life they shew light unto others Secondly Christ is called light because he is Answ 2 that true primary light which doth not borrow his light from any other but hath light in himselfe and of himselfe doth enlighten others Read for the proofe hereof Ioh. 1 9. and 8.12 Esa 9.2 and 40.6 and 43 6. and 60.1.12 and 1 Ioh. 1.5 and 2.8 Thirdly Apostles and other Doctors Ministers Answ 3 of the church of Christ are called light not because they have light in themselves of thēselves for they have it from Christ that true primary light as the Moone borrowes her light from the Sunne shee beeing without but a darke substance or body So they being enlightned by Christ they are called lux mundi the light of the world in these regards First because they beare witnesse of the true light m Ioh. 1.7.8 Secondly because they have received the splendor of divine knowledge from Christ Thirdly in respect of the sincerity of life and integrity of manners Fourthly God is the cause of light this may Answ 4 be understood either of God the Father Sonne or Holy Ghost For First God the Father is called the Father of lights James 1.17 yea he commands the light to shine out of darkenes n 2 Cor. 4.6 Secondly God the Sonne enlightens every one who comes into the world o Ioh. ◠9 Thirdly God the holy Ghost is called the Spirit of light The Apostle proves most plainely that the ever blessed Trinity is the cause of light in these words I pray for you that the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of wisedome that so the eyes of your understanding may be enlightned p Ephes 1.17.18 Fiftly the light it selfe is the word of God Thus David Thy Word is a light unto my feet Answ 5 Psalm 119.105 And Paul Christ hath brought life and immortality to light through the Gospell 2 Tim. 1.10 And Peter ye doe well to take heed to the word of God as unto a light that shineth in a darke place 2 Pet. 1.19 Answ 6 Sixtly and lastly it is given unto the Ministers from God to enlighten the world through this his word Thus Paul was sent unto the Gentiles that by the preaching of the word unto them he might open their eyes and turne them from darknesse to light q Acts 26.18 Obiect 2 It may against this be objected to enlighten or give light is an internall worke and therefore man cannot doe it but it must bee wrought by the blessed Trinitie as was sayd before answer 4. Answ 1 First it is not onely an internall worke for there are two parts of this illumination viz. first an externall adhibiting of light secondly an internall application thereof to the understanding and spirit As in the sense of seeing First there are the species or severall objects without And secondly these are applied unto common sense within Now the outward light is adhibited by the Ministers of the word of God Answ 2 Secondly the Ministers are sayd by consequence to worke the internall light also For first although it bee the worke of the holy Ghost and a taste of the heavenly gift and of the Spirit of God r Heb. 6.4 yet secondly the application of the outward light by the ministery of the word is the ordinary means wherby the internall light is wrought within us And therefore I conclude this objection thus First the light is the word which comes from God not from the Ministers Secondly the power of enlightning is from Christ not from the Ministers and they only illuminate through his helpe and assistance Thirdly yet it is the office of Ministers to hold forth the light in their Ministerie Sect. 3 § 3. Yee are the light of the world The Apostles Quest 1 being but Toll-gatherers and Fishers and not Scribes why doth our Saviour call them the light of the world and not rather the Scribes Answ 1 First Christ doth it to comfort them left they should be dejected by reason of their poore base and low condition Thus elsewhere hee encourageth them to be constant both in active and passive obedience because there will a time come when they shall sit upon twelve seates and judge the twelve Tribes of Israel ſ Matth. 19.28 Answ 2 Secondly Christ calles his Apostles not the Scribes the light of the world lest the Ministerie should seeme to bee supported by an arme of flesh If the Scribes and Pharisees had beene made the light of the world the world would then have thought that the word had been upheld and maintained by humane power but when the Gospell is preached published divulged and dispersed through the world by the Apostles who were but Fishers Toll-gatherers poore and illiterate men then all the world will say Hic est digitus Dei that this is Gods worke and supported by a divine hand Thirdly our Saviour calles his Apostles not Answ 3 the Pharisees and Scribes the light of the world to teach us that worldly pompe and splendour addes nothing to the efficacie of the Ministerie it neither helpes if present nor hurts if absent Why doth not externall and mundane glory Quest 2 availe and further the preaching of the word First because it is a spirituall work and therefore Answ 1 it is to be wrought by spirituall meanes and not carnall for neither estimation nor honour nor riches nor the wisedome of the flesh can helpe forward this worke of God Hence Saint Paul opposeth them first in his conversation in these words Our rejoycing is the testimony of our conscience that in simplicitie and godly sinceritie not with fleshly wisedome we have had our conversation in the world t 2 Cor. 1 12. Secondly Saint Paul opposeth them in his preaching Christ sayth he sent me to preach the Gospell not with wisedome of words u 1 Cor. 1 17. not with excellencie of speech v 1 Cor. 2.1 not with enticing words of mans wisedome but in demonstration of the Spirit and of power w 1 Cor. 2.4 Secondly God in this worke will not use the power of men lest the praise of the work should bee given unto men Vzza was strucke with death because hee puts his hand to the Arke x 2 Sam. 6 7. And God will not deliver his people by 32000 but by 300 y Iudg. 7.2 lest the people should glory in themselves whereas hee that glories should glory in the Lord yea hence it was that God would not take the temptation from Paul but rather sustaine him in it because thus his glory and strength was made perfect in weaknesse z 2 Cor. 12.9 § 4. A Citie that is set on an Hill cannot bee hid These words as also the former some Sect. 4 Papists urge for the visibilitie of the Church Object thus Our Saviour compares his Church to a Citie on an Hill which cannot be hid Therefore the Church
Faith and Obedience that conduce unto eternall felicitie And in this the Christian Peripatetickes do rightly place Happinesse The fruition and possession of God and that either in the life Present by faith in God and love of God To come to wit in Ineffable glory The sight of God This verse speakes of the Beatificall vision which the pure in heart shall certainely enjoy in the Kingdome of heaven for ever and ever of which by and by in the fourth § Sect. 2 § 2. Are the pure This is the sixt Beatitude and is a rectification of the rest the other may be in us hypocritically and therefore here our Saviour pronounceth them truely blessed who are Puri Corde pure in heart shewing hereby unco us viam modum the way and meanes how to obtaine true felicity and happinesse What is the purity which shall bee crowned Quest 1 with felicity It may be knowne by his contraries Answ for the understanding hereof observe This puritie is opposed either Duplicitati to double dealing Mixturae to composure or mixture thus the Apostle saith wee must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Phil. 2.15 without any mixture of Impurity this purity is two fold viz. Simple and absolute and so none is pure in this life Respective and in part First Purity is opposed to double dealing And therefore those that desire to bee made heires of heaven they must bee simple without fraud harmelesse as Doves Matthew 10.16 like Nathaneel in whom was no guile o Iohn 1.47 blamelesse and sincere p 2 Cor. 1.12 11.3 Why must Christians bee thus carefull to avoid all deceit and false dealing Quest 2 First because God is to bee imitated who is a Answ 1 most simple substance without any mixture or composition at all Answ 2 Secondly the dealing of God in the framing and creation of man doth require and call for this simplicity God hath formed us a body having two hands two feet two sides two eyes two eares and but one tongue one heart to shew that wee must nether bee double tongued nor double hearted but plaine true and single both in word and thought Answ 3 Thirdly fraud and double dealing comes from sathan It was he that deceived Eve by his doubling with her and Saint Paul feared that he through his subtilty would corrupt the mindes of the Corinthians from the simplicity that is in Christ q 2 Cor. 11.3 because hee is so false and subtile that he can transforme himselfe into an Angel of light r 2 Cor. 11 14. And therefore we should not imitate the father of lies but the Father of truth who is of a most single essence Observ Secondly purity is opposed to Mixture to teach us that wee must labour to bee without all impurity without the love of sinne in our hearts without the practise of sinne in our lives that so we may bee pure both in heart and life in Quest 3 the sight of God and man Why must we thus labour and endeavour to Answ 1 be pure and immaculate First because without this purity wee cannot please God hence the Apostle exhorts us to be transformed in our mindes that so wee may prove what is that good and acceptable and perfect will of God ſ Rom. 12.2 Secondly because wee are reconciled unto Answ 2 God through Christ for this end that we might be pure and unblameable and unreproveable in the Lords sight Colos 1.22 Thirdly because God elected us in Christ Answ 3 before the foundation of the world that we should be holy and without blame before him in love Ephes 1.4 Fourthly because this is the will of God that Answ 4 we should learne how to possesse our vessels in sanctification 1 Thes 4.3.4 Fiftly because onely purity leades unto the Answ 5 love or God The assurance of the love of God is our chiefest felicity in this life and it is onely purity that assures us of this wee cannot be assured of the Lords love unto us untill wee finde in our selves some love unto God which love must be testified by our willing and chearefull obedience of him in a holy life unblameable conversation according to that saying of our Saviour If ye love mee keepe my Commandements t Iohn 14.15 Who sinnes against this precept which injoynes purity of life Quest 4 Some transgresse in Opinion Answ not being Orthodox First some erre here in Opinion and these are either I. Libertines who denie all good workes let Saint Iames say what he will yet they beleeve that faith will save them without workes and therefore assume unto themselves the name of Solifidians that this is an errour appeares thus 1. Saint Iames saith faith vvithout vvorkes profits nothing Iam. 2.2 The author to the Hebrewes saith without workes no salvations is to be had u Heb. 12.14 3 Saint Paul would have us perswade our selves that we were created unto good workes x Ephes 2.10 And therefore all that time is mispent which is not spent in holy actions 4. our Saviour teacheth us first of all to pray Hallowed bee thy name to teach us that the end scope and aime of our lives is the glory of God and the same blessed mouth of thruth tels us that God is glorified by good workes Let your light so shine before men that they seeing your good workes may glorifie your Father which is in Heaven y Mat. 5.16 Or Secondly those erre here who deny any perfection of purity although the Scripture affirme plainely that the law which wee obey is perfect Iames 1.25 and that Abraham is commanded by God to be perfect Gen. 17.1 And all the children of God by Christ to bee perfect as their Father in heaven is perfect Mat. 5.41 yea although Saint Paul tells us We preach warning every man and teaching every man in all wisedome that we may present every man Perfect in Christ Iesus Col. 1.28 And although Epaphras who knowes the prayers of the righteous shall be heard Labours fervently for the Colossians in prayer that they may stand Perfect and compleate in all the will of God Colos 4.12 But of this Perfection we shall speake more plainely in the 48. verse of this Chapter Or Thirdly Prophane persons erre here who deride all endeavours of purity perswading men not to bee too holy nor too pure because Ne quid minis is a good rule Indeede I confesse that 1. in hypocrisie there is an evill puritie yea 2. in cacozelia blind and superstitious zeale there is an evill purity But 3. in the law wee cannot be Nimis too pure or too strict for who can love God too much who can obey and serve God too much when in the best performances our Saviour teacheth us to confesse our selves to be but unprofitable servants z Luke 17 10. And therefore it is a thing full of danger to deride or contemne those who dare not sweare or lye or be drunke or speake any vaine
so fast as his life and conversation pulleth downe most men not regarding so much what is said by Ministers as what is done by them and therefore our Saviour here earnestly perswades his Apostles and under them all Ministers to take heed that they be not found unsavoury salt Why must Ministers bee thus carefull to be in Quest 2 their lives and doctrine seasoning salt First because if they be unsavoury salt they Answ 1 will bee a meanes to draw many into euerlasting perdition Secondly because although otherwise they Answ 2 be endowed with great and eminent gifts yet if they be unsavoury salt they are altogether unprofitable in the Church of Christ Thirdly because if they bee not savoury salt Answ 3 they shall bee had in contempt for that is signified by this phrase of treading under foot Fourthly if they be not seasoning salt they shall Answ 4 bee cast into utter darkenesse where their torments shall bee greater and more exquisite then the torments of other wicked men And therfore great should the Ministers care be that his owne soule may bee seasoned with knowledge and grace that his doctrine may be sound and his life sincere that so both by doctrine and example they may be instruments to season the hearts and direct the lives of others VERS 14. Yee are the light of the world Vers 14 a City that is set on an hill cannot be hid § 1. Yee are the light of the world The occasion Sect. 1 of these words was this I. Some altogether neglect the word preached II. Some hate he preaching of the word Whence it comes to passe that Ministers are partly weary with preaching because they see they doe but cast pearls before swine and plow the sand Our Saviour in his infinite wisedome observing and knowing this doth excite and stirre up Ministers unto industry and diligence in their office by a double parable First of salt vers 13. Secondly of light vers 14 15 16. Whether doe these two parables signifie one Quest 1 and the same thing or divers Both the Parables have the same scope Answ but yet a threefold difference may bee observed in them viz. First salt doth preserve meat from being any worse then it is whē it is salted but if it be tainted before it be salted then the salt doth not reduce it to his first estate or make it as good as it was But light doth reduce us from that darkenesse and ignorance wherein we were a Chrysost imperf s Secondly salt hath reference to a good conversation light unto sound Doctrine b Ib. Id. or as Aretius thinkes contrarily salt signifies sound and wholesome doctrine and light a holy and unblameable life Thirdly Ministers are salt unto believers light unto the ignorant Conversatio sine luce non adducit ad veritatem scientia sine pietate non praeservat in sanctitate c Id. Ib. A conversation without the light of doctrine cannot bring us unto truth knowledge without holinesse cannot preserve us in piety And therefore it is necessary for Ministers to be both Salt and Light Quest 2 Why must we be first salt then light or why doth our Saviour observe this order Answ 1 First because it is a Ministers part first to keep those which he hath then to gaine those which as yet he hath not and therefore first he useth salt for the preservation from corruption of those who doe beleeve◠and then light for the enlightning of others who sit in darkenesse and in the shadow of death Answ 2 Secondly because it is first requisit to live well then to preach well Nam conversatio ducit ad scientiam contrarium vix Multi scientes sine timore Dei nulli timentes sine scientia d Chrysost imperf s A good conversation leads unto knowledge but seldome the contrary For many know much who feare not God but none truely feare God without some knowledge The feare of God being the beginning of wisedome Answ 3 Thirdly salt was for the Jewes that they might be preserved in their knowledge light was for the Gentiles that they might be reduced from the darkenesse of ignorance and therefore Christ first gives the parable of salt before this of light To conclude this question observe First salt is the way unto light that is piety leads unto true knowledge Secondly that is no true knowledge that doth not arise from piety and holinesse Thirdly that is not true piety which doth not hunger after the knowledge of God Sect. 2 § 2. Yee are the light of the world Christ was Obiect 1 the light of the world Ioh. 8.12 and 9.5 And Iohn was not that light but was sent onely to beare witnesse of that light Ioh. 1.8 How then are the Apostles the light of the world Answ 1 First light is taken in Scripture diversely to wit Marlorat Thesaur First for the Creator of light as Iohn saith The light shined in darkenesse and the darkenesse comprehended it not Ioh. 1.5 Secondly for the Sonne of God thus Saint Iohn the Evangelist saith of Saint Iohn Baptist He was not that light that is the true Messias but was sent onely to beare witnesse of that light e Ioh. 1.8 Thirdly for that power of the understanding and reason which is kindled in the minds of men thus Iohn saith Christ was life and the life was the light of men f Ioh. 1.4 Fourthly for the knowledge of the glory of God Thus Saint Paul saith God who commanded the light to shine out of darkenesse hath shined in our hearts to give us the light of the knowledge of the glory of God g 2 Cor. 4.6 Where light is taken both for the knowledge of spirituall and celestiall glory Fiftly for sanctity of life What communion sayth Saint Paul hath light with darkenesse that is what agreement is there betwixt sanctity and sinne h 2 Cor. 6.14 And so our Saviour in the next verse save one unto this saith let your light so shine before men c. Where by light is expressed to bee meant a holy life replenished with good workes Sixtly light sometimes is taken for the doctrine of the Gospell according to that of Saint Paul Christ being risen from the dead shall shew light unto his people the Jewes and to the Gentiles i Acts 26.23 that is shall send his Gospell to be preached unto both Seventhly light is taken for the Doctours of the Evangelicall doctrine as in this verse yee are the light of the world Eightly all Christians are called light So the Apostle exhorts the Philippians to be harmelesse blamelesse and without rebuke because they were lights among the ignorant Gentiles l Phil. 2.15 Now true Christians are called light in a threefold regard First because they are enlightned in themselves by that most true pure and bright light the illumination of the Spirit of Christ Secondly because they walke in the light And thirdly because by their pure and holy
secure they are more hardly assaulted and with great difficulty sacked so God is in the midst of his Church b Psal 46.5 and will establish it for ever c Psal 48.8 And therefore the children of God and the inhabitants of this City need not feare because the Lord is their watch-man who is able to preserve them and so carefull of them that hee neither slumbers nor sleepes Sect. 7 § 7. Cannot be hid Why are these words added Quest 1 Answ That the Apostles might be the more carefull to give all diligence in their ministry from the successe because their lives could not be so spent in obscurity but that either praise would redound unto them for their diligence or infamy for their negligence Quest 2 What is the meaning of these words It cannot be hid Answ 1 First some understand it of the visibilitie of Glory and Chrysostome thinkes this spoken prophetically that although now the Gospell of the Kingdome bee but newly published yet in time the Church shall flourish Answ 2 Secondly some understand it of the visibility of the word that the word shall bee revealed to all or preached through the world Ephes 3.5 Colos 1.26 Answ 3 Thirdly some understand it of the visibility of workes in Ministers that they must use their utmost endevour to bee unblamable in their lives and indefatigable in their callings because all men see them all eyes are upon them Vers 15 VERS 15. Neither doe men light a candle and put it under a bushel but on a candlesticke and it giveth light to all that are in the house Sect. 1 § 1. Neither do men light a candle and put it under a bushel c. Argum. The Papists hold that the Scriptures are not to be translated into the vulgar tongue whereby the vulgar sort may read them against which Tenet wee produce this place arguing thus The Scripture being like a lighted candle is therefore given unto men that it may shine unto all that is be expounded and explaned to their understandings and capacities And therefore that it may give light unto all and be seene by all it is necessary that it should be translated into that language which is understood by them d Scharp curs theolog f. 37. arg 9. Sect. 2 § 2. It giveth light to all that are in the house Quest 1 What is meant here by House Answ In this place House is to bee taken for the Church Militant which is therefore called a House because it is a segregation or separation or separating of a company of people from the rest unto the profession of religion Teaching us Observ that the Church of God is a society or assembly of the houshould of faith separated unto the service of God The house is the Church 1 Tim. 3.15 the Citizens are the houshold of God Ephes 2.19 and of faith Gal. 6.10 How are the faithfull separated from the Quest 2 world First by profession of the true God they are Answ 1 separated from the Gentiles who serve Idols Secondly by the profession of Christ they are Answ 2 separated from Turkes and Jewes who deny him Thirdly by the profession of the pure word Answ 3 of God they are separated from heretikes who hate the word as the thiefe hates a candle or hee that doth evill light VERS 16. Let your light so shine before men that they may see your good workes Vers 16 and glorifie your Father which is in heaven § 1. Let your light so shine before men Sect. 1 What is the sense and meaning of the whole Quest 1 verse First the true genuine and naturall interpretation Answ 1 in generall is this Let your light shine not onely before God but also before men not onely in doctrine but also in the workes of your ministery yea in your whole life that men not onely may heare but likewise may see your good workes not to the intent that they may celebrate your praise but that they may glorifie your Father which is in heaven Secondly more particularly the sense and Answ 2 meaning of this verse is thus to be taken up viz. First the Ministers of the Church of Christ ought to shine before men not onely by sound and saving doctrine but also by a sincere and sanctified life Secondly those Ministers doe neither rightly nor sufficiently shine unto edification who doe onely teach and preach well but their life is not answerable to their doctrine Thirdly the preachers of the word must not onely in that which they doe satisfie their own conscience betwixt God and them but as Saint Paul saith they must provide for things honest not onely in the sight of the Lord but in the sight of men ſ 2 Cor. 8.21 they must circumspectly avoid all scandalous actions or which may be interpreted to be such Fourthly the Ministers of the word both in their preaching and in all the actions of their lives must seeke the glory of their heavenly Father and not their owne fame honour gaine esteeme or the like Fiftly our Saviour doth here seeme to imply that if in the preachers of the Gospell sound doctrine be stained with a corrupt life God is not then glorified but rather dishonoured and scandalized by them t Rom 2.24 How may this verse be divided Quest 2 Herein two parts may be observed viz. First the Commandement wherein are two things Quid what is commanded let your light shine Quibus to whom before men Secondly the reason of the precept taken from the end which is twofold First that men may see your good workes Secondly that God may be glorified wherein there are First the maine end which is aimedat in our workes and that is Gods glory Secondly the name given unto God your Father Thirdly the place of his abod or of the greatest manifestation of his glory and that is in heaven I have propounded this question and divided this verse because I shall treat a little more amply upon it than upon the former Sect. 2 § 2. Let your light shine What is meant by Quest 1 this Shining light which is here commanded to be held forth Answ 1 First some expound it of preaching onely thus Let the light of the word shine that the workes or fruits of your labour may appeare for thus sometimes the fruits of the Gospell are called workes Are not you sayth Saint Paul to the Corinthians my worke in the Lord u 1 Cor. 9.1 And hence he exhorts the Thessalonians to esteeme highly their Ministers for their workes sake v 1. Thes 5.3 yea preaching is called the worke of an Evangelist 2. Tim. 4.5 And hee who desires to bee fitted for and admitted into this calling is sayd to desire a good worke w 1 Tim. 3.1 Teaching us that it is not enough Observ 1 for a Minister to have knowledge but he ought so to preach as to make it his worke that so by the blessing of God upon his labours he may
bee an instrument to convert many Musculus sup Answ 2 Secondly some expound this of preaching and pietie together as if our Saviour would say shine in doctrine but withall let men see your Obser 2 good workes Gualt s Teaching both Pastors and people that to the knowledge of the word they must adjoyne the practise of pietie Or they must diligently labour to encrease both in knowledge and practise Quest 2 Why are both knowledge and practise thus necessarily to be adjoyned Answ 1 First because without the knowledge of religion our pietie and devotion is but blinde knowledge being the eye by which religion is directed and therefore they are necessarily to be conjoyned Answ 2 Secondly knowledge and practise are the two wings of religion without either of which our religion is lame and falles to the ground And therefore if with the Eagle wee desire to soare up unto heaven we must adjoyne and linke them both together Answ 3 Thirdly knowledge is not required in us or to be acquired by us for it selfe but that thereby we might be more enabled to performe our duties towards God which we cannot without the knowledge of the word and therefore it is requisite that first our hearts should be instructed in the knowledge of God and of his Law and of our Masters will and then carefully to performe what wee know our God requires of us Who are faultie in this particular First those who preferre ignorance before knowledge darknesse before light Secondly those who are remisse in seeking for knowledge who are ignorant and negligent in the use of the meanes of knowledge Vult non vult pigeâ— thâ—y love wisedome and say they long for understanding but other things wholly divert them from the quest thereof And therefore it is necessary to heare and read and learne and pray for the encrease of knowledge Thirdly they are too much defective here who labour for knowledge and rest only therein whether Pastors or people for we must not bee hearers onely or speakers onely or knowers onely but doers also because without a holy obedient and religious life our preaching hearing and knowledge is altogether fruitlesse Indeed it is true that a knowing Minister by his preaching may benefit others but not himselfe except hee bee a follower as well as a leader a Disciple as well as Doctour a practitioner as well as Teacher Fourthly those Ministers are principally faultie here whose lives are scandalous and conversations impious who doe not onely no good but also much evill These weave Penelopes web undoing as much by their evill life as they doe by their good doctrine destroying as fast with the left hand as they build with the right Thus much for the second generall answer to the first question the third and last remaines Thirdly some expound these words Let your Answ 3 light shine of pietie onely Thus Calvin most truely as though our Saviour would say as you are the light of doctrine verse 14. so shine in good workes that men seeing them may glorifie God Who are they that are commanded to let their Quest. 3 light shine or to hold forth a good example unto others First this belongs unto all in regard of all Answ 1 those to whom their life may be made knowne and that for these causes First because all men ought to glorifie God by their workes Secondly because there are none but they may exhibite something in their life whereby some others may either be confirmed or furthered by Thirdly because all men in their severall states and callings have some singular occasions of doing some good which others upon the like occasion offered ought and may imitate And therefore every one should labour to shine in the workes of holinesse and uprightnesse that others thereby might be provoked to the like Answ 2 Secondly they principally are enjoyned to hold forth the lampe of a pure life who either in age gifts or office are superiours unto others that is old men must be a president unto young Masters a patterne unto servants Fathers a copie unto children Magistrates an example unto people Ministers as Leaders unto their flocke and the like Read 2 Thessal 3.9 and 1 Tim. 4.12 and Titus 2.4.7 Now the reasons why this dutie of shining unto others belongs unto all sorts of superiours are these First because much is required of him to whom much is given w Luk. 12 48. and therefore the more God hath honoured any let them bee the more carefull to honour him the higher hee hath raysed any the more are they engaged to strive by the light of a holy life to advance his glory Secondly because the more eminent a man is in place the more conspicuous is his life and is the lesse hid as our Saviour sayth in the former verse save one A Citie set on a hill or a lighted candle put into a candle-sticke cannot bee hid Those who are in any high place cannot conceale their lives and actions but they will appeare to those who are under them either to their glory or infamy and therefore it concernes all superiours and Governours to be carefull that their light so shine unto others that God may be glorified by them and in them Thirdly because those who in place degree or rank are above others ought in going before to shew the right way to others Fourthly inferiours depend upon superiours and therefore for the most part compose themselves according to their example If a Ruler sayth Salomon hearken to lies all his servants are wicked x Pro. 29.12 And therefore all Governours had need to be wary lest they mislead those whom they must answer for and so their blood bee required at their hands Sect. 3 § 3. Before men What is the meaning of these words Quest Answ 1 First Musculus understands it of preaching the word as though our Saviour should say you must preach the word to all without respect of persons that is first to all nations and people whether Jewes or Gentiles Secondly to all of what order and degree soever whether rich or poore masters or servants Kings or subjects Thirdly to all of what condition qualitie or disposition whatsoever whether wise or simple ignorant or learned wicked or righteous obedient or rebellious for whether they will heare or whether they will forbeare the word must bee preached unto them y Ezech. 2.4 c. that those who will not amend may be left without excuse Answ 2 Secondly these words Let your light shine before men may be expounded of pietie also as well as preaching as if Christ should say you must bee carefull to order your conversation aright as well in regard of others as of your selves For first they are our brethren and therefore wee ought to love them Secondly by our evill example we may hurt pervert debilitate detain and keepe them backe from the wayes of grace and worke of the Lord. Thirdly by our good example wee may helpe convert
wheat with them Why doth the housholder forbid his servants Quest 1 to plucke up the Tares and command them to suffer them to encrease First lest in gathering up them they should Answ 1 plucke up some of the wheat with them where we see that the wicked shall rather bee spared a while then the righteous shal be endangered The wicked Sodomites should rather have been spared then ten righteous should have perished Secondly because he himselfe hereafter will Answ 2 plucke up the Tares in his due time and cast them into the Fire where we see that although wicked men escape mans hand yet they shall not escape Gods or although God himselfe spare them for a time yet he will not spare them alwaies but punish them at the last Thirdly because the Tares hinder not the Answ 3 Wheat from being gathered into the Garner at the time of Harvest that is the hypocrites and wicked in the Church cannot by their society or commixture with the righteous hinder them from Heaven § 3. Suffer them to grow untill the Harvest Sect. 3 If the understanding Reader desire to see how this Section is truely to be understood and how also it is abused by some who labour from hence to overthrow all politicall and Ecclesiasticall Discipline and how their exceptions are fully answered let him Reade Pareus s fol 725. b. calce c. and Chemnit harm pag. 863. 864. and Scultetus Idea Concionis pag. 143. 144. 145. For the English Reader I referre him to Doctor Mayer s f. 189 190 191. VERS 34. Vers 34 All these things spake Iesus unto the multitude in Parables and without a Parable spake hee not unto them Quest How is it said that Christ spake nothing unto them without Parables when as at sometime he taught plainly Answ 1 First Augustine qu. Evang. answereth that although some things were at sometimes spoken plainly yet at no time did he speak so plainly but somthing therein was parabolicall Answ 2 Secondly others rather answer thus that at this time of his teaching hee spake nothing without parables Chrysost qu. 3. Some condemne too much knowledge and preferre ignorance before it setting up Trophees thereunto but this is not answerable to the precepts and practise of Christ and his Apostles for S. Paul makes the Gospell knowne unto the Corinthians 1 Corinth 15.1 It being a light not to be hid under a Bushell but to bee held forth and declared unto all yea Christ wee see taught openly in the Temple never secretly Iohn 18.20 And commands his Apostles to goe and preach unto all nations Matth. 28.19 And hence Paul saith that the word of salvation is sent to all that feare God Object Acts 13.26 Now against this the Papist object this place That Christ spake unto the common sort or people in parables and without a Parable spake he not unto them Answ 1 First with Augustine above I might answer that in many things which he taught although something was difficult yet there was something easie Answ 2 Secondly this verse hath reference to the present time or present preaching of Christ not to his preaching alwaies For in this verse it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things spake Iesus unto the multitude in Parables and without a Parable spake he not unto them that is at that particular time for at other times we see hee teacheth them plainly without Parables as Luke 4. But principally in his Sermon upon the mount Matth. 5 6 7. Answ 3 Thirdly although our Saviour here teacheth in Parables yet he doth not hereby excuse ignorance much lesse to commend it but rather doth accuse them hereby of obstinacy and perversenesse and therefore in judgement teacheth them in Parables and not plainly for Parables are used for the punishment of hearers Answ 4 Fourthly the principall cause why our Saviour spake so much in Parables was because hee was not yet glorified neither had as yet suffered Hence he could not send the Comforter to his Apostles untill hee was glorified but after his glorification he sent him not onely to his Apostles but also by their Ministerie to others and taught them that is brought to their remembrance what they had heard before that they might make it knowne unto others Matth. 10.17 And therefore Christs preaching in Parables is no plea for the excuse of ignorance Verse 35 VERS 35. I will utter things which have beene kept secret from the foundation of the world Concerning Secrets a question or two here may bee made namely What is meant by this word Secret in Scripture Quest 1 First sometimes it signifies the Temple or Answ 1 Sanctuary as Ezech. 7.22 Secondly sometimes it signifies a Tabernacle Answ 2 or place of refuge as Psalm 27.5 and 31.20 and 91.1 Thirdly sometimes it signifies Prophesies Answ 3 Visions or predictions of things to come Fourthly sometimes it signifies the divine will Answ 4 of God which hee would have obeyed by his servants Fiftly sometimes it signifies the secret will Answ 5 and hidden decree of God Sixtly sometimes it signifies humane counsels or Answ 6 things committed and communicated by one friend or neighbour unto another Who reveales Secrets Quest 2 The Lord Iob. 11.6 Eccles 10.20 Daniel 2.19 Answ and Christ in this verse To whom doth the Lord reveale his Secrets Quest 3 First to his Prophets in particular Amos Answ 1 3.7 Secondly to all his Servants that is the righteous Answ 2 in particular Psalm 25.14 Prov. 3.32 Esa 45.3 Matth. 13.11 Iohn 15.15 Examples whereof we have in these places 18.17 and 41.39 Numb 12.8 Daniel 2.19 and 5.11 What is required of us in regard of humane Quest 4 Secrets First a man must not rashly communicate or Answ 1 impart a secret unto any Prov. 25 9. Secondly he unto whom a Secret is discovered Answ 2 or made knowne must not reveale it but conceale and hide it Proverb 11.13 Who reveale Secrets Quest 5 First they are revealed by wicked men Proverbs Answ 1 11.13 Secondly Secrets are discouered by fooles Eccle. Answ 2 19.11 VERS 43. Verse 43 Then shall the righteous shine forth a◠the Sunne in the Kingdome of their Father who hath Eares to heare let him heare § 1. Then shall the righteous shine forth as the Sect. 1 Sunne c. Wee affirmed before verse 8. that there were divers degrees of glory in heaven now against this this ver is objected thou the Righteous shall shine in Heaven as the Sunne Object but there is no greater light then that of the Sunne Therefore in Heaven there are not unequall degrees of Glory This is a fallacy A dicto secundum quid Answ ad dictum simpliciter because in this place our Saviour only teacheth that the glory of the faithfull hereafter shall be great therefore simply there shall bee no degrees of glory followes not § 2. He that hath Eares to heare Sect. 2 This seems to be a Synonimum but it is not for to heare signifies
1. seeing how deformed a thing it is they may hate it 2. seeing how deformed it makes them in the eyes of God they may be afraid and stricken with terrour and trembling of the just judgments of God and 3. being afraid of the anger of God for sinne they may the more fervently pray against sinne and for the pardon of their sinnes 4. and that thus praying they may endeavour withall that they may bee truely converted and turned from sinne God is glorified by our hearing when we thus heare Secondly in hearing we must learne the mercy of God that is I. consider in the word how mercifull the Lord is in his owne nature II. admire the infinite mercy of God unto us and unto all mankinde III. Labour to be made partakers of this mercy beg it earnestly at Gods hands that being sensible thereof thou maist truely rejoyce God is glorified by our hearing when we thus heare Thirdly hearers must learne so to heare that their lives may bee directed piously prudently watchfully and unblameably because God is glorified by their thus hearing of his holy word as followes in the next particular Thus we have shewed the first work which Christ requires unto Gods glory which belongs unto Ministers namely the preaching of the word Secondly the next worke belongs both unto Preachers and people and that is the practise of religion For all men must labour so to live that God may be glorified in them and by them or wee must labour to abound in those workes by which glory may redound unto God Quest 3 How is God to be glorified in our lives Answ 1 First when we being truely by God converted unto himselfe doe give praise and glory and honour unto God our mouths being full of his praises by reason of his manifold mercies extended towards us but of this we have to speake elswhere Answ 2 Secondly when the workes themselves which wee doe doe praise the Lord that is when our lives are replenished with those workes which are both pleasing unto God and gratefull unto men For the better understanding of this observe that there are three kindes of workes to wit First some workes are odious and abominable both unto God and man as Murther Incest Treason Rebellion Cruelty and the like there is no question to bee made of these for all wil grant that God is not glorified by these but dishonoured Secondly some workes are odious unto God but gratefull unto men as to flatter and sooth up men to apply themselves to their dispositions These workes are not to be done for although they please men yet they do not glorifie God Thirdly some workes are both acceptable unto God and gratefull unto men And in these workes must we principally labour because all good men will commend them and give glory unto God for them And therefore although all good workes are to be wrought yet principally such as procure praise unto God from men being approved as pretious both by God and men Quest 4 What workes are these Answ Such workes as have in them these two things namely first those whose goodnes is evident apparent unto all viz. a solid observation of the morall Law a life unblameable uprightnesse in dealing conjoyned with modesty a holy life conjoyned with humility an honest walking in an honest calling with paines and diligence patience in all crosses injuries and wrongs conjoyned with prudence and the like for the goodnesse of this is questioned neither by Jew nor Gentile all men by the light of nature approving of them Secondly as their goodnesse must be evident unto al so they must be profitable also unto men S. Paul distinguisheth between a righteous man and a good man telling us that for the former scarce any would dye but for the latter some would dare to dye p Rom. 5.7 Now this is the true good man which some would lay downe their life for who doth abound in those workes which are beneficiall and commodious unto others namely first the workes of pardon towards offenders laid downe in these places Rom. 12.14.17 19. Coloss 3.13 and 1 Cor. 6.7 and 1 Pet. 3.9 It is profitable to those who offend to pardon their offences and it is pleasing unto all to observe how ready wee are to pardon and passe by wrongs And therefore Christ prayes for those who crucified him Father forgive them and Stephen for those who stoned him Lord lay not this sinne unto their charge Secondly the works of mercy whereof wee treated largely before vers 7. And therefore I conclude if we desire so to live that the Lod may be glorified in us and by us we must abound in every good work but principally and chiefly in those which are 1. good in themselves 2. gratefull unto the good God And 3. pleasing and profitable unto men § 7. Your Father Sect. 7 Why doth not Christ call God the Lord Quest or Judge of all the world or by some of his terrible names but onely Father Because our Saviour by this relative compellation would provoke them unto a greater care Answ as if he would say let this move you to shine before others in a holy life because he is your Father whose glory I perswade you to seeke and they are children whom by your good workes you ought to bring unto the Father And therefore he who neglects to hold forth the light of a holy conversation doth both neglect the glory of his Father and the conversion of his brethren § 8. Which is in Heaven Sect. 8 Why are these words added Quest Because by the very mention of Heaven Answ all earthly impediments are obliterated and extinguished as if our Saviour would say bee not hindred from shining before men by the world for this is the will of your heavenly Father that you should doe it VERS 17. Vers 17 Think not yee that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill In this Sermon preached by our Saviour upon the Mount there are these three parts To wit the Exordium wherein our Saviour treats of true blessednesse chap. 5.3 unto vers 13. Tractate concerning instructions which direct us in a holy life unto chap. 7. vers 24. Conclusion which is parabolicall chap. 7. vers 24. c. unto the end of the chapter The Tractate hath a double instruction whereof the first is of the preaching the Law and that both of the Preachers the Apostles chap. 5.13 unto verse 17. Law preached and this both in Generall shewing that the Law is to be observed and kept chap. 5.17 unto vers 21. Particularly correcting some errors about the Law alledged by the Jewes either Truely but not aright explicated as of Murder chap. 5.21 unto 27. Adultery chap. 5.27 unto 31. corruptly and that either Indirectly and that either because First it was not a true or positive Law but onely a toleration as of Divorce vers 31. unto 33. Secondly it was
prized Answ To this I answer first Christ in this place speakes of Precepts not of Counsels as appeares First from the phrase he uses calling them Mandata Commandements Secondly from the scope of the place our Saviour principally here prohibiting the violation of the least commandements Object 2 and understanding the internall sinne of the soule Thirdly this will appeare by the remoovall of their objections First the Papists say they are called the least sinnes and therefore they are not great Answ This followes not they are called the least therefore they are little in themselves but I. because others are greater all sinnes not beeing equall II. because the Pharisees thought the sinnes of the heart to be but small Object 3 Secondly they object Minimus erit hee shall be the least he doth not say exterminabitur hee shall be destroyed hee shall not bee cast out of the Church but hee shall bee lightly regarded in the Church To this their owne Stapleton answers Answ Imò nullus erit hee shall not all belong unto the Kingdome of heaven Non significat gradum inferiorem sed è coelo exclusionem Chrysost s Least here doth not signifie an inferiour degree of glory but a direct expulsion from heaven as followes in the next verse except you bee more righteous then the Scribes and Pharisees you cannot be saved Thirdy from what was said in the first answer we may observe a difference amongst expositors Answ 3 about the meaning of these words kingdome of heaven I. some understanding them of the kingdome of grace And II. some of the kingdome of glory Now I suppose that they may be understood of both namely first of the kingdome of grace because the Church of Christ is ever and anone called the Kingdome of heaven as Matt. 3.2 and 4.17 and Luke 7.28 The Church of God is the Kingdom of Christ and the Church militant and triumphant make up but one and the same kingdome Secondly these words may be understood of the kingdom of Glory he shall be called the least in the kingdom of heaven that is hee who is disobedient to the least of Gods Commandements howsoever hee may bee esteemed in the world yet with God hee shall bee rejected neither by him allowed a place in the Kingdome of Heaven The Lord respects no mans person but judgeth every man according to his workes and therefore those who give way unto the workes of wickednesse shall receive from him the reward of their iniquitie § 4. Whosoever shall doe the least of these commandements and teach them c Sect. 4 Our Saviour in these words doth silently point at three sorts of Teachers namely First those who teach indeede but by their teaching destroy the law and therefore neither they themselves fulfill the law neither by their teaching doe they induce others unto the obedience thereof Secondly those who doe not destroy the law by their opinions but doe truely teach the law unto others although they doe not practise it in themselves both these are rejected by Christ Thirdly those who teach the law soundly and practise it sincerely that is who direct by their doctrine and example others unto God and instruct them in the workes of righteousnesse and true holinesse and these are they whom our Saviour saith here shall bee called great in the kingdome of heaven which simply is to bee understood of a greater and more eminent degree of glory according to that of David They that turne many to righteousnesse shall shine as the starres for ever and ever w Daniel 12.3 Parens sup VERS 20. For I say unto you that except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharisees Vers 20 ye shall in no case enter into the Kingdome of heaven § 1. For I say unto you except c. Bellarmine produceth this place to prove that Sect. 1 there can bee no certaintie of salvation in this Obiect 1 life arguing thus if salvation depend upon the condition of workes then there can bee no certaintie thereof but the Scripture doth in plaine termes teach us that salvation depends upon the condition of workes Therefore none can bee sure of his salvation The Minor or second proposition he confirmes by this verse I say unto you except your righteousnesse exceede the righteousnes of the Scribes and Pharisees you cannot enter into the knigdom of heaven so chap. 19. If thou wouldest enter into life Answ 1 keepe the Commandements First the condition of workes doth either simply suppose 1. the necessitie of workes or 2. over and above the merite of workes Now in the first sense the Scriptures doth require indeede that they who desire to bee assured of eternall life and salvation must labour to abound in the fruits of sanctification And thus wee grant that salvation doth depend upon the condition of workes In the second sense it is signified that this salvation is acquired by the merit of those workes of sanctification And this we altogether deny as followes in the following objection and third answer of this Answ 2 Secondly although salvation doth depend upon the condition of workes in the first sense yet it followes not hence that therefore there can be no certaintie of salvation but rather on the contrary wee say that this condition of workes being supposed there is a great certaintie of salvation because none can be faithfull who doth not give all diligence in good workes and those who doe know hereby that they are faithfull Answ 3 Thirdly in the second sense wee grant that there can bee no certaintie of Salvation such a condition of workes being supposed as includes merit But Bellarmine cannot perswade us Protestants to grant that any such condition of workes is made in the Gospel neither doth hee prove it the places alleadged by him being understood of the first condition of workes which supposeth their necessity not of the second which supposeth their Merit x Chamier tom 3. de fide li 13 Cap. 17. Sect. 30. 31. 33. fol. 444. It is questioned betwixt us and the Papists whether the Evangelicall promises have the condition of workes added unto them not simpply but whether as antecedent or consequent And Bellarmine affirmes the former we the latter Obiect 2 The Jesuite objects this place for the confirming of his opinion Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees ye cannot enter into the kingdome of heaven This is an Evangelicall promise because it comprehends the kingdome of heaven and yet it hath the condition of actuall righteousnesse which consists in a perfect observation of the Answ 1 Commandements First it may bee doubted whether this bee an Evangelicall promise or not considering that Christs scope here is to vindicate the law of workes from the traditions of the Pharisees for when he had protested that he came not destroy the law but to fulfill it had pronounced them to be the least in the kingdome of heaven who broke
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
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
and resolutely Answ 3 sticke to our Religion and not be shaken from that by any wind or storme of affliction or persecution at all reade Mich. 4.5 and Revel 3.11 Two things the Lord in holy Writ inculcates into our cares to this purpose namely I. Patience and exultation in affliction we must endure persecution we must endure it patiently yea we must rejoice when we suffer for our Gods or the Gospels sake Rom. 5.3 and Iam. 1.3 Now where is patience or joy in suffring when men avoid affliction and persecution by denying Christ and their profession II. Hope and expectation if we suffer patiently and joyfully then we may confidently hope for and expect the reward promised even the crowne of glory Rom. 8.24 25. and 15.5 and Col. 3 4. And therefore when we are ready to forsake our colours and to deny our profession let us examine which of these three considerations it is that moves us thereunto namely First whether doe we think that our profession and Religion is false Or Secondly that the promises of God contained in the Word or the promise of Christ contained in this Text is false Or Thirdly whether the reward promised or promises made in the Scripture be not worth the seeking or labouring or suffering for For if our Religion be built upon the Scriptures and regulated by the rule of truth as it is if all the promises of God made in his Word be Yea and Amen in Jesus Christ as the word of God it self witnesseth if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed as is revealed to us from heaven Rom. 8.18 and 2 Cor. 4.17 Then we are left without excuse and reserved for insupportable torments if we shall decline persecution and affliction by denying of Christ and Religion Quest 2 What things hinder us from sticking close to the profession of Religion Answ 1 First losse for Religion is hard with danger and losse If the yong man cannot follow Christ without selling all he hath he will rather stay behinde Mat. 19.22 Iohn 6.66 Answ 2 Secondly the world hinders us from true constancie in Religion Gal. 1.4 Answ 3 Thirdly the flesh and lusts thereof often violently withdraw us from the truth and practise of Religion Iames 1.14 Answ 4 Fourthly Satan by sifting and assaulting of us doth often leade us aside out of the way of Religion as we see Luke 22.31 and 1 Pet. 5.8 Quest 3 Why must we adhere thus constantly and resolutely to the profession of Religion Answ 1 First because true Religion is true Wisdome and therefore it is worth retaining worth dying for Deut. 4.6 Psal 111.10 Prov. 1 7. and 1 Corinthians 2.6 7. Answ 2 Secondly because true Religion sustaineth and upholdeth the world As before Solomons Temple there were two Pillars 1 King 7.21 and 2 Chron. 3.17 the one named Iachin that is God will establish and the other Bohaz that is Strength so there are two supporters which beare up the world viz. I. Religion which sustaines and upholds the Church And II. Justice which supports the Common-wealth Whence the Jews rightly say That for Ierusalems sake namely the Church of God and true Religion the world stands Thirdly because if we suffer for the profession Answ 3 of the truth and Christs sake then Christ will finde us out and comfort us as he did the blinde man who was excommunicated for confessing his name Ioh. 9.35 yea he will owne us for his owne at the dreadfull day of judgement as our Saviour promiseth in this verse By what meanes may we attaine unto a constant Quest 4 bold true and right profession of religion First the foot of this Ladder which reacheth Answ 1 unto heaven or the beginning of Religion is a cessation from sin Acts 2.38 and 3.19 and Esa 1.16 for untill we be free from sin we are the servants thereof Rom. 16.6 and therefore so long all our boastings are in vaine 1 Pet. 2.23 And therefore if we desire to live with Christ yea rather dye than depart from Christ let us labour to hate and eschew all sin whatsoever for so long as we love and follow sin so long we cannot suffer for Christ What sins must we cease from First from our owne sins not onely from the sins of others Secondly from all sins not from some onely Thirdly principally from our principall sins and not onely from those we care least for Fourthly from our least sins as well as our greatest 1 Thes 5.23 Iude 20. Secondly the top of this Ladder which reacheth Answ 2 up unto heaven is obedience for without that there is no happinesse Deut. 4.1 and 5.1 and Mat. 7.21 26. Luke 11.28 And therefore obedience is necessary for the confirmation of our Religion and Faith and assurance of glory Mat. 7.20 Thirdly Religion cannot be learnt without Answ 3 divine illumination Mat. 11 2â— and 16.17 Ioh. 6.44 And therefore this spirituall knowledge is a principall meanes to make us stout and strong professors Paul confesseth that he learnt Religion in the Schoole of heaven Gal. 1.12 16. And so must we for I. It is a mystery 1 Corinth 2.14 And II. It is revealed by the Spirit of God 1 Cor. 2.10 Esa 55.13 For as there are two impediments which hinders us from Religion namely First the vaile that naturally hangs over our hearts 2 Cor. 3.14 And Secondly the blindnesse of mind which is wrought in us by Satan 2 Corinth 4.4 So also there are two remedies against these two impediments namely I. To the Ministers is given illumination and their lips preserve knowledge 2 Corinth 4.6 And II. The vaile is taken away from the eyes of the faithfull and they thereby enabled to understand what is delivered 2 Cor. 3.16 And therefore if wee desire to be instructed and built up in the truth wee must invocate and supplicate God our Father that hee would be pleased for his deare Sonnes sake First to give light unto his Ministers and to make them able to cut the Word aright and to teach instruct and lead his people both by doctrine and example Secondly to give light unto our minds that wee may understand his word and will which is taught unto us Ephes 1.17 And Thirdly to give strength to our hands and courage to our hearts that wee may obey and performe his will both in heart and life both in prosperity and adversity both in freedome and in affliction Quest 5 How may we know whether our religion bee true and according to the religion of the Apostles of Christ or not Because the profession of no other religion save that can please God nor the Professors of any other religion be acknowledged by Christ at the last day Answ This may easily be knowne by comparing of our religion with their doctrine as it is comprehended and expressed in the New Testament Quest 6 To find out the sense and meaning of Scripture is very difficult and hard how
to death hee feared the multitude because they counted him as a Prophet verse 5. Answ 2 Secondly Augustine thinkes that Herod did truely feare Iohn and willingly heard Iohn and heartily grieved at the Maide request Answ 3 Thirdly Carthusian s thinkes that those words in the 5. verse of this Chapter are to bee understood of an unwilling will when Herod would have put him to death that is with a will mixed with an unwillingnesse and some reluctancie And indeed the letter of the History both here and in Marke 6. doth seeme to side with Augustine that the plot was not laid by Herod but by Herodias thus to bring Iohn to death UERS 12. And his Disciples came and tooke up the body and buried it and then went and told Iesus It is evident by many passages in the Gospel Ver that the Disciples of Iohn did envie Christ and emulate his glory but now Iohn being dead they goe unto Christ and shew him vvhat had hapned vvhich argues that their former emulation vvas abated at least if not altogether â—â—nished Whence it may be demanded What was the cause that now they doe envie Christ as before First because they saw and perceived thy Christ and Iohn was led by one and the â—â—me Spirit and neither of them did envie or labour to suppresse the glory one of another but did rather labour and study to exalt the honour and fame of each other Secondly because Iohn being in prison had Answ 2 sent his Disciples to Christ that by his gracious words and miraculous workes they might learne that hee vvas the true promised and expected Messias vvhose Fore-runner he vvas VERS 13. When Iesus heard of it Vers 13. hee departed thence by ship into a desart place apart and when the people had heard thereof they followed him on foot out of the Cities Whether did Iesus depart Quest 1 Saint Luke saith into a defart Answ named Bethsaida Luke 9.10 that is the house of hunting because it was full of wild beasts and was therefore so called for the much hunting which was there used What was the cause of our Saviours departure Quest 2 unto that desart The cause was two-fold namely Answ First that hee might escape danger Herod had now beheaded Iohn and therefore when Iesus heard of it hee departed that hee might not fall into the Tyrants hands the time of his suffering being not yet come And this cause is here expressed by Saint Matthew Secondly that his Disciples might rest themselves and this cause is plainely laid downe by Saint Marke Chap. 6. verse 30 31 32. VERS 14. Iesus went forth Vers 14 and saw a great multitude and was moved with compassion towards them and hee healed their sicke From verse 13. to 22. is shewed our Saviours care for the multitude whence it may be asked What is the office of a good and faithfull Minister Quest 1 of Christ First to reduce from errour those that goe Answ 1 astray Secondly to cure the soules of those who are Answ 2 spiritually sicke Thirdly to feed those who are hungry or hunger Answ 3 starved And all these wee see here in Christ What are the signes of false shepherds Quest 2 First to seduce and mislead their flocks into Answ 3 errours And Secondly to sleight and neglect those who are sicke And Answ 2 Thirdly to devoure and prey upon those Answ 3 who are well and sound For all these are diametrally opposite unto Christ Quest 3 Who is the true and faithfull Shepherd of the soule Christ For Answ First it is hee who teacheth all and reduceth those who wander into the right way Iohn 6. Secondly it is hee who cureth and healeth all Psalme 36. and 103.3 and 107.20 Thirdly it is hee that feedeth all Psalme 104. and 145. And therefore those who teach and instruct in the truth and reduce stray sheep into the way of truth and feed the hungry and cure the sicke soules doe it by vertue of that power which is derived unto them by Christ Vers 19 VERS 19. And hee tooke the five loaves and the two fishes and looking up to heaven hâ—e blessed them Quest Why did Christ lift up his eyes unto heaven Answ 1 First to signifie that his power and efficacie in working Miracles was from his Father according to that Iohn 6. which hee saith I can doe nothing of my selfe c. Answ 2 Secondly to teach us that we must expect and desire that the use of the creatures may be blessed unto us by God we cannot hope that our meat will turn to the nourishment of our bodies except the Lord blesse it and give it this power neither can we expect a blessing from God except wee desire and pray for it And hence according to the present practise of our blessed Saviour wee use to give thankes before meat Vers 24. VERS 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrarye Quest 1 What is here Allegorically meant by the ship and the sea Answ By the Sea is meant the World and by the Ship is meant the Church Quest 2 Why is the Church meant by the Ship Answ 1 First because as the Marriners and Passengers are saved in the ship from drowning so are the faithfull saved in the Church For as none were saved but those who were in the Arke so none can be saved but such as are within the Church for Extra Ecclesiam nulla salus Secondly because as the ship never abides Answ 2 long in any one certaine place so the Church is not tied to any one Citie or nation perpetually but as the Ship is carried by the wind so the Church is gathered by the Holy Spirit whether hee please for the wind blowes where it lists Iohn 3. Quest 3 What resemblance or Analogie is there betweene the Church and a Ship Answ For answer hereunto observe that in a Ship there are many things namely First there is Nauelerus the Master and Pilot of the Ship and this is Christ who is I. Potens an able Pilot and can defend the Church against all Pirats whatsoever II. Bonus a good Pilot and doth graciously gather up or let loose the saile as hee sees most fit 〈◊〉 sometimes his Church sailes with ful sailes and is in a prosperous and peaceable estate sometimes it is as it were becalmed and stands at a stay yea sometimes tossed to and fro with the waves But the good Pilots care is such that although it seeme for a while to make but a smal progresse yet he doth preserve it even then from danger III Sapiens Christ is so a wise Pilot and doth so direct this Ship his Church through quicke sands and rocks that at length it arrives to the haven of happinesse and eternal rest Secondly there are in a Ship Remiges the Mariners and these are the Ministers of the Church who helpe to manage this Ship and to carry or transport it from haven
is impossible by the two latter sorts of impossible things because it is contrary to the nature of a true body and includes contradictions as is proved clearely afterwards Chap. 26.26 Answ 5 Fifthly if these kindes of impossibilities be excepted wee may then say with the Angell That with God nothing is impossible Luke 1.37 or with the Lord of the Angells in this verse Though with men many things be impossible yet with God all things are possible for there is nothing that can be either spoken of or imagined which as not subject unto his power For the better understanding and confirming hereof observe that there are three causes onely why some effect cannot be accomplished by some agent none of which have place in God The causes are these I. The first is because there is no similitude betwixt the effect and the agent as there must needs be but what is there that hath not some resemblance with God If thou have a being it is like to God in being who is a most perfect being and therefore every thing that either is or may be is subject to his power II. The next cause why an agent cannot produce an effect may be because the effect is more excellent then that the agent can accomplish it therefore corporall substances cannot beget spirituall nor inferiour superiour But there is nothing more excellent then God who is excellencie it selfe III. The agent may want matter to worke vpon and can neither provide it of himselfe nor procure it from others But this can never hinder God who hath no need of matter for if it please him to use it he can create it of nothing And therefore it is as cleere as the light that all such things as in nature are and are not contrary to the nature of God are subject to his power Sixthly unto the place wee answer that Answ 6 CHRIST here sheweth That it is as impossible for a rich man that is high minded and trusteth in his riches to enter into heaven as for a Camell to passe through the eye of a needle but it is possible with GOD to give rich men humble and lowly minds and so make than fit for his Kingdome and also to make the Camell lesse and so draw him through the eye of a needle Seventhly the Consequence of the argument Answ 7 is not good they argue thus to GOD nothing is impossible and therefore he can make the body of CHRIST to be in many places at once Now wee know that A posse ad esse non valet consequentia Such a thing may be therefore such a thing shall bee or God can doe such a thing therefore hee will doe such a thing followes not neither is the question betweene us and the Papists concerning the power of God what he can doe but concerning his will what he doth or will doe Eightly it is not proved out of this place Answ 8 that God can or will draw the huge body of a Camell through a needle the Beast remaining still of that bignesse no more then it is possible for God to bring a proud rich arrogant man to Heaven his affections not being altered Now wee say that both these are impossible unto God not because he cannot in his absolute power doe them but because they are contrary to his will and ordinance For the one is against the law of Justice to bring a wicked man to Heaven and the other against the Law of nature to cause a great Camell to passe through a small needles eye Ninthly the thing aymed at in the Objection Answ 9 wee say is impossible It is impossible that God or his word should be false now the word saith that the â—ody of Christ shall remaine and abide in heaven untill the time of the restitution of all things Acts 3.21 And therefore it is impossible that now his body should be on earth ordinarily and in divers places at once as they teach But the impossibility and absurdity of transubstantiation is sufficiently illustrated afterwards Chap. 26.26 If the Reader would see how some things which wee have said are excepted against by Bellarmine let him read Willets synops pag. 609. and Scharp de sacra Caena Page 1463. Vers 28.29 VERS 28.29 And Iesus said unto them verely I say unto you that ye which have followed mee in the Regeneration when the Sonne of man shall sit in the Throne of his glory ye shall also sit vpon twelve Thrones judging the twelve Tribes of Israell And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my names sake shall receive an hundred fold and shall inherit everlasting life Sect. 1 § 1. Yee which have followed mee in the Regeneration Concerning this head of Regeneration many necessary questions may be propounded and because they are necessary I will not balke them and because many I will not enlarge them all Quest 1 What is Regeneration Answ 1 It is a worke of God wrought by the word whereby hee infuseth the holy Spirit into the whole man for his owne glory and our salvation The severall branches of the Definition are these namely First Regeneration is the worke of God not the worke of man and hence they which are regenerated are called his workemanship Ephes 2.10 And the worke is appropriated unto him as the Author of it Iohn 13. and 3.6 and Ezech. 36.26 Secondly Regeneration is wrought by the meanes and ministery of the word Psalm 19.7 Iohn 15.3 and 1. Peter 1.23 and 2. Peter 1.5 And therefore if we would be regenerated we must attend carefully to the word as followes by and by Thirdly in Regeneration the Lord infuseth his Spirit into the whole man and worketh a true and holy change in all the parts of the soule Wisdom 12.11 and 1. Timoth. 1.7 Fourthly God workes Regeneration in the heart of his Saints both for his and their glory where we may observe that as there was a double aime and end in the Worker of Regeneration so there should be in those in whom it is wrought First the Person working the worke of Regeneration aimed therein I. At his owne glory Proverb 16.4 And II. At the good glory and eternall felicity of those whom he Regenerates Therefore Secondly the persons in whom the worke of Regeneration is wrought should aime I. Principally and above all to glorifie their God in their lives and conversations who hath done so great things for their soules 1. Corinth 10.31 And II. Next thereunto they must be chiefly carefull to worke out the worke of their salvation with feare and trembling Philip. 2.12 because nothing doth so nearely concerne them next unto Gods glory as the salvation of their soules By what steps or degrees doth the worke of Quest 2 Regeneration proceed Or what are the degrees of Regeneration First the Spirit of God and the Spirit of contrition Answ 1 doth shew us our sinnes that is not onely the guilt