dove-like innocent For when once Religion and the knowledge of God enter into the soule then all our Peacocke-plumes fall and wee begin to humble our selves before the Lord as Holy Iob did 42.6 yea the more our knowledge of God is the more base and vile are we in our own eyes Fifthly examine whether we labour and endeavour Signe 5 that we may be transformed into the same Image with Christ 2 Corinth 3.18 And that two manner of wayes to wit I. In the practise of holinesse doe wee labour to keepe his commandements 1 Iohn 2.3 doe we labour to eschew whatsoever is evill and to doe whatsoever is good 1 Iohn 3.6 and 1 Peter 2.9 and 2 Peter 1.3 yea doe wee labour to increase in all heavenly hnowledge Colos 1.10 II. In spirituall worship do we labour to worship and serve the Lord in spirit Iohn 4.24 yea within to be filled with the fulnesse of God Ephes 3.19 yea are we through a zeale to Gods glory moved to serve and obey him Then certainly we may be assured that Christ by his word and Spirit hath begun in part to reveale unto us the Mysteries of the Kingdome of Heaven VERS 13 14. Verse 13.14 Therefore speake I to them in Parables because they seeing see not and hearinâ—â—hey heare not neither doe they understand And in theâ— is fulfilled the Prophesie of Esaias which saith By hearing ye shall heare but not understand and seeing yee shall see and not perceive Three things are ordinarily objected from these verses which I will but briefly touch namely Object 1 First by these words God seemes to be made the Author of sinne Argum. Hee is not the Author of sinne but of just punishment which he inflicts upon the obstinate sometimes in a hidden and secret but alwayes in a just judgement for the judgements of the Lord are sometimes secret but alwayes most just Object 2 Secondly Reprobates seeme here to be excused because they are so blinded from above that they cannot see Answ Reprobates are not by this excused because the Lord blinds none but onely those who doe not see that is those who cannot and will not see God by a just judgement doth further close their eyes that they shall never bee able to see For God blinds their eyes onely I. By a deniall of light unto them And II. By a forsaking and leaving of them in their blindnesse And III. By giving them over to the power of Sathan and their owne desires Object 3 Thirdly these verses are repugnant to those Scriptures which tell us that God would have all men to repent and all to be saved Answ Those places and the like shew what God universally doth approve and allow of not what he will doe unto all or worke in all These verses specially shew what God will doe to those who are contumacious and obstinate Now extraordinary judgements are not repugnant to the ordinary meanes of salvation Pareus s fol. 733. Verse 19 VERS 19. When any one heareth the word of the Kingdome and understandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is he which received seed by the high way side Quest That which is called here The wicked one is called verse 4. The fowles of the aire when it may be demanded why the Devils are called the fowles of the ayre Answ 1 First for the subtilty of their nature As the aire is a subtle thing so are spirits Answ 2 Secondly for their habitation in the ayre Answ 3 Thirdly for their inordinate desire to ascend upward which ariseth from their height of pride Charthus s pag. 117. a. Vers 20.21 VERS 20 21. But hee that received the seed into stony places the same is hee that heareth the word and anon with joy receiveth it yet hath he not root in himselfe but dureth for a while For when tribulation or persecution ariseth because of the word by and by hee is offended Our Saviour here intimates five properties in the stony ground namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a hearer of the Word of God Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a receiver of the Word which is heard Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he receiveth it forthwith as soon as he hath heard it Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth and receiveth it with joy Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for all this he is but a server of the time applying his Religion and Conscience to the present condition of things VERS 24.25 Verse 24 25. Another Parable put hee forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field But while men slept his enemy came and sowed tares among the wheâ—t and went his way § 1. Which sowed good Seed Sect. 1 What is meant by this Seed Quest 1 The word of God Answ as is cleare from verse 19. and Mark 4.14 and Luke 8.11 Against this answer it will be objected Object That the good seed is the faithfull as is expressely said by our Saviour verse 38. The good seed are the Children of the Kingdome By Seed Answ verse 38. is meant not the seed ' sown as in this verse but the Corn or stalk which springs up So that in this verse by Seed is meant the root and in the 38 verse the fruit for the Children of the Kingdome are begotten by the Seed of the word In this Section we have two things to consider of namely I. That the word of God is a Seed II. That the word is a good Seed First the word of God is a Seed and so called Observ 1 because it is small at the beginning but encreaseth to be great By which name our Saviour would teach us to use the word as a Seed or wee must so heare the word that we may fructifie and grow up thereby Luke 13.19.21 and 1 Peter 2.2 And the reason hereof is because God gives his Talents and word and Spirit and all for this end that wee may profit thereby 2 Corinth 12.7 How many things are observable in Seed Seed hath these two properties viz. First to encrease and fructifie one grain Quest 2 of wheat doth not onely produce one grain but sometimes Thirty sometimes Sixty sometimes an Hundred for one So by one Sermon oftentimes many are converted yea by one Sermon some thousands have been converted Acts 2.41 and 4.4 Or by this encrease may and is properly meant the divers measure of obedience and degrees of grace in divers hearers of the word of God Secondly to be altered in forme Answ for from a bare Seed it comes to have a new body wherein there is I. Life this is illumination and knowledge II. A root from whence the fruit springs this is conscience or love towards God III. An care filled full with good Corne this is the life and conversation which is replenished with the good workes of righteousnesse and holinesse now as
from any Nationall Church A man may goe from Britannia to Virginia and yet not depart from the Church of Christ because that is Catholike and Vniversall Coelum non animum mutat Answ 2 Secondly a man may depart from the obedience of the Church of Rome or of Constantinople and yet not depart from the Church of Christ Answ 3 Thirdly he onely departs from the Church of God who forsakes the truth of the doctrine of the Church and leaves this good Seed which is sowen therein For these God infatuates 2 Thess 2.11 And thus the Church of Rome hath fallen from the pure Church of Christ forsaking the wholesome truth sound doctrine of the sacred Scriptures taking heed unto fables The Husbandman sowes wheat in the field that is not in the corners or in some parts onely thereof but in all the parts of the field To teach us Observ 2 That the Gospel is to be communicated and imparted unto all and not to bee hid under a Bushel Col. 3.16 But of this wee have to speake elsewher and therefore here I omit it § 3. While men slept Wee see here in generall that Tares are sowne presently after the word and good Seed To Sect. 3 teach us That the Gospel being once preached in any Observ 1 Citie or Land corruptions and errours will also by and by creepe in Our Saviour by his Parable of the divers Seeds in this Chapter first Wheat in the day and then Tares in the night doth teach us that truth may challenge prioritie of errour yeelding principality unto truth saith Tertullian and posterioritie unto lying And so it must needs be because as there must be first iron before there can be rust which cankereth the iron so must there be a Virgin-truth before errour which is nothing else but an adulteration thereof So that Primum and Verum that is primarie antiquitie and truth are both inseparable twins begot and bred in the same instant yet as the first seduction of mankind did shortly follow the integritie of his first creation so sometimes the difference betweene errour and truth in respect of time hath been no more then as wheat in the day and tares in the same night BP Mort. Appeal pag. 511. lib. 4. Cap. 16. § 4. Now more particularly wee see that Tares Quest 1 were sowne while men slept How many wayes are men said to sleepe Answ To this Vincentius serm hyem dominica 4. post octa Epipha pag. 289. fine 291. media c. answer That men are said to sleepe three manner of wayes to wit First Per ignorantium intellectualem when men are so stupid and dull that they cannot understand and take up what is spoken wee say that they are asleepe Secondly Per negligentiam spiritualem when men are negligâ—nt remisse carelesse or luke-warme in that which they doe wee say they are asleepe that is when they goe about spirituall duties and the exercises of Religion heedlesly minding some other thing more then that they are about Thirdly Per abundantiam criminalem when men sleepe in their sinnes and are so over-whelmed with the deluge of their iniquities that they are no more sensible of their danger or dangerous condition then a man asleepe upon the Mast of a ship is Now sleepe in this place doth signifie that they did not perceive when the Tares first began or they were not aware of the first sowing of them Whence wee learne That heresies creepe secretly obscurely and Observ 2 unseene into the Church and are not perceived till afterwards errours are like rust not perceived at the beginning or like some secret maladie which often appeares not till it bee incurable And not like Ionas his gourd who growes up suddenly and at once to his height but by degrees and a change scarce sensible Quest 2 Who are here to be blamed Answ The Church of Rome who commands us to shew when their heresies begun what yeare what moneth what day or by what particular person This is their common brag and over worne clamour as wee may see in Campian rat red Academicis and after him the rule of faith Kellison and divers more To whom wee answer First that wee know not precisely the time of the first feeding of some errours onely this wee know that the husbandmen not regarding the Seed because it seemed little and of no danger neglected it as men asleepe neither could it bee discerned untill it did appeare in a blade Secondly the Apostle likewise hath resembled corrupt and erroneous speeches unto a creeping Canker 2 Tim. 2.17 which is a disease in mans body gathering upon a man by little and little from joynt to joynt untill it have corrupted the vitall parts B P Mort. App. pag. 509. Thirdly there is a foure-fold Sleepe namely I. Conniventiae of connivence when men winke at things lest they should disturbe the peace of the Church Sic Ecclesia tenet Origenem pium licet Scripta venenata Hier Thus the Church held Origen to be a good man although many of his writings were stained with grosse errours and Tertullian and Cyprian to be holy although they were Montanists and Iustine and Irenaeus to be worthy to be placed in the Bead-roule of Saints although they were Chiliastes and Augustine hath the addition of Saint although hee seemed to grant a Purgatory Thus for the peace of the Church winking at the faults of such famous Fathers II. Negligentiae of negligence and thus through the remissenesse of Governours errours have often crept into the Church III. Ignorantiae of ignorance when the Priests lips doe not preserve knowledge Malach. 2.7 IV. Avaritiae superbiae of pride and avarice when men are so transported with these that they will neither see nor heare any thing which is opposite unto these And thus errours have crept into the Church sometimes through the affection of the people to the broachers of the errours sometimes through the negligence sometimes through the ignorance sometimes through the pride and Avarice of the Prelates and Doctors of the Church Fourthly I could name the beginning of some Popish heresies and so stop the mouthes of those loud Cryers And I will but onely name one or two namely I. The primacy of the Pope was not confirmed concluded or proclaimed to the world before Phocas and Bonifaces time II. The worshipping of Images was condemned in the Nicene Councell III. The Cup in the Lords Supper was never taken away from the people till the Councell of Constance But because this is amply handled by Bishop Iewel I passe it by Quest 3 What is here required of us Answ 1 First Ministers must be extraordinary carefull that errours do not grow spread and disperse themselves Sathan can transforme himselfe into an Angell of light and therefore they must watch diâ—igently over their flockes and be carefull for them Galath 4.19 And because the word is the good Seed they must therefore preach in season and out of season 2 Tim. 4.2 Heb. 13.17 Secondly all must be warie least corruptions Answ 2 encrease occasion is a thiefe and a neglect of watchfulnesse hath been the cause of much evill § 4. Sowed tares Sect. 4 The enemy came and sowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this should not be translated Tares or Fitches but evill Seed for
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corne or the deafe Eares which grow up with the good Corne and cannot be discerned from the good Corne untill the harvest and then it proveth naught for Fitches and Tares may be presently discerned and pulled up the one signifieth the Hypocrites and the other the Heretickes And where it is said His enemy came and sowed Tares the parable must be understood thus that the enemy corrupted that Seed which seemed to be good Seed Weeme se Exeroit Divine lib. 1. pag. 139. VERS 27 28 29 30. Verse 27 28 29 30. So the Servants of the housholder came and said unto him Sir didst not thou sow good Seed in thy field from whence then hath it Tares He said unto them an enemy hath done this The Servants said unto him Wilt thou then that wee goe and gather them up But he said nay least while yee gather up the Tares yea root up also the Wheat with them Let both grow together untill the Harvest and in the time of Harvest I will say to the reapers Gather yee together first the Tares and bind them in bundles to burne them but gather the Wheat into my Barne § 1. From whence then hath it Tares Sect. 1 Our Saviour here shewes the Servants care Observ to teach us That Ministers ought to bee watchfull Wherein doth this watchfullnesse consist Quest 1 First in a daily watchful visiting of their fields Answ 1 and flocks These Servants went daily into the fields to see what breaches were made in the hedges that they might amend them and how the Wheat grew and whether any thing hindred it from thriving or not And thus should Ministers have a watchfull eye over their flockes labouring to amend what is amisse to reforme what is abusive to reclaime wanderers and to labour to remove whatsoever may hinder the fructifying of the word Secondly their watchfullnesse consists in a rejoycing Answ 2 when the Wheat thrives and growes up that is when they see the Lord to blesse and prosper his owne word and give an encrease to that which they sow The plower plowes in hope and rejoyceth when by his crop he seeth his expectation answered Ministers preach because it is Gods owne Ordinance and ordinary meanes to convert sinners hoping that by their preaching some may be converted and great is their joy when their expectation is not frustrated Thirdly the care of a Minister consists in a sorrow for the springing up of Tares These servants Answ 3 come and certainely not without griefe and tell their Master that there are Tares amongst the Corn Thus faithfull Ministers when they see errours heresies hypocrisie and formality in Religion to beginne to spring and spread it selfe among their flockes they must seeke unto God and doe all what lies in their power to redresse it Quest 1 Why must Ministers be thus watchfull and carefull over their people Answ 1 First because God hath set them over them and made them watchmen over their soules And therefore if through their carelesnesse their people perish their blood will bee required at their hands Answ 2 Secondly because without this care they never can render an account with joy unto God This Argument the Apostle useth to perswade the people to be obedient unto the word Hebr. 13.17 Answ 3 Thirdly because the more sinners they convert the greater measure of glory shal be conferred upon them at the last day Answ 4 Fourthly because they are their Fathers and ought intirely to love them and therefore their love should be shewed in their care for them and in their joy for their welfare 1 Thes 3.8 Object 1 The Papists produce this place to prove that Hereticks Apostates are true memâ—ers of the militant Church of Christ arguing thus In the same which signifies the Church are three things namely Corne and Chaffe and Tares that is good men and bad Orthodox and Heterodox maintainers of truth and Heretickes And therefore these are members of the Church as well as those Answ 1 First I deny the Antecedent because the field doth not signifie the Church but the world verse 38. Answ 2 Secondly I deny the consequence because it is Captio ab homonymia Ecclesiae there is an ambiguity in this word Church which may signifie either the outward visible or inward spirituall and invisible Church Answ 3 Thirdly if they be open Heretickes that apparently hold any opinion that razeth the foundation of Religion or any Article of our faith which is necessary to be beleeved and held unto salvation then such are not members no not of the visible Church Answ 4 Fourthly by Tares are not meant Heretickes or at least not onely Heretickes but Hypocrites and all wicked livers in the Church The Papists with one consent hold that the Church of Christ is a visible society or company which can never faile or that it is impossible that the Church of Christ in the earth should so faile that we could not see it seeing that it hath promises that it shall be alwaies unto the end so palpably visible that a man may point at it with the singer and say The Church of Christ is there or in such or such a place Now they prove it from this place wherein we see that both Wheat and Tares are found in one and the same field that they must both so remaine untill the time of the Harvest that is the consummation of the world And therefore unto the worlds end this field shall be visible Now the Protestants they grant First in the Church there shall bee alwayes both good and bad that is wheresoever there is a visible Church or company of professours on earth there shall be some bad commixed with the good Secondly some visible Churches or congregations may endure to the end of the world but not in the same outward beauty and splendor but sometimes in the waxe sometimes in the waine Thirdly the purity of Religion and the true Church shall alwaies remaine in the foundation of salvation but not in the whole outward glorious Ministerie as the Papiâ—ts would have it Fourthly this place doth not at all prove that the Church shal be alwaies visible so as Bellarminâ— would have it namely that it shall be alwaies visible in a visible head the Pope of Rome alwaies conspicuous in the Prelates of the Church and alwaies indued with outward splendor and pompe For it will be hard for the Iesuite to pick these out of this Parable Alsteed de natur eccles fol. 158. § 2. But he said nay lest while yee gather up the Sect. 2 Tares yee root up also the
institute them 1 Cor. 14.19 and 1 Tim. 2.1 What need is there of the publicke prayers Quest 2 may not every man pray at home First because the prayer of many agreeing Answ 1 in one thing is so much the more acceptable unto God If two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven c Math. 10 19. Secondly because thus publickly we testifie our Faith Hope and Thankfulnesse and by Answ 2 our example excite others unto the like duty Thirdly that thus we might testifie that we Answ 3 are members of one and the same body § 3. For they love to pray Sect. 3 Doth our Saviour condemne the offring up Quest 1 of prayer unto God with delight and affection First some understand this of the praise of Answ 1 men but although that be the scope of the Verse yet these words imply some thing more Secondly the meaning is they pray in the Answ 2 Synagogues and in the cornres of the streets and they love to pray Where we see that although prayer be a worke tedious to flesh and blood yet when it is corrupted and done amisse Observ then corrupt nature delights in it Teaching us that when religion turnes aside from the truth it easily creepes into the affection of the flesh and is dearely loved of naturall and carnall men Quest 2 Why doe men naturally delight more in a corrupt religion then in a pure in a false worship then in a true First because there is a preposterous opposition Answ 1 between God and corrupt nature the one striving against the other Galath 5.17 and each an enemy unto other Rom. 8.6.7 8. Answ 2 Secondly because Satan is an enemy unto truth but a friend unto errour a hinderer of true religion but a furtherer of that which is false tares are his corne and the good seede he labours to choake And thus when religion becomes to be corrupted we have two assistants to helpe us which before were enemies unto us When men labour to professe the true religion of Christ sincerely they shall be withstood both 1. By Satan without and 2. By their own corrupt nature within But when men fall from truth to errour then both Satan Satan will assist them and their own nature will delight in that corrupt worship and service Sect. 4 § 4. That they may be seene of men Our Saviour by these words expounds the former you must not pray in the streets and Synagogues for that end that you may be seene of men for God is neither worshipped nor pleased by prayers which are made for the praise of men Quest 1 How may we know whether our prayers be herein faulty or not how may we judge whether in our prayers we seeke for the praise of men Answ 1 First if thou prayest onely publickly with the congregation and not privately with thy family it is an evident argument that thou seekest the praise of men more then of God Answ 2 Secondly if thou prayest privately with thy family but not secretly in thy own closet it is evident thou seekest too much the praise of men Answ 3 Thirdly if thou prayest privately with thy family and secretly in thy chamber but art more exact exquisite and carefull in thy private prayers more remisse and negligent in thy secret it is a signe thou huntest more after the praise of men then of God Answ 4 Fourthly although we be alike carefull both of our private and secret prayers yet except we endeavour to conceale our secret devotions as much as we can we are guilty of the Pharisees fault Quest 2 Why did the Hypocrites thus desire to bee seene of men in their prayers Answer That they might by men be commended although this may seeme strange unto us For Almes are profitable for men and therefore men love them and loving them praise them but Prayer is tedious unto our nature and is derided by the world wherefore it is a wonder that the Pharisees would thus publikely pray and yet we see they doe and hope men Obser 1 will commend them for it Teaching us that the divell will praise and extoll vertue ad inflandos for the puffing of us up when he will not approve of it ad convertendos for the converting or encouraging either of our selves or others Hence we see many will commend hypocrits who condemne the generation of the just and will laud good works though but externall but not follow them Why doth the divell by any of his instruments commend the good works of any when himselfe is an enemy unto every good worke Quest 3 First the divell cannot hinder the righteous from bringing forth good fruits because they Answ 1 proceede and spring from the Spirit of God and therefore he is in a readinesse to pervert them by pride and ostentation if he can Secondly this is profitable for Satan for if Answ 2 by prayse he can puffe up the performer of good workes he thereby frustrates and makes voyd his worke for that man utterly looseth his labor who groweth proud of what he hath done Thirdly Satan provokes wicked men somtimes Answ 3 to praise good workes for their owne greater condemnation For he who knowes what is good and commends that which is good and yet doth it not shall be beaten with many stripes VERSE 6. But when thou prayest Ver. 6 enter into thy closet and when thou hast shut thy dore pray to thy Father which is in secret and thy Father which seeth in secret shall reward the openly § 1. When thou prayest enter into thy closet Sect. 1 and shut the dore What is meant by these words Quest 1 First by the closet some understand the Answ 1 heart as Salomon saith Curse not the rich in thy bed Chamber Eccles 10.20 that is in thy heart And here there is a double Allegory namely I. The Chamber dore is the sense shut thy dore that is carnall sense lest vaine imaginations and worldly thoughts distract thy minde in praying d Agust s Ostium est sensus quem pul at Christus Cantic 5.8 Christ stands at the dore that is of sense and knocks e Chrysost impers II. The Doore is our mouth shut thy dore that is thy lips and let thy Prayer be like the Prayer of Hanna conceived in thy mind but not uttered with thy mouth f 1 Sam. 1.11 Hierome s David saith open thou the dore of my lips Psalm 141.3 Secondly some understand this literally Enter when thou prayest into thy Closet that is let none at all be present with thee but the Lord. g Chry. imp Obser And this is the true meaning of the words Our Saviour hereby would teach us that wee should conceale our private Prayers as much as we can from men Why must we be thus carefull that our private Quest 2 Prayers may be kept secret from others First that so thou maist shunne vaine
naturall condition wee can bring forth no good fruit but if wee once were transplanted and engrafted into Christ then wee should abound How doth it appeare that the evill tree can Question 1 bring forth no good fruit or that the naturall and unregenerate man can doe no good thing First their fountaine is corrupted sinne wholy Answer 1 possesseth them as the earth freely and frequently brings forth weeds so their whole inclination of of nature is after evill Genes 6.5 As the Aethiope cannot change his colour no more can man of himselfe his nature And therefore so long as hee is naturall hee is not able to bring forth good fruit Secondly it appeares further thus If the remainders Answer 2 of corruption and evill concupiscence doe prevaile and often captivate those who are regenerate Rom. 7.23 then much more the wicked must bee wholy subdued seeing that concupiscence and sinne in them is in his full strength and vigour not wounded or weakened at all Thirdly naturall men are not sensible of sinne Answer 3 but are past feeling Ephes 4.19 and 1 Tim. 4.2 And therefore they doe not cease to sin Question 2 How manifold is corruption because our Saviour saith here a corrupt tree cannot beare good fruit Answer Corruption is twofold namely First Originall which was derived unto us from Adam and this is naturall and cannot be laid aside but stickes to our natures and that continually so long as we live Secondly actuall when we pollute our selves by some sinnes 2 Corinth 11.3 and 2 Peter 2.12 And so long as we are naturall we cannot cease thus daily to pollute our selves Question 3 Can naturall men performe no good things at all Answer 1 First a man while hee is naturall and carnall may doe these things namely 1. Condemne and dislike the sins of other men 2. Blame and confesse his owne sinnes Yea 3. Leave divers sinnes for ever and sin publickly more seldome Answer 2 Secondly naturall and carnall men while they are such cannot possibly doe both or either of these things to wit 1. They cannot devote themselves wholy unto the Lord both in soule and body 1 Cor. 6.20 2. They cannot please God in any thing they doe because without faith which they are without they cannot please God Hebr. 11.6 Question 4 How many things are required for the making or perfecting of a worke Answer 1 First ability of body and organs directed by these senses This we have by nature given unto us in our first creation Answer 2 Secondly Prudence whereby wee may know to doe it aright that is so doe it that wee may please God by it This is not given unto us by nature for naturally our understandings are obscured 1 Cor 2.14 Answer 3 Thirdly the consent of the will now this by nature is absolutely depraved For 1. Wee cannot possibly restraine or bridle our selves from sinne Neither 2. Pricke and spurre our hearts forward unto that which is good Ierem. 42.1 and 43.2 and 44.16 Question 5 Why must we labour to leave this corrupt estate of nature and be renewed and regenerated Answer 1 First because untill then we live in most darke and obscure ignoraÌ„ce So long as wee are not regenerate We neither know First where we are or what we are Nor Secondly our danger wherein we are Nor Thirdly see how we walke whether right or wrong Nor Fourthly can discerne between good and evill or know what things are truely sweet good precious or profitable for us And therefore with Pharaoh wee should take no rest untill this palpable Aegyptian darknes be removed Answer 2 Secondly by nature we are the captives and bondslaves of Sathan and therefore we should never give the Lord over untill he have regenerated us and renewed us Answer 3 Thirdly so long as we are naturall and carnall our Mindes are carried continually after sinne and our lives nothing else but a continuall act of sinning yea if we doe any which is good in regard of the matter and substance thereof it is done either casually or coldly or hypocritically And therefore we should be extraordinary carefull to be freed from this wretched estate and condition of nature wherein we are Fourthly because so long as we are naturall wee Answer 4 are but cages of uncleane birdes In Carnali est igâ—â— avaritiae fator Luxuriae tene brae ignorantiae vermis conscientiae sitis concupiscentâ—ae In the naturall and carnall man there is the fire of avarice the filth of luxurie the darknes of ignorance August Verse 19. the worme of conscience and the hunger and thirst of concupiscence Verse 19. Every tree that bringeth not forth good fruit is hewen downe and cast into the fire This commination or judgement may either be referred to false Prophets in particular O. Or to all wicked men in generall P. O. First Observat these words may bee referred to the false prophets as if our Saviour would say The prophets or teachers who seduce and leade aside people shall at last bee destroyed Reade Ierem. 14.14.15 and 23.1.2 and Ezech. 13.8.9 and 34.10 and 2 Peter 2.2.3 Why must all false prophets be destroyed Question 1 First because they are unsavourie salt Matth. 5.13 Answer 1 and good for nothing Secondly because they goe about to bring destruction Answer 2 upon the people of God by seducing and misleading theÌ„ If they that admonish not the people of the danger and enemies that approach shall bee punished Ezech. 3.17 and 33.7 Then much more those who sow cushions under their elbows If those who sing peace unto their people lulling them asleepe in a carnall security bee condemned already then much more those who goe about to seduce their flockes Thirdly God is jealous over his sheepe and therfore hee shall not goe unpunished that goes about to cause theÌ„ to erre from the shepheard of their soules We distinguishing betweene the law and the Gospell among other things say that they differ herein That the law engendreth terror and feare the Gospell peace Bellarmine de â—â—s this difference and thus bendeth his force to overthrow it Objection That the Gospell worketh feare as well as the Law hee would prove by these menacings and threatnings which are denounced in the Gospell as in this verse Every tree that bringeth not forth good fruit is hewen downe c. And so the Apostle saith the wrath of God is revealed from heaven against all ungodlinesse Rom. 1. The Gospell then revealeth the wrath of God and consequently worketh feare Bellarm. de justifie Lib. 4. cap. 2. First aâ— whatsoever is contained in the Old Testament Answer 1 doth not appertaine to the law as the promises of mercy in Christ foreshewed by the Prophets which though they were uttered in the time of the Law yet belonged to the Gospell So in the new Testament all that wee finde written therein is not straitway of the substance of the Gospell And therefore the threatning of Gods judgements therein contained doe as well appertaine
any formall parts thereof Secondly in this place mention is made of Answ 2 everlasting destruction verse 10. every tree that bringeth not forth good fruit is hewen downe and cast into the fire wherefore if by worthy workes they understand satisfactory workes then wil it follow that fatisfaction may be made not only for temporall but for eternall punishment Answ 3 Thirdly this place proves not their position for Bellarmine sayth wee may satisfie for the temporall punishment of sinne ex propriis of our owne ad aequalitatem to an equalitie ex condigno worthily Now this verse neither proveth equalitie nor condignitie nor a propertie of our own satisfaction which all three are against the Scripture For I. there is no equalitie we c â—ot answer God one of a thousand c Iob 9 3. II. There is no propertie d 1 Cor. 4.7 If thou hast received it why rejoycest thou as though thou hadst not received it III. There is no condignitie e Luk. 17.10 when wee have done all that is commanded we are but unprofitable servants Obiect 2 As the Papists object this verse for satisfaction so wee object against it They say that Purgatory paines may bee redeemed by the good workes of this life wee affirme the contrary from these words Bring forth worthy fruits of repentance by these workes testifying repentance men doe flye from the wrath to come vers 7. and the tree that bringeth not forth these fruits is cast into the fire vers 10. This is the everlasting wrath of God a fire which wee doe not satisfie for but prevent by these fruits so these are workes to be performed by the living they pertaine not unto the dead they prevent everlasting destruction through faith in Christ for the which they themselves confesse our workes doe not satisfie Quest 1 The Papists may here demand of us whether there bee no use of good workes for it seemes by that which hath beene spoken that wee are enemies to good workes and friends to licentiousnesse Answ 1 I answer first that in repentaÌ„ce we are to bring forth outward fruits worthy amendment of life Answ 2 Secondly repentance it selfe is in the heart and therefore must bee testified in all manner of good workes the principall whereof are I. To endevour daily to renounce and leave all sinnes and II. in all things to doe the will of God Answ 3 Thirdly wee are not patrones of licentiousnesse or enemies of good works for we maintaine a threefold profitable and necessarie use of them viz. both in respect of God of Man of our selves First we say good workes are necessarie to bee done in regard of God and that in these respects First that his commandements may be obeyed and that his will may be done for the will of God is that we should be holy that is abstaine from sinne and doe that which is good f 1 Thes 4.3 Secondly that hereby wee may shew our selves to be obedient children to God our Father in doing that which hee bids us in eschewing that which he forbids us g 1 Pet. 1.14 Thirdly that thus wee may shew our selves thankfull unto God for our redemption by Christ hee redeeming us for this end that wee might serve him in righteousnesse and true holinesse h Luk. 1.74.75 Fourthly lest otherwise we grieve the Spirit of God which wee are preadmonished carefully to take heed of i Eph. 4.30 and rather to endevour to walke according to the direction of the same k Gal. 5.22 Fiftly that God by our good workes may bee glorified l Matth. 5.16 Sixtly that wee may bee good followers of God m Ephes 5.1 thus imitating him in holinesse and uprightnesse n 1 Pet. 1.15 Secondly we say good workes are to be done in regard of Men and that in these respects First that our neighbour may bee helped in worldly things o Luk. 6.38 thus the workes of righteousnesse mercie pitty and charitie are to bee performed because our brethren are helped and comforted by them in outward things Secondly that thus by our example of holinesse hee may be won unto godlinesse a 1 Pet. 2.12 Thirdly that we may prevent in our selves the giving of offence b 1 Cor. 10.32 wee must bee carefull not to give offence unto any which is done by a constant course of uprightnesse and holinesse yea by doing good the mouth of the enemy is stopped Thirdly and lastly wee say good workes are necessary in regard of our selves and that in these respects First that hereby wee may shew our selves to be new creatures c 2 Cor 5.17 for with such old things are left and all things are become new Secondly that thus we may walke as the children of light d Ephes 5.8 Thirdly that hereby wee may have some assurance of our faith and of our salvation for holinesse is the way to heaven e 2 Pet. 1.8.10 and faith is shewed by works f Iam. 2.17 18. that is a dead and counterfeit faith is discerned from a true onely by true holinesse and uprightnesse in our lives and conversations Fourthly that thus faith and the gifts of God may bee exercised and continued unto the end g 2 Tim 1.6 wee must labour daily to exercise the grace of God in us that so it may daily grow stronger in us Fiftly that the punishments of sinne both temporall and eternall may be prevented the Lord hath threatned that if we breake his statutes and keepe not his commandements that then hee will visit our sins with the rod and our iniquity with stripes h Psa 89 31.32 and therefore to avoid these heavy punishments it is requisite that wee labour to abound in good workes Sixtly that the reward may bee obtained which GOD freely in mercy hath promised to men for their good workes i Gal. 6.9 let us saith the Apostle not bee weary in well doing for in due season we shall reape if wee faint not good workes having a promise both of this life and of the life to come k 1. Tim. 4.8 It may from this verse be further demanded Quest 2 what worthinesse is this that St. Iohn here perswades unto For the resolving of this question Answ observe that there is a double worthinesse First an exact proportion and adequate worthinesse of a thing when a man is in every respect worthy of that which he doth enjoy Saint Iohn speakes not of this Secondly worthinesse sometimes signifies a certaine conveniency and decency which takes away repugnancy but doth not inferre absolute condignity or worthinesse and thus it is taken in this verse Bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is convenient befitting and beseeming not contradicting or repugning repentance which yee professe as if Saint Iohn would say unto them you seeme to repent and to be sorry for your former sins learne therefore hereafter so to live as becomes those that do truely repent indeed VERS
fasting is to corroborate and strengthen the Spirit First unto Prayer t Dan. 9.3 Secondly unto spirituall Meditations Thirdly unto the hearing of the word of God Prayer is the end of fasting and fasting is the meanes unto prayer and therefore it doth not consist in an abstinence from meate onely but thereunto is to bee added prayer and pious meditations and the hearing of the word if it may bee had that the Lord may vouchsafe to heare and helpe us in that which we desire Secondly the extraordinary end of fasting is either for The removing of evils that either from Our selves which are either Temporall and that is either That we might be humbled if the evill bee past already That wee might be freed if the evill bee either Present upon us Or Threatned to bee brought upon us Or Hanging over our heads and feared by us Spirituall that is the perill danger and pollution of sin Others and that Temporall Or Spirituall The procuring of good things which are either Civill Religious and that either The remembrance of those things which are by-past Or The corroboration of those things which are desired viz. Of the preaching of the word Of the administration of holy things That this may be the better understood we will explaine it more particularly Evils are either Temporall Or Spirituall Temporall evils are removed from us by fasting two manner of wayes Humiliando Nosmet Liberando Nosmet First by humbling of our selves truely if the evils be by-past and this is performed and practised for a double end The first is Religious and this is two-fold I. That the sinne may not bee layd unto our charge thus a Father ought to humble himselfe for some notorious offence committed by his childe II. That the remembrance of sinne may bee the more deeply imprinted in the minde and wee learne thereby to hate it so much the more Thus we may conceive that David fasted when the young man brought him word that he had slaine Saul For first it is sayd David fasted and mourned and then hee sayd unto the man how wast thou not afraid to stretch forth thy hand against the Lords annoynted a 2 Sam. 1.12.14 This pious Prince hereby shewing both his sorrow for the fact and his detestation of it The second end is Civill to wit that wee may condole with those that are afflicted or mourne for those that are dead Thus the men of Iabesh Gilead fasted for the death of Saul and Ionathan his sonne b 1 Sam. 1.31.13 but ne quid nimis this mourning must be moderate Secondly temporall evils are removed from us Liberando nosmet and that three manner of wayes either first by removing the evill which is present or secondly by with-holding the evil which is threatned or thirdly by averting that evill which we feare although it be not particularly threatned First sometimes some temporall evill lyes upon us as Famine Plague the Sword and the like Now these are to be removed according to Gods owne ordinance by fasting as may be proved by all those Scriptures mentioned before And thus the Pope himselfe advised c Decret liber Si evenerit fames pestis deprecemur Dominum jejuniis elermosynis obsecrationibus that is if dearth or pestilence afflict us we must give our selves to almesdeeds prayer and fasting for the removall of them When the Citie Hippo wherein Saint Augustine was was by the Vandals besieged he gave himselfe frequently to fasting and prayer d Possidonius c. 29. Secondly sometimes God threatens for sin to bring some temporall judgement and one principall remedy to with-hold it is fasting and therefore David when God had menaced the childe with death hee gives himselfe to fasting e 2 Sam 12.16 Thus God having threatned the Ninivites by Ionah to destroy them within fourtie dayes they prevent it by fasting f Ionah 3.5.6 Thirdly sometimes our sinnes committed and Gods threatnings against sinne in generall makes us to feare some particular judgement or temporall evill although the Lord have not definitely threatned it now one chiefe remedy to remove these evils which hang over our heads or which we have some cause to feare is fasting Thus King Iehoshaphat being afraid of the children of Moab and Ammon that came against him proclaimed a fast throughout all Iudah g 2 Chron. 20.1.3 So Ezra being in feare of the enemy that lay in his way proclaimed a fast h Ezra 8.27.23 And the Jewes being afraid of Hamans decree proclaimed a fast i Hest 4.16 and were delivered Seventhly there are spirtuall evils to wit our sinnes hardnesse of heart obstinacy and the like which are removed by repentance prayer fasting for the proofe hereof reade these places 1 Sam. 7.6 Nehem. 9.1 c. Ioel 2.12 c. And this is the chiefest end of fasting that our prayers might be corroborated and strengthned for the appeasing of God who is angry with us for our sinnes and for the purging of our soules by repentance for both which the prayer of him that fasts aright is very prevalent and of great efficacy Thus we see how temporall and spirituall evills may be removed from our selves we may now in a word consider how profitable fasting is for the removing of evils from others and that first Temporall thus Nehemiah fasts for the removeall of the miseries which were in Ierusalem k Nehem. 1.4 and David for the afflictions of his neighbours l Psa 35.23 Secondly Spirituall thus Daniel fasts for the pardon of Israels sinnes m Dan. 9.3 As wee fast for the removeall of evils both Temporal and Spirituall both from our selves others so also for the procuring of good things whether they be I. Civill or II. Spirituall First sometimes wee fast for the obtaining of some civill or politique blessing as for example either 1 that just judgement may bee administred thus wicked Iezabel upon an hypocriticall pretence commands a fast to be celebrated when Naboth was falsly to bee accused a 1 King 21.9 Or 2 that Parliaments may succeed to the good of the commonwealth to the furtherance of religion and to the glory of God Or 3 that victory may be obtained in warre thus Saul commanded the people to fast until the evening least that the pursuit of their enemies had beene hindred b 1 Sam. 14.24 Secondly sometimes wee fast for the obtaining of some Spirituall blessing or grace which we desire to wit first the preaching of the word thus the Apostles fasted that the Gospel might be by the mercies of God the more published f Acts 13.2 Saint Peter being to contend with Simon Magus before the Emperour the Church in Rome did fast for his good successe g Aug. Epist ad Casulan Saint Iohn refused to write against Ebion the Heretike except the whole Church would fast h Hierom. prolog s Matth. Secondly we fast for the helping and furthering of the celebration of
and commendation of preaching Secondly ob utilitatem because of the utilitie Answ 2 preaching is profitable without miracles but miracles are altogether unprofitable unto us untill we bee taught and instructed by the word because they doe not edifie us any further than onely as they confirme the word unto us thus the Apostles preach and God confirmes the word by them preached with miracles and signes k Mark 16.20 and Acts 4.16 Answ 3 Thirdly ob instructionem for our instruction that we hence might learne that temporall blessings are not to be expected untill we bee instructed in the knowledge of spirituall graces For the true order of mercie is first to convert the soule then to heale the body Quest 2 What is the Lords end in bestowing of temporall or corporall blessings Answ The end of God herein is threefold First Probare to prove and try us thus the Lord hedgeth about his vineyard and pruneth it to try if it will bring forth grapes l Esa 5.1.2 thus he spares the tree one yeare longer and digges about it and dungs it to see whether it will prove more fruitfull than it hath been heretofore m Luke 13 8. And thus the Lord bestowes temporall blessings and corporall mercies upon us to prove us whether we will convert unto him and serve him more faithfully than formerly Secondly Damnare to leave us without excuse and for our greater judgement and condemnation the Lord giveth the former and latter raine in his season unto us n Ierem. 5.24 and therefore great shall our punishment bee if wee will not serve and obey him wee must render a reason at the last day of our stewardship and give account whether wee have improved all his mercies and blessings upon us bestowed to his glory and the benefite of our owne soules Thirdly Coronare to crowne our obedience God perswades us to feare love and serve him and bids us try him if he will not blesse us o Malach. 3.13 and therefore when wee are obedient unto his call hee makes good his blessed promises unto us If my people would sayth the Lord have hearkned unto me and walked in my wayes I would thus have crowned rewarded their obedience I would have subdued their enemies and avenged them upon their adversaries I would have fed them with the finest of the wheat and with hony out of the Rocke have satisfied them p Psal 81.13.15.16 Thus we see the first end is uncertaine the second end is desperate and it is onely the third that is sweet and comfortable because it depends upon the promises of God Read these places Exod. 23.25 Levit. 26.3 Deut. 7.13 and 11.26 and 15.5 Prov. 10.6 Lam. 3.25 In all which places God promiseth to blesse even with temporall blessings those that serve him in singlenesse of heart which promises hee performeth first for his truths sake because the word is gone out of his mouth therefore hee will make good what hee hath sayd Secondly for his childrens sake in love unto them he delights in them that delight in him and his service and therefore willingly performes with them the oath which hee hath sworne Thirdly for the sake of others that all may know that God loves the righteous that there is a reward for the righteous Esai 61.9 and that what blessings God gives unto them hee gives in love that by the experimentall knowledge hereof men may bee allured to serve the Lord. Healing all manner of sicknesses and all manner of diseases Why doth Christ rather these miracles Quest 3 than others hee could and might have wrought greater than these hee could have turned a Rod into a Serpent or stones into bread or have come downe from the Crosse or have done things greater than these Why doth hee onely these to heale and cure corporall infirmities Christ could indeed have wrought greater miracles because all things were possible and facile unto him Answ but hee chooseth rather to heale and cure feed and do good and that upon a threefold ground viz. First that he might shew himselfe merciful Secondly that hee might shew that temporall blessings come from him Thirdly that in a type hee might shew that hee onely cures the maladies and diseases of the soule First of all Christ chooseth to heale and cure and doe good rather than other miracles that hee might shew himselfe to bee a Minister of mercie full of tender compassion Omne tulit punctum qui miscuit utile dulci he teacheth profitable things for the soule hee workes pleasing things unto the body and all for this end principally that hee might gaine and winne them to embrace the Gospell Teaching us Observ that God gives temporall blessings unto us that hee may the sooner draw us to spirituall graces Hence hee makes large and gracious promises unto us of temporall things if wee will but render spirituall obedience unto him Read Levit. 26. from vers 1. to 15. and Deut. 28. from vers 1. to 14. and Mark 10.30 God doth not endue us with temporall blessings that he might make us happy in this life for then hee would not afflict his children but to try us and if they lead us unto repentance then they are truly good unto us otherwise not And therefore those that abuse the good temporall blessings which God gives them either to oppression or revenge or wrong or covetousnesse or drunkennesse or gluttonie or pride or idlenesse or lasciviousnes or prodigalitie or to any prophanenesse at all make them evil not good curses not blessings unto them and may assure themselves that either God will deprive them of them or if they remain they shall be leannesse unto their soules Secondly Christ choseth to heale and cure and the like to shew that temporall things are to bee expected from him and to bee desired of him and hence hee teacheth us to pray Our Father which art in Heaven Give us this day our daily bread q Mat. 6.11 What temporall blessings come from God or Quest 4 are to be expected from him First in generall All for he is the authour and Answ 1 fountaine of every good gift and every perfect being Secondly more particularly many severall Answ 2 blessings doth the Scripture specifie to come from God as for example First victory in battle from the Lord When Moses prayes then Israel prevailes when he ceaseth praying Amaleck prevailes a Exod. 17 11. Secondly preservation or deliverance from enemies and danger comes from the Lord this was not unknowne unto Iacob who being afraid of his brother cryes unto God Deliver me I pray thee from the hand of my brother even from the hand of Esau for I feare him least he will come and smite me b Gen. 32.11 Thirdly health or recovery from sicknesse comes from the Lord this made Hezekiah when he heard that he must die to pray unto God to adde some more dayes unto his life and he was heard c 2 King
that by our example others might be provoked Secondly they say it is not onely iniquum an unjust thing but it is also impium a wicked and ungodly thing for by this meanes they injure their children and hee that provides not for his family is worse than an Infidell I answer we must preferre neither the riches Answ 2 of our children nor our owne pleasure before the life of our brother And therefore although the flesh be prone to murmure in this kinde yet let us remember these things First it is not actus elicitus sed imperatus not a free and voluntary action but a thing commanded and enjoyned by God and therfore we are obliged thereunto in dutie towards God Secondly remember we and the poore are but one flesh Thirdly that which we doe unto them wee doe unto God Fourthly if we be hard-hearted towards the poore we provoke the wrath of God without mercie Fiftly Merrcie being a Divine worke shall certainly be rewarded And thus much for the first branch of the first part who they are that are blessed Secondly what mercie is this which is required Quest 3 unto this blessednesse Mercie may be defined thus Answ Alienae miseriae in corde compassio August de Civit. Dei 9.13 A commiserating of another mans miserie in our heart Or aegritudo ex aliena miseria Cicer. Tuscul 3. A sorrow for another mans distresse Or Dolor pro aliena miseria ex voluntate charitate Gualt A heartie grieving for another mans griefe arising out of an unfained love unto the partie afflicted Or more plainly thus Mercie is a pitying of another mans miserie with a desire and endevour to helpe him to the uttermost of our abilitie And therefore unto mercie is required First a sorrow Secondly sorrow for our brothers affliction not for our owne Thirdly a cordiall not a counterfeit sorrow Fourthly not a a bare sorrow of the heart but a griefe accompanied with a helping hand How manifold is this mercy to which is made Quest 4 this promise of blessednesse First some divide it into Temporall and Spirituall Answ 1 in generall but more particularly into these seven branches First to have a care of Orphans and Widowes Secondly to plead the cause of the oppressed Thirdly to protect and defend the life of him that is in danger whether it be by ship-wracke or pursute of enemies or false witnesse or the like Fourthly to redeeme captives Fiftly to reduce those into the right way who stray and erre from it Sixtly to advise and admonish a man of that danger which we see approching unto him Seventhly to defend and maintaine the reputation and credit of those that are scandalized I grant these are good workes of mercie but this division is imperfect many things being omitted therein as followes by and by and therefore I passe by and from this Secondly others Stapleton Luk. 6.37.3 S. say Answ 2 that mercie is exercised either first in judgement or secondly in almes or thirdly in pardoning of offenders And this partition is consonant to Scripture Answ 3 Thirdly mercie is either Towards thy selfe not spoken of in this place Towards others viz. Either towards Cattell Or Towards Men which is either Internall Or Externall which is shewed either By giving Or Forgiving Answ 4 Fourthly in mercy three things are to be considered to wit First quibus to whom mercie is to be shewed To all men To Beasts Secondly in quibus wherein to wit In Heart In worke and that both By not repaying injuries and wrongs that is evill with evill By giving good things Either spirituall as for example I. Instruction if the partie bee ignorant or erroneous II. Reprehension if hee have sinned III. Consolation if his conscience bee pressed with the sense of sinne IV. Prayer for him in all these and all other his afflictions Or externall as for example I. To preserve him whose life is in danger II. To advise and counsel him for his health who is sicke III. To preserve the good name of our brother IV. To give meat and drinke unto the hungry and thirstie V. To entertaine those who are weary through travell VI. To cloth the naked VII To visite and comfort those who are in prison VIII To give counsell to our neighbour in his affaires IX To bury the bodies of the dead Thirdly quomodo quatenus how farre and how mercie is to be shewed to wit 1. With a pious intention 2. Prudently to all but principally to the godly 3. Plentifully 4. Quickly without delay 5. Cheerfully 6. Frequently and often First mercy is to be shewd to all men or the object of mercy are all those who stand in need thus our elder Brother exhorts us Give to every one that askes h Luke 6.30 And thus our heavenly Father doth He causeth his sun to shine and his raine to fall upon all men i Matth. 5.45 Quest 5 Why must we be mercifull and charitable unto all both good and bad Answ 1 First because we have the Lord to be our president herein who doth good unto those that are evill yea shewed mercy and that extraordinary unto us when we were his enemies giving his onely begotten Sonne to die for us k Rom. 5.6.7 Answ 2 Secondly those who are to bee loved are to be helped but all men are to be loved therefore charity and mercy are to be extended unto all Every one is our Brother either in the Lord or for the Lord and therefore every one is to be loved and helped Againe all men are linked together by one of these chaines viz. Either first by the bond of the Spirit as all the religious and godly are united together Or secondly by Hope thus all the elect are linked together and although for the present some be Sauls and enemies yet we hope they may become Pauls and friends and therefore we love them Or thirdly by the bond of the flesh as all those who have any carnall relation unto us at all whether by affinity or consanguinity or cohabitation or the like Or Fourthly by creation and thus all men in the world are our brethren and therefore are to be loved and helped by us in their necessities Secondly mercy is to be shewed to beasts or to be exercised towards them What mercy is to be shewed to unreasonable Quest 6 creatures First if they wander or stray thou must bring Answ 1 them home Exodus 23.4 Deuteronomie 22.1.2 Secondly if they fall downe in the way thou Answ 2 must helpe to lift them up againe Deuteronomie 22.4 Thirdly thou must give them rest upon Answ 3 the Sabbath day not working them therein Exod. 20. Fourthly thou must regard the life of thy Answ 4 beast and not over-worke them or over-load them Prov. 12.10 Fiftly thou must not delight to exercise cruelty Answ 5 upon any creature whatsoever Having briefly shewed Quibus To whom mercy is to Quest 7 be shewed it remaines in the next place to shew In
part of the Church which is triumphant is lively portraied Revel 21.18 ad vers 25. but that beauty which is in the Militant Church is especially internall and spirituall not externall and corporall according to that of the Psalmist The Kings daughter is all glorious within r Psal 45.13 And therefore if we desire to be assured that we are members of the Church militant and shall be of the triumphant let us then learne I. to be subject to the lawfull and decent rites of the Church II. To be obedient to the Lawes of God and behests of Christ III. To love to agree and accord one with another in brotherly and christian-like love And IV. to endevour that we may be pure and unspotted in the hidden man of the heart Quest 4 Secondly having thus considered of the Citie set upon a hill let us now proceed to the Hill upon which this City stands And first hence it may be demanded what this Hill or Mountaine is Answ 1 First some hereby understand heaven Who shall dwell ô Lord saith David upon thy holy hill Psal 15.1 and 24.3 Hee that beleeves shall possesse thy holy hill Esa 57.13 But the word is not thus taken in this place Answ 2 Secondly some understand righteousnesse and thus Augustine sup Answ 3 Thirdly some understand Christ Chrysost imperf alluding unto Sion which is called the holy Mount Obser Psal 2.6 and 43.3 Teaching us that we are founded onely upon Christ who is the true corner stone Ephhes 2.20 21 22. the head beginning and first-borne of the faithfull Coloss 1.18 yea our alone Saviour Acts 4.12 And therefore we may not seeke helpe from any other Quest 5 May we not pray unto the Saints for succour in our distresses Answ No because he unto whom we pray or from whom we expect any blessing ought to have these three properties which are proper onely unto God and not communicable unto any other First he must have Scientiaminopiae a knowledge of our wants and necessities The Papists dispute that the Saints know our wants in speculo Trinitatis seeing them in the face of God as in a glasse But 1. this glasse is but a foolish fiction and braine-sicke phansie of their owne and it is false at the least doubtfull whether the Saints know any of our particular griefes or not 2. It is necessary that they should heare all at one time who pray unto them Yea 3. understand the hearts and hearty desires of all in distresse but these are peculiar unto God as shall be shewed Math. 6.9 Secondly hee must have Potentiam juvandi power and ability to helpe that is be able 1. to give all good things unto us which we want 2. To preserve us from all dangers we are incident unto 3. To overcome Satan our deadly enemie 4. To direct all things that befall us unto our good Now the Saints cannot give all things unto us for they are but creatures and this is proper to the Creator and Lord of all things in heaven and earth When a Papist prayes to any Saint in heaven for any blessing if that Saint should heare his prayer I perswade my selfe he would answer as Christ did to the Mother of Zebedees children who desired that one of her sonnes should sit upon his right hand and the other on his left That it was not his to give but it should be given to them for whom it was prepared of his Father u Mat. 22.23 prosperity promotion preferment and the like being ordered and disposed by him Againe the Saints cannot deliver from danger This Eliphas the Temanite knew right well when he said To which of the Saints wilt thou turne v Job 5.1 But if wee call upon the Lord he can deliver us Psal 50.15 Againe the Saints cannot enable us to overcome Satan for this power is derived unto us from God who being stronger than he can take away his armour wherein hee trusts and his captives whom he possesses binding him in chaines and setting them at liberty Lastly the Saints cannot order and dispose of all our actions to our good because they doe not know what may come to passe w Eccles 8.7 Omnia in futurum reservantur incerta But the Lord calls those things which are not as though they were knowing things to come as well as present or by-passed and hath promised by his speciall providence so to dispose of all the actions of his children that all things shall worke together for the best unto them x Rom. 8.18 And therefore we must pray to no other Thirdly hee must love us cordially having Voluntatem juvandi as well a will to helpe us as power and ability to assist us Now none hath equalled the Lords love unto us for that was infinite y Joh. 3.16 1 Joh. 4.16 And thus much for the third exposition of the word Hill Fourthly some more generally understand Answ 4 by this word Mountaine and Hill onely a more glorious and conspicuous estate of the Church And thus the name of a Mountaine is given to the Church it selfe Yee are they that forsake the Lord and forget my holy Mountaine z Esa 65.11 that is the Church How and wherein is the Church of God like Quest 4 unto a City set upon a Mountaine First it is more conspicuous and in that regard Answ 1 more prone and subject to be assaulted by enemies because they can see it from farre but this followes in the next § it cannot be hid Secondly it is defended with Towers Walls Answ 2 Gates Rockes Now the Ministers of the Word of God are all these as appeares in Ieremiah Behold saith the Lord I have made thee this day a defenced City and an iron pillar and brazen walls against the whole land against the Kings Princes Priests and people a Jer. 1.18 As the wall repelles and beates backe the darts and keepes out the enemies so in like manner doe the Ministers they oppose themselves against sinne and boldly reprove sinne not fearing the favour or frowne of any Christ calls Herod Fox Elias reproves Ahab telling him that it was hee and his Fathers house who had troubled Israel Thirdly a City built on a Hill hath watch-towers Answ 3 as we see Ezekiel 3.17 Sonne of men I have made thee a watch-man unto the house of Israel and therefore give them warning And the Ministers of the new Testament are made overseers Acts 20.28 and Heb. 13.17 And therfore they are no faithful Ministers who do not admonish their people of danger in warre if he sleepe who is appointed to stand centinel and to watch for the safeguard of the army hee is hanged by Marshall law Wherefore Preachers who are the Watch-men of this city the Church had need to bee vigilant lest they incurre the Lords displeasure against them to cut them off for their negligence and remisnesse Answ 4 Fourthly such cities as are founded upon Mountaines are most safe and
for it Reade Psal 94 11. Jerem. 17.9 10. and 11.20 Psal 7.9 and 1 Sam. 16 7. Consider how miserable thy condition is if thou be carelesse or fearelesse of these thoughts for it argues that thou fearest the Devill more than God and man more than both thou darest not commit the act of uncleannesse before men but thou darest ruminate and delight in unclean thoughts before the presence of God Read 1 Chron. 28.9 and Apoc. 2.23 Answ 4 Fourthly be watchfull over thy wayes and sober 1 Pet. 5.8 wee must be very carefull and circumspect both in regard of the allurements of the world and the assaults of Satan and the corruption of our actions and the deceit of wicked occasions but principally in regard of our affections for as by the sense tentation enters so by affection sin breakes forth Answ 5 Fifthly let us acknowledge the pollution and evill of internall lust by and by out of hand and speedily resist it Sometimes these thoughts come veiled with the veile of honesty and lawfulnesse but let us acknowledge them to be no other than the Divels baites and his fiery darts that so we may the better resist them A wise man will be ready alwayes to suspect a knowne flatterer and therefore wee had much more neede suspect the Divell and our corrupt nature which are knowne Traytors Wee may be assured that they are no better because there is in Our concupiscence a certain sweetnesse and delight Our mind a certaine pronnesse to give way thereunto Non possum adversari meis And therefore withstand it betime Sixthly accustome thy selfe to contrary meditations Answ 6 and thoughts fill thy mind with spirituall animadversions for a ful vessell can hold no more I will for the instruction of the ordinary Reader lay downe some few We should meditate of some things in Generall where wee must remember both our Naturall estate and condition wherein we are namely first wee are now sold under sinne and the captives of Satan Secondly wee are altogether by nature barren of grace and destitute of every good thing we are like fruitfull fields unto evill abounding with weeds and therefore we are neere unto a curse d Heb. 6 8 Thirdly our understanding is prone to be seduced That wee may be thorowly convinced of this truth let us observe how many there are every where who erre and goe astray either 1. through curiosity as many doe Or 2. through superstition as more doe Or 3. through profanenesse as the most doe And therefore we had need be sober and watchfull Fourthly remember how naturally our desire and will are averse from every thing that is good and violently carried after every thing which is evill Fifthly consider although our present estate and condition be so miserable that we cannot but see it and know it yet we are not able to redresse it Danger and that both in Life wherein all things are snares to intrap us and stumbling stones to cause us to fall our actions words society friends and the evill examples of others are all of them as so many baites of sinne and allurements unto iniquitie yea impediments from good The world gives and affords temptations Satan urges and perswades us to bite at those sugred baites and our owne corrupt nature doth long after them and lust for them Thus we have enemies within us and without us never being safe and therefore we had not need be secure but watchfull and sober Death the time thereof being altogether unknowne unto us we know not how suddenly we may be arrested and cast into the prison of the grave and the dungeon of death we know not how short the time is which wee have to live unto the Lord and therefore wee must bee carefull to redeeme the time After death here remember 1. How suddenly we may be plunged into perpetuall paine as Iob saith the wicked doe who spend their dayes in good things and in a moment goe downe into the pit e Job 21.13 2. How impossible it is for us there to repent or finde mercy yea though with Esau we seek it with sighes and teares The mercie of God who hath First created us after his owne image making us next unto the Angels the best of his creatures And why That we might glorifie him And therefore frustrate him not of his aime defraud him not of his right Secondly redeemed us and that with a wonderfull price to wit by the precious Blood of his most deare Son f John 3.16 and 1 Pet. 1.21 And why that we might shew our selves to be the sons of God that we might joyne our selves unto the Society of the Saints that we might learne to live on earth as though we were in Heaven And therefore wee had need be extraordinarily carefull over our wayes Thirdly prepared a Kingdome for thee g Luk. 12.32 which is incorruptible immortall and eternall h 1 Pet. 1.4 and for which wee should neglect all other things And therefore let us not preferre base lusts and worldly delights and the momentary pleasures of sinne before this Crowne and weight of glory In particular to wit First meditate upon thy present estate and condition examining carefully these three things namely First whether art thou in the state of nature or of grace whether art thou rooted in faith and built upon the true Rocke Christ Jesus or as yet a member of old Adam Secondly whether hast thou strictly obliged thy selfe to the service of God and a course of piety resolving with thy selfe that henceforth thou wilt serve sinne no more because thou wert borne created redeemed instructed and enlightned or the glory of God Or whether dost thou trifle away thy precious time in and for those things which will not benefit thee at all Thirdly art thou daily carefull to sowe the seeds of piety in thy heart that the fruites of Religion may shew themselves in thy life and conversation Or dost thou sowe wicked thoughts and impure desires in thy soule which will bring forth nothing but bryers and thistles the fruits of corruption Or dost thou strive to weed all wicked wanton idle and carnall desires lusts and thoughts out of thy soule that so the seed of grace and godlinesse may thrive the better Secondly examine thy daily life therin these particulars First whether hast thou the Spirit of God or not to bee thy guide and conducter 1. If thou hast him not tremble feare and labour for him 2. If thou hast him then grieve him not but be willingly obedient unto him Secondly whether dost thou daily increase in grace repentance and faith Thirdly which are the principall errours of thy life and the chiefest enemies which warre within thee Fourthly how are thy corruptions and lusts wont to deceive thee and overcome thee that is 1. How often doe they prevaile against thee 2. By what wayes and meanes doe they overcome thee Fifthly how shalt thou overcome thy enemies whose helpe what
not be offended therefore wee must doe nothing that may displease him we must abstaine from every appearance of evill therefore we must disobey and resist the Magistrate rather than yeeld to such ceremonies as seeme evill to some This is to strain the Scripture beyond his native sense and to make it speake a strange language § 2. Thou shalt love thy Neighbour Sect. 2 How many degrees of love are there one towards another Quest The Ancients have these eight degrees I. Answ Some love those who love them this is naturall love II. Some love those from whom they have received or hope to receive some good turne this is mercenary love As Augustine saith Qui amicum amat propter commodum non amicum convincitur amare sed commodum Hee who loves his friend for his gaine thinkes gaine worth loving but not his friend III. Some love others because they trace the same path of impiety that they doe thus drunkards love drunkards and Hereticks love those who maintaine the same Heresie that they doe this is a wicked and diabolicall love IV. Some love others for some good worke that they have done or because they see them to be good men this love is commendable V. Some love others because they are members of the same body with them that is the children of their heavenly Father this is a spirituall love VI. Some love those who love not them and this is a gratious love Cheâ—â— Harm c. 51. p. 5â—6 There are two degrees more which the Ancients have ranked with these but they cannot be called degrees of love but rather of hatred namely VII Some love not those who love them and these are perverse persons VIII Some love not entirely any but are lovers of themselves and this is an humane corruption and infirmitie § 3. And hate thy enemy Sect. 3 The Scribes and Pharisees say this Observ but Christ rejects it and therefore we may easily affirme it to be false and this to be true That the true Christian must hate none Why must we hate none Quest 1 First because hatred is alwayes forbidden and Answ 1 ranked with those things which are evill The workes of the flesh saith the Apostle are these adultery fornication c. hatred variance c. Secondly because God loves all his creatures as followes verse 45. and therefore wee Answ 2 should herein imitate him hating none Answ 3 Thirdly because the blessed Spirit of God teacheth us to hate none and Christians ought to practise no other things then he teacheth unto them Answ 4 Fourthly the Scribes and Pharisees acknowledge that we must love our brethren now unto Christians all men are brethren either in Christ or for Christ as was shewed before verse 7. of this chapter and therefore we must love all and hate none Object But against this it will be objected the Israelites were commanded to hate the seven Nations to smite them to destroy them to make no covenant with them to shew no mercy unto them Deut. 7.1 2. Iosh 23.7 12. Answ 1 First this was a peculiar precept and therefore is no generall rule neither concludes any thing against what hath beene formerly affirmed Answ 2 Secondly although it be not allowed to hate any man for the evill that is in him yet it is lawfull to hate the evill that is in men Quest 2 How farre and in what regards is it lwafull for a man to hate his enemy There are two sorts of enemies to wit ours and Gods Answ First if they be our enemies then wee must not hate them at all Indeed it is lawfull for us to pray against them as David did arise O Lord disappoint him cast him down and deliver my soule from him d Psal 17.13 And againe O Lord overthrow thou the counsell of Achitophel Secondly if they be wicked men and so Gods enemies then these things are required of us namely First we must hate their wicked workes yee that love the Lord hate evill Psal 97.10 The flesh that toucheth any uncleane thing must not be eaten e Levit. 7.19 nor the society of sinners must be delighted in f Prov. 1.10.15 but wee must hate the wickednesse of the wicked with a perfect hatred g Psa 139 21. Secondly it is lawfull for us to pray against their malice whether it be 1. against God Or 2. Religion Or 3. Our brethren Thirdly we must decline familiarity and all intimacie with those who are Gods enemies Davids delight was in the Saints h Psal 16.3 and so must ours be not in the wicked for their company we must avoid i Psal 26.4 5. and 101.6 Esa 52.11 and that for these three causes 1. Lest by their society we should be drawne into sinne as Salomon was 2. Lest we should bee punished with them Read Numb 16.26 Prov. 13.20 and 22.24 Apoc. 18.4 3. Lest at least our hearts should be grieved and our eyes and eares offended with their wickednesse Thus Lots righteous soule was grieved with seeing and hearing the abomination of the wicked Sodomites k 2 Pet. 2.9 Here wee must distinguish between those who Oppose themselves obstinately against all goodnesse and Religion these are to be avoided and their company not to be frequented Are blind and ignorant doing evil because they know no better these are not altogether to bee shunned but as occasion offers it selfe to be instructed and exhorted Fourthly but whatsoever they be though never so bad yet they are to be loved 1. Because they are flesh of our flesh of the same species with us 2. Because it may be they shall be converted hereafter And therefore love them for that hopes sake which thou maist have of them VERS 44. But I say unto you love your enemies Vers 44 blesse them that curse you doe good to them that hate you and pray for them which despitefully use you and persecute you § 1. Love your enemies Sect. 1 How doth it appeare that our enemies are to Quest 1 be loved First from Levit. 19.17 18. Thou shalt not Answ 1 hate thy brother in thy heart thou shalt in any wise rebuke thy Neighbour and not suffer sinne upon him Thou shalt not avenge nor beare any grudge against the children of my people c. Where we see 1. Our enemies must be reproved and wee must not suffer them to sinne vers 17. 2. We must not avenge our selves upon them 3. We must not remember the injuries they have done unto us vers 18. Secondly it appeares from Rom. 13.9 Thou Answ 2 shalt not commit adultery thou shalt not kill thou shalt not steale all is comprehended in this thou shalt love thy Neighbour as thy selfe And therefore Saint Augustine saith l De doct 1.30 this precept of loving our enemies belongs unto all Thirdly it appeares from Rom. 12.20 21. If Answ 3 thine enemy hunger feed him if hee thirsâ— give him drinke and be not overcome of evill but â—vercome evill with
that hate you pray for them which persecute you Quest 1 Why doth our Saviour expresse or adde these particulars doth not this generall exhortation Love your enemies imply and include all these Frustrà fit per plura quod fieri potest per pauciora is not this unnecessarily to multiply words Answ This our Saviour doth for the hardnesse and senselesnesse and dulnesse of our hearts because spirituall things are difficultly aright understood except they be very plainely and clearly laid downe wee can sometimes understand generalls but are not able to inferre those particulars which are therein included Quest 2 Why are spirituall things so hard to bee understood by us Answ 1 First because they cannot be perceived without the helpe of the Holy Spirit 1 Corinthians 2.14 Answ 2 Secondly because we can easily find a knot in a rush we can find something to cavill at or to object against being in the reading and study of Scripture prompted hereunto by Satan and carnall reason who will invent some arguments against the truth of Gods sacred volume Answ 3 Thirdly because spirituall things are contrary to our natures and naturall affections wee can easi y understand those things which suite with our dispositions and are deare unto our affections but those things which are opposite unto them we cannot understand Vers 45 VERS 45. That yee may be the children of your Father which is in Heaven for he maketh his Sunne to rise on the evill and on the good and sendeth raine on the just and on the unjust Sect. 1 § 1. That ye may be the children of your Father Object Stapleton urgeth and objecteth this place to prove the merit of charitie because our Saviour commandeth us to love both our Neighbours and enemies in the former verses Vt fiamus filii patris that so we may be made the children of our heavenly Father Answ 1 First we deny that any merits of counsell or command or supererogatory workes can make us the sonnes of God Answ 2 Secondly we say that merits follow our filiation and doe not goe before it Answ 3 Thirdly the sense therefore of this place is one or both of these I. Shew thy self to be the son of God by thy love unto all Approba filiationem Calvin Beza Muscul Marlor approve thy filiation to be true by thy love unto thy enemies and by doing good unto those who doe evill unto thee II. Walke worthy of thy adoption and sonne-ship as if our blessed Saviour would say walke in your Fathers steps who doth good unto all There are here two things considerable namely First the Argument Secondly the Consequence First the Argument which our Saviour here useth is this Because ye are sons therefore c. as if hee would say The chiefest care of man is or should be that hee may bee made the sonne of God Obser Why should we principally endeavour to be Quest 1 made the children of our heavenly Father First in generall because all the promises of the Answ 1 Gospel depend upon this we cannot bee made partakers of any promise of God untill wee are his children for all the promises are made to such Secondly because adoption and filiation are Answ 2 seales of salvation we never can be assured that we shall be saved untill we are assured of our filiation Thirdly because it is the greatest dignitie in Answ 3 the world to be made the sonne of God David thought it a great honour to be an earthly Kings sonne in Law how much greater is it then to be the adopted sonne our heavenly Father which is the King of Kings and a Lord of Lords The blessed Virgin Mary was more blessed in being Gods daughter then Christs mother Fourthly because Christ onely loves those Answ 4 who are the children of God Fifthly because Christ died for this end that Answ 5 he might gather together in one the children of God that were scattered abroad Iohn 11.52 Sixthly because if we be not the children of Answ 6 God we are the children of the Divell Ioh. 8.44 Seventhly because if we be the sonnes of God Answ 7 wee shall be directed by his holy Spirit in our lives and conversations for as many as are led by the Spirit are the Sonnes of God Rom. 8.14 and contrarily Eighthly because if we be the sonnes of God Answ 8 by adoption wee shall then have communion with God and fellowship with his naturall and eternall Sonne Jesus Christ 1 Cor. 1.9 and 1 Iohn 3.2 Ninthly if we be sonnes wee are heires yea Answ 9 heires of glory if we be here adopted into the fellowship of sonnes we shall hereafter be crowned with a wreath of glory and raigne with Christ for ever and ever Reade Rom. 5.2 and 8.17 21. and Gal. 4.7 And therefore to conclude this Question If we desire 1. To bee assured that all the gracious and comfortable promises of the Gospel belong particularly unto us If 2. wee desire to be assured that we are of the number of those who shall be saved If 3. We desire to be promoted unto the greatest honour in the world If 4. Wee desire to be assured of Christs love unto us If 5. we long to be gathered by Christ into his fold If 6. We would not be the sonnes of Satan If 7. We desire the direction and conduct of the blessed Spirit If 8. We desire union and communion with God and Christ we must then labour and endevour to be made the sonnes of God We hope we are the sonnes of God and not of Quest 2 Satan but how may we be not only well perswaded but also certainely assured hereof Answ Wee may undoubtedly know whether we be the children of the most High by these signes Signe 1 First faith is a note of the sonne of God and therefore we must try whether we have faith or not Wee are the children of God by faith in Christ Iesus Gal. 3.28 And therefore if we have no faith we are strangers from God and the Covenant of grace Ephes 2.12 and 4.18 Signe 2 The next Signe is the Spirit and the testimony of the same he who is adopted into the fellowship of Sonnes is endued with the Spirit which unto his spirit testifieth the truth of his filiation Reade Rom. 8.16 and Gal. 4.6 And therefore we must examine what manner of certainty we have of our adoption I. If we have no assurance hereof we are very miserable II. If our perswasion be a lying presumption and our hope without any solid ground then our condition is much more miserable III. If our assurance be weake like a smoaking flax or bruised reede then we must labour that it may be more strengthned IV. If our assurance be strong and built upon that never-failing Rocke then wee are happy and blessed Rom. 8.38 and 2 Tim. 4.8 Signe 3 The third Signe is this if wee be the children of God we are led by the Spirit Gal. 5.25 and Rom. 8 14. wherefore we should examine
all our actions and see whether wee live in the Spirit and walke in the Spirit or not when wee give way unto sinne and avoid not the occasions unto evill wee should consider whether herein are wee led by the Spirit of God or by flesh and blood Fourthly we may try our adoption by our affection Signe 4 for if we love God and are zealous for his glory and would by no meanes displease him but are carefull by our sincere obedience of him to approve our love unto him then wee are his Sonnes Signe 5 The next Signe is the love of holy things that is 1. Of holy men the faithfull Saints and sincere professors of the Gospel 2. Of holy duties and the exercises of Religion Certainly those who are in deed and in truth the sonnes of God they will love both good men and good meanes unto goodnesse Signe 6 Lastly if we be the children of our heavenly Father we will love even our enemies but this comes to be considered of in the next particular And thus much for the Argument Secondly the next thing considerable is the Consequence The Argument was this Because ye are the children of God The Consequence is this therefore love your enemies as becomes the children of God as if our Saviour would say none is the child of God who doth not love his enemies Quest 3 Why must we love our enemies Answ 1 First because he who loves none but friends is guided onely by a humane spirit for wicked men can love those who love them and do good to those who doe good unto them vers 46. Answ 2 Secondly because herein we imitate Christ who loved us when we were enemies Rom. 5.8 yea prayed for those who were the instruments of cruelty even his bloody murderers Luke 23 34. Thirdly because this is a divine thing and an Answ 3 argument of a minde guided by a divine Spirit to love those who hate us and doe good unto those that doe evill unto us If wee love those who deserve to be beloved of us or those who never deserved any evill from us what reward shall we have But if we love those who have deserved evill at our hands this will be gratefull and pleasing unto God § 2. Which is in Heaven Sect. 2 Why are these words added Which is in Heauen Quest 1 To teach us Answ that the love of our enemies is not true except it be founded upon our obedience towards God Observ Or there is no true and right love unto any but onely that which is for Gods sake And therefore our Saviour teacheth us not to love for other respects to wit either for gaine or praise or our owne quiet but for the Lords sake Christ doth not say love thy enâ—my 1. Because he is a man of the same kind that thou art Or 2. Because he is ignorant and foolish for otherwise he would never have injured thee as he hath Or 3 Because he is but a dead man for if there were any life of grace in him hee would labour to be reconciled unto thee and acknowledge his wrong and who would be angry at the barking of a Dogge or for any thing that is done or said by a foole or a dead man Christ I say urgeth none of these but onely 4. The imitation of God because ye are the children of your Father which is in Heaven who doth good both to bad and good therefore from him learne to love your enemies Why must we love our enemies Quest 2 In God there are three reasons Answ why wee must love them First because God suffers him to be our enemy and permitted him to doe the injury which is done unto us and therefore we must confesse and acknowledge it to be just both in regard of God and us that is the Lord did justly permit it and we justly deserve it And therefore hate not thy Brother because he is but the instrument and the stone which is throwne at thee Secondly if thou be the sonne of God then thy enemy cannot harme thee because the Lord will preserve thee And therefore why shouldest thou hate him who cannot hurt thee Thirdly though thou be injured and harmed by thy enemy yet it shall be profitable for thee either 1. Probando by trying thy faith and patience Or 2. Corroborando by strenghtning thee more and more to undergoe whatsoever the Lord shall lay upon thee Or 3. Coronando by crowning of us because all the crosses which we endure for the Lords sake shall be rewarded And therefore why should wee hate those who doe that unto us which is thus profitable for us § 3. For he maketh his sun to rise Sect. 3 What is observable in the Sunne Quest First the Philosophers gave it many high Answ 1 praises and phrases as some of them called it the heart some the eye of the world some the fountaine of light the eye of heaven and the mind of the world some a heavenly fire a sempiternall living creature a vitall or animate planet Speusippus Answ 2 Secondly the Heathens supposed it to bee a God Agamemnon prayed unto it the Persians adored it the Egyptians called it a God Plato de republ cals it the Image or Vicar of God I forbeare here to shew how some of the Gentiles worshipped the Sun how some of them painted it how some built Temples unto it yea how others in many things compared it to a Lyon Answ 3 Thirdly Christians have called a day by it to wit the first day of the world or the Lords day hath beene for a long time called Sunday Answ 4 Fourthly wee may from the Sunne observe these things I. It is a body or substance full of splendor and glory yea comfortable to every creature read to this purpose these places Eccle. 11.17 Cantic 6.9 Psal 19.5 Mat. 13.43 and 17.2 and Act. 26.13 and 1 Cor. 15.41 Rev. 1.16 and 10.1 and 12.1 and 21.23 In these places wee may see 1. the glory and excellency of the Sunne and 2. what glorious things are compared thereunto II. the Sunne runnes continually never abating his course at all Read Psalme 104 and Cant. 1.5 III. It enlightens the world whence it is called magnum luminare o Gen. 1.6 Psal 136.8 the great light IV. The Sunne divides the times and seasons Winter and Summer Gen 1.14 V. It ripens fruit by his heat and warmth as we see by experience every yeare VI. It is a meanes of mans generation Sol homo generat hominem Aristot VII The Sunne animates quickens and vivifies the world yea without the Sunne the world in nature could not subsist But I enlarge not these things Sect. 4 § 4. And his raine to fall What is observable in the raine Quest First we might speake here of the water philosophically Answ 1 as namely I. That it is the embleme of purity both in the law of Moses as also 1 Pet. 3.21 and Tit. 3.5 II. Water is the carrier away
Luke 1.6 Thirdly because the contrary is condemned Answ 3 I. In the Old Testament Amaziah is reprooved because he sought not God with a perfect heart 2 Chron. 25.2 And II. in the New Testament Simon Magus is reproached because his heart was not perfect in the sight of the Lord. Acts 8.21 Fourthly because this is the end of the Ministery Answ 4 of the Gospel Ministers teach that their people may be perfect Col. 1 28. that as pure virgins they may present them unto God 2 Cor. 11 2. Fifthly because this the godly pray for Epaphras Answ 5 striveth fervently for you in prayers that ye may stand perfect and compleat in all the will of God Colos 4.12 Sixthly because we must labour to regulate Answ 6 and conforme our lives according to the will of God but that is perfect Rom. 12.2 study to know what the good and absolute and perfect will of God is Seventhly because God loves those which Answ 7 are perfect and will helpe them in the time of need The eyes of the Lord run to and fro thorowout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him 2 Chron. 16.9 What kind of perfection must we endeavour Quest 3 after Perfection is two-fold to wit either Generall which is First Fide in faith gird up the loynes of your mind that you may beleeve perfectly u 1 Pet. 1.13 Answer Secondly Paenitentiâ in Repentance Resolution and a true Purpose of the heart First to hate leave and forsake all sins the least as well as greatest Secondly to abstaine from the appearance of evill 1 Thess 5.22 that is the circumstances of sin and all scandalous actions Thirdly to detest all evill even in the hidden man of the heart Fourthly to loath and leave all sin for ever even untill death Particular and that both Within in A right heart which is called justitia veritatis holinesse of truth w Ephes 4 24. and sincerity and truth Iosh 24.14 and 1 Chron. 29.9 and 2 Chron. 19.9 A good conscience 2 Corinth 1.12 Knowledge Rom. 16.19 and 1 Corinth 2.6 and 14.20 and Heb. 5.14 Without both in Our life and conversation here read these places 2 Samuel 22.24 Ephes 6.13 Phillip 3.15 and 2 Tim. 3.17 1 Iohn 2.5 and 4.12 and 1 King 11.4 and 15.3 Our words see James 3.2 Patience in wrongs injuries tribulations and the like Iames 1.4 The circumstances of puritie following after those things which are honest and of good report x Phil. 4.8 labouring to doe that which is good and to doe it well Quest 4 By what meanes may wee attaine unto this perfection of sincerity Answ 1 First be watchfull over thy wayes and life stand upon thy watch-Tower be a perpetuall Centinell because thy enemies are both many and crafty and strong and very vigilant Answ 2 Secondly have regard unto the Law of God let that be thy Judge marke and observe that strict purity which is therein required and remember thy duty is to labour to fulfill all righteousnesse Answ 3 Thirdly looke upon the godly and Saints upon earth and imitate them Brethren follow me and together with me them also who walke according to our example Phil. 3.17 Answ 4 Fourthly meditate upon the infinite purity and perfection of God but of this in the next Section Sect. 3 § 3. As your Father is perfect Quest 1 Must we labour to aspire to the infinite purity and perfection of God is not this insolent impiety as Gualter thinkes little lesse than the sinne of Lucifer Answ 1 First to thinke that wee can bee so perfect as God is is the errour of the Novatians and Adamites contradicted by Saint Paul in these places 1 Corinth 15.10 57. and 2 Cor. 3.5 and 5.7 Answ 2 Secondly but to aspire and strive unto this perfection is pious and to grieve because we are so imperfect is a good thing for thus doth David Psalme 120.5 and Paul Rom. 7.24 Answ 3 Thirdly and for us not to rest but as long as we live to endeavour to be nearer unto God to be more perfect and more and more resemble our God in righteousnesse and true holines is laudable and commendable yea commanded in this verse Ad similitudinem non aequalitatem Calvin s Quest 2 Wherein must we imitate our God Answ 1 First in love and charity towards our brethren and that many severall wayes namely we must imitate him I. In the object of love that is first we must love our enemies for he loved us when we were enemies Secondly wee must love the poore for he raiseth up the poore out of the dust c Psalme 113.7 8. II. in the degree of love wee must love them as brethren for the Lord loved as a Father doth his children read Psalm 27.10 and 103.13 and Esa 49.15 III. in patience towards those that wrong us for God is patient towards us though we provoke him daily IV. in our actions God gives us good things not evill and therefore we should doe good not evill unto others V. God never punisheth but for good he in all his corrections respects the end chastening us as a Father doth his children that wee might be amended a Pro. 3.12 and Heb. 12.5 Herein also wee should imitate our God never desiring that those who have offended us should be punished out of revenge but corrected that they might learne to amend VI. We must imitate God in affection he is loath to punish and grieves when he corrects but he rejoyceth to shew mercy Psalme 103.8 Ezech. 18.23 31 Thus should wee doe VII God in rigour and justice remembers mercy Mic. 7 18. so must we remembring summum jus summa injuria to use the extremity of the Law is hard and unchristian-like measure Secondly we must imitate the perfection of Answ 2 God in generall that is labour I. to be pure from evill yea from all evill and that alwayes II. to be compleate in all good things whether towards God or towards our neighbour or in our selves Tit. 2.11 Taking no liberty to doe any thing that is evill or to leave undone any thing that is good That so we may be perfect according to the similitude of our Father § 4. As your Father which is in heaven Sect. 4 Why doth our Saviour adde this amplification Quest 1 Qui es in caelis Which is in heaven had not the mention of the exemplar your Father been sufficient Our Saviour addes these words to teach us Answ That the meditation of heaven ought to incite us unto the imitation of that perfection which is in God What glory felicity or excellency is there in Quest 2 heaven that the remembrance thereof should excite and provoke us unto so hard a worke as this is here mentioned The glory of heaven may be conjectured and amplified both from the Price which it cost Answ namely blood of Christ b 1 Pet. 1 18. wherein note Quis Who bought
others Fourthly the professors of the Gospel doe exceedingly dishonour God when they are wicked c Rom. 2.24 IV. Wee dishonour God in our lives if we doe not by our lives glorifie his Name If we be but negative Christians we are nothing for God created us unto good workes Ephes 2.10 that thereby we might glorifie his Name Matthew 5.16 VERS 10. Thy Kingdome come thy Will be done Vers 10 in earth as it is in Heaven § 1. Thy Kingdome come Sect. 1 What is meant by Kingdome Quest 1 Kingdome is taken either Figuratively to wit Sometime for the word of God The Kingdome of God shall be taken away and given to another nation Matth. 21.43 that is the word shall be taken from them Sometimes for the infusion of grace by the Spirit of God Mark 4.26 Sometimes for persons to wit either the Saints or the Church of Christ Literally for that dominion which God exerciseth which is either Generall to wit his Lordship over all men all creatures yea all the world specified in these places Psalme 29.19 and 47.7 and 97.1 Particular which is either Of vengeance anger power and wrath And thus he rules over the wicked Psalme 99.1 Of mercy and love and thus he rules over his children according to a double time viz. either Of grace in this life Or Of glory in the life to come Reade Psa 24 7. and. 44.5 Quest 2 What is meant by this word Adveniat let it come Heaven comes not unto us but wee goe unto it wherefore it should rather be Adveniamus Let us come unto thy kingdome then Adveniat let it come Answ These words may be understood two waies namely First for Declaretur let it be made known as if our Saviour would say let the world know that thou art King and that thou rulest over all And this is to be referred to the Kingdome of vengeance Secondly for Perficiatur let it be consummated and finished as if hee would say that which thou hast decreed and determined concerning thine elect fulfill and perfect both in us and in all thine Now this hath reference to the Kingdome of mercie First Adveniat regnum id est Declaretur regnum Thy kingdome come that is let thy Kingdome be made knowne This cannot bee understood of Gods generall Kingdome over all the world mentioned in the former question for God hath this already yea no Christian makes question but that God is Lord ruling and governing all the world It is therefore to be understood of his particular Kingdome to wit the Kingdome of vengeance the words being taken from the declaration of Gods wrath anger power and vengeance Teaching us Observ That every Christian ought to pray that God would shew himselfe the potent King of all the world by destroying all his enemies and the enemies of his Church Thus David prayes powre forth thy anger upon the Gentiles yea smite and destroy them in thy wrath Quest 3 Why should we pray for the confusion of the enemies of God and his Church Answ 1 First because it makes for Gods glory hee is dishonoured and contemned by the wicked who will not obey his behests but oppose his injunctions who will not be subject to his lawes but validis remis with all their might set themselves against his rule and government and will not have him to rule over them â—â—d therefore the glory and honour of God is highly advanced when as such impious obstinate stubborne and rebellious people bee cut off and destroyed Secondly because it is good for the godly Answ 2 As wee pray for the ruine of Gods enemies through our zeale to Gods glory so also wee pray for the perdition and destruction of the enemies of the Church of God through our love to the Church and true members thereof because their destruction is good and profitable for the children of God who are oppressed injured wronged and persecuted by them Bonos punit qui malis parcit d Seneca he punisheth the righteous who spares the wicked because the impunitie of the wicked increaseth their impietie towards the righteous Hence wee finde a double practise in the people of God namely I. They pray for the destruction of the Lords enemies Iudg. 5.31 Psalme 83.8 c. II. They give thanks for their destruction when God hath revealed his vengeance and declared his power in their utter ruine and downfall Read Exodus 15. Judg. 5. Ps 136. How may we pray for the enemies of God Quest 4 and Church Not onely in zeale nor onely in love but Answ 1 both mixt together For I wee may be zealous with a wrong zeale thus Paul breathed forth threatning against the Disciples of Christ and the Apostles were too ready with Elias to call for fire from Heaven but the Lord checks them for this their forward cruell zeale because it was not mixed with love but proceeded from a desire of revenge II. Some naturall respect unto the person of the enemie of God and the Church makes us oftentimes to pray only in love for his health prosperity preservation and the like and not in zeale Because he is of affinitie or acquaintance or by some bond of friendship knit neare unto us therefore we pray for him in love towards our selves but not in zeale unto Gods glory or love unto Gods Church carnally preferring our particular interest and relation unto any enemie of God or his Church before either the glory of God or good of his Church unto whom hee is an enemie And therefore whatsoever the enemies of God or his Church bee in regard of our owne Particular it is our dutie thus to pray for them First with a condition that if it may stand with the Lords pleasure and good will he would be graciously pleased to convert and turne them and of persecuting Sauls to make them preaching and professing Pauls Secondly but if not that they may bee destroyed lest they bring the people of God unto ruine or the Lords name bee prophaned by them Object Worldlings and wicked men object This prayer for the destruction of Gods and the Churches enemies ariseth out of envie and therefore can be neither good nor warrantable Answ It proceedeth not from envie but from zeale aâ—â— love Quest 5 How can a man pray for the judgements of the Lord to bee effused upon any out of love and charitie Answ 1 First wee may desire it out of our love to Gods glory who is dishonoured by their lives Answ 2 Secondâ—y out of our love unto others who are in danger to bee corrupted and tainted by their evill example when some perceive others to be wicked and to set themselves against God his law truth and children and yet prosper in their wickednes it hearten them on to the like practises And therefore in love unto these we desire tâ—at these stumbling stones may be removed out of the way Thirdly we may pray for the subversion and Answ 3 ruine of the enemies of the
and the like Now if we would walke in this way of piety which leades unto life we must abstaine from all sinne whatsoever though never so pleasant or profitable unto us And this is no easie thing Reason 7 Seventhly this way is hard in regard of some circumstances namely 1. Of humility towards God we must in this way patiently permit and suffer our selves to be directed lead taught yea if we stray to be reduced reproved corrected by God and suffer all patiently and humbly at his hands And this we shall find a hard taske 2. Of humility towards men wee must not be proud or ambitious or haughty but make our selves equall with those of the lower sort although it be something hard to submit unto 3. Of watchfulnesse in this way we must never sleepe lest while we sleepe the enemy sowe tares Math. 13.25 Nay we must not so much as looke backe lest the plow slip out of our hands And this circumspection will be something difficult 4. Of suffering we must suffer in this way all crosses afflictions tribulations vexations whatsoever yea death it selfe if we be called thereunto patiently Philip. 1.28 Math. 16.24 Hebr. 12.3 And this is very hard for flesh and blood to do Eightly this way of piety is hard in respect of Reason 8 the end namely the glorious estate and condition of the faithfull in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (m) Solon rare and excellent things are hardly attained and therefore if we do but seriously consider the glory excellency and felicity of heaven we wiâ—l easily assent unto this truth that the way of pietie which leades thither must needs be hard and difficult to walke in Reade Math. 5.48 § last for this purpose Is every hard way the way of piety Quest 9 There are hard waies which neither are pure Answer neither leade unto life there is will-worship as well as true worship Colos 2.18.23 The divell is Gods Ape and therefore will imitate him every herbe in the garden almost hath his counterfeit in the field as there are good and profitable Time and Sage in the Orchard so in the fields there are wild Time and Sage As God hath a hard way which leads unto life so hath the devill a hard way which leades unto death As for example First Baals Prophets walked a hard way when they cut themselves with knives and Lances (u) 1 King 18. Secondly the heathen Gymnosophists walked a hard way when they sacrificed humane flesh and virginity unto their Idols or false Gods Indeed these are very hard wayes but none of them leads unto life How may the true hard way be knowne Quest 10 By these two things to wit Answer First by the purpose of the heart he who purposeth with himselfe propoundeth unto himselfe the most strict rule of the will of God resolving not to please himselfe but the Lord and to obey him according to that Law which himselfe hath prescribed that man certainely walketh in the true hard way Secondly by the practise of the life if this resolution leade thee unto all kinds of mercy justice and holinesse (o) Mich. 6.8 Then certainly thou art one of that small number who walke in this true hard way It is a hard thing to walke in this hard way Quest 11 whereby therefore may we be encouraged thereunto First remember although this way be hard to Answer 1 walke in yet it is but short the labour is but momentary that life which this way leades unto is eternall and will never have end this way which leades unto that life is but short and will speedily have an end And therefore wee should hereby be moved to walke cheerefully herein because it is but like a short winter dayes journey Secondly remember thy labour shall be rewarded Answer 2 The Husband-man takes much paines in dunging or manuring of his ground in plowing and sowing of it and all in hope that he shall have a crop which will recompence his paines The Mariner endures many stormes and cold blasts in hope that his voyage will be prosperous and profitable The Hunter goes many a step cheerefully hoping that at last he shall meet with some game The Souldier exposeth his life to danger in hope of victory a reward And therefore why should not we endure the difficulties and inconveniences of this hard way seeing we are sure that our labour shall not be in vain but liberally rewarded 2 Cor. 4.18 Answer 3 Thirdly remember that thou shalt have help in all the difficulties and dangers of this way The Angel wrastled with Jacob with the one hand but upheld him with the other and therefore Jacob was able to hold out even untill the morning so God will direct us by his Spirit in this narrow path which leads unto life and we shall alwayes heare a voyce behind us saying this is the way walke in it God will strengthen out ancle-bones and enable us to runne with patience constancy and cheerefulnesse the race that is set before us God will arme us with might and strength in the inward man and enable us both to overcome our enemies which labour to oppose us and to performe those workes in some measure which he requireth of us And therefore seeing we are assured that the grace of God shall sustaine us (p) 2 Cor. 12.9 and his blessed Spirit assist us in all the dangers and difficulties of this hard way we shouâ—d be encouraged the more cheerefully to walke therein Quest 12 How must we walke in this hard way Answer 1 First put off thy all thy sinnes with blind Bartimeus cast away thy cloake and those sinnes which hang so fast on and cleave so fast to and doe so easily beset thee Hebr. 12.1 Mat. 5.29 Ephes 4.22 A man can never walke in this way except he lay aside this old man of sinne and corruption Answer 2 Secondly deny thy owne will and profit pleasure submit thy seâ—fe wholy to be guided by God Answer 3 Thirdly abstaine from all fleshly lusts which war against the soule 1 Pet. 2.11 resist all thy corrupt affections and labour to bring every rebellious thought in obedience unto the Spirit Answer 4 Fourthly follow and put on Christ Ro. 13.14 Quest 13 both by faith and imitation Phil. 2.5 Who are here to be blamed and reproved Answer 1 First those who walke in the easie way declining this which is hard Certainly this is a palpable deceit of Satans to make men beleeve that the way of eâ—se and pleasure will bring them to heaven Answer 2 Secondly those who expect rest in this life here we are commanded to take upon us Christs yoake and then he hath promised us rest unto our soules Mat. 11.29 but labour and paines watchings prayers and fastings examinations and reedifying of old ruines and decayes in our bodyes so long as we live In this life we must strive to enter into the true rest Hebr. 4.11 and this striving
discharging and executing of our callings or we must not give over our lawfull callings for fear of any danger that is like to accrue Although the Jews went about to stone Christ f Ioh. 11.8 and the Nazarens to cast him down a high rock yet he doth not give over preaching They of Lystra stone Paul and yet he returns again Quest 2 Why must no fear of danger deterre us from our Vocations Answ 1 First because Functions are commanded and enjoyned by God and therefore it is a sin for a man to give over his Vocation Answ 2 Secondly because protection is promised in our lawfull callings and therefore we may boldly hope for and expect it yea to leave that place wherein God hath put us for fear of danger likely to ensue is direct diffidencie and distrust Quest 3 Is it lawfull then to tempt the providence of God for this seems no other than to foresee danger and not to prevent it Answ We must distinguish of tempting the providence of God thus Into the Greatest dangers we may boldly intrude our selves if we have a calling thereunto from God Least dangers we may not intrude our selves without a calling For First some sin by too much boldnesse and presumption without a calling And Secondly others offend by too much fear in their calling as Moses did Exo. 4. Quest 4 What need had Christ of a ship to passe over he brought Israel through the red Sea Exod. 14. and made Peter walk upon the water Matth. 14. and therefore could he not have done so now himself Answ Christ hereby shews that he undertook both our infirmities and the remedies against them that so he might be united unto us every way Nonâ—gebâ—â— navi sed navis illo Chrys hom 12. de variis locis The ship stood in need of him and not he of the ship § 3. And came into his own City Sect. 3 What City was this whereunto Christ came Quest 1 First some say it was Nazareth Hier. s but Answ 1 S. Mark contradicts this chap. 2.1 Secondly some say it was Capernaum Calvin Answ 2 Beza and this is the truth as appears Mat. 4.13 Why is it called his City Quest 2 First some think because he was born there Answ 1 but this is false Secondly some think because he was free of Answ 2 this City and was not herein as a stranger But as the former is certainly false so this is uncertainly true Thirdly the reason of the phrase is because Answ 3 he dwelt there Mat. 4.13 Christum Bethlehem tulit Nazareth educavit Capernaum erat perpetuum habitaculum Chrys s Christ was born in Bethlehem brought up in Nazareth and dwelt in Capernaum Why did Christ make choice of Capernaum to Quest 3 dwell in or now to come unto First because the Nazarites had cast him out Answ 1 from amongst them Luke 4.29 Muscul s Secondly because many of his Disciples dwelt Answ 2 there Peter and Andrew Math. 4.18 Iames and Iohn verse 21. to teach us That Christ will dwell with those who are his Ioh. 17.21 26. and 14.23 Rev. 3.20 and 1 Ioh. 1.3 c. and 2 Cor. 6.16 Ioh. 12.26 and 14.3 Rev. 14.14 And by his communion and fellowship make them happy and blessed Wherein doth the happinesse of the Saints Quest 4 with whom Christ dwels consist First If Christ be with them he will enlighten Answ 1 their understandings And Secondly restrain and keep them from sin Answ 2 And Thirdly reduce them from sin by Repentance Answ 3 And Fourthly excite them unto cheerfulnesse in Answ 4 the performance of that which is good And Fifthly corroborate and strengthen them Answ 5 both unto the perfecting of and persevering in good works And Sixthly will fill them with ineffable joy and Answ 6 comfort 1 Pet. 1.8 VERS 2. Vers 2 And behold they brought unto him a man sick of the Palsie lying on a bed And Iesus seeing their faith saith unto the sick of the Palsie Son be of good cheer thy sins be forgiven thee In our Saviours speech unto this sick man are expressed three great and singular benefits and prerogatives of the Faithfull namely First their filiation exprest in this word Son § 1. And Secondly their joy implyed in these words be of good cheer § 2. And Thirdly their remission and reconciliation laid down in these words Thy sins be forgiven thee § 3. Sect. 1 § 1. Son Quest 1 Is God or Christ the father of sinners is he not rather their enemy and judge yea doth not Christ himself say that he is the father onely of the Faithfull and righteous Luke 12.30 Answ 1 First we must distinguish between sinners for of them there be two sorts to wit I. Averse and obstinate sinners which will not repent Ier. 3.12 And II. Penitent sinners who turn from their sins Zach. 1.3 Those are not sons but These are as 2 Cor. 3.17 18. Thus a Physitian is the Father of those sick persons whom he takes care of Now we see that this sick man comes by faith unto Christ the Text saying plainly Iesus seeing their faith that is both of the persons bringing and of the person brought Answ 2 Secondly this sick man was not now a sinner because he was cured and healed For I. He had Faith as aforesaid And II. Christ had pardoned and forgiven his sins as here Quest 2 How are the Faithfull and true penitent sinners the children of Christ for he is their Brother not Father Psalm 22.22 Matthew 25.40 and 28.10 Romans 8.29 and Hebrews 2.11 Answ Christ is our Brother as he is Man and our Father as he is God for although there be three persons yet there is but one Deity whence the Son is said to adopt sons Thom. 3.23.4 yea we pray unto Christ and the holy Ghost Our Father Thom. ibid. for whatsoever God the Father doth unto us God the Son doth also that is in all things co-operates and co-works with the Son Besides Christ himself saith Behold me and the children which thou hast given me where implicitly he calleth himself a childe or Son and that for a double cause namely First to shew that he is God with the Father My Father and I are one And Secondly Observ to shew the prerogative of all those who come unto Christ by Faith namely that they shall be made his sons as Ioh. 1.12 Are those that come unto Christ onely then Quest 3 made his sons after they come are they not already his sons when they come This phrase or title of Son is used diversly Answ namely First sometimes Son signifies the son of God by nature and generation and thus Christ is the alone and onely begotten Son of God Secondly Son signifies sometimes those who are the sons of God by a particular ordination and thus Magistrates Judges Rulers and Princes are called sons I have said ye are the children of the most high Psal 82.6 Thirdly sometimes by this title Son are meant
wee preferre the godly alwayes when we can have choice that is if a man cannot have the counsell and advice of a good and godly Physitian or Lawyer he may then make use of a wicked but if both may bee had then the good is to be preferred And so of all other callings and trades if we cannot be provided of good we may make a shift with bad Fourthly wee must love others with a true heart This Christ himselfe requires of us in regard of our very enemies Matth. 5. Because this is the root of all the former particulars viz. a man will hardly live peaceably with a man except he love him a man will hardly helpe him who is in want and necessity or distresse except he love him a man will hardly make use of his neighbours helpe in his calling or helpe his neighbour in his owne except he love him And therfore it is necessary that we should love others with a true heart Fiftly to receive others into intimate friendship and familiaritie or to professe and acknowledge unto the world such or such to bee our intimate and entire friends And this is prohibited us in regard of carnall men But it will be here objected Many things Object 2 and causes and considerations require that wee should continue our former amity with such or such although they be but naturall and carnall men as for example First the consanguinity affinity and kindred that we have with them Secondly the vicinitie neighbourhood and brotherhood we have with them because they live neere us or they are of the same company or calling with us and are joyned unto us in some place or office Thirdly the offer and desire of friendship they desire our acquaintance and familiarity yea they offer many courtesies unto us and it is scandalous not to requite these kindnesses And therefore wee hope we may be intimate and entire with them although they show but little religion in their lives If these coards tie us unto them Answ or these occasions be offered of familiaritie with them then we must labour to be like Physitians because perhaps God hath called us to their acquaintance for this end that we must be a meanes to bring them to good or at least to restraine them from evill For First some justifie defend and maintain the sinnes of others at least connive and winke at them or seeme to approve or assent unto them But we must not doe any of these Secondly some are silent when their friends Object 3 sinne but we must reprove them If any heere object that their friends will be angry if they reprove them and therefore they forbear it Answer I answer they are not worthy to be pleased in this for we are therefore their friends that we may have liberty to admonish them and we must not continue familiarity with those who will not suffer us to discharge the office of friends in reprehending what is amisse Thirdly some slightly and lightly taxe the failings of their friends but quickly have done but we must continue incessantly to inculcate into their eares wholsome counsell and advice untill wee have reclaimed them from their wandring wayes Fourthly if we therefore desire by reason of some other bond to continue the bond of amity with carnall men we must thus labour to discharge the office of faithfull friends namely I. Speak reprove what we see in them amisse II. Do it candidely in love and meeknes III. But doe it plainely and evidently that hee may know what it is we taxe him for IV. Do it unweariedly continue to hammer him with our reproofes untill we have wrought him to our will V. If he will not hearken to advice counsell and reproofe then we must cast off his acquaintance and abstaine from his society at least familiarly and frequently Object 4 Concerning the third sort of unworthy companions namely hypocriticall professours it will bee objected Charitie is not suspitious 1 Cor. 13. And therefore why should I judge him to bee an hypocrite and for so judging of him reject his familiarity Answ 1 First certainly charitie does much both in judging charitably and covering carefully and hoping comfortably of others Answ 2 Secondly we must not speedily nor rashly beleeve suspitions and jealousies Answ 3 Thirdly but if it be evident that he doth but double with God then we must not preferre our privat affection before the truth for we must do nothing against the truth but for it 2 Cor. 13.8 Answ 4 Fourthly the truest charitie is to admonish and to chide him who doth evill for none loves a man so well as he who telleth him of his faults because hereby hee may bee saved and reduced from his wicked wayes but on the contrarie if wee should not counsell and advise then wee should be like those who perswade a sicke man that he is not sicke and so cause him to neglect seeking for remedie Object 5 Againe it will be objected Charitie covers a multitude of sinnes 1 Pet. 4.8 And therefore why should we shunne any mans familiarity because he hath some sinne in him Answ 1 First this position hath truly place in the godly For I. Although they sinne not 1 Iob. 3.9 to wit doe not give up themselves wholly unto sinne because the holy Spirit is their guide and governour Colâ—s 3.15 yet II. They fall often and sinne in many things yea III. They may remaine for a time in some particular sinnes either First through ignorance or Secondly through carelessenesse as David did in the matter of Bathsheba And therefore these things well weighed and considered makes charitie cover a great many of sinnes in the faithfull flocke of Christ Secondly but these sins are to be covered neither Answ 2 I. Iustificando by justifying either First the sin for that were false witnes condemned in the Ninth Commandment Nor Secondly the person sinning for that is a plaine respect of persons Nor II. Acerbi increpando by sharply reprooving the reproover or by recrimination many when they heare their friends sinne reprehended flie in the face of him that reproved him labouring to disgrace him by ripping up some sinne of his but wee must not thus cover our brethrens sinne But III. Procurando by procuring in humility and modesty pardon and a good opinion of our brother by lessening and excusing his sinne and by shewing the weaknesse of the flesh and corrupt nature in the best men Thirdly although wee must thus cover our Answ 3 brethrens sinne from the eyes of others yet wee must severely reprove it and lay it open both to the eye and understanding and eare of our brother who transgressed For I. It is a foolish yea an unchristian practise to silence our brothers sin and to forbeare to reprove it when we love him and afterwards in anger to reproach him for it and to cast it in his teeth yea II. The nature of true zeale and love is to speak when we see any thing in our
therefore ascribe unto a serpent all knowledge and worship it offering bread unto it and kissing it keeping alwaies one for that purpose alive Epiphan haeres 37. Quest 3 Are serpents in all things to be imitated Answ 1 First according to Augustine the serpent hath wisdome in bringing up her young in the making of her hole in the getting of her food in the healing of her wounds in the avoiding of things hurtfull in the foreknowledge of the change of times in the love of her fellowes And in these she is to be imitated Answ 2 Secondly but in the things following she is not to be followed namely I. Her high spirit is to be avoided And II. Her desire of revenge even when she is dying And III. Her flattery stinging when shee imbraceth And IV. Her treacherie And V. Her ingratitude stinging to death him that hath nourished her up And VI. Her poison And VII Her voracity in killing much more then shee can devoure And VIII Her generall hatred against all creatures destroying all that she can match Quest 4 How manifold is wisdome or how many kindes of wisdome are there because our Saviour bids us to be wise as serpents There is a double wisedome namely Answ First evill which is foure-fold namely I. Arrogant wisedome when men will undertake to judge of those hidden and secret mysteries which God hath reserved unto himselfe thinking themselves wise enough to render a reason of all the Lords dealings with men There is II. False craftie and lying wisedome which is diametrally opposite yea an enemy unto Christian simplicity Iohn 1 47. which must bee without fraud or guile There is III. Cruell wisedome Mortui non mordent dead men cannot bite and therefore it is good to kill Irish men never thinke a man slaine outright till his head be off and theeves never thinke themselves safe untill hee be killed whom they have robbed because if he be once murdered he cannot then accuse them whereas if such an one should live he might bring them to the gallowes Our Saviour doth not command us to be strong as Lions and Tygers but to be wise as Serpents and therefore this cruell wisedome is not allowed IV. There is a selfe confident wisedome when men hide their counsels and so craftily conceale their wicked plots that in wardly they boast and rejoyce that they shall prevaile these shall at last bee discovered and God in his appointed time will infatuate their devices Secondly good this is that wisdom which here Christ cōmands and cōmends unto us What is this good wisedome which Quest 5 we must labour for or wherein doth it consist The properties of this good Wisedome are these namely Answ First Mala intelligere to see perceive and understand evils and dangers for men must not be willingly blind but learne to foresee evils to come Secondly Malum non facere mala ignoscere Hier. s to doe evill unto none but to pardon and forgive those who offend and injure us Thirdly Suspicari to suspect evils from evill men especially those who hate us for Christ himselfe wee see would not commit himselfe unto the Iewes u Ioh. 2.24 Fourthly Tacere to keepe our owne counsel for it is lawfull to conceale some truths August A man is not bound by his owne babling to betray himselfe it being the part of a foole to utter all his mind Proverb 29.11 Fiftly Evitare to avoid perill and not to run into the Lyons mouth x 1 Mac. ◠37 It is wisedome saith Hierome s Insidias vitare to avoid the trap gins snares and traines that are laid for us Sixtly Patienter ferre to endure patiently and contentedly the evils which lie upon us Musc s Seventhly Scandalum non dare so to live that we give no offence neither to the Iew nor to the Gentile nor to the Church of God Eightly sincerè profiteri to professe Christ and religion in sincerity not in shew in truth not in hypocrisie § 2. Be simple as Doves Sect. 2 What is meant by these words Quest 1 The meaning is be innocent and harmelesse Answer thinking evill of none neither intending evill or offence unto any in thought word or deed and yet we must be wise as Serpents who have great subtilty in saving and defending themselves from harme that is every one who looks to be saved might labour for so much wisedome as may preserve him from the hurt of false Prophets How many sorts of Simplicity are there and Quest 2 what Simplicity is it which is here enjoyned Simplicity is two-fold namely First evill foolish and contrary to wisdome and is two-fold namely Answ I. Negligent when a man doth not take heed to himselfe and beware First least he should be hurt and harmed by any Or Secondly least he should be deceived by errour Ephes 4.14 Or Thirdly least he should bee seduced unto sinne as Gen. 20.5 and 2 Sam. 15.11 II. Sluggish and idle when a man doth not labour First for knowledge and understanding as Hosea 4.6 Ephesians 5.15 And hence namely from ignorance comes errours and therefore the Papists and some others perswade men to neglect hearing reading studying and the meanes of knowledge because as hee that is altogether ignorant of the true way may be perswaded to take any path and made beleeve by every man hee meets that every false path is the right so those who are ignorant of the divine truth may bee seduced and quickly led aside by any into humane errours Secondly that is called sluggish and idle simplicity when a man doth not labour to strive and wrestle against sinne and his own corruptions Object If it should bee objected that David bids us to commit our wayes unto the Lord and and therefore what need we thus strive Answ I answer it is true we must commit and commend our selves unto God but yet we must fight against sinne and our inbred corruptions and that even unto blood a Hebr. 12.4 Secondly good sincere and an enemie to deceit and fraude And this is that Simplicity which is here commended and commanded Quest 3 What is this good simplicity which we must labour for or wherein doth it consist It consists in these four things viz. Answ First in a single heart Acts 2.46 Hee therfore who desires to have this Dove-like simplicity must not have a heart and a heart but must be sincere and single hearted Secondly in a tender conscience and a feare to sinne or offend God He therefore who desires this Dove-like simplicity must be of a circumcised heart who is sensible of the least sinne and of a cowardly conscience who feares to commit the least evill For this is the best simplicity Reade these places and to this purpose imitate the persons mentioned therein Genes 39.9 and Iob. 1.1 and 2 3 Rom. 16.19 and 1 Corinth 14.20 Phil. 2.13 Thirdly in a single tongue he therefore who desires this dovelike simplicity must avoid all lying and deceitfull speeches and take heed
Answ 1 and that as followes by and by Secondly the Objecter p D. Thâ—merus apud Aret Problem f. 3. affirms that this Precept Answ 2 If they persecute you in one Citie flee unto another is abrogated but he confirmes it not which he should doe if hee would doe any thing Thirdly it follows not those two Precepts are corrected therefore this is revoked because Answ 3 Christ himselfe with his owne mouth rectified those Mat. 28.20 Mark 16.15 but there is no place extant where this Precept concerning Flight is either abrogated or corrected which without doubt Christ would have done if there had been the same necessity of amending it And therefore they falsly collect those two Precepts are amended therefore also this third is amended for I. This Precept concerning flying doth not cohere nor depend upon the two former and therefore it may not be drawne unto the same rule and measured thereby II. In this Chapter there are many other Precepts which by the like reason and same consequence they may as well contend to have been amended than which nothing is more absurd I will first frame their Argument as it is formed by themselves and then cast them some in the same mould These two Precepts Goe not into the way of the Gentiles neither enter ye into any City of the Samaritans are corrected amended and rectified Therefore so also is this When you are persecuted in one City flee unto another for they are both in one and the same Chapter Benè habet Christ in this Chapter sends his Apostles before him that they may teach through Iudea and he gives them a forme of instruction and direction wherein are these Precepts First in this Embassage upon which he sends them hee teacheth to whom th must not preach namely to the Gentiles and Samaritans verse 5. And secondly to whom they must To the lost sheep of the house of Israel verse 6. And thirdly what they must preach That the Kingdome of Heaven is at hand or that salvation is offered unto them by Christ verse 7. Fourthly what they must doe They must heale the sicke and cleanse the Lepers and raise the dead and cast out devils verse 8. Fiftly what wages or reward they must expect for their Miracles and works Freely ye have received freely give verse 8. Sixtly how they shall be provided of necessary things and things needfull for their journey They must provide neither gold nor silver c. but into whatsoever City they enter they must enquire who is worthy therein and there abide verse 9 10 11. Seventhly what they must doe unto the rejecters and refusers of their message They must shake off the dust of their feet verse 14. Eightly what danger must they expect for their great labour in preaching Persecution I send you forth as sheepe among wolves c. verse 16 17 18. Ninthly to these dangers he addes the Antidotes and preservatives against them viz. I. To Simplicity and Innocencie they must joyne Wisedome verse 16. II. In the midst of danger they shall be preserved and defended verse 19. III. They must persevere and endure unto the end if they would be saved verse 22. IV. By Flight sometimes it is lawfull to decline persecution and perill verse 23. Now from one or two of these I argue First these two Precepts Goe not into the way of the Gentiles neither enter ye into the way of Samaritans are abrogated Therefore so also is this Precept Preach the Kingdome of God For they are both in one and the same Chapter Secondly these two Precepts Goe not c. are abrogated Therefore so also is this Be wise as Serpents and innocent as Doves For they are both in one and the same Chapter Thirdly these two Precepts Goe not c. are abrogated Therefore so also is this Persevere and endure unto the end For they are both in one and the same Chapter Now if these be absurd and false consequences so is also the reason and consequence of the Objecter Secondly God willingly and wittingly they Object 2 say doth send affliction and persecution and therefore none ought to decline it or to withdraw themselves from it First I grant that the Antecedent is true that Answ 1 all things are foreseene foreknowne and disposed of by God Secondly the Consequence is palpably false Answ 2 for they argue thus Persecution is sent from God and disposed of by him therefore none ought to flee Persecution Now if this consequence be good then so also is this Famine War Sicknesse and Death are disposed of by God and therefore we neither ought to decline or prevent or eschew them which is absurd Thirdly those who flee in the time of Persecution Answ 3 doe it not for this end that they may withdraw themselves from the divine ordination of God or decline that which God hath determined but rather that they might fulfill his will for they not being certaine of the houre and time of their suffring must follow Gods call and direction and therefore when there is a way left and laid open for them to escape by they take it as done by God whose particular providence is to be seene in all things and therefore for feare of tempting his providence dare not neglect the occasion offered but make use of it Thirdly they object againe every persecution Object 3 is good and doth make both for Gods glory and our good for thereby we are made better and called home unto our God Therefore we must not flee from it nor shun it First every persecution is good therfore none Answ 1 is to be declined follows not for Bonum aliud est per se sua natura bonum aliud per accidens Aret. prob f. 4. one thing is good of its owne nature and another accidentally good onely And thus things that are evill in themselves are made good by accident as for example It is good to dye and to be with Christ and yet death may be avoided in his time and place it not being necessary that all occasions of death should be taken Thus it is with persecution for it is good accidentally as God useth it unto good but in regard of the enemies of God which are the instruments of persecution it is evill in it selfe therfore it is not necessary that every kind of evill should be suffered at wicked mens hands without any labouring or seeking to prevent it Secondly those words in the objection Persecution Answ 2 makes for Gods glory are doubtfull and ambiguous and may either be understood of suffring persecution or flying from persecution for sometimes God is glorified by the patient cheerfull and constant suffring of the Martyrs sometimes flight in persecution makes for Gods glory the Lord sometimes sending persecution for this end that his power may be the more illustrated thereby while miraculously and extraordinarily hee doth preserve his children from the rage of their and his enemies and elude and frustrate all
apple by his skinne nor God a good man by his face The Wolfe hath as smooth a skinne as the simple sheepe the sower Elder a fairer barke then the the sweet Iuniper Truth is naked falshood covered An empty vessell hath a lowder sound then a full barrell And therefore the Lord will not doe as man doth looke upon the outward appearance but hee lookes upon the heart 1 Samuel 16.7 and requires not the outward worship without the service of the heart as is evident from his owne mouth For I spake not unto your Fathers nor commanded them in the day that I brought them forth of the Land of Egypt concerning burnt offerings and sacrifices But this thing commanded I them saying obey my voice and I will bee your God and you shall be my people c. Ierem. 7.22.23 That is God did not first of all or principally command sacrifices for they were instituted for another end then to please God but he chiefly requires obedience And elsewhere hee doth not require profession Esa 1.11.12 that is without practise Proverb 23.26 Mark 7.6 The Nightingall hath a sweet voice but a ranke flesh the Storkes in India have a pleasant cry but a bloody bill and many have a forme of Godlinesse who deny the power therof from which God will turne away his loving countenance 2. Tim. 3.5 How doth it appear that an outward confession Quest 12 of Christ and profession of Religion is insufficient unto salvation It appeares evidently from these five particulars namely First because it is the manner of the hypocrites to wash the outside of the cup and platter and not the inside Answ to whom belongs onely a double woe Mathew 23.25 And therefore the bare outward Profession and performance of Religion and religious exercises will not serve the turne Secondly because the externall profession of Christ and Religion often springs from an evill roote namely I. Sometimes from the love of promotion and preferment thus many in the flourishing age of the Church counterfeit holinesse for preferments sake And II. Sometimes from a feare of punishment And III. Sometimes from the shame of men And IV. Sometimes from the praise of men and estimation of the world Math. 6.1.5.16 V. Sometimes from gaine and filthy lucre Mathew 23.14 Thirdly because God is a Spirit and therfore they that worship him must worship him in Spirit and in truth Ioh. 4.24 that is I. They must worship him with their hearts And II. They must worship him with their whole hearts And III. They must worship him only and no other with their hearts Wherefore the outward worke alone is not sufficient Fourthly because the heart is a great way from the mouth Pacis quidem nomen ubique est res autem nusquam Isidor All men talke of peace but few keep it Ecclesia nomine armamini contra coelesiam dimicatis f Leâ— epist 83. ad Palestinos Many seeme to arme themselves with the name of the Church who yet indeed fight against the Church Diabolus excogitavit novam fraudem ut sub ipsonominis Christiani titulo fallat in cautos g Cypr. de simplicitate Praelatariâ—â—â— The Devill hath bethought him of a new deceit namely under the name of a Christian to delude the ignorant and unwarie And therefore seeing there are so many who draw neare unto God with their mouthes and not with the heart Mathew 15.9 â— bare profession onely will neither serve God nor save us Men naturally would have the outside to be good although the Lineing be but rotten ragges and their cloath to have a fine dye though a course threed The Fowle may have faire feathers and ranke flesh the Fish glistering scales without and yet rotten The Amber-Stone will burne outwardly Freeze inwardly and the barke of the Mirtle Tree which growes in the mountaines in Armenia it as hot as Fire in the taste and as cold as water in the operation Thus the heart lieth a great way distant from the mouth and therefore the mouth is not alwaies the interpreter of the heart but often faints and counterfeits that which the heart thinkes not Wherefore the outward confession of Christ and profession of religion wil not save us Fiftly many relapse and fall finally from their profession as appeares plainly by these places Mathew 13.20 Iohn 6.66 Hebr. 10.25 Now onely they who endure unto the end shall be saved And therefore outward profession will not save us Quest 13 How many sorts of false and outward professours are there Foure to wit Answ First ignorant who are without the knowledge of the grounds and principles of Religion Secondly stupide and blockish who professe ore tenus with their mouth but without sense or life Thirdly unwilling thus Julian the Apostate in spite of his teeth was forced to acknowledge the divine power of Christ Vicisti Galilee and thus also doth Sathan Math. 8.29 Fourthly mixt thus the Samaritanes worshipped God and Idols 2. King 17.27 c. Qu. 14 How may wee know whether we be onely outward professours Answ 1 First negatively wee cannot know it by our outward appearance for that may deceive us Silenus Pictures were without lambs and Doves but within Wolves and Tygres so many inwardly are ravening Wolves who outwardly seem innocent lambes Experience teacheth us that the finest Scabbard hath not ever the bravest blade nor the goodliest Chest the most rich treasure neither is every bird with white Feathers a simple Dove nor every faire Lais a faithfull Lucrece And therfore let us neither measure our selves by our outward appearance nor trust in our externall profession but search our hearts and our iâ—ward man Answ 2 Secondly the notes and markes of outward professours are these namely I. They thinke profession better then practise and to seeme better then to be good indeed The Macedonians thinke the hearbe Beet which looketh yellow in the ground but blacke in the hand better seen then touched So many thinke it better to looke upon Religion then to undertake it and hold the speculation thereof to be preferred before the practise The Camelion draweth nothing into the body but aire and nourisheth nothing in the body but Lungs so many heare and reade onely for Table talke and outward shew but not for true practise And therefore let us examine our selves whether wee thinke it better to seeme good or to be good and whether we take more paines to approve our hearts unto God or our outward man unto the world II. Outward professours are more given to their pleasure and belly then to the service of their God Philip. 3.19 For many walke and yet are the enemies of the Crosse of Christ whose end is destruction whose God is their belly and whose glory is their shame who mind earthly things These thus described by the Apostle had been professours and it seemes still were and yet these foure things are predicated of them namely First that they are enemies of the Crosse of Christ And
the will of God Obser 2 These blind men by desiring mercy that is pardon acknowledge that they have deserved affliction as a punishment of their sinne To teach us That we bâ—â—ght to confesse every affliction to be the punishment of sinne But of this we have spoken before once and againe Sect. 5 Quest 1 § 5. And the multitude rebuked them Answ Why did the multitude rebuke them They did not rebuke them for begging of men but for praying unto Christ whence we learne That impediments in good things are alwayes ready at hand Observ Or whensoever we are about the performance of that which is good we shall be sure to meet with rubbes and lets Matth. 13.27 Quest 2 What are the hinderances that are obvious in good workes Answ 1 First the world â—now this hinders us from good workes two manner of wayes to wit I. Tentando adâ—â—ala by tempting us unto that which is evill namely pleasure honour gaine ease the love of the world and the liâ—â— II. Terrendâ—â— poniâ— by afrighting â—e from that which is good by injuries derisions persecutions and the like Secondly the flesh now this apprehends the tentations provocations and allurements of the Answ 2 world Thirdly the Devill who hinders us by casting Answ 3 of lets and impediments before us and by urging and enforcing the temptations of the world and the flesh What may we learne from this multiplicity of Quest 3 impediments in the performance of good duties From thence we may learne foure things namely First where there are no lets Answ there the worke is to be suspected Jf men frequently performe workes which in their conceit are good without any lets or rubbes they may justly feare that they are not such as God commands and commends for if they were such then certainly the envious man and enemy of all goodnesse would hinder them if he could Secondly where there are many impediments and lets it is a signe that the worke which is so withstood is good and godly righteous and religious And therefore the children of God should not be disheartned with the multitude of Remorses in the service of the Lord but rather encouraged and comforted thereby because those impediments approve the worke to be good Thirdly to expect lets and hinderances in the performance of good workes that we may the better learn to prevent and avoid them Fourthly to resist them manfully because otherwise we shall never do any good worke well And therefore two things are here required of us to wit I. Resolution certainly many perish for want of this and therefore we must resolve with our selves that nothing shall hinder us from the service of our God and he performance of the good duties which we owâ—â—nto him whether publike or private II. Watchfulnesse for it 〈◊〉 two cannot well be severed we cannot be watchfull indeed without Resolution and our resolution is idle without watchfulnesse Read Luk â—â— 42. and 1. Peter â— 8 If a man know that he hath an enemy who observes and markes both his words and deeds he will be the more carefull and watchfull both over himselfe and life and actions and words that so he may have no advantage over him Thus should we doe because we have an enemy that sleepes not but watcheth daily for our destruction § 6. Because they should hold their peace Sect. 6 In these words 〈◊〉 have two things observable namely First the end of the reproofe And Secondly the causes of the reproofe First we have in these words the end of the reproofe and this is expressed They rebuked them for crying afâ—er Christ that so they might hold their peace and abstaine from praying unto our Saviour To teach us That Sathan chiefly desires to hinder our prayers Thus he made the Apostles drowsie when they should have prayed with their Master Observ Matth. 27. Quest How and whereby are we hindred from prayer Answ 1 First many causes often detaine us from the Temple and house of God and consequently hinder us from publike prayers Answ 2 Secondly many causes occasions and affaires often wholly hinder us from private prayers Answ 3 Thirdly oftentimes we deferre and neglect our preparation and so our prayers are hindred in regard of the bene esse and well performance of them Answ 4 Fourthly sometimes the calumnies derisions or threats of others hinder us from prayer It was a strong cord to have kept backe good Annah from praying or to have distracted her in praying to heare the high Priest say she was drunke and no lesse was it unto Daniel to know that death did awaite him if he prayed unto his GOD within so many dayes Answ 5 Fifthly some are hindred from praying and that either I. By the Seminaries of mischiefe the Jesuites who perswade Papists not to pray with us either publikely or privately if they can possibly avoid it Or II. By our owne sectaries at home the Enthusiastes and others who disswade men from praying untill the Spirit move them which often as but once in a weeke or fortnight and sometimes longer Answ 6 Sixthly sometimes we pray perfunctorily and coldly and so our orizons become fruitlesse and unprofitable For I. Sometimes our bodies through drowsinesse and sleepinesse will not permit us to pray II. Sometimes our minds are upon other matters and we neither marke nor observe what requests we powre forth unto GOD. III. Sometimes we marke what we say but yet the sacrifice of our prayer is not offered up with fervour and the fire of zeale And IV. Sometimes wee are affected with wearisomenesse and tediousnesse in our prayers And therefore we had need strive manfully against all these impediments that we be not by them hindred from praying and well praying Secondly we have now to consider the causes why the multitude would have had these blind men to have held their peace namely First because they thought it was a shame for CHRIST to entertaine any discourse with beggars but CHRIST himselfe thought not so Or Secondly because they thought that they had cryed after Christ for an almes and so to ease and free him thereof they bid them hold their peace but he gives unto them what they desire Or Thirdly because Christ held his peace when the blind men cryed after him therefore â—â—e multitude thinking that CHRIST tooke their clamours in all paâ—â— biâ—dâ—â— them hold their peace but CHRIST is silent onely for the â—ryall of their saith and perseverance Or Fourthly because by their cryes they disturbed CHRIST in his preaching to the people and therefore the multitude bid them hold their peace but CHRIST preferres mercy before sacrifice Or Fifthly because the Scribes and Pharisees could not endure to heare them call Christ the Sonne of David that is the Messiah therefore they charge them to hold their peace § 7. But they cryed so much the more Sect. 7 Jn this History observe these three things namely First the blind men cry unto Christ but he seemes not to heare
it worketh by certaine and setled causes variable and turbulent causes must bring forth the like effects but true and divine dreames are most certaine constant and orderly as proceeding from him who is the authour of order Answ 6 Sixthly as there are some vaine and Phantasticall dreames procured by mens distempered humours in their bodies or their disordered and unsetled imaginations in their mind so there are Profound divine and holy dreames of which by and by which have their evident signification and sure effect Quest 2 Againe we may move this Question Whether any divine dreames have beene sent by God at any time unto heathens or no or whether Gentiles may have divine dreames Answ 1 First some divide dreames thus namely I Jnto naturall dreames which arise from our naturall constitution And II. Jnto diabolicall dreames which are suggested by the devill and are delusive and attractive unto evill And III. Jnto divine dreames when the Lord by dreames doth admonish us either of something which is to be done or to be be left undone and thus he hath admonished both Iewes Gentiles and Christians as we may see by these examples God warnes Abimelech by a dreame not to touch Sara and Pharaoh of the famine and Nebuchadnezar of his fall or humiliation and the wise men not to returne to Herod He admonished Ioseph in a dreame to flee into Egypt and Esaiah of the Babylâ—nish Captivity and Ieremiah of the destruction of the City He admonished St. Paul in a dreame to goe to Macedonia Acts. 16.9 and of the shipwracke and safety of him and his company Acts 27 23 24. Answ 2 Secondly God manifests and declares his will by visions and dreames oftentimes to the heathens and that for a double cause to wit I. To teach them that his providence doth extend it selfe and belong unto both high and low both those who are within the Church and those who are without And II. For his Churches sake unto whom he doth good oftentimes by the Ministery of those who are without the Church And thus it is evident both that there is truth and certainty in many dreames which heathens have and also that sometimes they have dreames sent from God for the admonishing either of themselves or others either for the doing or leaving undone something Quest What may wee judge of this dreame of Pilates wife Answ 1 First some answer that this dreame of Pilates wife was diabolicall or from the devill as though he had laboured thereby to hinder the death of CHRIST and consequently our salvation Secondly some answer that her dreame was naturall and neither from the Spirit of God nor Answ 2 from Sathan but was occasioned meerely by the things which she had heard before of CHRIST Thirdly some answer that it was a divine Answ 3 dreame viz. suggested by the Spirit of God Indeed I verily beleeve that it was from the Lord immediately and that both to admonish her and her husband Pilate and also to serve for a further manifestation of CHRISTS innocencie VERS 21 22 23. Vers 21 22 23. The governour answered and said unto them whether of the twaine will ye that I release unto you they said Barrabbas Pilate said unto them what shall I doe then with JESUS which is called CHRIST they all said unto him let him be crucified And the governour said Why what evill hath he done But they cried out the more let him be crucified § 1. And they said Barabbas Sect. 1 A little before Immanuel Tremelius died some that stood by desired to heare his Novissima or last words whereupon he cried out Vivat Christus pereat Barabbas Let CHRIST live and let Barabbas die which was a joyfull speech it shewing that although he was a Jewe yet now he disclaimed Iudaisme and was unlike to these Iewes who cried Let Barabbas live and Christ die § 2. Quid faciam What shall I doe with Sect. 2 JESUS who is called CHRIST The scope of Pilates question was that he might free CHRIST whence it may be demanded What did Pilate to deliver Christ Quest 1 First he tooke the occasion of the Feast when Answ 1 of necessity he must release one he examined Christ at this time hoping that they would hearing his innocencâ— O have desired him to have beene let loose unto them Secondly he conjoynes Christ with wicked turbulent Answ 2 Barabbas hoping that they would undoubtedly rather desire that Christ should be released then he Thirdly he confesseth that Christ is innocent Answ 3 and pleadeth hard for him And Fourthly when he cannot prevaile with them Answ 4 he washeth his hands Why did Pilate all these things for Christ or Quest 2 in his behalfe First that he might be famous for a righteous Answ 1 governour or lest he should be accounted an unjust Iudge and thus after him did Festus Acts. 25.16 and Faelix Acts. 23.35 Secondly the motion of his owne conscience Answ 2 within did partly dreame him to these things 2.14 15. Thirdly his wife being admonished in a dreame Answ 3 and sending to fore-warne him was partly a cause why he did these things for Christ certainly hee did not altogether contemne the admonition of God Now these three things were good in Pilate but they were but such generals as may be in any reprobate Fourthly there was yet another cause why Pilate laboured to release Christ and that was because Answ 4 God would have the innocency of Christ to be confirmed and confessed even by the Judge who condemned him that so it might manifestly appeare unto all that Christ suffered not death for his owne fault but for ours We see here that there was some good things and good thoughts in Pilate at the first but at last he is corrupted and condemnes CHRIST deale justly indelivering him to be crucified iâ—to his enemies Observ Whence we may observe That a good inclination is not sufficient in a Magistrate without a constant resolution or a Magistrate must desire to judgement and nothing must cause them to doe the hands of otherwise Quest 3 Why must Magistrates be so resolute in their purpose of passing righteous judgement Answ Because otherwise they shall have many hinderances and many impediments As for example First if they be weake and flexible then they shall be overcome by importunate prayers and suites Secondly if they be coveteous then they shall easily be mislead with bribes or hatred or love c. Thirdly if they be ignorant either Iuris or facti of the offence or punishment alotted for such or such an offence then they will most easily be deceived in judgement And therefore it behoves Magistrates thus to corroborate and strengthen themselves namely I. With conscience and knowledge both of the lawes of God and of the lawes of the land And II. With circumspection doing nothing rashly but all things with mature deliberation And III. With an immunity and freâ—â—ome from coveteousnesse hatred malice rancour respect of persons paritality and
good If we must love God with all our heart and Quest 2 with all our minde and soule and might and strength as we are commanded Deut. 6.5 and Mat. 22.37 then where is there any place left for the love of our Neighbour First it is certaine that we must love none but Answ 1 onely in the Lord we must not love any supra contra aut prater Deum either above God or besides God or contrary to the command of God Secondly but in the Lord we may and ought Answ 2 to love men as a man is said to love his wife only and yet he loves his children also Thirdly yea those who love not men cannot Answ 3 love God Reade 1 Iohn 2.9 and 3.10 and 4.20 How must we love our enemies Quest 3 First affirmatively we must love them thus Answ 1 namely I. As they are men and so flesh of our flesh II. As they are our enemies we must not covet or desire to be avenged of them III. Yet we may lovingly reprove them for their amendment Answ 2 Secondly negatively thus we may not love them to wit I. as wicked men lest so we be found to love wickednesse which God hates II. as the enemies of God for thus wee are by Davids example to hate them Doe not I hate them oh Lord that hate thee yea I hate them with a perfect hatred m Psa 139.21 22. III. we must not love them unto death that is so love them that our love be a meanes to bring them unto perdition we must not flatter them in evill but labour by gentle reproofes to reduce them from their errours Quest 4 If to love be to esteeme as a friend then how can this agree with an enemy to love our neighbour is to hold him our friend how then can a man love his enemy that is hold him as his friend for to be a friend and an enemy are contraries We must not hold any man our enemy Answ but every one our brother friend and neighbour This our Saviour teacheth us by the parable of the man who was wounded betwixt Ierusalem and Iericho and was helped by the Samaritane concluding that we must hold every man our neighbour n Luk. 10.31 c. and none our enemy yea under the Gospell we are taught That all men are our brethren either By Regeneration or By Creation either Indeed or In hope either In the Lord or For the Lord. And therefore none are to bee held as enemies Quest 5 Why must we love those who by their deeds shew themselves to be our enemies Answ 1 First because herein wee shall imitate our God who is an examplar hereof unto us verse 45. Answ 2 Secondly because otherwise wee cannot love God If any man say he loves God and hates his brother is a lyar for how can hee love God whom he hath not seene and hate his brother whom he hath seene 1 Iohn 4.20 Answ 3 Thirdly because otherwise wee have not the Spirit of God for every one who is borne of God loveth his neighbour 1 Iohn 4.7 Answ 4 Fourthly because now none are enemies we are all one body 1 Corinth 12.12 the partition wall being broken downe so that there is now neither Iew nor Gentile which are to be hated but all must be loved Rom. 12.18 And therefore they who hate the persons of those who are without know not what Spirit they are of Answ 5 Fifthly the bond of peace is to bee preferred before all other things and therefore wee must suffer any thing rather than dissolve and break it Answ 6 Sixthly if there were any cause why wee should hate any it were for their hatred and hostilitie against us but this is no cause of hatred we being to looke upon God not man And therefore for his sake we must love those who hate us Quest 6 What are the impediments which hinder us from taking out this hard lesson of loving our enemies Answ The Remoraes or hinderances are these Impedi ∣ ment 1 First an apathia of the love of Christ were men truely sensible or heartily affected with the love of Christ towards them when they were enemies then they would not think it so strange to love their enemies but men are not sensible of this what love Christ hath borne towards them and therefore they are kept backe from the love of their enemies Impedi ∣ ment 2 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of affection towards their brethren Love covers a multitude of sins and therefore the lacke of this Christian charity is an impediment which hinders us from the love of our enemies Thirdly the errour in judging of love and charity we neither know the excellencie or Impedi ∣ ment 3 valew of this Evangelicall vertue of brotherly affection neither the necessity thereof but thinke it to bee like a free-will offering and hence we are not so carefull to practise it as we ought Fourthly the love of the world and selfe-love Impedi ∣ ment 4 is another thing which hinders us from the love of our enemies Fifthly too deep an apprehension of the Impedi ∣ ment 5 wrongs and injuries that have beene offered us Sixthly an innate and naturall pronenesse unto Impedi ∣ ment 6 anger envie and hatred Seventhly the difficulty of shewing and Impedi ∣ ment 7 doing the workes of mercy and charity What are the remedies against these impediments Quest 7 The remedies or meanes by which we may be helped forward in this duty of love towards Reme 1 our enemies are these First Answ Love God and preferre God before thy selfe thy own will and all things else and then for his sake thou wilt not be unwilling to doe any thing which he requires of thee Secondly learne to see thy brother in thy Reme 2 God and to love him as a child of God and then thou wilt easily be induced to be reconciled unto him though he have offended thee Thirdly despise and contemne the world Reme 3 love thy profit and gaine lesse than thou hast done and then thou wilt not be so sensible of any injury offred unto thee in temporall things Fourthly undervalew thy selfe esteeme Reme 4 basely of thy selfe and consider if thou hatest thy brother for some wrong done unto thee dost not thou deserve to bee hated of some others for the like injury done unto them at least dost not thou deserve that the Lord should looke upon thee as an enemy and hate thee as an adversary seeing thou hast offended him more often and more grievously than all the world hath or can doe thee Fifthly Let thy conversation be in heaven Reme 5 let thy affections bee set upon those things which are above walk continually in the paths of love charitie patience humility and meeknesse and then thou wilt be the more ready to love those who hate thee and to doe good unto those who doe evill unto thee Sect. 2 § 2. Blesse them that curse you doe good to them