the center of the earth beasts are carried by sense and instinct of nature to their objects thus the Pismire in Summer layeth up provision against the winter Prov. 6.8 This naturall instinct the Greeke call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So man is carried to his object by love and because hee must love something what better object can hee chuse to love then God Secondly Imperatus or commanded love Now this commanded love is that whereby reason sheweth us some good thing to be loved and then our will commandeth us to love the same If wee had no more but reason to shew it to us and the will to command us yet
not sufficient to teach the truth in some things except we doe it in all Answ 1 First because the truth is but one and therefore the whole truth is to bee knowne As in obedience the whole law is to be performed or else wee are guiltie of the breach of all the Commandements r Iam. 2.10 So the Catholike faith is to bee kept whole and undefiâ—ed or wee cannot bee saved Athanasius in his Creede And therefore the whole truth and doctrine of religion should bee taught Hence Moses is commended because hee spake unto the children of Israel according to all that the Lord had given him in Commandement to say unto them Å¿ Deut. 1.3 And so Paul appeales unto the people that they know how that hee kept backe nothing from them But taught unto them all the will of the Lord. t Act. 20.26 Secondly truth should not be mingled with Answ 2 falshood or lying for they are like the Jron and the Clay that will not cleave together Daniel 2 43. And therefore saith Saint Paul I speake the truth in the Lord I lye not Rom. 9.1 Because all Ministers should bee carefull to avoide all lying and teach nothing but the truth and the whole truth unto their people Thirdly because it is the subtletic and the Answ 3 craft of the Divell to hide and conceale lyes under some truthes Thus Sathan by keeping backe part of the truth would have perswaded Christ that hee might lawfully have cast himselfe from the top of the Pinacle u Matth. 4 6. Thus the Pharisees say Christ blasphemes because hee makes himselfe equall with God v Ioh. 10.33 and undertakes to forgive sinnes which none but God can doe w Mar. 2.7 hiding untruthes under veritie Christ being God as well as man and therefore might pardon sinnes and without robbing of God make himselfe equall with him And therefore if we desire not to erre we must labour to know the whole truth of God in things necessarie unto salvation Quest 3 Is every truth profitable to be taught Answ 1 First oftentimes some truthes are lesse profitably taught in things De facto Answ 2 Secondly in hard and difficult things the teaching of the truth is sometimes lesse profitable and therefore those things which are more hardly understood should bee more rarely taught Yea hence Saint Paul would not have the Romans to receive him who was weake in faith unto doubtfull disputations Romans 14.1 Answ 3 Thirdly there are many nice and curious questions which being not necessarie unto salvation are lesse profitable to be taught Answ 4 Fourthly but those fundamentall truthes which are necessarie to bee knowne and beleeved and practised are profitable for us and those must bee taught one after another that so wee may adde line unto line and precept unto precept getting now a little and then a little untill we come to the perfect measure of perfect men in Jesus Christ Secondly Christ reproves and blames the Scribes and Pharisees because they taxe the more grosse sinnes but see not the inferiour Quest 4 Whence comes it that the carnall man can condemne the greater and more criminall sinnes of the world and land as the corrupt Scribes and Pharisees doe here Answ 1 First because the light of nature teacheth this for those things which the Law of God forbids as sinne the law of nature condemnes as vice Answ 2 Secondly the very tradition of Religion and practise of Morall honestie amongst men teacheth them to condemne grosse and enormious sinnes Answ 3 Thirdly the frequent and daily preaching of the Word in these places doth disswade us from sensible sinnes and teacheth us to condemn outward evill actions Quest 5 Why doth not the naturall and carnall man condemne internall sinnes as well as outward for the Word teacheth and discovereth those as well as the other Answ Because spirituall things are spiritually discerned and the naturall man cannot understand them 1 Cor. 2.14 15. Yee have that unction of the Holy Ghost therefore you know all things saith the Apostle 1 Iohn 2.20 27. as if he would say untill we be endued with grace from above wee cannot know or be truely convinced of our true and spirituall duty unto God Quest 6 What outward duties may a meere carnall man performe Answ 1 First hee may be an honest man many Philosophers were very honest men and yet but naturall men Answ 2 Secondly hee may heare the Word of God as Herod did and many doe daily Answ 3 Thirdly hee may heare the Word of God with joy as did Herod and the stony ground who brought forth a blade that is expressed some shewes of delight in the hearing thereof either externall or internall Fourthly he may confesse and acknowledge his sinnes as did Caine and Saul Fifthly he may humble himselfe as did Ahab Answ 4 who although a King yet sits in sack-cloth Answ 5 and ashes when God threatens him Sixthly he may make some satisfaction and Answ 6 restitution as did Iudas who brought backe the peeces of silver againe Seventhly he may reforme himselfe and life Answ 7 in some things as did Ioas for a time and Iehu and Herod who did many things Eightly hee may have some generall gifts of Answ 8 the Spirit as of prophecie with Balaam or of miracles with divers Mat. 7.22 Ninthly he may joyne himselfe to the societie Answ 9 of the professors of the Gospel thus did Simon Magus Acts 8.13 and Nicholas Acts 6.5 and Rev. 2.6 and many who at length left them 1 John 2.19 If the naturall mans estate be thus deplorable Quest 7 how may he be truely humbled in and under it for for the most part they are as fearelesse and hopefull as the best True it is that the naturall civill Answ morall honest man is so well conceited of himselfe for the most part that hee will not suffer himselfe to be checked or reproved and therefore that hee may learne to be humble and lowly in his owne eyes and labour to come out of his miserable blinde and corrupt condition let him carefully marke and observe these five things First the multitude of his sinnes let him here summe up 1. His usuall and daily offences which he commits and yet thinkes not of at all 2. His idle and vaine words yea his obscene and blasphemous speeches 3. The eruptions of his affections and passions which are sometimes transported with anger pride revenge covetousnesse and wantonnesse 4. His unknowne sinnes which are therefore unknowne because he doth not observe and marke his actions and therefore unknowne sinnes because as yet hee thinkes them lawfull not knowing them to bee prohibited by God Secondly let him consider his great neglect of good workes and duties as 1. how many duties he hath omitted and left undone both towards God his Countrey the Church the poore his parents kindred children and servants 2. How weakly and unworthily he performes those duties which he doth how farre short they come of
conceive that our Saviours scope is here to argue from verse 19. and that thus Lay not up for your selves treasures on earth because then you will adhere and cleave to them Obser Teaching us that hee who studies to lay up treasures on earth will hold to them Eccles. 4.8 6.1 2. Quest 1 How doe men adhere and hold to riches Two manner of wayes viz. Ans First Voluntarie willingly when a man makes choice rather of riches then of God and graces this is shamefull and monstrous for a man wittingly and willingly to preferre his body before his soule the world before the Lord and goods before grace Secondly Coacté by constraint when his affections are so captivated with the love of the world that like Birds in lime-twigs he cannot free himselfe but video meliora proboque deteriora sequer although he see what is best and approve thereof yet still he followes what is evill It is a miserable thing for a man to know that he runneth on the high way to destruction and yet cannot stay himselfe Why may wee not labour to be rich Quest 2 First because riches are not necessary Answ 1 Natura pancis contenta A little sufficeth nature a little meat will feede us and a few cloathes will keepe us warme And therefore there is no necessity of being rich Secondly because riches are full of troubles Answ 2 being acquired by labour kept with care lost with griefe and spent with much unwillingnesse as shall else-where be shewed Thirdly riches are full of perill and danger Answ 3 being hurtfull Both for the Body as shall be shewed amply in another place in the meane time Reade Eccle. 5.10 11 12 13 14. Soule because they hinder us from holy duties namely First from Prayer because either First they distract the Minde in Prayer the thoughts and heart being about some worldly things while the lips pray Secondly or the power of Prayer is conversant about earthly things that is the most and most fervent petitions are for earthly things Secondly from following of Christ as wee see in the young man who chose rather to leave Christ then his riches Matthew 19.20 Thirdly from turning unto God riches so bewitching and inchanting us that we cannot leave them though we dye for it Quest 3 Why may wee not lay up treasures on Earth Answ 1 First because this is a brutish thing to spend all our time about earthly things The Swine never lookes up unto Heaven Plutarch but alwaies beholds the earth and being violently cast and laid upon the backe so as that shee sees the Heaven the admiration of the sight thereof makes her cease her yelling Thus many live here on earth as though there were no other life as though they should live here for ever yea as though God had created them for no greater or higher ends then to be rich Answ 2 Secondly because riches are uncertaine yea shall not abide with us The Frenchmen say that sicknesse comes to men on horse-back but returnes from them on foote that is comes suddenly but goes leasurely Now riches are contrary here unto they come creeping like a snayle but flye away like an Eagle they are long a getting but quickly lost Wee are deprived of our riches three manner of wayes I. Sometimes they are taken away from us by some casualtie either of fire water theeves or the like Read for the proofe hereof Psal 76.3 and Prov. 12.27 and Eccles 5.11 12. II. Sometimes wee are taken from them when we make most account to take pleasure in them as wee see in the rich man who had no sooner said Now soule take thy rest but the Lord saith Stulte hà c nocte Thou foole this night shall thy soule be taken away u Luke 12.20 III. Sometimes they remaine with us and wee with them and yet are taken away in regard of use and comfort sometimes a man is so hindred either by sicknesse or imprisonment or some domesticall vexations of wife or children or the like that he hath no more joy or comfort in his possessions or riches then if he possessed none at all And therefore why should wee wast and spend our daies in treasuring up that which will take the wings of the morning and flye away Thirdly because for the most part they Answ 3 make us worse A man who seriously desires to bee good will not seeke for or after that which may make him evill But riches are of this nature And therefore we should not consume and wast our time in labouring to heape them up Alexander sent a great reward unto Phocion because he heard that hee was an honest man But he refused the present and returned this answer That hee thanked the King for his bounty and good conceit of him and intreated him to let him bee an honest man still As if hee would say such a summe as Alexander sent was enough to corrupt him and to make him worse and therefore he durst not meddle with it Certainly riches and the things of this world are snares impediments lets yea the baites of Sathan as appeares by him who had married a wife and him who had bought a Farme and him who bought the Oxen w Luk. 14.18 19 20 and therefore as wee should avoide the coards of vanity that draw on iniquity so wee should not heape up and gather together that which will bee a meanes to make us rather worse then better Quest 4 Is it not lawfull at all to lay up treasures here one earth doth not Saint Paul say that he who provides not for his family is worse then an infidell 1 Tim. 5.8 yea doth not Salomon say Bee thou diligent to know the state of thy flockes and looke wel to thy herds Prov. 27.23 Answ 1 First in generall it is lawfull to possesse riches as followes afterwards Answ 2 Secondly in generall it is lawfull to procure and acquire riches honestly Iacob increased his estate when he was with Laban and Ioseph gathered exceeding much riches from Pharaoh Thirdly it is lawfull to lay up treasures and to Answ 3 provide some estate for our children 1 Tim 5.8 yea it is the duty of parents as Saint Paul saith The children ought not to lay up for the parents but the parents for the children a 2 Cor. 12 14 Answ 4 Fourthly our Saviour forbids to lay up treasures not absolutely but respectively For the understanding hereof marke well these two things namely I. That some treasures are lawfull and necessary to wit wherein riches lawfuâ—ly acquired are laid up whether publickly in Exchequors or Halles or privately by private persons onely remembring that they must be laid up without injury of any and with thankesgiving unto God II. There are some treasures unlawfull which our Saviour forbids vers 19. Quest 4 How may wee know whether our hoording and heaping up of riches be unlawfull Answ 1 First if there be no necessity of laying up riches either for our selves or
assistance of the blessed Spirit Colos 1.29 Quest 7 What meanes must wee use for the obtaining of spirituall graces Answer 1 First learne to hate sinne and evill and for the better effecting of this remember and meditate dayly upon these things namely Rom. 6.21 1. How unseemely yea how ougly a thing sinne is in it selfe if wee could but see sinne in its owne colours unmasked What pleasure had you then saith Saint Paul in those things whereof yee are now ashamed as if hee would say sinne is so shamefull a thing that any man would blush to commit it who did but see it at full view 2. Remember how ungratefull a thing it is for us by sin to provoke so gracious loving Father who takes care both to provide for us and to protect us 3. Remember how perillous a thing it is as it is an unthankefull part to love sinne which our God hates as his deadlyest enemie so it as a dangerous thing to love that which God hates for the wages of sinne is death Rom. 6.21 4. Remember how foolish and sottish a thing it is for us to love sinne and thereby to serve Sathan who seeks nothing so much as our eternal destruction Thus seriously meditate upon these things that thereby wee may bee excited unto the hatred of sin Answer 2 Secondly learne to love that which is good and to delight therein Answer 3 Thirdly use the meanes which God hath appointed whether publicke or private namely the hearing and reading and meditating of the word and the society of the Saints and daily and frequent prayer Rom. 8.26 Coloss 4.12 Ionah 3.8 And let our prayers bee 1. Vehement David cries unto God Psal 22.2 and 32.3 and 77.3 2. Perseverant thus David and the Apostles continue in prayer Psal 88.1.9 Acts 1.14 and 2.42 and 12.5.12 Sect. 3 § 3. Knocke and it shall be opened unto you Question 1 What is meant by this phrase or precept knocke Answer That wee must attend upon God with patience and perseverance untill hee open unto us or wee must continue praying untill God heare us Luke 18.1 Psal 105.4 Rom. 12.12 and 1. Thes 5.17 Why must wee continue thus long knocking why may we not give over if the gate be not speedily Question 2 opened unto us First Because the Lord stands long knocking at Answer 1 the doore of our hearts before hee can get entrance and calls long before wee will heare him And therefore there is great reason that wee should continue long calling crying unto him and knocking at the dore of mercy Reade Cantic 5.2 c. and Apoc. 3.20 Secondly God opens not at first unto us that he Answer 2 may trie our patience he seemes not to heare us â—hat he may trie our confidence And therefore by patience and perseverance wee must approve our selves unto God Thirdly we knocke for our owne ends and call Answer 3 for mercy for our selves wherefore there is great reason that wee should continue both knocking and calling Our petitions are either for pardon of our sinnes or preservation against them or for some temporall blessing or spirituall grace or assurance of eternall glory or the like And therefore if wee love our selves or wish well unto our selves wee should bee constant in our calling and knocking untill the Lord have opened unto us and granted our requests Can wee knocke or call or pray without God Question 3 Not at all or at least not aright Answer wee are like men wounded unto death yea killed outright and therefore by the Lords helping hand we are first revived reduced or brought unto our senses and then wee desire health and reliefe God first gives us a sight of our sinnes and wants and then we implore him for mercy Verse 8. For every one who asketh receiveth Verse 8 and he that seeketh findeth and to him that knocketh it shall be opened Against this verse it is objected Objection that both Scripture and experience doth prove this promise to bee false for the Mother of Zebedees children prayed unto Christ and yet suffered a repulse Saint Paul desired to bee freed from the buffet of Sathan but obtained not his request Experience also witnesseth that wee daily desire many things at Gods hands which we obtaine not This promise is to bee understood with a double restriction or limitation namely Answer First that prayer and supplication be made as it ought in regard of the manner of it to wit in faith and in the name of Christ in whom all the promises of God are yea and Amen and shall in Gods due time bee certainly performed yea our prayers must principally be powred forth for this end that God may bee glorified by us on earth and we glorified with him in heaven Secondly wee must desire those things which God hath promised to grant wee must not pray for evill hurtfull unprofitable curious or unwarrantable things but for saving and necessary which God onely hath promised Now if either of these conditions be awanting no wonder if our prayers bee not heard that is if either for the matter wee begge those things which God hath not promised to grant or for the manner wee desire them not as God hath prescribed then the Lords promise made here in this verse is not falsified at all For when Christ saith aske and yee shall receive hee meanes if wee aske such things as God hath promised to give and in that manner which himselfe hath injoyned Verse 9.10.11 Verse 9.10.11 Or what man is there of you whom if his Son aske bread will he give him a stone or if he aske a fish will hee give him a serpent If yee then being evill know how to give good gifts unto your children how much more shall your Father which is in heaven give good things unto them that aske him Sect. 1 § 1. What man is there among you c. Question 1 What is our Saviours chiefest scope in these words First to teach us the naturall affection of parents to their children V. Secondly what our duetie is to pray for W. Answer 1 First our Saviour hereby would teach us that the affection of parents unto their children is ingrafted in them by nature or naturally parents will wish well and to their abilities doe good unto their seed Question 2 How doth this appeare Answer 1 First it is cleare from nature children are parts of their parents flesh of their flesh and bone of their bone and therfore in doing good to them they doe good to themselves And this is the best kinde of Selfe-love for a man to love his children who issued out of his loynes Answer 2 Secondly this is manifest from experience those who are most cruell unto others are yet indulgent and meeke unto their children And therefore Herodes monstrum Macrobius Herod was no better then a monster in nature who slew his owne children as was shewed before Chapter 2. For the most cruell and ravenous birds and beasts are carefull
o Iob 30.1 Now the difference between these two derisions is this the latter is Dog-like but the former Devill-like Answ 2 Secondly they are here to blame who deride good men Here four sorts are justly taxed viz. I. They who mock and scoffe at those who reprove them Ier. 20.7 8. Heb. 13.22 II. They who laugh at those who exhort admonish counsell and advise them III. They who deride the professours of the Gospel as Michol 2 Sam. 6.16 And IV. They who laugh at the faithfull because they trust in the Lord Mat. 27.43 Psal 14.6 Quest 3 But why do these Ministrels Mourners laugh at Christ Men laugh at Christ either from Answ Affection because being glued unto sin and not being able to cease from sin they deride whatsoever is good though spoken or commanded by Christ Or Understanding because in their judgment the things spoken by Christ appear to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish absurd and impossible and this was the cause of the derision here mentioned they laughed at Christ who said she was but asleep for they knew that she was dead Luke 8.53 Vers 25 VERS 25. But when the people were put forth he went in and took her by the hand and the Maid arose Sect. 1 § When the people were put forth Quest 1 Who were permitted to abide or admitted to enter into the room with Christ Answ 1 First some say all his Disciples went in with him verse 19. But this is not so for all his Disciples entred not into the house much lesse into the Chamber where the Maid lay yea all did not follow him to the house Mark 5.37 And of those which did onely three entred in with him p Luke 8.51 Secondly some say onely the companions of Iairus and himselfe and wife entred in with Christ Calvin s The truth of this appeares Answ 2 not because the Relative with him doth rather appertain to Christ then unto Iairus The words are these as recorded by Saint Marke Chap. 5.40 When he had put them all out who laughed him to scorn He taketh the Father and the Mother of the Damosell and them that were with him and entreth in where the Damosell was lying Erasmus and the vulgar translation reads Cum illo id est Patre Puellae Them that were with him that is with the Father of the Damosell and thus Calvin seems to understand it but I rather think that by Him is meant Christ and it seems to be plain from Mark 5.40 Thirdly it is most certain that these were Answ 3 permitted and admitted to goe in with Christ viz. to wit 1. Three Apostles 2. The Father and the Mother of the Maid And 3. Besides these none at all as Saint Luke doth plainly expresse And when he came into the house he suffered no man to go in save Peter and Iames and Iohn and the Father and the Mother of the Maiden Luke 8.51 Why did our Saviour permit the Maids Father Quest 2 and Mother to enter in with him First that they might be eye-witnesses of the Answ 1 grace and power of Christ And Secondly that seeing what Christ did unto Answ 2 and for their daughter they might be more carefull to preserve her and to tender her in thankfulnesse unto Christ For I. It was a joy unto them to see her restored from death unto life And II. It was they who desired this of Christ And III. It belongs unto Parents to take care of and for their children And therfore they seeing that to be done by Christ which they desired were more obliged in thankfulnesse unto him to have the greater care of her to educate and instruct her in the feare of God and knowledge of Christ From this action of Iairus we may learn That it is the Parents part to bring their children unto Christ Observ and to procure that by him they may be raised and restored from death unto life for they are the Lords substitutes and therfore al Magistrates which else-where are called gods in the fift Commandement are stiled by the name of Parents What is the dutie of Parents towards their Quest 3 children First they must bring them unto Christ in Answ 1 Baptisme The Canons forbid that Fathers should be God-fathers or witnesses unto their own children but none forbids Parents to be present at the baptizing of their children Secondly Parents must earnestly endeavour Answ 2 that their children may be raised unto life all men naturally are dead in sinnes and trespasses Ephes 2.1 And therfore Parents must labour as much as in them lies that their children may be raised from the spirituall death of sin unto the life of righteousnesse Thirdly Parents must rejoyce when their Answ children are revived by Christ as undoubtedly the Father and Mother of this Maid did that is when Parents see good beginnings and hopefull blooms and religious fruits to shew themselves in their children they should rejoyce and be thankfull and blesse God Because in the second answer it was said that Parents are bound in dutie to labour and endeavour that their children may be raised up from the grave of sin to the life of grace Quest 4 It may be enquired what they can or ought to doe for the obtaining hereof Answ 1 First they must pray daily unto God for them and therfore Parents should here examine themselves whether they pray daily for the regeneration and sanctification of their little ones or not for if they be negligent herein they are negligent in a main part and branch of their dutie and are left without excuse this being a thing which every Father may doe for his child namely to sanctifie them daily by the sacrifice of prayer Iob 1.5 Answ 2 Secondly Parents must counsell and advise their children as well as pray for them yea teach and instruct them according to the precepts and presidents laid down in these places Exod. 13.8 Deuter. 6.7 and 11.19 and 32.46 Psalme 78.6 7. Gen. 18.19 and 1 Chron. 28.9 Answ 3 Thirdly Parents must accustome their children to pious duties and holy exercises namely I. To the hearing reading meditating and observing of the word of God II. To ordinary and publike prayers Parents must both teach their children reverently to pray in the house of God with the holy Congregation also privately at home as soone as they arise and before they sleep This is too much neglected by Parents yea some with faire seeming reasons can dispute against it III. To the practise of vertue Parents must accustome their children to the love of truth both in word and deed to the honouring of Religion to the sanctifying of the Sabbath to bee carefull to avoid all filthy and blasphemous speeches and to labour that their words may be gracious and seasoned with salt Answ 4 Fourthly Parents must give a good example unto their children in their lives and conversations they should be mirrours unto their children because the President and Pattern of a Father is very
of the Wife to the Husband and yet children and wives must be neglected in regard of Religion and Christ Thirdly the authority of Parents is a strong tye children being commanded to obey them and yet they must be disobeyed rather then God and forsaken for Christ Object It may here bee objected God is the God of peace and the nature of the Gospel is to bring children unto their Fathers Malach. 4.6 How then doth Religion occasion these dissensions Answ 1 First the fault certainely is not in the Gospel but in the viciousnesse of our natures Answ 2 Secondly the Prophet Malachie doth not speak of the persons of Fathers but of Religion and divine worship according to that of the Prophet Seeke the old wayes That is Iohn Baptist by his preaching shall reduce and bring backe men to the former and true religion of the Patriarkes which was taught them by God Thirdly certainely Religion doth sow the Answ 3 seeds of concord amongst the godly but not with the wicked although they be most deare in regard of some other naturall bond For it is with the wicked and the righteous as it is with the wheat and the tares while the wheat and tares grow together the wheat is oppressed with the tares and the tares supported by the wheat but when they are separated then the corne is gathered into the Garner and the tares bound in bundles and cast into the fire So while the righteous and wicked are conjoyned together the righteous are oppressed and burdened and the wicked supported on the contrary when they are separated the godly flourish and the wicked fall and wither VERS 37. Verse 37 Hee that loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of mee § 1. Hee that loveth Father or Mother more then mee Sect. 1 It is questioned betweene us and the Papists Object whether children may enter into profession of Monkery without their Parents consent They holding the affirmative prove it thus from this verse Christ saith Whosoever loveth Father or Mother more then me is not worthy of me Therefore children may become Monkes without their Fathers leave Bellarm. de Mon. Cap. 36. First in this place our Saviour speaketh of Answ 1 Persecution when a man ought not for love of his friends to deny Christ but the Monkish life is not Persecution Secondly a man may leave his Parents as Answ 2 Christ commandeth though hee dwell in the same house with them that is by setting his love and affection on heavenly things Thirdly all goe not to Christ that come into Answ 3 Monasteries Doth our Saviour speake here only of Parents Quest 1 and Children Hee doth not prohibite these Answer that he might grant this liberty unto others but rather doth include all others in this A majore ad minus For First all authority and superiority whether Kings Magistrates Iudges or whatsoever are included here under the name of Parents or Father and Mother And Secondly all love and propinquity of brethren friends and the like are implied here in Children So that the meaning is that all men whatsoever are to be post-poned unto Christ seeing that these who are most deare both by nature and the Law of God are to be left and forsaken in regard of him Our Saviour by this expression of Father and Mother would teach us That great honour is due unto Parents from Children Reade Levit. 19.3 Prov 23.22 Observ Malachie 1.6 Why must Parents be thus highly honored Answ 1 First because nature teacheth it all nations though never so barbarous honoured their Parents and taught that this reverence and honour was due unto them because Children had their being from their Parents and were begotten for their Parents good Ego mihi te genui Answ 2 Secondly because reason doth dictate this unto us For I. Parents sustaine many cares and sorâ—owes for Children the Mother undergoes great paine when the child is in the womb but greater when it comes out of the wombe into the world yea being borne much paines and care in the nourishing of it The Father he provides and takes care for it and often breakes his head and sleepe with care for his child yea II. All the care of Parents is for their children and whatsoever they have they have it for them and they weary their bodies for the enriching of them And therefore it is the greatest reason in the world that children should honour their Parents Answ 3 Thirdly because Religion teacheth this unto us For I. God commands it Exod. 20 12. Honour thy Parents And II. God hath engraven his image in Parents A King in a Common-wealth and a Father in a house being the image and substitute of God Whence First sometimes God is called our Father as Malach. 1.6 and 2 Cor. 6.18 Ephes 4.6 And Secondly sometimes Parents and Magistrates are called gods Exod. 23.28 Psal 5. III. God gives wisedome unto children as they increase in years that thereby they may understand what honour love obedience respect and duety is due unto their Parents Iob 32.7 IV. God hath â—ncouraged and excited children to honour their Parents with a promise of blessings Ephes 6.2 3. And therefore seeing God hath commanded it and promised to blesse it and charged children to see him in their Parents yea endued them with wisedome and understanding to know what belongs unto Parents or what is their duetie towards their Parents It is then great reason that children should love and honour them Answ 4 Fourthly children are bound to love and reverence their Parents because otherwise it were no great matter nor worth acceptance to forsake that for Christs sake which wee care not for Quest 3 Who are here to be blamed Answ 1 First those children who curse their Parents are cursed children and justly to be reproved Reade Exod. 21.17 Levis 20.9 Deut. 27.16 Proverbes 20.20 Answ 2 Secondly those children who deride and despise their Parents are here also to bee blamed Many despise their Parents because they are wiser themselves then their Parents are Indeed young men perhaps may bee more quicke and prompt but old men are more solid and profound young men may thinke old men to bee fooles but old men know that young men are fooles Gen. 9.23 Yea suppose that children bee more learned or wiser then Parents yet by no meanes they must despise them and that for these reasons namely I. Because they are their Parents Men of rare and singular gifts must not despise those of inferiour parts whatsoever they are much lesse then their Parents II. Because God hath threatned to punish such children as contemne their Parents Prov. 30.17 III. Because if they bee more learned then their Parents they are the more obliged and beholden unto them that have taken more care of their education and bestowed more in the bringing of them up then their Parents bestowed upon them If a Father shall
a. How Apostles and Disciples differ pt 2. fol. 2. We should all labour to be the Disciples of Christ why and how pt 2. folio 104. Apparell Garments Divers questions concerning the necessity and use of apparell pt 1. folio 346. Appetite Belly How the desires of the Belly and our naturall appetites are evill pt 1. fol. 96 a. Armour Weapons What a Christian mans Weapons are against his spirituall enemies pt 1. fol. 62 a. Arrogancy The nature and causes of Arrogancy Pt. 1. fol. 46. Ashes A manifold use of Ashes pt 2. fol. 85 a. Assemblyes Divers sorts of Assemblyes pt 2. fol. 221 b. Assurance See Faith Avarice See Covetousnesse Austerity Although an Austere life be commeadable yet it is not approved of by carnall men pt 2. fol. 70 a. 77. b. B. BAbes Infants There are three sorts of Babes Pt. 2. f. 94 b. Whether there be such a thing as Limbus Infantum pt 2. fol. 332 a. 335 b. 336 a. Backbiting Calumny Detraction c. How these two to revile and to speake evill off differ pt 1. fol. 168 b. We must not Calumniate or deprave any and the causes of Calumny and remedies against it pt 2. folio 77 b. 121 b. Backsliding See Apostacy Banquets See Feasts Baptisme Questions concerning the Baptizing of Infants part 1. fol. 66 b. and Pt. 2. fol. 237 b. 238 a b. 388 b. 389 a. Divers questions concerning the nature necessity Ceremonies sorts excellency utility and abuse of Baptisme Pt. 1. fol. 70. 75 b. 79 a. 80 a. and pt 2. fol. 390 391. Divers questions concerning Christs Baptisme and Iohns pt 1. fol. 68 a. 73 74. 79 a. 80 a b. Whether Ministers in Baptisme give grace to those whom they Baptize part 1. folio 68 b. What Analogy there is betweene Baptisme and the Lords Supper Pt. 2. folio 279 b. Beggars Beggars permitted contrary to the Law and why Pt. 2. folio 266 a. Beleevers Faithfull How the Faithfull are saved from their sinnes and from what sinnes they are saved Pt. 1. folio 19 a. Wherein the Faithfull should be like Angels pt 2. fol. 285 b. And wherein their felicity consists pt 1. fol. 487 a b. Beliefe See Faith Belly See Appetite Belzebub What Belzebub signifies Pt. 2. fol. 33 b. Bethlehem Divers questions concerning Bethlehem Pt. 1. f. 23 a. 31 b. 32 a. Bigamy Digamy Poligamy All these both now are and heretofore were unlawfull Pt. 1. fol. 231. 233 b. 260 a. Birds What we may learne of or from Birds Pt. 1. fol. 344 b. 345 a. Blasphemy Divers necessary and profitable questions concerning Blasphemy or the sinne against the holy Ghost pt 1. fol. 312 a b. and pt 2. fol. 123 124 125. Blessednesse Divers questions concerning the number of the Beatitudes and the nature of true Blessednesse and what it is and wherein it consists and from whence iâ— proceeds and the way thereunto pt 1. folio 127 a. and 136 137 138. 160 b. 161 a. 158 a b. 416 b. and pt 2. folio 32 b. 97 b. 180 b. Blessings Divers questions concerning temporall and corporall blessings pt 1. folio 128 129. 142. 527 b. 525 b. Blindnesse Darknesse Ignorance All men by nature without Christ are ignorant blind and darke pt 1. fol. 116. and pt 2. folio 33. 64 a. The causes of Spirituall blindnesse and the remedies against it pt 2. fol. 89 90. 92. 265 266 a. and pt 1. fol. 518 b. Whether Ignorance or knowledge be better pt 2. fol. 146 a. Body There is a fourefold Body pt 2. folio 102 b c. Bounty See Almes Bread What is meant by this word Bread in the Lords prayer pt 1. fol. 306 a. 308 a. Brethren Brothers Ministers are Brethren Pt. 1. folio 119 b. All Christians are Brethren Part 1. folio 205 a. Christ loves amity and unity amongst Brethren pt 1. folio 120. Buriall Sepulchers Christians Buriall must be performed unto the dead and why Pt. 1. folio 154 b. and 155 a. 470 a. The Iewish customes at Burials pt 2. fol. 381 a. and pt 1. folio 508 b. and 509 a. Burthens How many sorts of burthens there are and how they are to be borne pt 2. fol. 99 b. 100. C. CAlamity See Adversity Calling Vocation Function Divers questions concerning externall Callings pt 1. fol. 123 b. and fol. 362 363. 486 a. and pt 2. folio 55 b. Divers questions concerning God and Christs calling and recalling of us pt 1. folio 132 b. 446 a. 468 a b. 494 b. 500 b. 501 a. pt 2. folio 256 257. 260 261. Things are called three manner of â—ayes pt 1. fol. 168 a. Calumny See Backbiting Captivity Why the Lord permitted the Iewes to be kept captive under the Romanes pt 1. fol. 23. By nature we are Sathans captives part 1. fol. 477. Care Whom God cares for most part 2. folio 36 a. Divers questions concerning worldly Care pt 1. fol. 328 a. 341 b. 342 b. 343 a. 349 b. 350 a. 361. Casting off To cast out To Reject Divers questions concerning Gods rejecting of man and mans casting off God pt 1. fol. 459 a b. pt 2. fol. 280 b. 281. 292 a. Centurion What a Centurion was pt 1. fol. 447 a. 451 b. 454. Ceremonies See Adiaphorall things Charity See Almes Charmes See Magi. or Magicke Chastity Wherein the felicity of those who are pure and chast consists pt 1. fol. 221 a. Children Divers questions concerning the signification of this word Child and of childrens duty towards their Parents pt 1. folio 122 b. 123 a. and pt 2. fol. 52 b. 53 a. 54. 158. 159. 206 b c. 237 a. 242 b. 294 b. Divers questions concerning the felicity safety nature number and markes of Gods children and the way and meanes thereunto pt 1. fol. 35 a. 51 a. 83. 127. 167 b. 254 b. 255 a. 437 a. 487 c. and pt 2. folio 58. b. 59 a. 88 b. 89 a. 156 b. Our chiefest care and labour should be to be made Gods Sonnes pt 1. folio 254 b. None can rejoyce in God but Sonnes pt â— fol. 88 b. 89 a. Christ Controverted questions concerning the Deity and Humanity of Christ pt 1. fol. 16 17 a. 21. 78 b. 83. pt 1. folio 467 b. 507 a. and pt â— fol. 88 a. 197 a. 238 b. 239. 262 a. 316. 326 b. 376 b. 377. and 391 b. Whether Christ be every where in regard of his Humanity pt 2. folio 215 b. 290. 356. and 386 b. 387 a. Divers questions concerning the temptations of Christ pt 1. fol. 84 85 86 87. 95 96 97. 112 113 b. Questions concerning the câ—nception nativity birth Baptisme Flight Education life humility and time of Christs being upon earth pt 1. folio 17 a. 20 b. 23 a. 32 a. 37. 40. 49 a. 52 53 a. 54 b. 78 b. 79 80. 115 c. 123 b. 124 a. and pt 2. folio 107 a. 134 b. 263 b. Questions concerning the workes and actions of Christ as he was our Physitian Saviour King Doctor Mediatour Shepheard and Corner-stone Pt. 1.
Keyes pt 2. fol. 191 192. 221 a. and pt 1. fol. 492 a b. Exorcists See Magi. Magicke Experience Faith is encreased by the experience of Gods mercy pt 1. f. 343. Eye Divers properties of the Eye pt 2. fol. 65. F. FAith Beliefe Assurance Confidence Divers questions both utile and usefull concerning the nature nourishing act object kinds markes benefits and approbation of true justifying Faith pt 1. fol. 133 b. 343. 436. 445. 515 a.b. and fol. 514 b. pt 2. fol. 60 b. 173. 180. a. 201 b. 203. 272 b. 349 a. Divers questions concerning weake and strong Faith and the nature notes and kinds of Assurance and Confidence pt 1. fol. 348 349. 433 b. and 452 453. 570. and pt 2. fol. 117 b. 118. 156 a. 173 b. 326 b. and pt 1. fol. 474 475 476. Faith cannot be separated from works and Love pt 1. fol. 76 b. and pt 2. fol. 149. A man may Beleeve more then is promised and how pt 1. fol. 110 b. c. How Christ requires Faith of us before he workes it in us pt 2. fol. 119 a. Wherein our Faith and Adams differ pt 2. fol. 156 a. Faithfull See Beleevers Fame Reputation Questions concerning the sorts of Fame and Reputation and how they may bee sought for and why Christians should be so carefull of their name fame and credit pt 1. fol. 13. and pt 2. fol. 17. Familists See Anabaptists Fanne What is meant by the Fanne in Christs hand Pt. 1. fol. 77 a. Fasting Why Christ fasted pt 1. fol. 89. Whether a choyce of meates upon Fasting dayes be a matter of Religion Pt. 1. fol. 65 a. and Pt. 2. fol. 163. 167 b. Questions concerning the sorts of Fasts in generall and wherein the true and false Fast consist and the nature definition ends reasons and benefits of Fasting pt 1. fol. 89 90 91 92 93 94 95. and 322 b. 323 324. 326. and fol. 502 b. Pt. 2. fol. 163 164 165. 203 b. Fate What Stoicall Fate is Pt. 1. fol. 466 a. Fathers Parents The duty of Parents towards their Children and the danger of the neglect of their duty pt 1. fol. 21 a. 123 a. and 511 b. 512 a. and Pt. 2. 53 b. 54. 61. Some are good Parents and evill persons Pt. 2. fol. 402. Why the Lord is called our Father Pt. 1. fol. 179 b. 290. and Pt. 2. fol. 181 a. The happinesse of those who have God to their Father pt 1. fol. 292 b. Why the ancient Fathers of former times are not fit Foundations to build our Faith upon pt 1. fol. 190 191. 194 b. The Papists easily reject many Fathers at once when they speake not on their side pt 2. fol. 234. Feare How danger may be feared pt 1. fol. 41 b. and 474. Feasts Divers questions concerning Feasts pt 1. fol. 456 457. Felicity See Blessednesse Fever The nature of a Fever pt 1. fol. 461 462 463. Figures See Allegories Fire There is a threefold Fire pt 1. fol. 78 a. Fishes Fishers Questions concerning the signification of this word Fisher and what things are observeable in Fishers and wherein Ministers resemble them pt 1. fol. 120 121. Flaxe What is meant by Flaxe pt 2. fol. 117 b. Flight Questions concerning Iosephs fleeing with Christ into Egypt pt 1. fol. 37. 40 41. 49. When and how Flight is lawfull in the time of persecution and danger pt 1. fol. 115 a. pt 2. fol. 28 b. 29 30 31 32. Floore What is meant by the Barne Floore pt 1. fol. 76 b. To Follow Christ Divers questions concerning our following of Christ pt 2. fol. 55 a. and pt 1. fol. 468 469 b. 440 b. 441 a. Foole. Folly How it is lawfull to call one Foole. pt 1. fol. 200 b. and pt 2. fol. 297 b c. Forgivenesse Remission Reconciliation Divers profitable questions concerning our Reconciliation unto God and his gracious forgiving of us pt 1. fol. 82 a. 310 a. 312 b. 313 b. 314 a. 489 b. and pt 2. fol. 223 b. 225. Divers questions concerning our forgiving one another and Reconciliation one unto another pt 1. fol. 205 206 207 208 209. 321 b. 322 a. and pt 2. fol. 223 b. 224 225 a. Questions concerning the power of the Church in pardoning of sinners Pt. 1. fol. 492 a.b. Forsaking See Dereliction Forswearing Swearing Perjury Oathes Divers usefull questions concerning Swearing and Oathes Pt. 1. fol. 236 237 238 239 240 241 242 243 244. and pt 2. fol. 152. 273. 297 a. 299 a. Divers profitable questions concerning Perjury Pt. 1. folio 232. 233. Foundation Three things required in a sure Foundation Pt. 1. fol. 440 a. Free-will Objections for Free will answered Pt. 1. fol. 329 b. and pt 2. 128. Fruit. God requires Fruit of us and why Pt. 1. fol. 426 b. a. 428 b. Questions concerning the sorts of Fruit and who are fruitlesse in the Church and our duty towards these who are Fruitfull Pt. 1. fol. 423 424 425 b. Fruition See Dispossesse Function See Calling Funerals See Buriall G. GAlilee Why Christ returned into Galilee and what things are observeable in Galilee Pt. 1. fol. 50. b. 51. Garments See Apparell Genealogies Differences concerning Christs Genealogie reconciled and divers questions concerning Genealogies answered Pt. 1. fol. 7 8 9. 12. Gentiles Heathens Infidels Vnbeleevers Questions concerning the Apostles preaching unto the Gentiles and of salvation offered unto them thereby Pt. 2. fol. 5. 9 a. How it is lawfull to inhabit amongst Infidels and Heathens Pt. 1. fol. 51 b. Whether Unbeleevers may performe good workes Pt. 1. fol. 262 a. Ghost See Spirit Gifts Divers necessary and profitable questions concerning the corporall externall and spirituall Gifts which are given us by God Pt. 1. fol. 399 a. 437 a. and pt 2. fol. 12 b. 13 a. 328 329 330. Glory Why and how we must seeke the Glory of our God in all things pt 1. fol. 178 b. 179 a. 294 b. 295. Whether there shall be any degrees of Glory in heaven pt 1. fol. 329. a. and pt 2. fol. 136. b. 146 b. 253 b. 259 a. Questions concerning Vaine-glory Pt. 1. fol. 467 b. God Controverted questions concerning the attributes of God as his immutability invisibility omnisciencie power subsistence goodnesse bounty and long suffering pt 1. fol. 83 b. 101 b. 128 b. 129 a. 164 b. 165 a. 241 b. 320. 321 a. 452 a. 527 a. and pt 2. fol. 1. 12. 33 a. 96 b. 214 215. 246. 277 a. 280 a. 290 b. 295 b. 327. 359 a. There is a God although wicked men have Atheisticall thoughts of him pt 1. fol. 300 b. and pt 2. fol. 33. And in what Bookes God is read pt 1. fol. 344. a. We must not demand a reason of Gods actions Pt. 2. fol. 95 a. 96 a. Where God dwels and how manifold his habitation is pt 1. fol. 241 b. 293 294 a. God loves man better then the other creatures part 1. folio 347 b. 348. Godly Godlinesse Piety Pious Holy Holinesse Holy things Purity Sanctity Holy men
eschewing giving of offence unto all Now offences arise three manner of wayes First mala agendo by doing that which is evill and therefore he that covets Fame must onely employ himselfe in good actions Secondly dubia agendo by doubtfull actions which may justly bee suspected and therefore he that desires a good report among men must eschew all appearance of evill 1. Thess 5.22 that is all those actions which are of evill report or may be ill interpreted Thirdly bona agendo sed non cum cautelá by doing that which is good for the matter of it but undiscreetly for the manner of it and therefore unto a good name are required good actions performed with prudence and discretion And by these wayes it is lawfull to acquire fame When Mary was espoused The Papists doe Sect. 2 from this verse maintaine that Mary the Obiect blessed virgin was not onely a virgin when shee was espoused unto Ioseph and continued so all her life time after for this we willingly grant but also that shee vowed or purposed virginitie before the message of the Angell was brought unto her and from her example ground their opinion of votaries or vowes of chastitie or abstinence from marriage But this assertion is rashly without Scripture Answ nay rather against it affirmed for the Text is plaine that they had a purpose to consummate their marriage from these words When Mary was betroched to Ioseph before they came together therefore there was a meaning to come together if shee had not in the meane time beene found to bee with childe of the holy Ghost for otherwise it would seeme to have been a mockery on Maries part or behalfe to promise marriage to Ioseph without any purpose to performe the dutie of marriage And if it were done with both their consents then mocked they with God who instituted marriage for some end and purpose which could not bee attained out of marriage for if there had beene a vow of continencie upon them they should neither have married for avoiding of fornication which are the two chiefe ends of marriage as for the third which is mutuall comfort it Reply 2 ariseth of the former Bellarmine li. 2. de Monach Cap. 22. answereth hereunto that Maries vow was no hindrance to their marriage because shee knew by revelation that Ioseph would not exact marriage duties of her Answ 1 To this wee answer first That this is spoken without booke a conceit of their owne having no warrant nor confirmation from Scripture Answ 2 Secondly Peter Lombard li. 4. distinct 30. b. thinketh that Ioseph also had purposed virginitie which if so then it was a mocking of the ordinance Answ 3 Thirdly the opinion is so unwarrantable that the opinionists cannot agree among themselves for Thomas Aquinas thinkes that Mary made not an absolute vow before her espousall but Scotus affirmeth she did Answ 4 Fourthly it is not likely that Mary had any such revelation before her espousall as they affirm because the Angels salutation and message which hee brought after her contract was so strange and rare p Luke 1.28 Sect. 3 § 3. Before they came together What is meant by this Comming together Quest Answ 1 I answer first with Calvin this may bee understood of cohabitation or dwelling together Answ 2 Secondly or with Muscul Erasm Gualt de Coitu of Wedlocke duties Answ 3 Thirdly or of both which I rather imagine and therefore there is a double error to be avoyded and reproved 1. Of those who thinke that the Virgin Mary was married unto Ioseph long before but as yet was not knowne carnally of him because they abstained by a mutuall vow as the Papists thinke Sup. § 2. 2. Of those who thinke Ioseph not as yet carnally to have knowne her but afterwards did Both these are to be exploded because the Holy Ghost speakes of the time By-past that as yet Mary was not conjoyned unto Ioseph either by cohabitation or copulation Not to come as though hee did know her afterwards But of this afterwards verse 25. Sect. 4 § 4. Shee was found with Child It may here be questioned Quest who it was that found Mary to be with child Answ 1 I answer First Mary her selfe who presently after the Angels message unto her Luke 1.31 perceived a strange motion and a conception within her as women doe when they first quicken Secondly her parents in whose house and Answ 2 under whose custody shee as yet remained and unto whom it is probable she declared the Angels message they also perceive her to bee with child Thirdly Ioseph also her husband perceived it Answ 3 and that either first by himselfe observing her wombe to swell greater or secondly from the common fame of others who had observed it or thirdly by her parents who had declared it unto him or fourthly by the B. Virgin her selfe who revealed it to her husband § 1. VERS 19. Vers 19 Then Ioseph her husband being a just man and not willing to make her a publike Sect. 1 example was minded to put her away privily Hence it may first be demanded § 1. Quest Why is Iosephs righteousnesse here made mention of I answer Answ because this newes gored him with a Dilemma hee was as it were betwixt the Bulls hornes and knew not which way to leane hee was in a Straight or Labyrinth that he knew not how to winde himselfe out of and in a Maze that he scarce knew how to tread for first he was just and therefore hee will not Not punish sinne Justice requireth that sinne should be punished Receive an adulterous wife such as he conceived her to be for although hee were righteous yet hee hated this wrong in her adultery being odious to the best men Secondly he was mercifull and therefore he would not be so extreame unto her or rigorous towards her as to make her a publike example § 2. Was minded to put her away privily Sect. 2 Here two things are observable First the place in this verse used not willing to make her a publike example that is so publikely to punish her that she might be an example unto others but this I passe by Secondly the thing it selfe he desires to spare her and not at all to inflict any punishment upon her and hence a double question springs up Why would not Ioseph punish her Quest 1 Some say because he was no Magistrate this Answ 1 answer I adhere not unto because private persons may informe though not punish yea they are as it were the eyes of the Magistrate and therefore should informe when any grosse enormities are committed I answer therefore this was done because of Answ 2 that conjugall love that he bare towards her Againe because of the fame and rare estimation Answ 3 she had among all for her unblameable by-past lyfe Lastly because it was a private fault and Answ 4 therefore he would not publikely shame her It will bee hence demanded againe how was Quest 2 Ioseph
labour that they fish not all night and catch nothing that they rise early and goe late to bed expose themselves to perills and dangers to no purpose or benefit at all unto their people Fishers worke night and day so Ministers must preach diligently because all the names given unto them signifie labour and paines Whether the Church of God bee compared to a House then wee are the builders thereof 1 Cor. 3.10 Or Family then wee are first the Stewards to take care for the provision of all a Cor. 4.1 Secondly Schoolemasters to teach the children of and in the family Thirdly Physitions to cure the maladies of the sicke in the house Or Sheepefold then we are the Sheepheards Or Field then we are First the husbandmen or tillers thereof b 1 Cor. 3.9 Secondly the planters and waterers c 1 Cor. 3.6 Thirdly the workers in the vineyard d Mat. 9.38 Or Sea then we are First the Pylots of the ship Secondly the Fishers in this Sea And thus we see by this Allegory of fishing Christ doth to the life point out the office and vocation of Ministers Obiect Against this it may be objected the world is incredulous stupide dull and wicked therefore we shall gaine none we shall catch nothing Answ Thus the Apostles laboured all night but caught nothing Luke 5.5 but Christ commanding and they obeying they catch many verse 6. and therefore our Saviour here saith ego faciam I will make you fishers of men Obser Teaching us hereby that Christ will water and prosper the labours and endeavours of the Ministers I will saith he be with you f Matth. 28.20 and I will not forsake you g Iohn 14 18. but will give an encrease unto your paines h 1 Cor. 3 6. How doth Christ give a blessing to the labours of his servants the Preachers By the Holy Spirit which workes with the Quest 4 word effectually in the hearts of the hearers Answ Vers 21 VERS 21. And going on from thence hee saw other two brethren Iames the sonne of Zebedee and Iohn his brother in a ship with Zebedes their father mending their nets and he called them Sect. 1 § 1. Hee saw two brethren in a ship In the Allegoricall sense of this verse we may observe That this world is like unto a Sea Observ and that in three regards first because in the sea there is nothing but floods tempests and stormes no safety but on shore So in the sea of this present wicked world there is no peace no rest no safety but rather danger and distresse Secondly in the sea the greater fish devoure and prey upon the lesse so in this world the rich oppresse the poore and the high the low Thirdly in the sea the Mariner is carried violently by the tempest whether he should not so in the world by our headstrong and violent affections we often are driven to the quick-sands of destruction § 2. With Zebedee his Father Why was Sect. 2 their father with them Chrysostome answers Non ut adjuvaret eos sed ut solarentur illum not that he might helpe them but that they might obey and comfort him And this their love and care and duty towards Quest 1 their father is expressed here by this our Evangelist for the imitation of children towards their parents Answ Obser Why must children give obedience to their Quest 2 parents The first reason hereof is Temporall children Answ 1 are heires of their fathers estates they labour for them sic vos non vobis parents take care and paines for their children therfore there is great reason that children should obey respect and reverence their parents The second reason is Naturall children have Answ 2 from parents their life their light their body their meat and maintenance their education and the like and therefore they owe all love reverence and subjection unto them yea they owe themselves and whatsoever is theirs The third reason is Spirituall and this is Answ 3 twofold First because parents are the Image of God the Lords substitutes and deputies Secondly because God commands children to obey their Parents that is both Father and Mother Reade Exod. 20.12 Levit. 19.3 and 23.22 Ephes 6.1.2 What doe children owe unto Parents Quest. 3 Foure things viz. First Nutrimentum Answ sustenance if fathers want it and sonnes have it Thus Ioseph tooke care to provide for his old Father in the time of that long famine i Gen. 45.9.10 And therefore unnaturall are those men who being rich suffer their parents to want Secondly Amorem love children whether they or their parents be rich or poore they must love and tenderly endeare their parents Thirdly Reverentiam reverence and respect Non vultu laedendi a Ambros s children must not wound their parents with darts of discontented countenances for Qui torvo visu elatis oculis meretur supplicium b Hierom. s he that beholds his Parents with a proud looke or a sterne and grim eye deserves to be punished Solomon when a King honours his Mother Bathsheba and Hester when a Queene her Uncle Mardochee who in stead of a Father had brought her up Hest 2.7 Fourthly Obedientiam obedience and duty for this obedience I. God commands Colos 3.20 II. God commends where he findes it as we see in the Rechabites Ierem. 35.18 and Prov. 15.20 III. the contrary hereunto God threatens Deut. 21.20 and complaines of Ezech. 22.7 IV. the obedient unto parents God comforts Prover 13.1 Is the cause of disobedience towards Parents Quest 4 alwaies in the children Certainely the fault may be in parents Answ and often is And that either First by education either By not educating them civilly but rudely and unmannerly as many doe Or By bringing them up unto drunkennesse gaming sports and the like Or By pampering them too much or by beeing too much indulgent over thē not crossing them in their wills or desires nor correcting them for their faults Or Secondly by enriching themselves by wicked meanes and so God in judgement giving them children that shal prodigally scatter what they impiously did gather de malè quaesitis vix gaudet tertius haeres evill gotten goods last not long Fathers wickedly gather and sonnes profusely spend so that within a time those goods are possessed and enjoyed by others Now although Parents thus may be the occasion of their childrens disobedience yet this doth not excuse the undutifulnesse of the child because their Fathers have not deserved it at their hands Sect. 3 § 3. Mending their nets Why did some mend Nets and some fish Quest First some Chrysost oper imperf s say fortè it Answ 1 may be because the one were more industrious the other more slothfull he dare not affirme this no more will I but barely leave it Answ 2 Secondly some say perhaps that Peter onely fished and Iohn mended the Nets Answ 3 Thirdly this plainely demonstrates unto us their poverty they were inforced to mend
bee an instrument to convert many Musculus sup Answ 2 Secondly some expound this of preaching and pietie together as if our Saviour would say shine in doctrine but withall let men see your Obser 2 good workes Gualt s Teaching both Pastors and people that to the knowledge of the word they must adjoyne the practise of pietie Or they must diligently labour to encrease both in knowledge and practise Quest 2 Why are both knowledge and practise thus necessarily to be adjoyned Answ 1 First because without the knowledge of religion our pietie and devotion is but blinde knowledge being the eye by which religion is directed and therefore they are necessarily to be conjoyned Answ 2 Secondly knowledge and practise are the two wings of religion without either of which our religion is lame and falles to the ground And therefore if with the Eagle wee desire to soare up unto heaven we must adjoyne and linke them both together Answ 3 Thirdly knowledge is not required in us or to be acquired by us for it selfe but that thereby we might be more enabled to performe our duties towards God which we cannot without the knowledge of the word and therefore it is requisite that first our hearts should be instructed in the knowledge of God and of his Law and of our Masters will and then carefully to performe what wee know our God requires of us Who are faultie in this particular First those who preferre ignorance before knowledge darknesse before light Secondly those who are remisse in seeking for knowledge who are ignorant and negligent in the use of the meanes of knowledge Vult non vult pigeâ— thâ—y love wisedome and say they long for understanding but other things wholly divert them from the quest thereof And therefore it is necessary to heare and read and learne and pray for the encrease of knowledge Thirdly they are too much defective here who labour for knowledge and rest only therein whether Pastors or people for we must not bee hearers onely or speakers onely or knowers onely but doers also because without a holy obedient and religious life our preaching hearing and knowledge is altogether fruitlesse Indeed it is true that a knowing Minister by his preaching may benefit others but not himselfe except hee bee a follower as well as a leader a Disciple as well as Doctour a practitioner as well as Teacher Fourthly those Ministers are principally faultie here whose lives are scandalous and conversations impious who doe not onely no good but also much evill These weave Penelopes web undoing as much by their evill life as they doe by their good doctrine destroying as fast with the left hand as they build with the right Thus much for the second generall answer to the first question the third and last remaines Thirdly some expound these words Let your Answ 3 light shine of pietie onely Thus Calvin most truely as though our Saviour would say as you are the light of doctrine verse 14. so shine in good workes that men seeing them may glorifie God Who are they that are commanded to let their Quest. 3 light shine or to hold forth a good example unto others First this belongs unto all in regard of all Answ 1 those to whom their life may be made knowne and that for these causes First because all men ought to glorifie God by their workes Secondly because there are none but they may exhibite something in their life whereby some others may either be confirmed or furthered by Thirdly because all men in their severall states and callings have some singular occasions of doing some good which others upon the like occasion offered ought and may imitate And therefore every one should labour to shine in the workes of holinesse and uprightnesse that others thereby might be provoked to the like Answ 2 Secondly they principally are enjoyned to hold forth the lampe of a pure life who either in age gifts or office are superiours unto others that is old men must be a president unto young Masters a patterne unto servants Fathers a copie unto children Magistrates an example unto people Ministers as Leaders unto their flocke and the like Read 2 Thessal 3.9 and 1 Tim. 4.12 and Titus 2.4.7 Now the reasons why this dutie of shining unto others belongs unto all sorts of superiours are these First because much is required of him to whom much is given w Luk. 12 48. and therefore the more God hath honoured any let them bee the more carefull to honour him the higher hee hath raysed any the more are they engaged to strive by the light of a holy life to advance his glory Secondly because the more eminent a man is in place the more conspicuous is his life and is the lesse hid as our Saviour sayth in the former verse save one A Citie set on a hill or a lighted candle put into a candle-sticke cannot bee hid Those who are in any high place cannot conceale their lives and actions but they will appeare to those who are under them either to their glory or infamy and therefore it concernes all superiours and Governours to be carefull that their light so shine unto others that God may be glorified by them and in them Thirdly because those who in place degree or rank are above others ought in going before to shew the right way to others Fourthly inferiours depend upon superiours and therefore for the most part compose themselves according to their example If a Ruler sayth Salomon hearken to lies all his servants are wicked x Pro. 29.12 And therefore all Governours had need to be wary lest they mislead those whom they must answer for and so their blood bee required at their hands Sect. 3 § 3. Before men What is the meaning of these words Quest Answ 1 First Musculus understands it of preaching the word as though our Saviour should say you must preach the word to all without respect of persons that is first to all nations and people whether Jewes or Gentiles Secondly to all of what order and degree soever whether rich or poore masters or servants Kings or subjects Thirdly to all of what condition qualitie or disposition whatsoever whether wise or simple ignorant or learned wicked or righteous obedient or rebellious for whether they will heare or whether they will forbeare the word must bee preached unto them y Ezech. 2.4 c. that those who will not amend may be left without excuse Answ 2 Secondly these words Let your light shine before men may be expounded of pietie also as well as preaching as if Christ should say you must bee carefull to order your conversation aright as well in regard of others as of your selves For first they are our brethren and therefore wee ought to love them Secondly by our evill example we may hurt pervert debilitate detain and keepe them backe from the wayes of grace and worke of the Lord. Thirdly by our good example wee may helpe convert
Alexander Severus by an edict forbad them to be called Christians who lawed one with another And Iulian the Apostate did urge this text against those who were Christians and yet sued one another Thirdly if thou canst not referre thy cause to Arbitrators because thy adversary by no meanes will yeeld thereunto then repaire and appeale unto a pious Magistrate Fourthly before Ethnickes and Infidels Christians should not contend except it bee upon a very urgent necessitie that is I. for a weightie matter not for a trifle as Paul appeales to Caesar for his life II. If thy adversarie will not put the case to the Arbitration of Christians III. When and where there are no Christian and religious Magistrates IV. When heathenish Magistrates are thy Magistrates that is when thou livest under them as some Christians under the Turkes Sect. 2 § 2. Whosoever shall compell thee to goe a mile Quest 1 What is the meaning of these words Answ The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Persian Kings letter carriers like our pow Posts their custome was to take sometimes mens horses sometimes ships ye somtimes men themselves for the service of the King and sometimes imposed burdens upon men to bee borne as they commanded Simon of Syrene to carry Christs Crosse Mat. 27.23 The meaning therefore is If any by authority from the King shall endeavour to oppresse or to lay any heavie loade upon thee thou shalt not only willingly beare what is laid upon thee but if occasion serve thou shalt doe more then is injoyned Quest 2 Why must Christians thus willingly undergoe the injunctions imposts taxes and tributes of Superiours not too much questioning the equitie of them Answ 1 First because the Magistrate is the Minister of God Rom. 13.6 Answ 2 Secondly because hee is a Minister for thy good Rom. 13 4. Answ 3 Thirdly because men are not competent Judges in their owne causes for every mans way seemes good in his owne eyes Prov. 16.2 Answ 4 Fourthly wee must obey the Magistrate in these things because it is our duty to avoid giving of offence Thus our Saviour payeth Tribute lest he should offend them Mat. 17.27 Quest 3 Who are faultie here Ans 1 First those who denie to pay Subsidies in the time of warre withstanding them with all their might although the danger bee generall and the supporting of the warres be for their good These are very obnoxious to the Common-wealth Answ 2 Secondly those who refuse to pay tole custome and taxes but of these afterwards Mat. 17.25 26 27. Answ 3 Thirdly those who murmur to pay their Assesments for the poore Many pay what they are sessed but it is with continuall murmuring and repining This is vaine and foolish thus to strive against the streame murmuring and repining at that which in the meane time we doe Quest 4 Why may wee not grudge and complaine when we are sessed too much although we cannot hinder the payment of it First because herein thou art injurious unto Answ 1 thy neighbours taxing them with partialitie and injustice Secondly because hereby thou betrayest and Answ 2 shewest thy selfe to be hard-hearted and close-handed niggardly and void of charity Thirdly because Oleum et operaem perdis thou Answ 3 neither gainest nor savest thereby thou loosest thy credit among men and deprivest thy selfe of comfort within thou neither savest thy purse because still thou payest what is allotted neither gainest the praise either of God or men because thou payest still with grudging and repining Fourthly because thus thou art a stumbling Answ 4 stone and rocke of offence unto others who are harmed by thy example and taught by thee to murmure in the like case Fifthly thou hereby hastenest judgement He Answ 5 shall have judgement without mercy who wil shew no mercy but he that grudgeth to relieve the poore is unmercifull h Iames 2.13 He who sowes sparingly shall reape sparingly i 2 Cor. 9.6 but he who scattereth unwillingly shall gather nothing yea backwardnesse to relieve the necessities of the poore is threatned with a curse There is that scattereth and yet increaseth and there is that witholdeth more then is meete but it tendeth to poverty k Prov. 11.24 What is our blessed Saviours principall scope Quest 5 in these words if thou beest compelled to goe a mile goe with him two First that publike burdens are to bee borne if Answ 1 imposed upon us by authority although it seeme hard unto us this belongs unto that which was mentioned before quest 2.3.4 Secondly that hard impositions may bee injoyned Answ 2 by law Who are they that pretend the law of man Quest 6 for that which is not by Gods law lawfull First they who take the forfeitures of bonds Answ 1 Secondly those who detaine mortgages and Answ 2 things pawned Thirdly they who deny secret right that is Answ 3 either private contracts and bargaines or things committed to their trust putting them to prove it and denying to sweare against themselves VERS 42. Give to him that asketh thee Ver. 42 and from him that would borrow of thee turne thou not away And from him that would borrow of thee turne thou not away What is the scope of our Saviour in these Quest 1 words First to exhort his children unto liberalitie Answ 1 and love one towards another Secondly to teach Christians that they have Answ 2 not discharged their duties when they have given something to the poore but that they must be ready both to give and lend as often as a necessary occasion offers it selfe Answ 3 Thirdly to teach us that in lending one unto another wee doe not discharge our duties if that we reape gaine and benefit by our lending for first wee must bee better then the Heathens now they will lend to their brother for their owne profit And therefore if we refuse to lend gratis we are no better then they Secondly our righteousnesse must exceed the righteousnesse of the Scribes and Pharisees and therefore wee must bee more ready to give and more willing to lend then they were Answ 4 Fourthly to teach us that we must not refuse to lend because we shall receive nothing againe lend saith Christ looking for nothing againe Luke 6.35 Quest 2 What is meant by this place Luke 6.35 Answ 1 First some expound it thus lend not looking for the principall againe thus Beza and the Marginall notes Answ 2 Secondly some expound this of usury lend not looking for any increase this way the common streame of Interpreters runne Answ 3 Thirdly Calvine goes a little further expounding these words thus doe not say usury is forbidden and therefore I will onely lend to him who is able to lend to me But lend to him from whom thou canst expect no such thing as wee must feast those who cannot feast us againe Luk. 14.12 But I shall speake more fully of this place when I come thereunto Quest
Romans and so ignorant of God and the Jewish religion Answ 4 Fourthly because they were but Ministers of the Romane tyranny unto the Jewes Quest 4 Why doth our Saviour use this Phrase unto the Scribes and Pharisees Doe not the Publicans the same Answ 1 First to teach us that those whom we cannot conviince by conscience we must convince with shame Doe not the Publicans saith Christ the same as if he would say what a shame is it for you that are Teachers to do no more then such base vile and naughtie people as Publicans doe Answ 2 Secondly to teach us that it is a shame for superiours not to excell inferiours in pietie and religion as for example I. It is a shame for Ministers if their hearers excell them in knowledge in zeale in a holy conversation in private duties and the like II. If those who are children excell parents in religion it is a shame unto parents III. If those who are Masters bee outstripped by their servants in the wayes and workes of grace is it not a shame for those Maisters IV. If inferiour persons be more honest true religious and vertuous then superiours and great ones it is a shame for great ones VERS 47. And if ye salute your brethren onely Ver. 47 what doe you more then others doe not even the Publicans so § 1. And if ye salute your brethren onely Sect. 1 How doth this verse differ from the former Quest 1 It seemes to bee the same with the former Answ and the difference is onely this That speakes of the internall affection this of the externall conversation as if our Saviour would say the Pharisees teach that you must not love your enemies but I say you must not onely love them but also outwardly carry your selves courteously and humanely towards them What is meant by this word Salute Quest 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used signifies to embrace and that with a kisse as 1 Thess 5.26 Answ and 1 Pet. 5.14 according to the manner and custome of those times and the Orientall nations Beza s How many sorts of Kisses are there Quest 3 There are two kinds of kisses in the Scripture Answ First wicked which is threefold viz. Idolatrous thus the Israelites kisse Baal 1 King 19.18 Adulterous thus the harlot kisseth the young man Prov. 7.13 Treacherous examples whereof are 29. Sam. 20. Mat. 26.44 Prov. 27.6 Secondly lawfull and is threefold viz. First Benedictionis of Blessing thus Isaac kisseth Iacob Gen. 27.27 and 31.55 Secondly salutationis of salutation and is either when Friends are met withall and that either Ordinarily thus did Abraham to those who came unto him l 2 Sam. 15.5 and Mary Magdalen to Christ Luke 7.45 Or After a long separation or when friends first see one another Thus Iacob kisseth Rachel Genes 29.11 and Laban him ver 13. Reade also Gen. 33.4 and 45.14 Friends depart one from another thus Laban complaines of Iacob that he would not suffer him to kisse his children before they departed m Gen. 31 18. Reade more examples of these parting kisses in thse places 1 King 19.20 and Ruth 1.14 and Acts 20.27 Thirdly Affectionis of affection these are either Divine let him kisse me with the kisses of his lipps Cantic 1.1 Now all these kisses above mentioned are strangers to this verse Humane which are either of Love thus Ionathan and David kisse one another n 1 Sam. 20.41 and examples hereof we have in the New Testament o Rom. 16 16. and 1 Cor. 16.20 and 1 Thess 5.26 and 1 Pet. 5.14 Reconciliation thus Ioseph kisseth his brethren Gen. 45.15 and David kisseth Absalom 2 Sam. 14.33 and Luke 15.20 What would our Saviour teach us from this custome of theirs of saluting one another First that not all the customes of the world are to bee declined but that wee may in some things apply our selves to the manners of the nations wherein we are Namely I. in ceremonies thus Ambrose perswades Augustine for the peace of the Church to fast upon that day which is used in the place where he is that is it he be in a place where they use to fast upon the Saturday let him doe so and when hee is present with those who use to fast upon Friday let him doe so also II. In outward things here observe the manners and customes of nations are threefold viz. First vicious and impious these are never to be Answ 1 imitated none are to bee followed in drinking or whoring or pride or murther or truce-breaking or the like though it bee a nationall sinne Secondly some manners and customes are vaine phantasticall idle and ridiculous as the fashion of apparell and complements and the like which ingenuous natures affect not but slight Thirdly some customes there are which are lawfull and laudable enough and in these wee may apply our selves to those amongst whom we live for here onely the rule holdes true and warrantable Cum fueris Romae Romano vivito more Cum fueris alibi vivito more loci If thou in Rome doe range A Roman seeme to bee If thou thy dwelling change Live like them that live with thee Secondly our Saviour would teach us by this Answ 2 custome of Salutation that we ought to crray our selves gently lovingly courteously and meekely towards all Sect. 2 § 2. Doe not the Publicans the same Object Bellarmine objecteth this place to prove that unbeleevers may performe good workes our Saviour saith if you love those who love you and salute your brethren onely what doe you more then the heathen and infidels Therefore the heathens may shew some signes of love and good will towards their brethren and friends which is a good worke for otherwise Christ would not have said What doe ye more but why doe ye this Ans 1 First workes are called Good either materialiter or formaliter either quoad operis substantiam or quoad rationem boni that is In good workes there are two things to bee considered of the Matter or substance of the worke and the manner of doing it well as for example when a man gives bread to the hungry or loves his friends or salutes his neighbours he performes a good worke for the substance or matter of it when a man doth this with a good will or with a good intention or out of a love unto God or vertue hee performes a good worke for the manner of it Ans 2 Secondly those workes which are good not onely in regard of the substance and matter of them but also in regard of the manner of doing we grant that they are good and not sin but those which are good onely in regard of the substance we say are stayned with sinne And this Bellarmine himself confesseth when he saith Potest servari praeceptum secundum substantiam operis etiam cum peccato Ans 3 Thirdly wee grant that heathens and infidels may performe workes which are good in respect of the
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
Thirdly Christ forbids him to goe to his Father by reason of the danger which was in it namely I. His naturall affection unto his Father might estrange his affection from his Master Or II. With Demas the world might draw him away that is the inheritance or riches which hee should enjoy by his Fathers death might bewitch and ensnare him Chrys s Answ 4 Fourthly our Saviour doth not prohibite him because Parents are to bee despised but because heavenly doctrine and spirituall and saving knowledge is more necessary Chrys s Whence wee may learn Observ 3 That no excuse is to be admitted which distracts from Christ or Religion Luke 14.18 Why must nothing with-hold or withdraw us from Christ Answ 1 First because wee are wholly and peculiarly his being redeemed by him 1 Cor. 6.20 Answ 2 Secondly because we have but a small time to serve him in much time being spent wherein we served him not at all 1 Cor. 9.27 c. Answ 3 Thirdly because all things are nothing in regard of Christ and his service there being nothing which can afford us so much profit pleasure hearts ease and true content or make us so truly happy as Christ can Sect. 3 § 3. Follow thou me This Disciple desires leave to depart but Christ will not permit it Teaching us Observ 1 That Christ recalleth those who are about to depart from him For as he cals some Prov. 1.20 c. and 8.1 and 9.3 Esay 55.1 Matth. 11.28 Iohn 7.37 Revel 22.17 so he recals others Ier. 3.1.12 Quest 1 How doth God recall those who stray from him Answ 1 First sometimes by himselfe thus he called the woman of Samaria Iohn 4.9 and Paul Act. 9. Answ 2 Secondly sometimes by his Prophets thus he recalled the Israelites 1 Sam. 7.5 Answ 3 Thirdly somâ—times by good godly Kings 2 Chron. 30. Answ 4 Fourthly sometimes by neighbours or servants thus he called back Naaman 2 King 5.13 Answ 5 Fifthly sometimes God reclaims by Angels thus he did the Israelites Iudg. 2.2 Quest 2 Why doth Christ call back those who would depart Answ 1 First because hee would not have them to perish Ezech. 18.23.32 and 2 Pet. 3.9 Secondly because hee doth not destroy the Answ 2 wicked by and by but spares them long giving them a large time of repentance to see if they will turn unto him Ezech. 34.6.7 and 2 Chron. 36 16. Rom. 2.5 Thirdly Christ will not suffer his to depart Answ 3 from him because hee hath promised to direct them Our Saviour doth not only receive those who come unto him or begin to worke the worke of grace in the Elect or to prepare them or to give power unto them to obey if they will as he did unto Adam But he hath promised to refrain them and curbe them from sin and keep them Yea to bee a Physician unto them Matth. 9. and by his Spirit to direct them in the wayes of grace Iohn 14. How doth God refrain and keep back or call Quest 3 back his children from sin First sometimes by a preventing grace My Answ 1 grace shall be sufficient for thee 2 Cor. 12.9 Secondly sometimes by affliction as hee did Answ 2 Iehoshaphat 2 Chron. 19.2 and Manasses 33.12 13. But many are corrected Object who are not converted many afflicted who are not reclaimed from sin Proverb 1.24 c. First certainly it is most true as wee see in the Answ 1 Israelites Ier. 44.16 and 51.9 and in Pharaoh who were hardned under the rod Exod. 9. Secondly but there are in correction two Answ 2 things to be observed namely I. It is an excellent signe when affliction doth curbe and call us back and with Peter makes us weep bitterly Mat. 26. and with Paul be obedient to Gods voice Act. 26 19. and Gal. 1.16 and with David to humble our selves 2 Sam. 12. And on the contrary it is an ill signe not to bee reclaimed by correction but more hardned II. For a wicked man not to be corrected but be permitted to sin willingly without any bridle of restraint is a most miserable sign of a man in a most deplorable estate and condition yea of a Bastard and not a Son Heb. 12.8 How must we follow Christ Quest 4 First some follow to prosecute and slay thus Answ 1 Asahel followed Abner 2 Sam. 2.19 but wee must not thus follow Christ Secondly some follow to imitate thus wee Answ 2 are forbidden to follow a multitude unto evill Exod. 23.1 but are commanded to follow Christ for we must strive and labour to imitate him 1 Pet. 2.21 But yet this following is not meant in this place Thirdly some follow that they may be protected Answ 3 and fed Thus the Lord promiseth that if his people will feare serve and obey him then they shall continue following the Lord their Gâ—d 1 Sam. 12.14 that is then God will still continue to protect and provide for them Thus many followed Christ that they might be fed by him but this following is not spoken of in this place Fourthly some follow Christ as Disciples and Answ 4 servants and this is that which is here commanded From whence we may learn that we ought to Observ 2 follow Christ as servants follow their Masters giving our selves wholly up unto him both in bodies and soules Reade Num. 14.24 and 32.15 and Deut. 13.4 anâ— 1 Cor. 6.20 Quest 5 What is required of servants towards their Masters Answ 1 First a servant must forsake all other men and adhere only unto his Master because a man can not serve two Masters Mat. 6.24 and 19.27 and Iohn 10.5 and 1 King 18.21 Answ 2 Secondly a servant must acknowledge him whom he serves to be his Lord and Master Mal. 1.6 Iohn 14.4 27. Answ 3 Thirdly a servant must diligently and industriously apply himselfe to his Masters busiâ—es Deut. 28.14 and Ier. 48 10. Quest 6 Why must we serve Christ Answ 1 First because he redeemed us for this end that wee might bee a peculiar people unto himselfe serving him in righteousnesse and true holinesse Luke 1.75 Titus 2.14 Answ 2 Secondly because it is a great honour to serve the Lord and therefore we should not be ambitious in other things and here negligent It is held no small honour nor privilege to bee the Kings servant and therefore much more to be Christs Answ 3 Thirdly it is our duty to serve Christ and therefore there is great reason to serve him I. Souldiers will follow their Captain and therfore wee should follow Christ who is our Chieftain and Leader II. Orphans should follow their Guardians and therfore we ought to follow Christ our only Defender and Protector III. Children should follow their Parents and therfore wee ought to follow Christ our everlasting Father Esay 9.6 IIII. Schollers should follow their Masters and Pupils their Tutors wherfore it is our duty to follow Christ our Doctor and Teacher Quest 7 How may we know whether we serve Christ or not Answ By what
is no solid or sincere Religion but onely a forme 2 Tim. 3.5 Or Answ 3 Thirdly because the Master of the family doth not teach and instruct his houshold many follow Religion in some sort themselves but doe neglect to instruct their families and to teach their wives children and servants their duties Or Answ 4 Fourthly because either the head or parts of the family doe follow some other respects besides Religion and conscience namely either covetousnesse or gaine or partiality or selfe-will or the like Quest 4 What are the remedies against these domesticall dissensions Answ 1 The best remedy in all these is to run unto God Mic. 7.7 as for example I. If our friends or kindred or those who are neerest in the bond of nature unto us be angry or at strife with us then let us goe unto God and labour that he may be our friend and we shall then be happy and have cause to rejoyce in the middest of these jars and distastes If we be injured and unjustly wronged by any who are neere unto us or whosoever and that we must suffer and endure those wrongs then let us respect the promises of God made unto such and rejoyce our selves in them Answ 2 Secondly some understand this verse of the dissensions which shall arise amongst the godly Quest 5 How many sorts and kinds of peace are there Answ Three namely First the peace of the wicked or that peace which wicked men have amongst themselves this our Saviour spake of verse 34. Secondly the peace of the godly amongst themselves this is both commanded Ioh. 14. and also promised The God of peace will give peace unto the righteous Esa 57. Thirdly the peace of the righteous with the wicked and this our Saviour speaks of in this place Here observe that it is understood two manner of wayes to wit either I. Indicatively onely Or else II. Imperatively also First this may be understood Indicatively onely shewing what shall come of preaching and thus it seemes to be understood by that which went before Whence we note That the preaching of the Gospel will beget jars and dissensions Observ amongst the neerest and deerest friends for some will beleeve and some will belye the Preachers and preaching of the Word some will practise it some will persecute it some will desire to injoy it some others envie it Like the two theeves whereof the one prayes unto Christ and the other reviles him Many more examples hereof may be seen in Scripture both in the Athenians Act. 17. and in the Scribes and Pharisees and Sadduces and others Acts 13.45 and 14.13 19. and 18.6 8. and 19.23 and 21.30 and 23.7 and Ioh. 6.52 and 7.40 c. and 9.16 and 10.19 c. Why doth the preaching of the Gospel breed Quest 6 this variance betweene fathers and children masters and servants friends and friends First because no man can serve two masters Answ 1 Matth. 6.24 The children of God and of the world or Belial cannot agree Secondly because Religion and the word Answ 2 withdrawes men from their pleasure profit and gaine and therefore doth exasperate them against their dearest friends Moses and Aaron if God had not preserved them had paid dearely for bringing the Israelites from the flesh-pots of Egypt Exo. 16.2 Saint Paul was in danger of death for dispossessing a Damosell because she brought much money to her Master so long as shee was possessed Act. 16.18 Afterwards for speaking against Dlana Demetrius by an uprore and insurrection had likely to have slaine him because Paul spake against his profit Act. 19.24 And thus when Preachers speake against mens lucre and darlings they are hated by those who otherwise love them Thirdly because the word is a hard saying to Answ 3 flesh and blood Iohn 6.60 Or because men cannot endure reproofe Lot was well liked by the Sodomites for any thing we know untill he reproved them but then they threaten him Gen. 19.9 So many when once the word reproves them will endure it no longer but spurne against the reproofes and set themselves against the reprovers Fourthly because naturally men cannot endure Answ 4 that others should bee thought to be better then themselves for those who endeavour not to bee good indeed doe yet desire to be thought to bee good Esay 65.5 And hate those whom the world thinkes better then themselves as we see in Cain who hated his brother Abell because he was better in Gods esteeme and more beautifull in his eye then himselfe was Gen. 3. Fiftly the preaching of the word begets dissension Answ 5 amongst deare friends because thereby one becomes more blessed then another God promiseth and performeth that hee will blesse those who obey his word but curse the disobedient And hence the blessed are hated of the other as Iacob was by his brother Esau Gen. 27.41 And therefore we may observe the perversenesse of our nature and impiety of our dispositions in this particular that those whom 1. Nature and 2. Civility and 3. Custome and 4. Acquaintance hath taught us to love yea whom 5. we have loved indeed wee now hate onely because they are religious Quest 8 Who hate others or become enemies unto others for religion only Answer Many yea in a manner all sorts of people as for example First wives are offended with their husbands and husbands with their wives because they are religious Iob 2.9 Secondly Children are angry against Parents because with the bridle of religion they seeke to restraine them of their unbridled wils Thirdly Parents are often angry with their Children because they are young Saints and too religious and Masters dislike servants because they are too pure and religiously bent Fourth servants stomack their masters because they observe such pious practises in their houses wil rather leave them then submit themselves to be taught and instructed and catechised by them yea utterly refuse to be examined at home what they learnt at Church And thus I might have gone through all rankes and qualities and degrees whatsoever Secondly this verse may be understood Imperatively also as appeares by that which followes To teach us Observ That the strongest bonds of nature are to bee broken and neglected for religion Deut. 33.9 and Psalme 73.25 c. David must leave his Countrey and Rebecca her kindred if God call and command it As justice is painted blind without never an eye so Religion makes men Vnoculos to have but one eye and therefore they only behold and love Colos 3.15 and serve the Lord contemning all other things though never so strong as for example First Propinquity familiarity and intimacy is a strong bond and yet Religion makes us forsake our most neare and deare and familiar friends if they labour to seduce us and lead us aside from God or if they be hinderances unto us in his service Secondly Nature is a strong coard yea what nearer bond can there bee then is that of the Child to the Father and
toilsome and painfull than the Fathers is and that in these three regards to wit First Portando it is painfull to the Mother to breed her childe and to bear it so many moneths in her womb Secondly Pariendo the pain is most extreme when she brings it forth into the world Thirdly Educando her care pains and trouble is great in the nourishing nursing and bringing of it up And thus the Mothers part is painfull and heavie even from the very conception of the childe And therefore in these regards she is more to be loved and honoured than the Father is Whether are parents or children more to be Quest 2 beloved that is whether ought a man to love his Father better than his childe or his childe better than his Father First Ex parte objecti the Father is to be beloved Answ 1 more than the childe for that which hath the greater shew of good is more to be beloved because it most resembles God the chiefest good now children love their parents sub ratione principii because they took their beginning and being from them which hath the shew of a more eminent good and like unto God And therefore in this regard Parents are more to be loved i Thom. 2.2 qu. 26. art 9. Secondly there is another degree of Answ 2 Love that is Ex parte ipsius diligentis in regard of the party loving and thus that is most to be loved which is most neer and in this respect children are more to be beloved than parents as appears by a fourfold reason given by Thom. 2.2 qu. 26. Art 9. and Egidius Romanus lib. 2. de regimine principum part 2. cap. 4. And both of them have these reasons from Aristotle lib. 8. Ethic. I. Because parents love their children as being parts of themselves but parents are no parts of their children that is a childe is a part of the father because he issued out of his loyns but the father hath no part from the childe and therfore a man hath a neer relation to his childe than to his father And therfore that love wherewith a father loves his childe resembles that love wherewith a man loves himself II. Because parents are more certain of their children than of their parents a childe cannot know its parents but by hear-say and some certain signs of affection education and the like but parents by and by have knowledge of their children And therefore by how much the more certain parents are of their children by so much the more strongly do they love them III. Because a mans childe is neerer unto him than his father is now love imports a certain union it being nothing else but a certain uniting and conjoyning power of the person loving with the party beloved And therfore a mans children being more neer and closer knit and united unto him than his parents are are more beloved of and by him IV. Because men love their children longer than their parents for a father begins to love his childe by and by by as soon as he is born but children love their parents after a certain time now by how much the longer love is by so much the stronger it is Anton. part 4. tit 6. cap. 4. § 7 Aureum opus pag. 61. a.b. Quest 3 How are parents to be honoured Answ 1 First by obeying out of hand what they enjoyn Answ 2 Secondly by speaking reverently unto them Answ 3 Thirdly by rising or standing up when they come by or into the room Answ 4 Fourthly by accompanying them when they travell Answ 5 Fifthly by bowing and inclining our selves unto them when we come before them or uncovering our heads Answ 6 Sixthly by a willing performance of any service unto them though it seem base and homely Answ 7 Seventhly by honouring promoting and preferring them if it lye in our power Answ 8 Eightly by giving them the upper hand whether we walk or sit Vmbertus in expositione regulae ex Anton. part 4. tit 5. cap. 10. § 11. Answ 9 Ninthly by supplying their wants and relieving their necessities if it be in our power Quest 4 Why must we be thus carefull to love honour reverence relieve and obey our parents Answ 1 First because the very light of nature doth teach it and the brute creatures have a care of their Sires and progenitors in their age When the yong Cranes perceive that the old ones moult and are featherlesse they take care to feed them and to keep them warm untill either they recover their feathers or lose their lives Now it is a shame for men in naturall affection to come behinde birds or beasts Answ 2 Secondly children must love honour releeve and obey their parents because they have both the precept and president of Christ for it For here in this verse he commands children to honour their parents and in his life he did so himself for he was obedient to his parents he took care of his Mother after the death of Ioseph her husband and recommended her to Iohns care when he himself was corporally to depart from her And therefore who dare disobey such a Precept who will not follow such a President Answ 3 Thirdly children must honour their parents because it is profitable for them For I. Such shall have a long life Exod. 20. Honour thy parents that thy life may be prolonged II. Such shall have loving obedient and tender children Yea III. They shall by blessed both with temporall spirituall and eternall blessings if together with their earthly parents they love honour and obey their father which is in heaven § 2. Whosoever shall say to his father or his mother Sect. 2 Corban It is a gift by whatsoever thou mightest be profited by me c. What is the sense and meaning of these words Quest 1 For the understanding of this verse Answ it is to be observed that although Gods Law enjoyned honour and relief towards parents yet if they had bound themselves by this oath Corban that they would not help nor relieve their parents the Pharisees then taught that the children were discharged from that duty of providing relieving and taking care for them Hence their Talmud saith k Talmud Hierosol tract de votis c. 10. Every one ought to honour his father and mother except he have vowed the contrary And it is evident that the Jews did often by solemn vows and oathes binde themselves that they would never do good to such or such a man Philo Iud. de special leg p. 595 Now this helpeth the exposition of this difficult place By the gift that is offered by me thou maist have profit which words being considered according to the form of the oath Corban will be thus rendred By Corban if thou receive any profit by me to which words must be annexed the execration implied which was usuall in the Jewish oathes as Genesis 14.22 Then let God do thus and much more to me And so the sense will be thus
By Corban thou shalt receive no profit by me This exposition is as agreeable to the scope of the place as it is to their form of swearing and plainly sheweth how the Pharisees by their Traditions transgressed the Commandment of God For God commanded saying Honour thy father and thy mother But the Scribes and Pharisees said Whosoever shall say to father or mother seeking relief By Corban thou shalt receive no profit from me he was discharged Vide Drusium de tribus sect lib. 2. cap. 17. Cui bono To what end did the Scribes and Quest 2 Pharisees teach this unjust and wicked Doctrine For the understanding hereof we must know Answ that the Priests Scribes and Pharisees being given to covetousnesse that their oblations might be the greater and better they covered over their impiety with a curtain and vail of Religion saying That it was better to offer unto God those things which were to be given to parents than to confer them upon their parents and they gave this double reason for it viz. First because God is the chief and principall Father according to that of Esaias O Lord thou art our Father But we must here remember that this is to be understood when parents do enjoyn that which is contrary to God that is if our earthly Father bid us do any thing which our heavenly Father forbids us to do then we must obey the Lord because he is our chief and principall Father but in those things which God commands we must say or think we hear the Lord say That Obedience is better than Sacrifice And therefore when the Lord commands us to releeve our parents we must do so because therein we obey our God and not say O but it is a better deed to spend that which I should expend upon my Father in sacrifice and oblations unto God for in so doing we disobey him yea we honour and please the Lord better in honouring and releeving our indigent and aged parents than in offering up any outward sacrifices Secondly the Priests confirmed this their Tenet by this reason because it would more profit and benefit their parents to offer that unto God which they should give unto them than if they should really receive it The Pharisees held that if children should say to their poor parents The gift which I have promised and will offer up unto God will benefit you more than if I should give it unto you that then they were not bound to feed them or supply their necessities l Carthus s p. 130. b. medio But we must not neglect an ordinary duty in hope of a miraculous or extraordinary successe we must not offer that up that in sacrifice which should feed our parents in expectation that they shall be fed from heaven or miraculously be sustained without meat for they stand in need of relief but not the Lord of oblations And therefore those things which ought to be administred to the necessity of poor parents should not be offered up unto God who in this case would say I require not your Sacrifices that is I never commanded that a man should take necessary food and provision from his parents to give it unto me Concerning the adorning and beautifying of Churches a question betwixt us and the Papists we affirm That the Churches of Christians and places of Prayer ought decently to be kept yea and with convenient cost and seemly beauty to be built and repaired and Church vessels with other necessary furniture to be of the best not of the worst but yet it followeth not that such immoderate and excessive cost should be bestowed upon Idols to garnish and beautifie Idolatry and poor people in the mean time to want And this we prove by this Argument from this place Argum. Our Saviour Christ here reproveth the Scribes and Pharisees because they drew the people to be good unto the Altar and to bestow largely upon them and so leave their parents helplesse And he often doth inculcate that golden saying I will have mercie and not sacrifice it being better to succour the living Temples of God which are the bodies of his poor children than to bestow superfluous cost upon dead Temples of stone Willet Symps s 485. Sect. 3 § 3. Thus have ye made the Commandment of God of none effect by your Traditions Quest 1 What did our Saviour here tax in the Scribes and Pharisees Answ Two things namely I. That they honoured and observed their Traditions more than the Commandements of God And II. That many of their Traditions were directly contrary to the Commandements of God Quest 2 Who are in both these particulars like unto the Pharisees Answ The Church of Rome For First the Commandements of that Church are much more honoured and observed than the Commandments of God for it is there taught that the Romane Church authoriseth the Holy Scriptures that is to say that the ordinances of men authorise the Commandements of God Secondly in the Romane Church they teach things absolutely contrary to the word of God For I. God saith Exod 20. Thou shalt not make the likenesse of things which are in the heavens or in the earth thou shalt not bow downe before them c. But in the Church of Rome they paint the Trinity and kneele before the Images of Saints II. God saith by his Apostle 1 Tim. 3 2.4 That a Bishop should be a husband of one wife only and that his children should be subject to him in all reverence But the Romane Church willeth that a Bishop have neither wife nor children III. God saith by his Apostle 1 Cor. 14. That it is better to speake five words in the Church in a tongue understood of the people then ten thousand in an unknowne tongue But the Papists are commanded to serve God in an unknowne tongue and to pray in latine VERS 9. But in vaine doe they worship mee Verse 9 teaching for doctrines the commandements of men Wee produce this place against the Monasticall life now used in Popery and hence prove it to be but a humane invention There is neither Precept nor President either in Old or New Testament of the Monasticall life of the recent Monkes But it is only proper unto the Lord to institute and ordaine all religions and religious kind of lives by his word Therefore that religion or religious kind of life which hath neither Precept nor President in the word is but hypocriticall and humane In vaine saith our Saviour doe they worship me teaching for doctrines the commandements of men Whence I frame this plaine and direct Argument Those who worship God by a kind of life religion and worship which was never commanded by God worship him in vaine that is worship him not at all or worship him hypocritically But the Monkes worship God by a kind of life and religious worship which was never commanded by God Therefore therein they worship him in vaine and not at all truely but altogether hypocritically
because the King of this kingdom is not terrestriall or from earth but celestiall from Heaven Answ 2 Secondly because the seat of this King is not in earth but in heaven there he raigns and from thence he manifests his justice and power Answ 3 Thirdly because the members of this kingdom are the faithfull who although in regard of their naturall condition they are terrene animall yet assoon as they are admitted into this kingdom they are made celestiall and spirituall For such as the King is such he makes his subjects to be And therefore although the faithfull are conversant in the earth yet they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conversation in Heaven Fourthly because the certain seat of the Subjects Answ 4 of this kingdom is no otherwhere than in Heaven and therefore they are in the earth as strangers and pilgrims and are accounted of the world as Aliens and Forrainers Fifthly this kingdom of Christ is called Heavenly Answ 5 by reason of the government thereof which is altogether celestiall and spirituall VERS 3. Verely I say unto you Vers 3. Except ye be converted and become as little children ye shall not enter into the kingdom of Heaven Except ye become like little children In what sense doth Christ take Children in this place Quest. and how many waies is the word Childe taken in Scripture First we are called Children sometimes when Answ 1 we are humble lowly and poor of spirit as in this verse Answ 2 Secondly we are called Children sometimes when we are without vice and malice as 1 Corinthians 14.20 Answ 3 Thirdly sometimes we are called Children as considered under the Law Gal. 4.1 and 1 Cor. 13.11 When I was a Childe that is When I was under the Law Answ 4 Fourthly we are called Children sometimes because we are yet weak in grace 1 Cor. 13.1 2. Answ 5 Fifthly we are called Children because like Children we have alwaies need to be fed with the word as with milk 1 Pet. 2.2 Verse 7 VERS 7. Woe unto the world because of offences for it must needs be that offences come but woe to that man by whom the offence commeth It is principally necessary that these words should be lively laid open before the eyes and deeply imprinted in the heart of all Christians in these daies amongst whom nothing is more frequent than giving and taking of offence and therefore I will treat of them particularly and something more largely than ordinary Sect. 1 § 1. Woe unto the world because of offences Quest 1 What was the occasion of our Saviours uttering of these words concerning Scandals Answ 1 First some say these words have reference to chap. 17. verse the last where our Saviour speaks of paying of tribute as if he would say ye must rather pay impositions and taxes than give offence because Woe unto the world by reason of offences Answ 2 Secondly some say they were spoken by reason of the Ambition of the Apostles for they desire to know of Christ Who should be greatest in the kingdom of God verse 1. Whereupon our Saviour doth I. Shew them by the humility of Children what their duty is verse 2 3 4 5. Then II. He teacheth them what it is and how dangerous it is to offend one of these verse 6. And III. Then and thereupon handleth the generall Doctrine of Scandals and Offences Quest 2 What is meant by the world which is threatned here by reason of Scandals Answ Men are ordinarily divided into these two ranks namely First into the Church and congregation of the Righteous And Secondly into the Synagogue and assembly of the wicked And these are called the World ordinarily and usually because they are many From whence we may learn Observ That many are subject to this woe that is threatned for Scandals and Offences or the world and many in the world shall sorrow and smart for the offences they give Hos 4.3 Quest 3 How doth it appear that the number of those who are scandalous and offensive in the world are many or that many give offence Answ 1 First it appears from the Author of these Scandals the Devill who is both strong and crafty and vigilant and indefatigable 1 Pet. 5.8 and an enemy unto mankind desiring the destruction and death of all as God desires their salvation and life 2 Peter 3. And therefore he prevails with and against many Secondly it appears also by his instruments who are many but principally these two viz. I. Persons or men that is either First perverse and obstinate who hate all goodnesse and scandalize all good men Or Secondly diabolicall men who like Sathan Answ 2 himself labour to lead others unto Hell along with them and tempt them to be as wicked as themselves as though Iuvat socios habuisse doloris it would be an ease unto them to have co-partners in their misery Or Thirdly beastly and Swinish men who for the satisfying of their lust and unsatiable covetousnesse care not what scandals and offences they give Or Fourthly ignorant men who thinking evill good and good evill do therby frequently give offence to those whose judgements are rightly informed II. Things are sometimes the Devils instrument to work Scandals as well as persons viz. First the sweetnesse delight and pleasure which is in that which is evill And Secondly the difficulty of that which is good The Devil lends men a glasse wherin they see how easie sin is and how hard the service of God is how full of pleasure sin is how painfull the service of God is how delightfull and pleasing to flesh and blood the waies of wickedness are and how tedious and irkesome to our corrupt nature the waies of grace are and the sight of these makes us more prone unto evill and puts us back from that which is good and consequently makes us scandalous and offensive to Christs little ones Thirdly it is further evident that there are Answ 3 many in the world who give offence and scandall to the Children of God because as Sathan is strong and mighty and his instruments subtle and many so we naturally are weak and prone to choose the worst § 2. For it must needs bee or it is necessary Sect Why doth our Saviour here say Quest That it is necessary that offences should come There is a double reason Answ or cause of the necessity hereof namely First in regard of the end and thus Saint Paul saith it is necessary that heresies must come that the good may be known 1 Cor. 11. Secondly offences are necessary in regard of the corruptions of the world for the world it so corrupt and wicked that it is Impossible Observ but offences should come whence we learn That the Gospel shall never be free from scandals Acts. 28 22. and 1 Corinth 4.9 and 2 Pet 2 3. Why will the Gospel bee alwaies Subject to Quest 2 scandals First because men by nature are suspicious and Answ 1 will imagine
5. yea love is of God 1 Iohn 4. And therefore without the grace of God and of his good Spirit we cannot love him above althings or as we ought to doe Secondly we cannot fulfill the Law of God without the grace of God now love is the fulfilling of the Law and therefore we cannot love God as we ought without grace Thirdly except man in the state of corrupt nature be healed by grace he is averse from God as from the chiefe and maine end and turned unto the creature and to himselfe as to the principall and last end as is affirmed both by Thomas and Greg. de Valent. and therefore a man cannot love God above all or as his chiefest good except by grace he be converted and turned unto God § 2. With all thy heart and with all thy soule Sect. 2 and with all thy mind St. Luke 10.27 addes and with all thy strength Quest 1 What is the meaning of these words and how are heart soule mind and strength distinguished First by Heart here are understood all the affections Answ 1 inclinations appetites and desires For God will be acknowledged the greatest of all and be loved as the best of all and above all and will have our whole affections to be set upon him as the object of our happinesse Secondly by Soule here is meant that part Answ 2 which is willing to any thing or the motions of the will or briefely the will and purpose Thirdly by Mind or Cogitation is meant the Answ 3 understanding and mind so much as we know of God so much must we love him and therefore when we know him perfectly we shall love him perfectly 1 Cor. 13.10 11. Fourthly by strength all inward actions agreeable Answ 4 to the Law of God are meant Against the Popish Counsell of perfection wee urge this place thus We are bound to love God with all our Heart Object 1 with all our Soule with all our Mind and with all our strength Therefore whatsoever thing there is whereby wee may expresse the love of God wee are bound by Commandement to doe it it not being left to our owne will For it is a grievous sinne not to love God more then we doe if it lye in our power First Bellarmine de Monach lib. 2. Cap. 13. Answ 1 answers thus Qui Deum diligit super omnia c. He that loveth God above all things although he love him not entirely as perhaps he may neither doth all things for his sake that lie in his power yet for all this he esteemeth of God as his chiefest good c. Reply Although the Jesuite like a Philosopher truely confesseth in another place that Contradictions cannot be true on both parts yet here like a deceitfull Sophister he would obtrude upon us Contradictory speeches and falsely perswade us that they are true for he saith a man may love God perfectly and above all and yet not love him so much as he is able that is imperfectly and so by his divinity a man may love God above all and yet not love him above all for if he did he would refuse to doe nothing for Gods love that is in his power Answ 2 Secondly Bellarmine answers thus Diligere corde animâ c. est diligere veré sinceré non ficté non simulaté To lâ—ve the Lord with all the heart soule mind and strength is to love him sincerely and truely not fainedly or dissemblingly Reply 1 I. This is something but this is not all that is commanded in these words for if it were so then they also who have the smallest degree of true love doe perfectly fulfill this precept which is absurd Reply 2 II. There is no one of all the Schoole-men but have attributed some singular Emphasis in this enumeration of parts With all the heart soule mind and strength and that because the amplitude of the Precepts of God require it wherein many things are included and folded up in few words and not one and the same thing in many words If the Reader would see how this Argument of ours is further excepted against and answered let him read Ames Bellarm. enervat Page 169. tom 2. Quest 2 Whether are the duties of the second Table to be performed with all the heart soule mind and strength or not Answ 1 First the duties and workes of holinesse are to be performed with a greater and more intense power then the workes of righteousnesse because unto those and not unto these doth properly belong this rule To love with all thy heart soule and mind Answ 2 Secondly yet we must not understand this as though all the power of the soule heart and mind were not required in the performing and fulfilling of the duties of the second Table But I. Because this is principally required in the workes of Religion and duties of holinesse And II. Because in the workes of righteousnesse it is not required that we should doe them with all our hearts soules and minds in regard of our brethren to whom they are immediately done but in regard of God and Religion who commands and enjoyes them to be done and who must be obeyed in all things with the heart And III. Because a man may love his neighbour too much and with too much intension in regard of the materiall act of loving although not as it is a duty of Religion or Christian love but we can no way love God too much or with too much intension It is here objected if we ought to love God with all our hearts then we must not love our Parents Object 2 It is lawfull to love other things besides God Answ but nothing above God We ought to love our Parents but not chiefely because we ought to love all other things for God § 3. This is the first and great Commandement Sect. 3 What is contained in this first and great Commandement Quest 1 The worship service and love Answ which we owe unto God And therefore we ought to have him First in our Understanding by knowing of him and his Attributes properties and actions so farre forth as he hath revealed himselfe in his word and workes 1 Chron. 28.9 Iohn 17.3 Contrary unto this is spirituall blindnesse and ignorance And Secondly we ought to have God in our Will by desiring to obey him and by beleeving in him and by placing our confidence wholly upon him Contrary whereunto is infidelity unwillingnesse to obey and confidence and trust in others or other things besides God whether I. Jn our selves as Proverb 28.26 whence comes pride and arrogancie Deuter. 8.17.18 Daniel 4.27 Habuk. 1.16 and vaine glory or carnall boasting Iohn 5.44 Luke 10.20 Or II. Jn other men as Isai 36 6. and Ierem. 17.7 Or III. Jn other things as Riches Iob. 31.24 and 1 Tim. 6.17 Psal 62.10 Ierem. 49.16 Honour strong holds and the like Obadiah verse 3.4 Psal 146.3 which are but meanes given us of God whereby to glorify him the better And therefore
510 b c. Scribes See Pharisees Scripture Speech Word Word of God Divers singular questions concerning the definition nature markes division necessity writing reading translation use abuse excellency contents exposition power certainty infallibility utility perspicuity purity and Author of the sacred Scriptures and word of God pt 1. fol. 1 2 3 4. 29 b. 30 a. 46 b c. 100 b. 101 a. 103 a. 104 b c. 105 106 107 a. 175 a. 245 a. 331 b. 347 a. 396 b. 397 a. 399 a. 492 a. 500 b. 512 b. and pt 2. folio 34 b. 46 a. 94 a. 137 138. 149 b. 285 a. 312 b. 388 a. Who are enemies to the word of God pt 1. folio 100 b. How many wayes the Scripture speaks and how we may understand what it speakes pt 1. folio 213 214 c. How the word is a seed pt 2. fol. 141 b. 142 a. All are not happy who enjoy the word Part 1. folio 446. Three sorts of wicked words and speeches pt 2. folio 329 a. All our words are observed by God and what words he observes pt 1. folio 350. 521. Scrip. What is meant by Scrip. pt 2. folio 15. Secrets What is meant by this word Secret and who reveale secrets and what is required of us in regard of secrets pt 2. fol. 146 b. Security Divers questions concerning the nature division and causes of security and remedies against it Pt. 2. fol. 317 318 319. Seed What is meant by feed and how many things are observeable therein pt 2. fol. 141 â— 142 a. Seeke What Seeking imports and how many seekers there are pt 1. folio 350 b. 399 b. Why many who seeke Christ find him not and how we must seeke pt 2 f. 171 b. and Pt. 1. fol. 525 a. Selfe-deniall See Deniall Separatists See Anabaptiâ— Sepulchers See Buriall Serpent The nature of Serpents and wherein they may be imitated and wherein not pt 2. f. 21 b. 22 23. Servants Service Divers profitable questions concerning the service and servants of God and Christ pt 1. fol. 320 b. 332 333. 338. 469 a. and pt 2. f. 55. 103 b. The duty of faithfull servants pt 1. folio 469 a. and pt 2. fol. 330 b. Sheepe Why and wherein we should be like Sheepe pt 2. folio 169. 357 b. Shekel There was a double Shekel pt 2. folio 365 b. Sicknesses See Diseases Shooes What Shooes the Apostles must not provide pt 1. folio 15. Sight See Illumination Silver See Gold Simony Against Simony in Patrons of livings pt â— folio 13 a. Simplicity How many sorts of Simplicity there are and wherein good Simplicity doth consist pt 2 folio 23 b. 24 a. Sincerity Wherein sincerity consists and what things are common to the hypocrite and sincere Professor pt 1. fol. 163 a. and pt 2. folio 135 b. Sinne. Sinners Questions concerning the nature author defence hatred pollution power evill easinesse strength and punishment of sinne and remedies against sinne and impediments hindring us from turning from sinne pt 1. folio 58 a. 100 b. 103 a. 113 b. 394 b. 395 396. 409 a. 410. 467 b. 468 b. 489. and pt 2. fol. 2. a. 66 b. 212 213. 301 b c. and pt 1. folio 520 b. Questions concerning our freedome and ascension from sinne Pt. 1. fol. 19 a. 59 b. 129 b. 410 a. and pt 2. folio 45 b. 67 b c. Questions concerning the distinction of great and small veniall and mortall sinnes Pt. 1. folio 185 b. 196. 200 a. 310 b. 311 312. and pt 2. folio 83 b. 84 a. 129 â— c. 274 a. 299 b. The Devill makes all sinne to seeme beautifull unto us pt 1. folio 103 b c. The first sinne of all was Pride pt 1. folio 140 b. How our sinnes are to be borne pt 2. folio 100. Whence it is that men more clearely see other mens sinnes then their owne pt 1. folio 393 394. Sinne is often committed in the performance of good workes pt 1. f. 394. a. How many sorts of Sinnes there are Pt. 1. fol. 408 b. Why we must resist the least and first beginnings of Sinne. pt 1. fol. 342. Sinne is like unto a Feaver and to the Palsie and Leprosie See Feaver Leprosie Palsie Why Christ is said to have come of Sinners or sinfull Progenitors pt 1. fol. 9 a. Questions concerning the sorts and punishments of sinners and how grace is ordinarily wrought in great sinners and the comfort of penitent sinners pt 1. fol. 58 b. 356 a. 409 410 a. 480 481 b. 487 a. and pt 2. fol. 101. 213 b. 220 b. 274. 281. Reliques of sinne in the best Pt. 1. fol. 467. Sitting To Sit. What is meant by sitting pt 1. fol. 116 b. Why Christ sate when hee Preached Pt. 1. f. 134 b. Sleeping To Sleepe How many wayes men are said to sleepe Pt. 2. fol. 143 b. 144 a. Society See Company Sonnes See Children Sorrow See Compunction Souldiers Warre Warfare Whence it is that a Christians life is a Warfare pt 2. folio 50. How manifold our Spirituall Warfare is and who are Christian Souldiers pt 2. folio 50. When Warres are lawfull pt 1. folio 246 a. Soule Wherein the soule excels the body pt 1. folio 342 b. Divers and sundry errours and erroneous opinions concerning the soule pt 2. folio 125 b. 151. 179 b. 180 a. 198 a. 254. 258 a. 380 b. Specters See Spirits Speech See Scripture Spirit Holy Ghost Spirits Specters Spirituall things Questions concerning the names titles Deity Offices person operations comforts and consolations of the holy Spirit Pt. 1. folio 81 b. 82. 144. and part 2. folio 96 b. 116 b. 117. 138. 291 292 293. Questions concerning spirituall things pt 1. folio 254 a. 271 b. 343 a. 401 a. Why men naturally abhorre Spirits and Specters pt 2. folio 155. What is meant by this word Spirit pt 1. folio 138 b. 139. and pt 2. folio 392 a. What is our duty in regard of the motions of the Spirit in our hearts pt 2. folio 305 a. 329 a b. How the workes of spirituall and morall men differ pt 2. folio 350 b. Staffe What staves the Apostles must not have pt 2. folio 15. Star re See Comet Stones How God raised up children of stones unto Abraham pt 1. folio 73 a. What is meant by these words Command these stones to be made bread pt 1. folio 96 b. Strife See Contention Subjects We must be the Subjects of Christ and performe the duty of subjects Pt. 2. folio 103 b. 296 297. Subordination Why it is evill to suborne others pt 2. folio 372 b. Subsidies Taxes Tribute These are to be payed to Princes pt 1. folio 248 a. Succour See Helpe Sunne Questions concerning the Sunne pt 1. folio 256 a. 257 a. 258 a. Superiours The duty of all superiors pt 2. folio 119 b. Supper of the Lord. See Eucharist Suspition The division and prohibition of suspition pt 1. folio 424 b. and pt 2. folio 121 b. Sutes in Law Questions Cautions and