left Fourthly Christ names these two to teach two things unto us Observ namely I. That we must leave the most dearest things for God of which else where II. That the most profitable things may bee unto us impediments of religion Quest 3 How can those things which are profitable unto us hinder us from Religion Answ 1 First sometimes as occasions unto evill either by blinding the minde or by alluring our affections Premit afflictio dum timetur prosperitas dum amatur Gregor Adversitie sometimes drives us to murmuring and despaire Prosperitie sometimes to pride and the love of the world Answ 2 Secondly sometimes as Tempters unto evill and thus friends sometimes by their counsell tempt hereunto Christ foretelleth that he must goe to Ierusalem and suffer there but Peter perswadeth him rather to stay where he was and not goe thither q Mat. 16.22 although hee was sent by his death to purchase our redemption Quest 4 Whence comes it that those things which are good for us in themselves become unto us impediments and lets unto religion Answ This comes from the craft and subtiltie of the Divell who like a crafty fisher baites the hooke with that meate which the fish loves best The Divell tempts us in all things by all meanes I. Sometimes he tempts us to abuse the good creatures of God unto excesse II. Sometimes unto revenge III. Sometimes hee bewitcheth us with the love of them IV. Sometimes through feare of our lives estates or the like hee labours to hinder us from the profession and practise of religion Quest 5 How may we avoide this Answ 1 First in thy actions doe not propound thy owne Pleasure or Profit or Gaine but let the glory and honour of God be the maine scope in all things whatsoever thou dost Answ 2 Secondly love nothing too much but enjoy the world as if thou possessedst it not 1 Cor. 7.30 If the Lord so blesse and prosper thee that thy riches encrease yet set not thy heart upon them r Psal 62.10 Take heede thou dost not love thy friends too much lest thou be drawne to say as they say and doe as they doe and that in evill Set not thy heart upon thy Children lest thy affections oversway thy judgement Neither set thy heart upon thy Wife lest she turne it from God as Solomons wife did VERS 31.32 It hath beene said Vers 31.32 whosoever shall put away his wife let him give her a writing of divorcement But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery And whosoever shall marry her that is divorced committeth adultery § 1. It hath beene said Sect. 1 Our Saviour here changeth his former forme Quest 1 of speech for hee neither saith Audivistis yee have heard that it hath beene said neither ab antiquis that it hath beene said of old but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum autem fuit but it hath beene said where Sed But doth shew that these words doe belong unto those which went before as if our Saviour would say It hath beene said by you Thou shalt not commit adultery but thou maiest give a bill of divorcement to thy wife and send her away and then lawfully marry another and so under a pretext of marriage thou maiest doe what thy heart lusts after Thus said the Scribes and Pharisees but this Christ taxeth and denies shewing that notwithstanding these pretences their fact was no other then adultery Why doth our Saviour condemne every pretence Quest 1 of impuritie to be adultery First in generall because deceit doth not Answ 1 loose but binde perjurie Pretextes makes all things worse because men thus thinke that they can deceive and mocke God Secondly in particular because God expects Answ 2 and requires exact puritie at our hands we being the vessels of the holy Ghost ordained and called unto holinesse and therefore all impuritie is esteemed as adultery in his sight Reade Esay 52.11 and 1 Thes 4.4 and Ephes 5.3 c. and 4.29 Is hee an Adulterer before God who under a Quest 2 pretence of marriage doth commit fornication and afterwards marrieth her whom hee hath so defiled He is It was not Shechems marrying of Dina Answ that could make him guiltlesse before God Gen. 34. as we may gather by that heavie judgement which fell presently after upon him and all his people for it Is it not good to satisfie the partie who hath Quest 3 beene deflowred by marrying of her First this is good but that was evill the end Answ 1 was good but the beginning starke naught it is good to marry the partie defiled but it is evill first to use her as an harlot Secondly wee here may further distinguish Answ 2 the point thus Some commit fornication Betweene their contracting and the consummation of their marriage without doubt this is sinne in Gods sight Without any contract where consider First the purpose which is manifold 1. Some pretend and intend marriage These are much to blame to begin thus preposterously viz. at fornication for thus they first celebrate their Espousals with the Divell and then afterwards with God and therefore cannot expect that God should blesse it at all or give them joy in that estate 2. Some pretend marriage if the woman abused and enticed prove with child but not otherwise these are worse than the former 3. Some intend to abuse a woman unto fornication but not to marry her at all though she should bee with child These are by much the worst of all Secondly the end here observe Some refuse to marry those whom they have committed fornication withall and these as was said are the worst of all Some consent and agree to marry those whom they have defiled but yet this doth not satisfie for the fornication committed and therefore thou must yet acknowledge thy selfe to be impure Quest 4 Who are guilty of adultery before God by reason of these false pretences or what pretexts of uncleannesse doe the sonnes of Belial make unto themselves who shall notwithstanding be condemned by God for adultery First those who marry in unlawfull and prohibited Answ 1 degrees as they are not linked by God but against his Lawes so they cannot expect any other verdict then the doome of Adulterers Secondly those who being in other Lands Answ 2 marry wives having wives alive in their owne Nations these are direct Adulterers by this Text. Answ 3 Thirdly those who pretend a certaine necessitie of thus sinning as for example First some pretend a necessity of committing fornication or adultery for issues sake thus Lots daughters cause their father to commit incest that they might have children r Gen. 19.31 and therefore they who rather desire to have bastards than to be childelesse are adulterers before God Secondly some pretend a necessity of uncleannesse for the preserving of life Here observe women sometimes pretend a necessity of committing fornication or
and the like which he hath formerly professed it is an argument of this unpardonable sin m Math. 12.31 Heb. 6.6 10.29 Here wee must carefully observe because I say presumption is a signe of this sin that there Is a double presumption De Deo a presuming too much of the mercy of God And thus the godly may presume Contra Deum when a man presumes that he can prevaile against God and thus Iulian the Apostate and Herod and the Pharisees Mat. 28. did Fourthly this sinne thus qualified is unpardonable Answ 4 Mat. 12.31 because it cannot be repented of § 3. Forgive us our debts Sect. 3 How doth God forgive us our sinnes Quest 1 Two manner of waies first freely and Secondly totally First Answ the sinnes of the faithfull are remitted freely without any helpe or payment of theirs at all that is their sinnes are pardoned of grace and meere mercy and not for their workes How doth it appeare that we are not justified Quest 2 for our workes First the Apostle saith it is impossible Rom. Ans 1 8.3 That the workes of the law should save us Secondly our best workes are imperfect Ans 2 like a menstruous cloath Esay 64.6 And therefore David desires God not to enter into judgement with him Psal 143.2 Thirdly if our workes were perfect yet they Ans 3 could not be a price whereby wee could procure any thing at Gods hands because they are debts all men owing the debt of obedience unto God as was shewed in the former verse A man cannot with one summe both satisfie an old debt and buy a new purchase and therefore our obedience being due unto God can merit nothing much lesse justification and remission at Gods hands Fourthly because if Justification bee by the Ans 4 workes of the law then faith is made void and the promise of none effect Rom. 4.14 Because it cannot bee both of faith and of workes Rom. 11.6 Fifthly the first mooving cause of our redemption Ans 5 and salvation was in God not in our selves In him there was a double cause namely first his love towards us God so loved the world John 3.16 and 1. John 4 9 10. that hee gave Christ for the salvation thereof Secondly the will of God Reade Esay 53.7 Iohn 10 â—5 18 and Iames 1.18 Christ hath merited purchased redemption Obiect 1 〈…〉 and justification for us by his blood Therefore how doth God forgive us our debts Liberè Freely Answ 1 First certainely our sinnes were remitted and our soules ransomed by a deare price even the blood and bitter death of our Dearest Lord. 1 Cor. 6.20 Answ 2 Secondly but this remission which was purchased by Christ was Free in regard of us and that I. Because God did it willingly that is God the Father of his owne free mercy and good will sent Christ for the effecting of this worke Iohn 3.16 II. Because Christ God the Sonne willingly undertooke the work of our salvation Iohn 10.15 18. III. Because this was done by God and Christ without our asking or entreating we did not implore either God the Father or God the Sonne for this great worke of our redemption we by nature being dead blinde averse and reprobate unto every good worke Reade Ephes 2.1 2 3.5.12 Rom. 5.10 Acts 2.37 Gal. 1.15 and 1 Thes 1.9 IV. Because we by no meanes or way could possibly deserve this at Gods hands and this is the chiefest thing to be observed For one of these three things every man must affirme First that either Christ came in vaine because man by his owne workes might have satisfied for his owne sinnes and saved his owne soule which I thinke no Christian dare say Or Secondly that wee could not have beene redeemed justified or saved without Christ but we deserved that he should doe it for us Here let man pleade with his Maker and produce his strong reasons What there could be in a poore base despicable and wicked creature which might deserve that Christ the Sonne of God God with God equall with the Father the Lord of glory and King of Kings should take mans nature upon him and by his death and blood purchase his salvation Or Thirdly man must confesse the point in hand that our sinnes are remitted freely by God for Christs sake without any worthinesse or workes of ours at all we neither having I. A price in our hands by which we could buy this plenary Indulgence of our sinnes Nor II. An adequate merit of heaven nothing being in a poore mortall wight which can deserve that eternall and unspeakeable weight of felicity and glory Neither III. After grace can wee merit any thing of our selves at the hands of our great God but must even then pleade guilty before his Tribunall as was shewed in the former question Object 2 Saint Iames saith that Workes justifie us Iames 2.21 24. Answ 1 First they justifie us before men Shew me thy faith by thy workes James 2 18. Answ 2 Secondly before God they justifie that is approve our faith to be true Iames 2.22 Answ 3 Thirdly workes doe not justifie that is make just the person neither doth Saint Iames affirme it Obiect 3 Saint Iohn saith hee who workes righteousnesse is a righteous man 1 John 3.7 Answ He argues from the effects not from the cause Evil workes merit therefore also good It followes not because they are free and perfectly wicked so are not these but of this elsewhere Object 4 Answ Our workes are accepted in Christ Obiect 5 T' is true but that is after we are justified Answ not before Fides sola faith onely doth not justifie us Iam. Object 6 2.14.17 Faith onely justifies without workes Answ although faith which is alone without workes doth not that is justifying and saving faith must not neither can goe alone without workes Galat. 6.5 But justification is ascribed solely to faith not at all to workes This doctrine that our workes doe not justifie Object 7 us before God makes men prophane T' is false for workes conduce much that is Answ they are both necessary and profitable First workes are necessary and that in a threefold regard namely I. because our dutie must be discharged which is obedience unto God Eph. 2.10 II. because thankefulnesse must be shewed unto God for all his mercies and that by obedience o Psalme 116.12 III. Because God is glorified by our good workes Mat. 5.16 Secondly workes are profitable and that in these respects to wit I. they confirme our faith hope confidence and assurance in the mercies of God II. they are acceptable unto God yea by workes we please him III. They shall bee rewarded even to a cup of cold water Thirdly but they merit not this reward Luk 17.10 What is required of us unto the assurance of Quest 3 this forgivenesse of our sinnes We must labour truely to repent Answ and then we may be assured of remission whatsoever our persons whatsoever our sinnes have beene Whose persons are
one Eare hath often more Corne in it then another so one Child of God bringeth forth more Religious fruits frequently then another IV. A stalke and this is constancy and strength and industry in the worke of the Lord. Quest 3 What fruit must we shew of our hearing this Seed the word Answ 1 First let us shew that we have a roote within to wit conscience of our wayes love unto God and zeale of his glory and that these are the wheeles which set us on worke let the world see that we eschew evill and doe good I. Because we make conscience of the committing of the one and the omitting of the other II. Because we know that God is honoured by the one but dishonoured by the other III. Because we know that the Lord loves the one and hates the other and therefore because we love him above all things wee desire to doe that which is pleasing and eschew that which is displeasing unto his Sacred Majestie Answ 2 Secondly let us labour to hold forth a stalke that is be watchfull and diligent and laborious both in striving against the temptations of sinne and in avoiding the occasions thereof and in beating downe of those strong holds which Sathan builds in our hearts Answ 3 Thirdly let us labour for an Eare filled with good Corne that is labour that our lives and conversations may be pure and Holy as becomes the Children of so perfect a Father And thus much for the first Observation namely That the word is a Seed Observ 2 Secondly the word of God is not only a Seed but a good Seed also so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach us That there is no true good and profitable Seed save onely the word of God Or the onely profitable Seed to beget us is the Gospell Iam. 1.18 and 1 Peter 1.23 Quest 4 How doth it appeare that the Gospell is the onely good Seed Answ 1 First it is evident hence because all good things comes from thence namely I. Spirituall life for we are begotten thereby Iam. 1.18 and 1 Peter 1.23 II. Food for wee are fed thereby 1 Peter 1.2 III. Light For thereby we are directed in our spirituall walking Psalm 119.105 IV. Weapons and armour for therewith doe wee defend our selves and offend our enemies Ephes 6.17 V. Comfort for by the promises of the word our hearts are cheered under affliction Romans 15.4 VI. Life eternall for that is the meanes to bring us thereunto Acts 28.28 Rom. 1.16 and 1 Cor. 1.18.12 Secondly because all other things besides the Answ 2 word and Gospell are evill Seeds for they are either I. Fruitfull unto evill and these Seeds are either First internâ—ll as suggestions imaginations thoughts affections and the like Or Secondly externall as occasions unto evill and the perswasions and temptations of others Or II. Unfruitfull unto good as vaine Philosophy and carnall wisedome for these rather lead men into errour then truth And therefore wee must carefully beware of a double Seed namely First unprofitable Seeds for what hath the chaffe to doe with the Wheat Ierem. 23.28 yea the word must be spoken as becomes the Oracles of God 1. Peter 4.11 Indeed Naturall Philosophy doth explicate and makes a thing more lively unto us Morall Philosophy doth perswade us Histories approve the truth of the word Examples move us and the Fathers doth shew how they assent unto us Now if the word be the Queen at whose becke all these are obedient and upon whom as handmaids they attend we may then use them and embrace them but wee must never make Mistresses of them Secondly wee must take heed of evill Seeds now these are either I. Internall namely the love of sinne and our owne wils for from these seeds comes no good fruit but much evill they being fruitfull seeds of impiety Or II. Externall namely First the erroneous opinions of others as in Vsury Secondly the custome of the world in that and in lying Thirdly the perswasions and temptations of our companions and friends Fourthly our owne pleasure riches and honour All these are evill seeds and therefore to be avoided the word of God is a good seed and therefore to be imbraced § 2. In the field Sect. 2 What is meant by this field Quest 1 The field signifies the Church of Christ Answ but our Saviour verse 38. saith that the field is the world because all men in the world are either tares or corne gold or drosse Lambes or Goats Or although the Church of Christ bee the field yet our Saviour saith the world is the field Because his Church is dispersed over all the world Whence wee learne That the Church of Christ is generally dispersed Observ 1 throughout the whole world How doth this clearely appeare Quest 2 First it is cleare from the testimonies of Scripture Answ 1 Matth. 28 29. Marke 16.15 Act. 10.34 Secondly it is manifest from the phrases attributed Answ 2 and given unto the Church For the members of the Church are called I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers and Pilgrims Hebr. 11.13 and 1 Pet. 1.1 They are called II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scattered or dispersed people 1 Pet. 1.1 and Iames 1.1 yea the Church is called III. Catholike for as First the name Militant doth distinguish it from other universall Churches to wit I. From the Triumphant Church of the Saints in heaven II. From the Malignant Church of the wicked on earth Even so Secondly the name Catholike doth distinguish the Church of Christ both I. From the Iudaicall Church that being but a Garden this of ours being a field the Church of the Iewes being but Particular this of ours being Vniversall c Reade Rom. 10.11 c. Gal 3.27 and 1 Cor. 12.13 And also II. From particular Nationall Churches these being onely members of the Catholike Church and are called Churches as Agellus dicitur Ager every little close or enclosure may be called a field Quest 3 Is not the Church of Rome the Catholike Church Answ No it is but a Particular Church and therefore not the Universall it was once a singular member of the Church but never more because it is locall it was never the whole Church because it was never Catholike or Vniversall as the Church of Christ is Orbis major urbe as Augustine said that is The whole world is bigger and larger then the greatest Citie in the world Faith is of things not seene Fides quod non vides And therefore in the Apostles Creed wee say that wee beleeve that there is a Catholike Church because wee cannot see it Opus est oculis Angelicis non carneis hee that would see the Vniversall Church must have the eyes of Angels not of men For Nec Deus videtur nec Ecclesia neither can God bee seene with bodily eyes nor the Church of God as Ruffinus saith Quest 4 How doe men depart from the Catholike Church of Christ Answ 1 First not by forsaking any kingdome or departing
is they must employ their memories in retaining and treasuring up of those saving truths which they either heare or read from the word of God For the Lord will take a reckoning of all these Externae Thirdly there are Externall blessings given unto us by God which we must be accountable unto him for as for example 1. Honor. I. Honour which is given for the good and helpe of the Church and Common-wealth but is used First by some unto seditions and factions in the Common-wealth And Secondly by others unto oppression and revenge And Thirdly by others to helpe their friends kindred and acquaintance in evill and to free them from the punishment of the Law And Fourthly by others unto pride and a contempt of others And Fifthly by others unto wantonnesse and all manner of lasciviousnesse But if we be raised by God unto honour either in Church or Common-wealth and desire to give an acceptable account thereof unto him let us imploy our honour I. Unto a just execution of righteous judgement without partiality II. Unto the honour of the Gospell III. Unto the helpe and comfort of the godly Read Hester 4.14 IV. Unto an example of piety and purity Phil. 2.15 2. Divitiae II. Riches are given by God unto some who unthankfully and wickedly use them either First unto the oppression and utter impoverishing of the poore Or Secondly unto covetousnesse and usury and the like Or Thirdly unto pleasure and idlenesse Or Fourthly unto uncleannesse prodigality and all dissolute courses Or Fifthly unto pride in apparell Or Sixthly to voluptuousnesse gluttony drunkennesse and the like Indeed it is lawfull to spend much in building planting apparell meat c. if it be done modestly And therefore we must examine these few things namely I. Whether we be wholly transported with these or not And II. Whether we make our gold our Gods or whether we can despise it and are able to judge of those things which are more excellent And III. Whether the backe and the belly of the poore blesse us for feeding and cloathing them 3. Excercitia III. Exercises and Recreations are lawfull and allowed by God modestly and moderatly used But First some are not content with lawfull Recreations but thinke there can be no mirth or delight without drunkennesse swearing revelling wantonnesse and the like Secondly some are too immoderate in the use of lawfull Recreations spending whole dayes and nights in gaming and play using them more like callings then refreshments 4. Pax. IV. Peace a singular temporall blessing is given unto us by God although many of our neighbors have beene worne out and wearied with Warre Hebr. 11.37 c. Amos 8.12 Now what hath this long temporall peace brought forth First in some ignorance And Secondly in others carelessenesse And Thirdly in others atheisme And Fourthly in others carnall security and a contempt of the word And Fifthly but in a very few thankfulnesse and obedience These things we had need exactly to cast up because our Lord will call us to account for them all at the last day VERS 21. His Lord said unto him Vers 21 well done thou good and faithfull servant thou hast beene faithfull over a few things I will make thee ruler over many things enter thou into the joy of thy Lord. § 1. Well done thou good and faithfull servant Sect. 1 Wherein doth the fidelity of a servant consist Quest or what is required of a faithfull servant First it is required of him not to wast or scatter Answ 1 or disperse his Masters goods committed to his charge and care Luke 16. And therefore we must take heed that we doe not mis-spend any of the Lords Talents betrusted unto us whether spiritual corporall or externall Secondly it is required of him not to take unto him the goods of his Master that is not to defraud Answ 2 robbe or steale from him to spend upon himselfe or any of his family or friends as Iudas did who carried the bag and was a Thiefe And therefore we must take heed that we rob not God of his honour by arrogating and ascribing any thing unto our selves which is good and derogating from him who is the Author and Fountaine of every good gift and every perfect being Iames 1.17 For we have nothing which we have not received from him and therefore we ought not to boast of it as is cleare from this Parable none of the servants having any thing of themselves but receiving all their Talents from the Lord. Thirdly it is required of a faithfull servant not Answ 3 onely to keepe his Masters goods committed unto him but also to improve them and increase them he was held as an unprofitable servant and condemned who hid his Talent in a Napkin but he that exercised the gift of God and increased the number of the Talents is here pronounced to be a good and faithfull servant And therefore we must labour to grow up from one degree of grace unto another and strive to increase both in the quantity and quality of graces that so our Master may receive advantage and glory by us § 2. Thou hast beene faithfull over a few things Sect. 2 Because Riches as was shewed before is one of the Lords Talents betrusted unto men it may be and that not unfitly demanded How Riches may be aright possessed Quest Because this hath beene largely handled before Answ Chap. 6.19 24. J therefore briefly answer it here with Antoninus Part 4. Titul 5. Cap. 17. § 1. A man useth his Talent aright First when he gives to every man his right paying his debts and keeping his covenants contracts bargaines and promises with all men Secondly when he is liberall and mercifull unto all that stands in need and upon every occasion Thirdly when he is magnificent in the effecting of great workes when he is able to goe through with them as the building of Schooles Hospitals Churches or the like Fourthly when he is hospitable and helpefull unto strangers captives and incarcerated persons Fifthly when he is charitable and bountifull to his poore friends and kindred VERS 24 25 26 27. Then he which had received the one Talent Vers 24 25 c. came and said Lord I knew thee that thou art an hard man reaping where thou hast not sowne and gathering where thou hast not strawed And I was afraid and went and hid thy Talent in the earth Loe there thou hast that is thine His Lord answered and said unto him Thou wicked and slothfull servant thou knewest that I reape where I sowed not and gather where I strawed not Thou oughtest therefore to have put my money to the exchangers and then at my comming I should have received my owne with usury Sect. 1 § 1. Thou wicked and slothfull Servant Quest What was theis Servants fault or wherein did he offend that he is upbraided with these termes of wicked and slothfull Answ 1 First he sinned in detaining his Masters money
promised his gracious presence For we must know that the name Catholique is diversâ—ly taken namely I. Sometimes for the whole Kingdome of Christ or for those who shall be saved and are ordained unto eternall life Acts 2.47 and 13.48 and Hebr. 12.22 Now the Church thus taken is partly militant on earth and partly triumphant in heaven and of this we say not Video Ecclesiam Catholicam I see the Catholike Church but Credo ecclesiam Catholicam I beleeve the Catholike Church because according to St. Augustine Fides non est vides II. Sometimes the Catholike Church is taken for the whole number of the faithfull that professe Christ in any one age upon earth being one flocke under one great Bishop Christ the chiefe shepheard 1 Peter 2.25 and 5.4 although gouerned upon earth by divers subordinate Pastours under him And of these also may the said Article of our Creed be understood III. All particular Nations or societies of people joyned together in the faith under one spirituall government may as similare parts use have the name of the whole and be called Catholike Churches Notwithstanding it is more proper to call such an one A Catholike Church indefinitely then Completively The Catholike Church Fifthly an Hereticall sect may like the devill Answ 5 2 Cor. 11. shewing as an Angell of light call themselves Catholikes though they be nothing lesse Revel 2.9 but even the Synagogue of Sathan Therfore the name Catholique in the Question propounded must be understood in the second sense mentioned in the former Answer viz. for all Christians upon earth and not for any particular society Jf any particular company call themselves by that name they are never the more truly Catholike for being so called then those Heretiques were truly pure spirituall and Apostolike that were called and knowne to the world by those names Cathari Pneumatici and Apostolici Some Papists have objected this place to prove Object 1 the infallibility of the doctrine of their Church arguing thus to wit That unto which CHRIST hath promised his presence for ever to the worlds end is free from errour and the doctrine thereof in all things is infallible But such is the Church to which Christ hath promised his presence Therefore the Church is free from errour and the doctrine thereof is in all things infallible First the meaning of this place is That howsoever Answ 1 Christs bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection and thus Lansenius Concord Evang. Cap. 149. expounds the place Yea this must needs be granted to be all that is here meant and that I. Because Christ is not absent from his people every time they fall into an errour but remaineth with them still for all that either forgiving it or reforming it And II. Because notwithstanding this promise yet afterwards Peter one to whom the promise was made erred against the truth of the Gospell Galath 2.11 and was therefore by St. Paul rebuked and resisted to his face which thing could not have fallen out if this Promise had exempted the Church from all errour And III. If this promise priviledge the whole Church from errour because it is made to it then consequently it priviledgeth the particular Churches Pastâ—â—s and beleevers therein because it is made to them likewise but experience sheweth that these latter may erre and therefore the meaning must be as aforesaid IV. It is granted even by the Papists themselves that the Pope may erre See Mr. White the way to the true Church Page 194 416. which could not be if these words of our Saviours meant the Church of Rome and that infallible judgement which the Jesuit speaketh of who propounds this Objection And thus we deny not but constantly beleeve that Christ alwayes was is and shall be with his Church to the end of the World To conclude this worke Seeing God hath here promised to be present by his grace and gracious providence and protection with his Church and children unto the end of the world and hath hitherto for many yeares given us cause to say That there is no Nation or Church in the world unto whom he hath beene more gracious then unto ours given us such pious and prudent Princes as have ruled us in peace and led us in the paths of Religion couragiously supporting and constantly professing and maintaining the truth of Christ notwithstanding all the power policy and subtlety of Antichrist and all her instruments and adhaerents Let us therefore both fervently pray for the continuance of these unspeakable mercies and also heartily praise this great gracious and good God for the long continuance of them hitherto unto us and let us alwayes laud his Name and sing praises unto his Majesty saying Holy holy holy Lord GOD of Hosts Heaven and Earth are full of thy glory Glory be to thee oh Lord most High AMEN FINIS The Epilogue COurteous and kind Reader J have here sent thee the first Evangelist to peruse and J have the Second perfectly finished but much more succinctly and compendiously handled then this because the larger J am upon this the lesse I have to treat upon in the rest this Worke not being like a Snow ball rolled up and downe which growes greater and greater but like one lying in the Sunne which growes lesse and lesse Now although as I said the next Evangelist bee perfected yet untill I heare how St. Matthew is received and welcommed by thee I will not send St. Marke unto thee For as PHYDIAS said concerning his first Portraiture If it be liked I will draw more besides this if loathed 〈◊〉 one but this so say I concerning this my first Brat who must either credit or discredit his Father If thou thinke it not worth receiving or reading but reject it loathingly then I have done but if thou accept and entertaine it lovingly then I have but begun Thy pleasure and liking will be my Paines and thy dislike my Ease and therefore I will neither commend nor discommend what J have writ but commend thee unto the Lords gracious Protection and this Booke to thy acceptation Resting To bee employed to thy good if thou please R. W. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS MISCELLANIE For the understanding whereof let the Reader take notice that this BOOKE is divided into two Parts or Tomes The first beginning CHAPTER I. and containes 528 Pages The second beginning CHAP. X. and containes 395 Pages Now Pt. 1. f. 1. or 8 c. signifies Part first and Folio first or 8 c. And Pt. 2. f. 1. 10 c. signifies Part 2. folio 1. 10 c Besides let the Reader note that a signifies the first Colume and b the Second A. ABility All Power and ability in Man unto good comes
by the Prophet that he should preach the Gospell unto the poore x Esa 61.1 And Christ bidding Iohns Disciples to tell their Master what they had seene reckons up this amongst the rest that the poore receive the Gospell y Matth. 11.5 And hence it is called the Kingdome of heaven both by Iohn Baptist Matth. 3.2 and Christ himselfe Matth. 4 17. The sense therefore of these words is that the preaching of the word is sent unto the humble Obiect 1 It may against this be objected that the Gospell is not sent onely unto the humble Answ 1 First it comes unto many others but it is sent onely unto the humble many are made partakers of the sound and preaching of the word but it is principally directed by God unto the poore in Spirit Answ 2 Secondly or we may grant that it is sent unto others but it is onely profitable and fruitfull unto them Quest 2 Why is the Gospell sent rather unto the humble than unto others Answ 1 First because pride hinders us from the hearing of the word It is the poore not the proud man that receives the Gospell Matth. 11.5 Answ 2 Secondly because the humble are more apt fit to receive consolation proud men stand not in such need of comfort as poore men doe Secondly by the Kingdome of heaven is Quest 3 here meant the Kingdome of Glory Hence it may bee asked Doe none come unto Heaven and eternall happinesse but onely the humble doe not the godly and chaste and liberall and mercifull come thither as well as they Answ 1 First some say that certainly all these shall bee made partakers of the Kingdome of Glory but principally those that are humble Chrysost Imperf Answ 2 Secondly no vertue or grace Theologicall can be separated from humilitie and therefore it is here sayd for theirs is the Kingdome of Heaven because none can come into the Kingdome of heaven who are not humble or without humilitie God resists the proud but gives Grace unto the humble z Pro. 29 23. And therefore humility must goe before honour and pride before destruction a Pro. 18.12 For there is no gap or gate open at all whereby any proud man may have accesse or ingresse into heaven wherefore those that desire admission into the Kingdome of glory must take heed of proud religion or religious pride What is religious pride or how manifold Quest 4 is it It is threefold viz First Answ there is superbia de religione a pride of Religion that is when a man waxeth proud of those religious duties which hee performes thus the Pharisee was puffed up because hee was in his owne opinion more carefull in the outward observance of religious duties than others were b Luk. 18.11 Secondly there is superbia in religione a pride in th◠performance of religion when religious duties are proudly perfomed thus some will come into the Church on the Lords day in the afternoone sometimes when they will but they will not be compelled Thus great ones often applaud the practise of religion and religious practises but themselves are very slacke remisse and negliligent in the performance of such duties yea when they doe performe them it is as it were voluntarie for they thinke not themselves obliged and bound thereunto Here there is indeed pride in religion Thirdly there is superbia cum religione pride conjoyned with religion and that is when those that are professours of religion are men of proud lives arrogant spirits and will endure no reproofe but advance themselves above all others crying stand farre from mee I am more righteous than thou art None of these three being poore in spirit have any right unto or hope of the Kingdome of heaven for that is the reward of humilitie Thus Christ first humbled himselfe then God exalted him unto the height of honour and felicitie c Phil. ◠7.9.10 And thus wee shall bee crowned with glory in heaven if with Christ wee bee humble on earth There is a double world to wit this world and the world to come whereof the first is Gods the second is ours that is he that here neglects himself and addicts himself wholly in the humility of his soul unto the service and obedience of God shall be eternally happy and blessed in the kingdome of heaven according to our Saviours promise in this place Quest 5 Why doth our Saviour make this promise of eternall happinesse unto the poore Answ To shew that he doth not expect from us or of us that stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be without any feeling of our estates in temporall things but that we might mitigate the sence of our earthly Povertie by the hope of celestiall joy and glory although we be not rewarded at all in this life Quest 6 May not those that are humble and poore in spirit expect a reward of riches and honour in this world Answ No For their reward is in hope their life is hid with God their crowne is in heaven Obiect 2 But God hath promised unto such an hundred fold Luke 18.30 Answ This is meant in spirituall things in peace of conscience internall joy and the like sayth Hierom s And it cannot bee meant of temporall things 1. because these temporall blessings are not given unto many of the children of God 2. because it were absurd to thinke that he which forgoes one wife for Christs sake should have a hundred wives given unto him according unto the letter of that promise and thus sayth Hilarius upon these words Obiect 3 But Iob patiently and humbly bearing his losses and crosses was rewarded two-fold into his bosome even in temporall things Iob. 42. Therefore the humble and poore in spirit may expect a reward even here on earth Answ A particularibus ad universalia non valet consequentia Generall rules follow not from particular instances Socrates was very wise therefore every man is very wise is no very wise argument Christ saved one thiefe therefore Christ will save every thiefe followes not so here God rewards Iob two-fold in this life therefore he will doe so unto all that feare God as Iob did or beare their afflictions and losses patiently as he did is an unwarrantable consequence and proved false by that undeniable instance Daily experience Why may wee not expect a temporall reward Quest. 7 to bee given unto us although it be not alwayes granted Answ 1 First because God requires of us to suffer with Christ Rom. 8.17 who was not temporally rewarded in this life and therefore if we desire to be rewarded wee must endure unto the end expecting that celestiall glory with Christ Datur pati it is given unto us to suffer d Phil. 1.29 and we are called thereunto and therefore wee must endure and undergoe afflictions losses povertie injuries slanders and whatsoever the Lord shall please to exercise us withall expecting our reward onely in heaven Answ 2 Secondly our life consists not in
earthly and temporall blessings and therefore wee must not expect so to bee rewarded our life is hid with God Coloss 3.3 and consisteth not in the abundance of earthly possessions Luk. 12.15 Life eternall onely being absolutely called Life Wherefore we must await for our Crowne and recompence untill we come thither Thirdly prosperitie in temporall things seldome Answ 3 proves good at least often proves hurtfull for us in regard of our spirituall estate and condition as appeares by these two particulars First Prosperitie doth often take off and abate the edge of our affections unto God making us say as Peter did bonum est esse hîc It is good for us to stay here e Matth. 17.4 or as another sayd Haec faciunt nos invitos mori wee unwillingly depart from these although it be to go unto God Thus Prosperitie in worldly things bewitcheth us with the love thereof but adversity and povertie weaneth us from the world and maketh us weary of it Secondly Prosperity drawes us into sinne hence Adam was easily seduced in Paradise and David when he was quietly seated in his throne and Salomon when silver was as plentifull as the stones in the streets very few there are that can rightly beare themselves in an equall and just ballance in the time of plentie and abundance yea many there are who can carry themselves fairly soberly modestly and unblameably in povertie and a low estate who runne headlong to destruction by some sin or other when they are great or rich And therefore they erre and decline â recto from the truth who being poore serve God that they may be made rich for this should not be done neither should great things bee expected in this life f Ierem. 45.5 because we know not how banefull riches may prove unto us wee must bee content with those generall promises that God hath made unto us that we shall have food and rayment and that wee shall want nothing that the Lord sees and knowes will bee good for us and unto us and that he will lay nothing upon us but what hee will enable us to beare yea that all things shall worke together for the best unto us in this life and we shall be made eternally blessed in the life to come VERS 4. Blessed are they that mourne Vers 4 for they shall be comforted Blessed are they that mourne c. Peccata Ingentibus non solum peccata remittit panas sed solationem retribuit Deus g Chrysos variis To those that mourne for their sinnes God doth not onely grant remission of the guilt and punishment but also comfort and consolation If this promise be true how comes it to passe Quest 1 that the faithfull and godly cannot draw joy and comfort from it in the time of their mourning The causes why the children of God doe often not conclude true and solide consolation unto themselves from hence in the day of sorrow Answer are these First sometimes some strong and powerfull temptation that doth so strongly and frequently assault them that they cannot enjoy the comfortable sight and light of the Sunne for that thicke cloud that thus doth interpose it selfe Secondly sometimes the remainders of infidelitie which abide in the faithfull hinder them from laying hold upon this saving comfort by a sure and certaine faith Thirdly the conscience of our owne proper indignitie and unworthinesse of this comfort principally after the committing of some grievous sinne David and Peter weepe and that bitterly but cannot for this cause speedily apply comfort unto themselves Quest 2 How is this promise of comfort accomplished unto those that mourne for their sinnes Answ It is fulfilled and performed foure manner of wayes First when God tempers and allayes the sorrowes and afflictions of those that mourne according to the measure of their strength that is layes no more upon them then they are able to beare h 1 Cor. 10.13 Secondly when God removes the griefe with the causes thereof Thus hee comforted Manasses by delivering him out of the hands of the King of Assyria and bringing him againe to Jerusalem into his kingdome i 2 Chro. 33.13 Thirdly when God gives inward comfort to the heart conscience by his word or by his Spirit making his children even to rejoyce in tribulation k Rom. 5.3 Thus Saint Paul sayth that in Asia hee was pressed out of measure above strength insomuch that he despaired of life 2 Cor. 1.8 yet God comforted him in his tribulation that he might bee able to comfort them which were in any trouble by the comfort wherewith hee himselfe was comforted of God 2 Cor. 1.4 yea as the sufferings of Christ did abound in him so his consolation also abounded by Christ. 2 Cor. 1.5 Fourthly this promise of comfort is accomplished when God by death puts an end to all the miseries of his children bringing their soules to eternall life Thus was Lazarus comforted l Luk. 16.25 and daily many of Gods dearest Saints who are onely by death freed from the miseries of this life Quest 3 How must we so mourne that we may be sure to bee comforted Answ If we desire this two things are to be regarded of us the first in our persons the second in our actions or in our mourning First in personis in our persons we must labour that wee may bee made Christians such as God hath promised to comfort Christ speaking unto his Apostles sayth ye shall be sorrowfull but your sorrow shall be turned into joy m Ioh. 16.20 as if he would say it is not every one that mournes that shall be comforted but onely the members of Christ wicked and righteous men may sorrow with the same sorrow but for a divers end as both David and Cain mourne for their sins but the end of Cains teares is the punishment that he hath incurred Davids sorrow being rather for the sinne then for the punishment and therefore we must endeavour to bee made the righteous and holy members of Christ and children of God if wee desire to bee assured of comfort in the time of mourning Secondly In rebus in the things sorrowed for or in the cause of our mourning for many sorrow for that which is not to be sorrowed for As for example First some mourne invidé out of envy thus 1. some grieve for the prosperity of others as David had almost done Psal 73.2 some for the piety of others wishing that the righteous man may be taken away as not being profitable unto them or rather because his glory doth obscure their pride and therefore they are offended with him and sorrow for his presence These mourners have no promise of comfort Secondly some sorrow Avidè covetously either I. Because they have not riches in abundance whereby they might bee more able to satisfie their lusts n Iam 1.5 or follow sinne with more eagernesse freenesse and libertie which they cannot doe by reason of their
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
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
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
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 divine perfection which God requires in every good work yea how the outward good workes which hee performes are stained and blotted with pride vaine boasting ostentation and selfe-love Thirdly let him diligently observe the stupiditie of his conscience how bold and obstinate and senselesse it is as for example 1. He never doubts of his condition 2. He never feares the wrath and judgements of God 3. He never seekes to be delivered from the wrath to come 4. Hee never trembles wâ—th the sight of his sinnes his heart not being circumcised he is never touched with a sense of his iniquities The Children of God are ever and anon in heavinesse and teares for the sinnes they commit against so gracious a God and so beloved a Father thinking in this kinde every mole-hill a mountaine but the naturall man although hee be never sure yet he is alwaies secure singing peace unto his owne soule and saying no evill shall come unto him Fourthly let him truely know and acknowledge the end of his obedience and what his aime and scope is in all the good duties which he performes namely alwaies either his gaine or estimation of the world or vaine glory ever obeying for himselfe never for God ever seeking himselfe never seeking the glory of his heavenly Father Fifthly and lastly let him consider his weakenesse of rather want of faith let him examine what spirit he hath well may he have the Spirit of slumber and a deceivable presumption but that internall sweetnesse and spirituall peace which might corroborate him against terrors dangers and death or comfort him in afflictions or make him victorious over the greatest tryals Rom. 8.38 he never had the least tast or rellish of Quest 8 Must we only judge our selves by our works Answ We must not onely judge our selves by our externall actions but also by our internall by our thoughts consciences and least sinnes as for example First if thou be not a thiefe then see whether thou art not unmercifull or coveteous or desirous of something which is thy neighbours Secondly if thou bee no murtherer then see if thou hast not beene angry with thy brother without a cause if thou hast not hated him if thou hast not endeavoured at least desired to bee revenged if thou hast not contended with him for some petty trifles if thou hast not called him Racha or foole in thy anger yea examine whether thou lovest him or not Thirdly if thou bee no adulterer then see if thou hast not either with thy hands or eyes or heart or affection lusted after some or shewed some wanton tokens Fourthly if thou be no perjured person or one who hath horribly prophanned the name of God by blasphemies then see if thou hast not sometimes without an oath spoken rashly or irreverently of God or of the Gospel or of holy things yea hast thou not had unreverend thoughts of God Thus examine thy selfe both by thy outward and inward man Quest 9 If this strictnesse be now required of us under the Gospel then who can be saved Answ 1 First by the workes of the law no man living can be justified or saved Answ 2 Secondly every one is then made the child of God when the spirit of God speakes unto him by faith Answ 3 Thirdly this evidence and testimonie of the Spirit is by and by confirmed unto us by a holy conversation of life which is performed in the sinceritie of the heart all our actions proceeding from sincere affections Answ 4 Fourthly and from hence we are assured by the same blessed Spirit that our infirmities shall not 〈◊〉 imputed unto us but covered by that precious garment of Christs righteousnesse Rom. 8.2 and 4.5 6. from Psal 32. And therefore our failings shall not make us fall short of eternall life if we doe but in sinceritie of heart strive and endeavour to serve the Lord in whatsoever he requires for he graciously doth accept of the will for the deede § 2. Sweare not at all Sect. 2 Why is this generall negation added Quest 1 First Answ something is here to bee understood in the answer of the Pharisees They say Thou shalt not for sweare thy selfe but shalt performe unto the Lord thine oathes as if they would say thou shalt pay unto God what thou sweatest By God to give unto him but if thou swearest by any thing else namely either by heaven or earth or Ierusalem or thy hand or eye c. then thou needest not to performe thine oath except thou wilt This was the Pharisees glosse upon that saying which is mentioned before verse 33. and so our Saviour gives us a touch of it Mat. 23.16 Hereunto our Saviour in this verse and the two following answers that by those things to wit heaven earth c. it is neither lawfull to forsweare nor to sweare this â—e layes downe and collects that Wherein were the Scribes and Pharisees Quest. 2 faultie concerning this third Commandement First in generall Gualter upon these words Answ 1 observes that both they might be and many amongst us are guiltie here of abusing the name of God and violating this precept many waies without an oath as for example First when we speake irreverently of divine things to wit either I. of God himselfe or II. of his law or III. of his threatnings or IV. by wresting and perverting the examples of Gods judgements or V. by jesting of Scripture inter pocula in our mirth Secondly when wee abuse it unto inchantments Answ 2 and spels as is done with Saint Iohns Gospel and Psal 50. Thirdly when we abuse it unto Execration and cursing as God quite it or the vengeance of God light upon him for it or the like Fourthly when it is abused for gaine thus I. Beggars daily and hourely profane the name of God II. those also who pretend religion that they may deceive the better III. And they who teach chaffe for wheate the inventions of man for the word of God Fifthly Magistrates are here faultie when they doe not use the power which is given them by God unto the glory of God and his truth All these are transgressors of this precept and yet without an oath But these being more remote from our Saviours scope in this verse I leave them Secondly more particularly there is here a double fault which our Saviour meetes withall in the Pharisees to wit first that they condemned no rash oathes by the name of God but only Perjurie if a man did not sweare falsely then they thought him not faulty although hee swore by God Secondly as they condemned not those oathes which were dierctly sworne by God except they forsweare themselves so neither did they blame those oathes which were indirectly sworne by God to wit by his creatures of both which particularly First the Jewes thought that they were not bound to performe their oathes except the oath were by God Observ or by the gold of the Temple or by the gift upon the altar Mat. 23.16
by the creatures because all attestation of them is prohibited A solio ad capillum a maximo ad minimum August sup Whether is it worse to sweare by God or by Quest 3 a creature in our common talke It is a very hard question for me to resolve Answ And the difficulty lies here First because in thesi it is a greater sinne to sweare by the creature because it is peccatum in thesi simply a sin and never lawfull to sweare thereby Secondly but yet in hypothesi there are two things to be looked into and observed besides the sinne committed by swearing To wit First the prophanation of the Name of God and so that is the greater fin which is sworn by the Name of God Secondly the Idolatry which is committed and so it is the greater sin to sweare by a creature for this is Blasphemy to profane Gods name Idolatry to sweare by a creature Quest 4 By what creatures doe men usually sweare Answ 1 First amongst the Gentiles there were divers customes Homer saith Kings sware by their Scepters and others tell us that the Turkes sweare by their Swords the Scythians by the wind and sometimes by the Kings Throne Zeno by the caper bush Socrates sometimes by a Dogge sometimes by an Oake sometimes by a Goat Answ 2 Secondly the Jewes did usually sweare by Heaven by the Elements and by Jerusalem Hierom. Thirdly Christians have extremely exceeded here also some swearing by the Kings head others by Othoes beard others by the Saints others by the Heaven by the light by the day others by the earth bread sword or whatsoever is in their hands or eyes others by the head soule life hand And therefore to conclude this section remember these three things First from whence comes this wicked swearing by the creatures It comes neither from the Spirit of God nor from a holy zeale nor from a pure conscience but from evill that is 1. either from the Divell Or 2. From an unbridled desire of sinning Or 3. From a wicked custome Secondly whom dost thou resemble in thus doing not beleevers but infidels not righteous but wicked men Thirdly what dost thou when thou swearest by a creature thou makest a God of that which thou swearest by And therefore let all those be ashamed of using these oathes who would bee ashamed to make a God with their hands and to fall downe and worship it Psal 115.4 5 6 7. Sect. 5 § 5. For it is Gods Throne Quest 1 Why doth our Saviour adde this and the following reasons against these oathes used by the Jewes Answ 1 First some say because these were no Gods as if Christ would say you must sweare onely by God but these are no Gods therefore you must not sweare by them And hence perhaps came that vulgar errour among the Jewes that the oathes which were sworne by these were not obligatory because they were no Gods Answ 2 Secondly some say because they are the creatures of God and therefore are not to bee profaned August s Answ 3 Thirdly some say our Saviour confirmes this with strong reasons that we must not sweare by the creatures because swearing directly by them we sweare indirectly by God Calvin Quest 2 What is the meaning of this reason why wee must not sweare by heaven namely because it is the seate and Tribunall of God Answ 1 First some expound this of the Saints as if our Saviour would say Thou shalt not sweare by the Saints because God is in the middest of them Answ 2 Secondly some expound these words Allegorically Heaven is the soule of the righteous earth of the wicked that is Gods Throne this is his foot-stoole August s Answ 3 Thirdly it is understood of the presence of the Majesty of God which shewes it selfe there in most excellent beauty and glory Where with Chrysostome we may observe that Christ doth not praise the earth Obser because it is fruitfull or the Elements for the purity of their natur or the Heaven for his excellency but hee commends the Earth because it is subject to God Heaven for the presence of God because it is the place where the glory of God is revealed he dwels in the Heaven Psal 2.4 and 113.4 5. our God is in the Heavens Psal 115.3 Reade Psal 123. and Matth. 6.9 and 1 Tim. 6.16 and Psal 15.1 and 2 Cor. 5.6 Quest 3 Doth not God dwell in the earth Is not hee every where Answ Hee is not included in the heaven because earth is his foot-stoole but he speakes according to our capacity that wee may understand the full and perfect fruition of God to bee in Heaven But God is said to dwell amongst us Object to abide in his Temple and to remaine in Sion And therfore his Seate and Throne is not in Heaven The habitation and dwelling of God is manifold namely First in his Temple Answ I have loved the habitation of thy house and the place where thine honour dwelleth l Psal 26.8 Secondly amongst his people In Salem also is his Tabernacle and his dwelling place in Sion that is in the assemblies of his children m Psal 73.2 Thirdly in the hearts of the poore and humble I am the Lord whom the Heavens cannot containe with whom then shall I dwell even with him that is of an humble and contrite heart n Esa 57.15 Fourthly in Heaven and this is Gods proper Mansion But of this more in Mat. 6.9 § 6. Neither by the earth for it is his footstoole Sect. 6 Why are these words added Earth is his footstoole Quest 1 First to teach us that God governs all things Answ 1 in Heaven and Earth Secondly to teach us that God is so immense Answ 2 and infinite that he fills Heaven and Earth The Heaven saith Salomon and the heaven of heavens cannot containe him 1 King 8.27 Reade Acts 7.48 49. and 17.24 Esa 66.1 The person of the Lord is infinite and Ubiquitie is proper unto him Hee is 1. As water in the Sea 2. As the eye of man over the earth 3. As the ayre in the world 4. As the knowledge of man which extends it selfe unto all things 5. Or as the soul in the body which is in the whole body and in every part thereof What benefit may wee reape from this Infinitenesse Quest 2 and Ubiquity of God It should teach us to have no base or low Answ or carnall thoughts of God but observe what hee is that it may breed and beget in us a greater reverence of his sacred Majesty And that 1. in our prayers 2. In the hearing of his Word 3. In the use of his Name as the Jewes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore let us frequently meditate First of the glory beauty and excellencie of his Majesty Secondly how great respect and reverence we owe unto him Thirdly his anger and jealousie if wee provoke him Fourthly how infinite the reward is both of mercy and justice which he hath in
his power How abundantly able hee is to reward all those who serve him and to punish all those who offend him Fifthly remember in how great need we stand of his mercy and how miserable we are without it § 7. Neither by Ierusalem for that is the city Sect. 7 of the great King Why doth not our Saviour say Sweare not by Quest 1 Ierusalem because that is my title or my Fathers citie but the city of the great King First the Iewes did not acknowledge Christ and therefore hee urgeth that which they acknowledge Answ 1 Answ 2 Secondly because Christ had rejected the Citie Iohn 4. and the people Rom. 11. Answ 3 Thirdly he saith this that he might give the glory to God his Father and not take it to himselfe Answ 4 Fourthly because the Iewes respected Herod and Pilate and the Romans more then Christ and therefore he shewes that all their power authoritie and dignitie is nothing in comparison of this prerogative to bee the citie of the great King because all other things are uncertaine onely this is solide Answ 5 Fifthly to teach us that all Christians should and ought to labour to bee the citie of the great King and a kingly Priesthood 1 Pet. 2.9 Quest 2 Why should Christians thus labour to bee a holy citie unto God Answ 1 First because we are of God 1 Iohn 5.19 and therefore we must serve and obey our King Answ 2 Secondly because those which are without and strangers from God are of the synagogue of Sathan Revel 2.9 and therefore are not to be imitated Answ 3 Thirdly hereafter we shall be separate from others in glory and therefore here wee must in grace Wherefore let us alwaies remember this citie that is heaven and comforme our selves thereunto making that the scope of our life and care and of all our endeavours yea hence let us labour 1. for spirituall knowledge that it heaven we may know as we are knowne 1 Cor. 13 12. 2. For purity because no uncleane thing shall come into heaven Revel 21. the last verse and 22.25 3. For good affections because evill lusts warre against the soule and would debarre us from heaven 4. That we may be made spirituall because flesh and blood shall not inherite the Kingdome of God 1 Cor. 15.50 5. Let us labour to be zealous for Gods glory because we are created unto his service and wee shall receive the inheritance of sonnes if by our service we glorifie him Vers 36 VERS 36. Neither shalt thou sweare by thy head because thou canst not make one haire white or blacke Sect. 1 § 1. Neither shalt thou sweare by thy head Quest 1 Why may wee not sweare by our owne head Answ Because God hath given it unto us and therfore we must not idolize it by swearing thereby Quest 2 Why doth Christ forbid us to sweare by our head Answ Because it is a very childish thing to sweare by creatures as bread light hand head and the like as appeares by these reasons First because as our Lord else-where expoundeth himselfe He that weareth by the Temple sweareth by him that dwelleth therein So hee that sweareth by creatures sweareth by God who created them and yet by no meanes hee will sweare by the sacred name of the Lord as if a child abhorring any bitter thing or poyson should notwithstanding take the same under a little sugar Secondly because he calleth upon dumbe things that cannot heare hee bringeth them to patronize his cause who can neither hurt nor helpe like infants that prate unto babies made of clouts or like Baals Priests unto whom he was not able to give answer though they called upon him from morning till noone tide § 2. Because thou canst not make one haire Sect. 2 white or blacke Why doth our Saviour name here onely the haire of the head Quest To teach us that the least things must be directed unto the service of God Answ or that we must not take any liberty at all for swearing Christ could have observed greater things in the head then this namely I. That it is the seate of the minde judgement and men ory II. That it is the receptacle of the five senses the other parts having onely the sense of Touching III. That it is the place of Speech whereby we are distinguished from bruit beasts IV. That the office of the head is to nourish the whole body it being the conveiance both of meate and drink unto the stomacke But Christ passeth by all these onely naming the haire the excrements of the head that he might shew unto us that no freedome or liberty is to be given to swearing at all § 3. White or blacke Sect. 3 What shall we thinke of those who by powdring of their haire Quest. and painting of their faces can make themselves white though naturally blacke First in generall Pet. Mart. 342. saith fucus Ans 1 which signifies painting signifies also a Droane because none but idle droanes who doe not belong unto the Beehive of Gods Church neither employ themselves in any lawfull or commendable course of life use it Cyprian saith it was invented and devised by the devill And Hierome de veland virg saith Non sunt membra qua Deus fecit sed sathan inficit The painted face is a member not of Gods making but of the Devills marring He who desires to see the opinion of Tertullian Cyprian Ambrose Chrysostom Hierom and Augustine herein and what they thought of powdring and crisping of the haire and painting of the face let him reade Peter Martyr 2.11 § 75. c. Secondly more particularly I expresse what Ans 2 we thinke of this practise in these particulars I. Thou teachest thy face to lie and to speak and to shew what it is not And therefore if lying fraud and dissimulation be evill no better is painting II. Thou corrects Gods handy work as though thou couldest make thy selfe more perfect then God hath made thee this is pride in thee and a tempting of God to perswade thy selfe that thou canst make thy selfe better then God hath made thee III. It is the usuall practise of harlots and therefore those who would not be thought to bee such should not use this scandalous and offensive practise IV. Women must not be more carefull to please men than God and therefore they avoid this painting V. The end certainely is either first pride or secondly a temptation unto lust And therefore the thing cannot be good Vers 37 VERS 37. But let your communication be yea yea nay nay for whatsoever is more than these commeth of evill Sect. 1 § 1. But let your communication be yea c. The scope of our blessed Lord in these words is to forbid all common swearing or all swearing in our common discourse and therefore I will adde something to what hath beene said before vers 34. Quest 1 Why doth our Saviour forbid swearing in our ordinary talke as an ungodly and wicked thing Answ 1 First
because the Divell is the author hereof as will appeare in the last section of this verse yea as swearing comes from him so it bringeth to him as was probably shewed in the example of a Gentleman riding over a bridge in Cornewall who was a notorious common swearer and upon the stumbling of his horse swore at him and presently fell with his horse â—nto the Râ—ver and was drowned saying as hee fell Horse and man and all to the Devill Answ 2 Secondly because it is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the uncleanâ— to him that sweareth and that feareth an oath In which words he maketh swearing an evident proofe of a prophane person Eccles 9.2 Answ 3 Thirdly because God sometâ—mes remarkably judgeth this common swearing as we reade hee did in a serving man in Lincolnshire who used to sweare commonly by Gods Blood for when he lay upon his death bed continuing still in that sinne hee finally heard the Bell toule and therewith sware Gods Blood this Bell touleth for me and presently the blood gushing out on all parts of his body he dyed Quest 2 What may we thinke of the practise of those who sweare by the Masse and by the Rood Answ This is a wicked thing in a very high degree because they have beene made Idols and consequently Gods greatest enemies if a subject should give that royall honour which is due only unto the King unto a professed and proclaimed Traytor he deserved to dye and were unworthy to live that should thus esteeme his Soveraignes greatest enemy so they deserve that God should never hold them guiltlesse that thus in Gods steade set up these superstitiously used idols and then sweare by them as if they were Gods This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children have forsaken me and sworn by them who are no Gods o Jer. 5.7 And againe They that sweare by the of Samaria saying Thy God O Dan liveth shall fall and not rise againe p Amos 8.14 Sect. 2 § 2. Be yea yea and nay nay What doth our Saviour meane by this affirmation and negation The Ancients did expound this doubling of the words yea yea nay nay Quest three manner of Answ 1 wayes namely First as in the conscience the thing either is or not so also it should be in the tongue Secondly as the thing indeed either is or not so also it should be in the speech Thirdly as in the mouth there is yea or nay so there should be in the deed or worke that is according to the truth of the thing and our knowledge thereof should our words be and then according to our words spoken our works should be performed Secondly our Saviour hereby would teach us Answ 2 carefully to avoid both all superfluitie of speech and all manner of oathes answering all questions either by a simple affirmation or negation § 3. For whatsoever is more then this Sect. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used sometimes signifies excellent sometimes abundant sometimes superfluous comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra as if we should say above that which is necessary and so it is taken â—n this place whatsoever is superfluous or more than needs avoid it for it commeth of evill The Anâ—baptists hence object that all swearing Object 1 yea even before a Magistrate is forbidden because it is superfluous and more than needs for the thing enquired after may simpâ—y be affirmed or denyed First necessary oathes are not superfluous Answ 1 oathes thus Beza Secondly our Saviour saith Let your speech Answ 2 be yea and nay but when the Magistrate imposeth injoyneth and commandeth an oath then it is not ours that is in our power Areti part 1. probl 66. Our Saviours scope is here to forewarne us of all levitie and vanity in our ordinary talk and not to forbid all swearing when a weightie necessity urgeth thereunto They object againe our Saviour saith here Object 2 Whatsover is more than these commeth of evill And therefore to sweare by God before a Magistrate is unlawfull This followes not it proceeds from evill Answ therefore it is evill And thus Saint Augustine saith sup Non dicit malum est sed a malo procedit Christ doth not say that it is evill to sweare by God in it selfe but that it comes from evill thus ordinarily and without any necessity to call God to witnesse the truth of what wee affirme Can that be abused in using vvhich is lawfull Quest Wee may deprave and pollute the best thâ—ngs by too much liberty as for example 1. Answ Externall good things may bee abused 2. Internall First there are many externall and outward good things which may be abused as for example First Honour is good but yet It is not good to eate much Honey nor for men to seeke their owne glory too much Secondly Prov. 25.26 riches are good but yet a man may so set his heart upon them that they may become a snare unto him r Mat. 6.19 and therfore as we must not seek honour too much so must we not labour too fast to bee rich Thirdly Meat and Wine are good and yet they may be abused unto gluttony and drunkennesse Å¿ Eze. 16.49 Ephes 5.18 Fourthly apparell are good and yet they may be abused unto pride Luke 16 19. Act. 12.21 c. Fifthly pleasure and delight is good and yet they may be abused Luke 16.25 Prov. 25.16 Sixthly ease and rest are good sometimes and yet the abundance of ease is the cause of much evill t Eze. 16.19 Seventhly time is good but it may be mis-spent and abused Secondly there are many internall and inward good things which may be abused as for example First joy is good and yet a man may give himselfe too much to jollity and mirth Eccles 3.4 and 7.4 and 1 Cor. 7.29 Secondly sorrow is good and yet a man may be too sad and dejected giving too much way to sadnesse and griefe Eccles 3.4 and 1 Cor. 7.29 and 2 Cor. 7 10. Thirdly feare is good and yet a man may be too fearefull 1 Chron. 21.31 Fourthly knowledge is good and yet sometimes it puffes up 1 Cor. 8.1 and Eccles 1.18 c. Rom. 12.3 Fifthly Justice is good and yet a man may be too just u Eccl. 7.18 that is a man may be too cruell severe and rigid pressing the Law alwayes to the uttermost and so Summum jus summa injuria Sixthly divine Revelations are good and yet Paul was in danger to have bin puft up through abundance of them v 2 Cor. 12.7 And therefore let us labour to be sober and moderate Rom. 12 3. § 4. Commeth of evill or a male illo Sect. 4 Some reade these words Neutraliter commeth from evill some more rightly Masculine of the Divell whatsoever is more than these commeth of the
hath freed us from the snares of death and how he enables us in some weake measure to obey him in that which is good Ans 2 Secondly but in all these times whatsoever we see in our selves we must adde we are yet but unprofitable servants Luk 17.10 we have not as yet attained unto that perfection we ought to have Phil. 3.12.13 Happie is that man who seemes little in his own eyes but great in the eyes of others who shines unto others yet seemes darke unto himselfe and in that regard despiseth the praises of men Quest 4 The sweetest Musicke is a mans owne praise and therefore how may our hearts and eares bee stopped against these bewitching enchantmēts what shall we doe to be preserved both from the flatterie of others and from affectation in our selves Answ 1 First doe not delight thy selfe in reading or repeating the catalogue of thy good deedes as the proud Pharisee did Luke 18.11 Averte oculos ne capiâris formà lest thou grow proud Answ 2 Secondly looke downe to thy feet and consider the filthinesse and errors of thy former life Answ 3 Thirdly reade the booke of thy daily sinnes for this is a profitable catalogue to humble the soule Answ 4 Fourthly if flatterers should fill thy eares with thy owne commendations then remember they see what is without but not what is within they know not the many corrupt thoughts and desires and purposes that are in thy heart they are ignorant of thy many neglects in good duties and of divers sinister respects and ends which are frequently in the good workes thou dost Answ 5 Fifthly if thy owne heart and thoughts should tell thee that thou art good and there are not many better then meditate upon the puritie of God and his law looke unto thy copie compare thy selfe with thy exemplar Mat. 5.48 and thou wilt acknowledge that the East is not so farre distant from the West as thou art from what thou shouldest and oughtest to be Sixthly remember the many blots and defects Answ 6 that are in the best worke thou performest Who would brag of good wine if it were mixed with poyson And our best workes as comming from us are but like wine in a poysoned cup. Seventhly whatsoever thou hast it is the gift Answ 7 of God and by his grace thou art what thou art 1 Cor. 15.10 and therefore why shouldest thou thy selfe boast or any other make thee proud of that which is not thine for at the best thou paiest but God with his owne coyne VERS 4. That thine almes may be in secret Ver. 4 and thy Father which seeth in secret himselfe shall reward thee openly § 1. That thine almes may be in secret Sect. 1 The scope of our Saviour here is that pro virili Quest 1 as much as in us lies we must endeavour to hide and conceale the good workes which wee performe from the eye of the world Why may we not reveale our good workes unto men but thus hide them from them First because wee performe them for Gods Answ 1 sake not for mans and therefore if God see them it is enough though men know not of them Secondly it is not equall and faire dealing to Answ 2 reveale unto men our good deeds and conceale from them our bad and therefore either tell both or neither Thirdly vessels that sound most are most Answ 3 empty Come saith Iehu unto Iehonadab and see my zeale for the Lord 2 King 10.16 and yet vers 31. it is said Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart for he departed not from the sinnes of Ieroboam which made Israel to sinne So the young man saith unto Christ Omnia feci all these things have I done Mat. 19.20 and yet hee will leave Christ rather than his riches So Peter speakes most boldly but falls most fowly Mat. 26. And therefore take heed of vaine ostentation in the performance of good workes Doth not this verse crosse Mat. 5.16 is there Quest 2 not a direct Antithesis and contrariety betwixt these two verses Let your light so shine before men that they may see your good works And Let your almes be done in secret that men may not see them They differ in two things 1. In re Answ in the thing done 2. In modo in the manner of doing First these two verses differ in the thing Here observe that some good works cannot be concealed some may First there are some good workes which cannot be hid as for example I. When a publike worke is commanded as the worke of the Lords day the preaching and hearing of the word and publike prayers these cannot bee concealed II. When the omission of duties may scandalize religion then they are not to be concealed III. When wee are seriously asked by our brethren what good workes we performe wee must not lie but yet there is a difference to be observed by whom we are asked For First if the question be asked by a Saint and holy man who hath no need of our example then we must rather urge our omissions and neglects of good duties and our answer must savour of the confession of our sinnes rather then of our good workes Secondly if the question be asked by one who is weake then build him up by thy example yet let it be done modestly Ostendens non Ostentans shewing him what thou dost but without all ostentation yea extenuating what thou shewest him and not amplifying of it nor taking any thing unto thy selfe but ascribing all the glory of thy good workes unto God Secondly there are some good workes which may bee concealed and yet in some cases may and ought to be manifested otherwise not as for example I. There are some workes which procure praise some which beget shame First some workes will humble us and affect us with blushing to lay them open as the sense and profession of our infirmities whether of anger coveteousnesse wantonnesse idlenesse and remisnesse in our callings These a man may shew unto a holy and faithfull friend modestly Secondly some workes beget praise as honest and beautifull workes such as almes is these must be concealed as much as we can II. Sometimes it is necessary that wee should hold forth our workes and be examples unto others As First when thou livest among those who are wicked who altogether neglect religious workes Secondly when the worke is difficult and rare as the daily examination of our selves and the pardoning of injuries and the like that so others by our examples may bee encouraged thereunto Thirdly when the worke is perillous as the profession of Christ among heretikes In these there is need of our example and therefore we should herein shew our selves III. Sometimes the glory of God is dishonoured by sinne here shew all the might and power thou hast If sinne be committed with a high hand then let religion be professed so also that is openly
call God Father to shew hereby two miraculous things unto us viz. First that hee who dwels in that inaccessible light and height which no eye can attaine unto 1 Tim. 6.16 is yet notwithstanding prepared to heare the requests of poore earth-wormes when they pray unto him Secondly that the Prayers which are uttered in a small still voyce should ascend the Clouds and penetrate the Heavens Secondly we say our Father which art in Heaven in regard of our selves and that for these ends viz. I. That all our thoughts of God might be divine and heavenly or that we might have no base or earthly conceits of God not any human imagination of him lest we should measure him by the standard of carnall reasō II. To teach us to state a difference betweene our heavenly and our earthly Father because he is omnipotent perfect just impartiall and the like which our naturall parents are not x Math. 23 9. III. That by this compellation or addition wee might bee admonished to seeke heavenly not earthly things of God and when as wee seeke earthly to desire them for this end that wee may be more enabled to doe good and thereby to glorifie God having a spirituall arme and end even in our petitions for temporall things IV. That by this appellation we might bee admonished to know and acknowledge that so long as wee live on earth wee are pilgrims and strangers from the Lord who is in Heaven and consequently to excite and kindle our desires that they may be enflamed with a longing and hungring affection after the fruition possession of that heavenly Kingdome where our Father is Chem. Harm Cap. 51 fol. 607. V That we might pray the more fervently seeing we invocate a heavenly Father VI. That wee might rather use the spirit then the voyce in Prayer because it is not the words of the mouth but the sighes groanes and desires of the heart which reach unto Heaven VII That wee might bee carefull to crave no unlawfull nor unjust thing at the hands of our Father which is in Heaven VIII That we might bee carefull to be transformed unto a heavenly nature and conversation that seeing our Father is in Heaven we might as children of such a Father have our conversation on earth as though we were in Heaven § 4. Hallowed be thy Name Sect. 5 What is meant heere by the Name of God Quest 1 First the Name of God sometimes signifies Answ 1 God himselfe They that love thy name that is thy selfe are blessed Psalme 5.12 Secondly sometimes Name signifies the Answ 2 workes of God How excellent is thy Name that is thy workes Ps 8.10 Thirdly sometimes Name doth signifie and Answ 3 denote unto us the attributes of God as Exodus 3 14 15. My name is Eheje and Iehovah that is one that hath life and being in himselfe and from himselfe and gives life unto all other creatures and Exod. 15.3 The name of the Lord is Dominus bellicosus a warlike God so he is called El-elohim a strong and A mighty God and Saddai or Schaddai an All-sufficient God Fourthly Name by a Metonymie is taken for glory or honour Oh Lord shew thy Name that is thy glory honour and power Exod. 9.16 and 14.4.17 and 33.19 and Iosh 7.9 Fifthly it signifies the worship or celebration of God Acts 21.23 And thus in this place it is taken for the glorie honour and worship of God himselfe and the celebration of him in his attributes What is meant by this word Hallowod Quest 2 First it signifies to make holy thus Christ Answ 1 sanctified himselfe Iohn 17.19 and us Romans 8.30 Secondly it signifies to consecrate or dedicate Answ 2 unto some holy use Thus the leviticall holy things were separated from a common use and therefore were called holy Thirdly it signifies a preparation unto divine Answ 3 worship Exod. 19.10 Fourthly it signifies to proclaime or declare Answ 4 one to be holy and so it is taken in this place to set forth the glory of God Obser Teaching us that we must both desire and endeavour both labour and pray that the Lord may bee glorified in us and by us 1. Corinth 10.31 Why must we thus earnestly endeavour and Quest 3 servently desire that Gods Name may be glorified First because God is better and more worthy Answ 1 to be sanctified and glorified then any other is He infinite and incomparable there is none worthy to be compared unto our Father which is in Heaven And therefore our chiefest aime in all things must be to glorifie h m. Answ 2 Secondly because he is most able to recompense us if we glorifie him There is none able to doe that for us which our God can wherefore our chiefest care should be to Hallow his Name Answ 3 Thirdly because all things were made for his glory we were by him created for this end Proverbs 16.4 and therefore let us not frustrate his expectation nor defraud him of his right but labour to honour him and hallow his Name in all our actions Answ 4 Fourthly because God creating us for his glory he will be glorified by us either by our conversion or by our confusion And therefore if we desire to be preserved from eternall destruction we must be carefull to advance his glory here on earth Answ 5 Fifthly because it is a signe of our filiation and adoption into the fellowship of sonnes for a child honours his Father Malach. 1.6 And therefore if we desire to be assured that we are heires of glory we must glorifie our Father which is in heaven Answ 6 Sixthly because God hath honoured us and that two manner of waies namely I. Temporally he made all things for us that is hee made the world for man and made man Lord of the world over all the creatures II. Spiritually he hath daigned to call us his children a Iohn 1.12 Ro. 8.17 he hath married us to Christ b Phil. 2.9 such a dignity as we are not able worthily enough to conceive off David thought it a great thing to be called the Kings sonne in law how great then is our dignity that are not the sonnes in law of an earthly King but the adopted sonnes of the King of Heaven and earth And therefore we shall be left without excuse if we make it not our chiefest study to bring much glory and honour on earth to our heavenly Father Answ 7 Seventhly because God will honour us if we honour him And that I. In this life 1. Samuel 2 30. II. In the life to come Daniel 12.3 and Mathew 13.43 Wherefore we should endeavour to advance and set forth his glory Aaginst the summe and substance of this question it will be objected Object God is incompatible and therefore how can he be honoured or glorified He is infinite and perfect and therefore what can be added unto him Answ 1 First it is true we cannot augment or encrease that essentiall glory which is in God
because that is like God himselfe infinite and perfect Answ 2 Secondly but we may enlarge and advance that accidentall glorie of God which is in the world viz the acknowledging preaching publishing and setting forth of his glory which is the thing we heere pray for and must here endeavour to practise Quest 4 How must we glorifie the Name of God how or wherein must wee set forth his honour Answ 1 First Opere in our deeds and works and that two severall waies to wit I. In our whole life we must studie to set forth his glory and whatsoever wee doe to doe it to that end II. Wee must patientlie suffer all injuries and wrongs according to the example of Christ our Saviour Esa 53. For God is glorified when we suffer undeserved injuries patientlie for his Name sake Secondly Ore in our speeches and tongues Answ 2 and that many waies namely I. By glorifying God and magnifying his Gospel and our profession of the true religion which wee are called unto and have undertaken for our mouthes should be filled with the praises of God and of his trueth and of that religion which we professe II. By being zealous professors of the Gospel and not lukewarme Christians Apocal. 3.16 III. By acknowledging the law of God to be just and gracious that he commands us nothing but what he may justlie exact yea his Commandements are light and easie in regard of what he might lawfullie and justlie exact IV. By acknowledging all the workes of God not onely to be just but mercifull also That man is happie who can see and clearelie interpret the mercie of God in all his works and dealings with him That howsoever the Lord handles him yet hee confesseth God to be mercifull because all the affliction the Lord hath laid upon him comes farre short of what he hath deserved V. By acknowledging all good things whatsoever we injoy to come from God Iames. 1.71 VI. By reading continuallie the praises of our heavenlie Father in the Booke of the creatures and the actions of the World everie creature in the World being a little Booke wherein wee may read the praises of our God Psalme 148. Thirdlie Corde in heart and that three Answ 3 waies namelie I. By remembring all the mercies we receive from God whether spirituall or temporall whether blessings or deliverances not letting any of them slip out of our memories II. By desiring the glorie of God and by studying how we may glorifie him more and more III. By being zealous of his glorie in our hearts and more moved when his Name is dishonoured then we should be for the greatest disgraces or indignitie that could be offered unto our selves remembring Gods honour is our glorie IV. By desiring with our hearts that we may see the glorie of God Psalme 27.4 and 42.1 2. And thus wee must labour to glorifie our Father which is in Heaven in thought word and deed How is the Name of God dishonoured Quest 5 As it is honoured three manner of waies Answ viz. by thought word and deed First God is dishonoured Corde in the heart and that divers waies I. By the love of carnall and temporall things God having made the heart for higher ends then these And therefore woe bee unto that man who makes unto himselfe a God in this world whether it be his belly or his gold or his pleasure For our hearts should be alwaies in heaven and our affections set upon those things which are above Colos 3.2 Otherwise wee dishonour our Father with our hearts II. By a neglect of spirituall things and a contempt of those graces which God offers unto us in and by the word III. If wee doe not labour and endeavour daily to weane our affections from the world and worldly things and to increase in strength of grace and wisedom and all vertues more and more seeing that we are imperfect so long as we are in the way wee dishonour our God IV. Wee dishonour the Lord in our hearts when we are inwardly or outwardly proud of graces given as the Pharisee was Luke 18.11 Secondly God is dishonored Ore by the tongue and that divers waies also I. By swearing Levitic 19.12 and Mathew 24.16 II. By medling with the attributes of God and holy things lightly idly vainely and without reverence These two belong unto the third Commandment and therefore I here passe them by III. By blasphemous speeches of God or his word or holy things IV. By murmuring either First against the law of God Or Secondly against Gods dealing with us in any particular affliction V. By excusing our sinnes 1. Iohn 1.8 9. and Iosh 7.19 My sonne confesse thy sinne and give glory to God as if hee should say hee who cloaketh denieth or excuseth his sinne dishonours God VI. By all vaine unseemely and filthy communication Ephes 5.3 4. VII By praying wickedly rashly or irreverently VIII By denying of Christ and that either First in generall by a cowardlinesse and fearefulnesse in our profession when we dare not professe Christ before men Or Secondly particularly by not speaking for God and Christ against sinne IX We dishonour God if we doe not glorifie him A dead Image doth not dishonour God although it speake no good but man that is a living Image of the everlasting God doth dishonour his Maker if he honour him not with his tongue and in his words For it it is not enough for man to speake no hurt or not to dishonour God by his words but hee must labour also that God may bee glorified by his gracious speeches and holy communication otherwise hee doth dishonour his God Thirdly God is likewise dishonoured Opere by our workes and that these waies I. By giving that glory which is due onely unto God unto the Saints as the Papists doe in their worshipping of them and praying unto them II. By magnifying glorifying and honouring men or our selves more then our God III. By sinning thus principally we dishonour God in our lives and actions Every sinne pollutes by every sinne God is dishonoured but chiefely by great sinnes which are either more exorbitant in themselves or are committed by men more eminent as for example First Ministers are Cities set upon a Hill and therefore they must be extroardinarily carefull not to defile their wayes because by their sinnes God is most of all dishonoured Secondly Magistrates are the Image of God yea his Deputies and Vice-gerents on earth being stiled by his Name and called Gods Psalme 82. And therefore if they bee wicked they much dishonour him whose Image and superscription they beare Thirdly those who are potent and rich whom God hath raised to great estate or high places it these be given to oppression or lying or covetousnesse or prophanesse or gluttony and drunkennesse or chambering and wantonesse they much dishonour God because the more abundantlie God blesseth them thē others the more is hee dishonoured by then if theY bee not better and their lives more unblamable then
corrupt What is the meaning of these words Sect. 4 First the phrase here used is applyed to our Quest 1 vulgar and common possessions and the corruption thereof For 1. Moth is applyed to garments 2. Rust to vessels 3. Theeves to both Secondly the meaning is that all things here Answ 1 are subjected to vanity and corruption Christ doth not here name Lyons beares shipwracke fire and the like but ordinary and weake things to teach us Obser That the smallest and most usuall evils are instruments of Gods correction For 1. He can convert and turne all things yea even evill things unto good 2. He can make use of sathan well and therefore whatsoever evill doth afflict us is but the Lords rod. And therefore we should see Gods hand in all evils Wee may see the hand of God in the Moth Quest 2 and rust but how in the theefe whose deede is wicked yea forbidden by God positively in his law Thou shal not steale God permits theeves either 1. Answ for thy coveteousnesse and hard-heartednesse Or 2. for the correction of the negligence of the common-wealth because sinne is not punished Or 3. for some other sinne because it is usuall with God to punish one sinne with another If it be thus then theeves are Gods servants Object Certainely they are Answ as Asshur was the rod of his anger and Nebuchadnezzar an instrument to punish the Jewes theeves are Gods servants as the Caldeans and Sabâ—ans and sathan himselfe was Iob 1. Bur yet these must know that they are indeede the slaves of sathan and that God will at length cast them into the fire What may we learne from hence Quest 3 The Omnipotencie and infinite power of God Answ who can punish us by the least creatures Hee did not oppresse Egypt with Lyons but with Grashoppers and Frogges and Flies and the like And thus often the least creatures have been great enough to take away the liâ—e of man As for example First we may see this in Animate creatures 1. Popilius Hatto and divers others were slaine by rats and mice 2. Aristides dyed through the bite of a weasell 3. Messalinus was killed with Horseleeches 4. Hermonactes was stung to death with Bees 5. Pope Adrian was choaked with a flye 6. Cassander was eaten with lice 7. Antiochus and Herod with wormes Secondly we may see the truth of this in Inanimate things 1. Alexander Eleus the Philosopher died with a reede 2. Drusus the sonne of Claudius Caesar was choaked with a peare 3. Terpandrus with a fig. 4. Sophocles with the stone of a grape 5. Tarquinius Priscus with a fish-bone 6. Our Earle Goodwin with a crumme of bread 7. Fabius with a haire in milke 8. sampson Sultane of Egypt was choaked with dust Thus we may reade as in a Map Gods Omnipotency and Mans Impotency and learne to feare him who is able to arme the least and weakest of his creatures and make it strong enough to cope with and conquer sinfull man VERS 20. But lay up for your selves treasures in heaven Vers 20 where neither moth nor rust doth corrupt nor where theeves breake through and steale § 1. Lay up for your selves treasures in heaven Sect. 1 How doth this verse agree with Colos 1.5 For Quest 1 there the Apostle saith that life and glory as laid up to wit by God in heaven but here our Saviour biddeth us to lay up treasure for our selves in heaven where by treasure is meant eternall glory We must here distinguish betweene these two things Answ namely 1. The essence and substance of glory 2. The degree and measure of glory First there is the essence and substance of glory which consists in the fruition of the presence of God in the fellowshippe and society with God the Father Sonne and holy Ghost and with the Angels and Saints now this the Apostle speakes of Colos 1.5 because this is laid up for true beleevers Secondly there is the degree and measure of glory which may be laid up and may be increased by beleevers For they by their good workes of faith may treasure up a greater measure degree of glory True it is that a greater reward shall not be given them in heaven for the merit of their workes but of the meere mercy of God who in the day of retribution will crowne his own gifts not our merits and where he findes a greater measure of gifts and a greater measure of the workes of faith there he will in mercy bestow a greater measure of glory according to that of the Apostle He that soweth sparingly shall reape sparingly and hee that soweth liberally shall reape liberally l 2 Cor. 9.6 And againe as one starre differeth in brightnesse from another so shall it bee in the resurrection m 1 Cor. 15.41 Whence it appeares that there shall be a greater measure of glory in one Saint then in another according to the measure of the workes of faith Now this our Saviour speakes off in this place lay up treasures for your selves in heaven that is treasure for your selves a measure of glory and adde one measure to another as men in heaping and hoording up riches adde one shilling and one pound unto another § 2. Lay up treasure in heaven where neither Sect. 2 moth nor rust c. What is the principall scope of our Saviour in Quest 1 this verse His maine drift I conceive Answ is to shew an Antithesis or opposition betweene terrestriall and celestiall treasures Wherein and how doe they differ Quest 2 First in temporall things the successe and event Answ 1 is uncertaine yea often the end doth not answer the expectation nor the crop the paines but a man utterly loseth his labour But pietie hath certaine Promises of God and heavenly glory in the life to come And therefore the Lord being true the event and successe of heavenly treasures is certaine Secondly In earthly things a man often takes Answ 2 much paines and great labour for little profit benefit But in heavenly things the least thing even a cup of cold water shall have a plentifull reward Mat. 10.42 and our least sufferings shall be crowned with exceeding glory Rom. 8.18 Thirdly earthly things are but temporary transitory Answ 3 and corruptible are sometimes spent exhausted by use sometimes corrupted or deraced either with the moth or rust or age yea though they be retained entire and reserved safe yet they cannot make the possessors constantly solidly happie and blessed But heavenly treasure our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12.33 a treasure which faileth not because neither by time use or any way they can either bee diminished defaced corrupted or made worse but are durable perpetuall eternall yea a treasure which can never be exhausted but will remaine with and make eternally happie the possessor thereof VERS 22.23 The light of the body is the eye Vers 22.23 if therefore thine eye be single thy whole body shall be full
shall never got unrewarded Wincelaus or according to some Wincelaijs King of Hungary being driven out of his Kingdome and forsaken of his owne oftentimes used to say the hope I had in men hindred mee from putting my trust in God but now that all my confidence is in him I assure my selfe that hee will helpe mee by his divine goodnesse as it fell out indeede unto him being reestablished in his estate and dignities within a short time after And let all the children of God doe as Dion did who being advertized that Calippus whom hee tooke for his friend watched opportunity to slay him went unto him when hee was invited by him saying hee had rather loose his life then distrust his friend Thus did holy Iob Though the Lord kill me yet will I put my trust in him i Iohn 13.15 And exitus probat the event shewed that his confidence went not unrewarded of God § 7. Shall be added unto you Section 7 Is it not lawfull to seeke riches or temporall things at all Question Having spoken something of this before verse 24. and 25. I here briefely thus resolve this quaere First that it is lawfull for us Answer 1 to follow our callings diligently and to desire a blessing from God upon our labours and endeavours that so whatsoever wee doe may prosper Secondly it is lawfull to possesse Answer 2 riches both for our necessity and comfort if wee can but use them as though â—â—e used them not 1 Corinthians 7.30 which indeede is very hard to doe because our affections are too prone to bee seduced and captivated by the world and worldly things And therefore that wee may not too much desire or seeke the things of this life nor at all trust in them let us remember these sixe things namely I. Wee enjoy here nothing in outward things but what is common to bruit beasts II. Nothing here can give the heart content or peace and therefore this should not be our rest k Mich. 2.10 III. The things of this life cannot give grace or spirituall comfort or remission of sinnes unto us IV. Riches cannot bring us unto heaven and eternall life according to that in the eleventh of the Proverbs and the fourth verse Riches profit not in the day of wrath but righteousnesse delivereth from death V. Riches detaine a man from heaven and violently draw his affections downewards Anselme walking saw a bird which a boy had caught and that she might not flie away had tied a stone to her legge Now observing how the bird would flie up and presently bee pulled downe againe by that weight which was hung at her made the good old man fall into this meditation That as the bird was detained from flying upward by the stone tyed to her so by the weight of riches the affections and minde were hindred from spirituall and divine meditations contemplations desires and the like And therefore though they should increase yet let us not set our hearts upon them Psalme 62.10 VI. And lastly remember that God will provide for wee have here a true promise uttered by truth it selfe that if wee make it our chiefest care to seeke after grace and glory our Father which is in heaven will take care for temporall things Verse 34 VERSE 34. Therefore take no thought for the morrow for the morrow shall take thought for the things of it selfe sufficient unto the day is the evill thereof Section 1 § 1. Take no thought Question What carefulnesse doth our Saviour here prohibit Answer 1 First hee forbids us to bee carefull as the heathen were who either thought that God did not regard earthly things or else durst not beleeve his promises and therefore they tooke great care and thought for the things of this life But we must not thus take thought Answer 2 Secondly hee forbids us to expect more then necessary things for men often doe not onely desire and seeke needefull and convenient things but conceive ample and large hopes in their minds by some way and meanes or other and hence take much care and thought lest the successe and event should not answer their expectation wee must not thus take thought Answer 3 Thirdly wee are forbidden to take care for more then God gives us Many are not contented with that part and portion of temporall things which God gives them but make themselves leane and thin with care because they have no greater nor larger portions these are like those who not contented with their little stature take much care and thought how to bee taller but by all their care are not able to adde one cubite unto their stature And therefore this carefulnesse is utterly forbidden Fourthly Christ prohibits us to vexe Answer 4 our selves with taking thought for the time to come as is frequent with many who thus torture themselves what if such a thing should come to passe what if heaven should fall what should wee doe then The Phrase here used by our Saviour is worth observing hee doth not say doe not labour and take paines to day that you may have something for your selves and yours to morrow for this is commanded Ephesians the fourth and twenty eighth and 1 Timothie five eight but but take no thought for the morrow as if hee would say use all diligence and care still in your callings but trouble not your selves with curious thoughts what will become of you or how you shall bee provided for heereafter § 2. The morrow shall take thought Section 2 for the things of it selfe sufficient unto the day is the evill thereof What is the meaning of these words Question 1 Some expound them of new things Some of new provision Some of new cares First some interpret these words Answer 1 thus the morrow will bring new and unknowne things as if our Saviour would say yee cannot prevent nor procure those things which you know not of and little doe ye know what a night may bring forth and therefore take no thought Secondly the words may bee expounded Answer 2 thus the morrow will provide and procure the things which are needefull for it selfe as if our Saviour would say take no thought for the time to come for God will take care to provide for you and deliver you and comfort you in all your feares How doth it appeare that God will Question 2 helpe and ease his children in all their cares and wants First God foreseeth all things and Answer 1 therefore in regard of him nothing can be casuall Secondly God doth all things is Answer 2 there any evill in the citie which I the Lord have not done And therefore he can helpe and deliver out of any danger or evill whatsoever Thirdly God is Philanthropos a Answer 3 lover of his children and therefore never layes any burthen upon them to breake their backes or to kill them but to doe them good and therefore no evill shall lie longer or heavier upon his children then he sees may bee for
behold thy selfe in that glasse and it will show thee thy face Iames 1. Answer 2 Secondly give thy selfe to a daily examination of thy selfe examine thy words works and heart by the word and so thou maist easily see what is amisse Answer 3 Thirdly pray daily unto God to give thee that eye salve that thou maist see clearly what is amisse and wanting in thee Revel 3.18 Verse 4 Verse 4. Or how wilt thou say to thy brother let me pull out the mote out of thine eye and behold a beame is in thine owne eye Sect. 1 § 1. How wilt thou say to thy brother Observation A brotherly and friendly admonition or reproofe is laudable aâ—d yet wee may bee abused whence wee may observe That wee may sinne in the performance of the best duties Quest How doe wee sinne in the performance of good duties Answer 1 First when wee doe them weakely superficially or key-coldly Answer 2 Secondly when wee performe them proudly or boastingly as the Pharisees did Answer 3 Thirdly when they are done for some base or by Answer 4 end for some second or sinister respect Fourthly when they are done corruptly that is with a heart not purged as here for if we regard iniquitie in our hearts nothing that wee doe can bee acceptable unto God § 2. And behold a beame is in thine owne eye Sect. 2 Wee may learne hence Observation That it is a foolish thing to condemne sinne in others so long as iniquitie remaines in our selves Why may not a man reprove another although Question 1 himselfe be guilty First because then the party reprooved will answer Answer 1 Physitian heale thy selfe Secondly because such a man by reprooving an Answer 2 other did condemne himselfe Rom. 2. And God will judge him out of his owne mouth Thirdly because such an one reprooves through Answer 3 hatred not out of any true zeale for 1. If such an one did but see the danger and fearefull consequents of sinne he would labour to avoid it himselfe as well as admonish others of the danger 2. If such an one did but see the filthinesse of sin how loathsome a thing it is in it selfe and how deformed it makes us in the sight of God hee would eschew it himselfe as well as advise another to beware of it 3. If such an one did seeke the glory of God he would then glorifie him himselfe by his owne life And therefore it is cleere that he who reprooves sinne in another and retaines it in himselfe doth it neither because sinne is perillous nor because sin is a horrid thing nor because he desires the glory of God but onely out of hatred to the person whom he reprooves or some supercilious humour and therefore those who â—re guilty themselves ought not to reprehend others Who are faulty here Question 2 First those who condemne the sinnes of others Answer 1 but examine not their owne as for example 1. The prodigall condemnes the covetous and he the prodigall but neither of them looke to examine themselves or their owne wayes 2. The drunkard reproves the adulterer and is reproved by him againe but neither of them blame or amend themselves Secondly prophane persons are here to be blamed Answer 11 who condemne the godly for small sinnes and yet are guilty themselves of great ones Verse 5. Thou hypocrite first cast out the beame out of thine own eye Verse 5. and then shalt thou see cleerly to cast out the mote out of thy brothers eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eijce cast out the beame The beame as was shewed before signifies sin and the phrase here of casting out doth intimate violence as if our Saviour would say sinne cannot be expelled except valiantly and by force it be cast out for he who strives to overcome sinne must fight against it resisting it even unto blood Hebr. 12.4 How doth it appeare that sinne cannot be overcome Quession 1 except it be thus manfully resisted for many thinke that they can leave sinne when they will First sinne is fixed in our hearts naturally with Answer 1 deep rootes and is hereditary unto us Psal 51.7 And therefore cannot easily be weeded out Secondly hence from this originall corruption Answer 2 which is so deepely rooted in us all our affections are set upon sin therfore it cannot easily be expelled Thirdly sinne is like a faire fawning flâ—ttering Answer 3 harlot which often by subtile perswasions and allurements and sweet alluring blandishments doth regaine admission and entrance after it is cast out and therefore it is not easily forsaken Answer 4 Fourthly sinne is a strong enemy yea like a strong man armed Luke 11.20 And therefore cannot be conquered without strong resistance Fifthly Sinne is backed aided corroborated Answer 5 and environed with an hoste of accomplices to wit Satan the world and the flesh who suggest wicked things unto us tempt us unto them and hinder us from that which is good by employments forgetfulnesse weakenesse distraction of the mind and the like and therefore it cannot with ease be expelled Question 2 Who are faulty in this duty Answer 1 First those who think it not necessary that sinne should be expelled these are either 1. Carnall men who say let us sinne that grace may abound Or 2. Familists and Libertines who say God will dispose of their sinnes to his glory Answer 2 Secondly those who thinke it an easie thing and therefore never seriously arm and gird themselves preparing courageously to fight the good fight of Faith Answer 3 Thirdly those who procrastinate and delay the worke these never consider 1. How fast time flies 2. How their hearts grow daily harder and harder 3. How sinne gets daily more strength in them and over them 4. How daily they approach nearer and nearer unto death And therefore they are much to blame Answer 4 Fourthly those who doe the word of the Lord negligently who would be perswaded converted and changed by the word but are not industrious in the use of the meanes but sluggish and lazie Answer 5 Fifthly those who give themselves leave to sinne thus polluting and poysoning themselves and surrendring the fort of their hearts up to the possession of Satan Answer 6 Sixtly those who give way to the occasions of sinne and those coards of vanity which draw on iniquity as with cart-ropes Esa 5.18 Answer 7 Seventhly those who leave sinne but doe not loath it retaining and reserving the love thereof still in their hearts Answer 8 Eightly those who trust to themselves and their owne strength not arming themselves with the Holy spirit not being carefull in hearing nor fervent in praying nor zealous in desiring and endeavouring to be converted sanctified and cloathed with Christ Rom. 13.12.14 Question 3 What armour must we use against this strong enemy Answer 1 First take unto thy selfe the sword of the spirit for that will drive him away Answer 2 Secondly take unto thee the shield of Faith for that will repell keepe off and
hee would not finde as Ahab found Elias have I found thee oh mine enemie Secondly when a man findes that which he would not seeke I am found of them saith God that would not seeke mee Isa 65.1 Thirdly when a man hath long sought a thing in vaine and afterwards casually findes it when hee looked not for it as Jnachus did Io Tu non inventa reperta es Oftentimes men cannot finde that which they seeke when they seeke it but finde it when they seeke it not Fourthly when a man findes that which hee is glad of but never sought for neither thought of As when one findes a treasure or a jewell or the like accidentally 2. Laborious and industrious when a man seekes diligently in his search finds that which he sought for And this finding is here onely to bee expected Whence we may learne Observation That grace is not to be expected from God without our earnest labour and endeavour the trueth of this evidently appeares by these places of Scripture 1 Chronic. 22.19 and 28.9 Luke 13.24 and 2. Timoth. 4.7 and 1. Corinth 14.12 and Hebr. 4.11 Rom. 12.8.11 and 2. Timoth. 2.15 and Heb. 6.11 and 2. Pet. 1.5.10 and 3.14 Matth. 6.33 Colos 3.1 and 1.29 Deut. 4.29 Quest 3 Why can we not obtaine grace from God without labour and paines Answer 1 First because wee have by our many sinnes fallen from the favour of God and therefore no grace or mercy is to bee expected from him except we come unto him humbly and become earnest suters to his Majestie as Rebels Traitors and condemned persons pleads pray and petition for their lives Answer 2 Secondly because wee undervalue grace if wee seeke it not earnestly preferring it before all other things Matth. 6.33 And therefore God will give it to none who give not all diligence to acquire it Quest 4 Who are faultie in this particular Answer 1 First those who seeke worldly things too much for certainly a man cannot pursue both grace and the world And therefore although it bee not forbidden to possesse riches or to preserve them for our families or to rejoice in the use of them if so be it be in the Lord yet two things are prohibited namely 1. To rejoyce too much in any temporall things or to set our hearts upon any thing we possesse Psal 62.10 or to trust in what wee have Iob. 31. 2. To be too carefull for the things of this life or to labour too much to be rich (m) Prov. 23.4 It is a wonderfull thing that men should so earnestly and greedily and greatly seeke those things which First our Saviour himselfe saith are thornes Math. 13. And which Secondly S. Paul saith from God are snares 1 Tim. 6.10 And which Thirdly both Iohn and Iames say are enmitie with God and makes us the enemies of God 1. Iohn 2.16 Iames 4.4 And which Fourthly experience showes doth hinder us from seeking heavenly things as Demâ—â— who embracing the present world forsooke the profession of religion (n) 2 Tim. 4.10 Secondly those stand guilty here as transgressors Answer 2 of this Precept who seeke not grace at all Many thinke themselves good Christians who yet never labour and seeke for grace How may we know whether we seeke after grace Quest 5 or not First is this alwayes in thy heart doe thy hearty Answer 1 desires still runne after God and grace and religion then it is a good signe that thou seekest and that aright Secondly dost thou postpone all other things in Answer 2 regard of this certes it is a great good signe that a man seekes heartily for God and grace when in respect thereof hee neglects all sublunary things But these are two generall markes I proceede therefore to more particular ones Thirdly dost thou seeke deliverance and freedome Answer 3 from evills and that onely from God that is 1. Temporall and that not from witches or by revenge or the like but onely and humbly from God 2. Spirituall whether they be First by past as the pardon of our sinnes already committed Psal 51.6 Or Secondly present as the inherent reliques of corruption yet remaining within us as Paul cryed out Rom. 7.24 oh wretched man that I am who shall deliver me Or Thirdly to come when we desire to bee freed from Sathan hell and the wrath of God Fourthly dost thou seeke the fruition and possession Answer 4 of good things from God both 1. Temporall Give us this day our dayly bread And 2. Spirituall now these graces are many to wit First the Kingdome of glory thus Paul desires to be dissolved and to be with Christ (o) Philip. 1.23 Secondly the Kingdome of grace admission into the Church and effectuall vocation and the renovation of the minde and the grace of adoption and faith Ephes 1.13 Thirdly the riches of Gods grace and sanctification 1. Cor. 14.12 to wit 1. True spirituall and saving wisdome whereby wee may know the will of God Prov. 2.4 and 15.14 And 2. Strength whereby we may be able to worke the worke of God Psalm 51.11 And 3. The holy Ghost by which wee may be both directed and assisted Eph. 3.16.17 4. God himselfe that we may be filled with his fulnesse Read Psalm 24.6 and 27.4 and 63.1 Cantic 3.1 c. and 2. Cor. 3.18 Ephes 3.19 Thus wee may know whether wee bee seekers or not if we examine our selves by these things namely by a hearty desire after grace by the valewing of it above all earthly things by praying unto God for the removeall of temporall evills and preservation against them as also for spirituall to wit both for pardon of our former sinnes and for strength against present corruptions and for freedome from the divell hell and the wrath of God yea wee must examine our selves by our paines in seeking unto God for temporall blessings and spirituall graces wee must trie whether daily wee implore the throne of mercy for mercy at the great day that then we may be made partakers of glory that now we may bee made partakers of grace both the grace of effectuall vocation and spirituall sanctification and reall renovation and celestiall wisdome and internall strength and comfortable fruition of the presence of God Quest 6 How are spirituall things to be sought for Answer 1 First Tempus arripiendo be seeking them betime while they are to be found Isa 55.6 Answer 2 Secondly diligenter conando by seeking them earnestly untill wee have found them Luke 15.8 Answer 3 Thirdly abstinendo by abstaining from all sinne every man that striveth for the mastery is temperate in all things 1 Cor. 9.25 So if wee desire to obtaine grace wee must labour and strive hard for it and avoid all things that are evill Answer 4 Fourthly Spernendo remoras by trampling under our feete all the lets and pulbacks we meet withall fighting manfully the Lords battels Rom. 8.18 and 1 Tim. 6.12 Answer 5 Fiftly Implorando by imploring the aide and
the plots and endeavours of the persecuters And therefore the phrase is true in this sense Every persecution makes for Gods glory either by abiding it or by fleeing from it but in this sense the objection is Non-sense David by flight escaped the traines which Saul had laid for him and his escapes and preservation did more magnifie and illustrate Gods glory than if he had yeelded his necke to the sword of the persecuter at the first yea we see what elegant Psalmes David composed in his flight wherein sometimes he gives thanks unto God that had made his feet like Harts feet that is swift to flee away Answ 3 Thirdly these words in the objection By persecution we are made better and called home unto God are ambiguous also for herein that is attributed to Persecution which is proper to the grace of God and his holy Spirit to make us better to convert us unto God is the work of divine grace and cannot be ascribed unto persecution as the cause thereof except onely by accident the Spirit of God being the true primary and efficient cause thereof Answ 4 Fourthly and lastly I answer I. It is most true that to flee in the time of persecution is not alwayes lawfull namely either first when flight hinders our vocation hence it was that Christ would not flee but cals Peter a Devill for perswading him unto it because then he should have left the worke undone for which he was sent Or Secondly when the will of God is revealed and thus Eusebius telleth us that Christ forbade Peter to flee from Rome because he should suffer there Now II. On the other side it is as true that it is not alwayes unlawfull to flee and decline persecution as we see by Ioseph and Mary who fled and Paul Acts 9.25 and 14.6 and 17.14 and Christ himselfe Mat. 12.15 Quest 5 If flight in the time of persecution be sometimes lawfull sometimes unlawfull then how may we regulate our selves or know when we may flee and when we may not Answ Let us moderate and square our selves herein according to these rules namely Rule 1 First never flee except thou be persecuted we must not run away for idlenesse as some doe before ever they be so much as questioned or flee for feare as Ionas did before he had any just cause The Text here is plaine When you are persecuted in one City flee unto another and therefore where there is no persecution for the Truth but liberty and freedome given to professe it and to injoy the holy Sacraments and the divine Ordinances of the Word and Prayer there must be no flight nor departure for we must not flee for cowardlinesse but for conscience sake because we would not tempt the providence of God Rule 2 Secondly in our flight let us respect Gods glory and before we flee seriously consider all the weighty circumstances of both sides whether in probability God may be more glorified by our staying or by our going for that must be our first and maine scope Thirdly we must before we flee respect the offending Rule 3 of the weake brethren carefully avoiding as much as in us lyes the giving of offence unto any Now weake Christians are offended often by the fearfulnesse and too swift flying of the Ministers who leave their charges and forsake their flockes upon every jealousie feare and suspition of danger whereas on the contrary they should be like good Leaders the first in the field and the last out the first to assaile and the last to retire and by their example animate their people and barten them on to be constant and couragious in the profession of the truth Fourthly we must before we flee respect our Rule 4 office and function examining whether that will be hindered by our flight or not Christ here saith when they persecute you in one Citie flee unto another thereby shewing that Ministers must not by their departure hinder the preaching of the Word or by their flight forsake their function but if they cannot be permitted without persecution to preach in one place then they must go unto another to preach because their lives rather then their vocations are to bee laid downe if it lye in their power Thus Paul being persecuted flees but he preacheth whether soever he goes Act. 14.6 And great reason there is for it because we are thereunto called and sent For Ministers should seriously consider the end of their flight and beware they flee not with Ionas that so they may bee free from preaching the Word and live in ease and idlenesse but if one Citie persecute them they must flee unto another that is not cast off the worke of the Ministery but in other places and times put out the Lords talent to usury and labour to improve their gifts to Gods glory and the peoples benefit amongst whom they live Fiftly in our flight wee must respect the enemies Rule 5 of God and religion For it they bee so exasperated and incensed against some particular Minister that his presence doth but make them sinne more grievously and set themselves against the Church more maliciously and cruelly then they may lawfully depart p Chem. harm fol. 1043. medio but more of this by and by in the seventh Rule Sixtly in our flight wee must respect the place Rule 6 wherein and persons with whom we live For if the departure of the righteous doe hasten anger and fury and judgement from God upon the wicked as Lots departure did upon the wicked Sodomites then we must not be hasty to depart but labour rather to stand in the gap and to with-hold judgement from them by counselling advising admonishing and reproving of them and by praying for them yea continuing to doe this untill either the Lord by some particular command call us away or untill they come to that maturitie and ripenesse of sin that they will not endure instruction admonition or reproofe but hate us for it and set themselves against us and that not one or two but generally yea in a manner one and all as the Sodomites did against Lot Now if in this case wee may say with the people of God wee would have cured Babell but shee would not be cured let us therefore forsake her And if wee have any command or vision or voice from God as the faithfull in Ierusalem had who being in the Temple heard a voice saying unto them Migremus hinc let us flee hence or as Ioseph had Mat. 2.13 then wee must follow the Lords call and depart Rule 7 Seventhly a Minister in his flight should consider whether he onely be not aimed at by the enemies of the truth who for some certaine causes beare a personall hatred and grudge against him and if they could but procure his departure then the Church should have peace and tranquillity Chemnitius harmon fol. 1043. medio is of opinion and I dare not gaine-say it that that Pastor sins against and breakes
the body and heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 23.26 Because the outward worship of the body may be without the inward of the heart but the inward of the heart cannot bee without the outward of the body For if God have the soule and inward man he will certainly have the outward Quest 6 How is Christ and Religion to be professed Answ 1 First we must labour to have Christ and Religion in our hearts for outwardly to professe them and not inwardly to possesse them is but a lying profession 1 Cor. 12.3 and 1 Iohn 4.2 Answ 2 Secondly having Christ in our hearts let us then professe him with our tongues and in our tenents and opinions For Christ is denied I. If wee deny him to bee God and man Yea II. If wee deny him to be our Iustification Redemption and Salvation Yea III. If we deny the truth of the doctrine contained in the Scripture Bulling s Answ 3 Thirdly Christ and the truth are to be professed publikely especially before Persecutors Act. 5.20 and 17.17 Answ 4 Fourthly our profession must be in subjection an acknowledgement of our obligation therunto wee must publikely professe Christ and wee must confesse that it is our dutie so to doe 2 Cor 9.13 Answ 5 Fiftly our profession must be constant that is wee must I. Suffer and endure whatsoever is laid upon us for our profession not giving it over for any danger whatsoever And II. Wee must persevere in our profession and not for any wearisomnesse whatsoever fall or forsake our first love Answ 6 Sixtly let our profession bee fervent and zealous that so wee may glorifie our Christ unto whose glory we are ordained Ephes 1.6.12 Quest 7 What things must we professe or outwardly shew forth Answ 1 First shew forth thy faith and religion let the world know what thou holdest Acts 24.14 for a palliating of religion doth much hurt the weake brethren Hence observe these cautions or rules viz. I. Wee must couragiously and resolutely oppose our selves against the kingdome of sinne and the abetters thereof II. Towards those which are weake we must carry our selves more gently Iude verse 22. III. In circumstances we must suffer as much as wee can for the peace of the Church as Paul did IV. We must avoid and beware of all unprofitable controversies or medling with heresies which are antiquated and long since lâ—ft V. In the meane time we must not bee wanting to the truth of religion but hold and maintaine all the principall and fundamentall points thereof Act. â—0 20 Secondly shew forth the love of the Word Answ 2 let others see what delight wee have in reading hearing studying and meditating of the Word of God Phil. 2.16 Thirdly we must shew forth an holy life and Answ 3 unblameable conversation 1 Tim. 4.12 Titus 1.16 and 2.7 What things hinder us from the profession of Quest 8 Christ and religion There are two sorts or kinds of hinderances namely First there are some impediments Answer which hinder us from the profession of religion viz. I. A feare of persecution or derision many fly from their colours because Religion is derided scoffed and persecuted And therefore the remedy against this impediment is Resolution resolve that neither height nor breadth nor affliction nor persecution nor death shall separate us from the profession of the truth II. The love of the world and the thorny cares thereof keepes many from Christ and the profession of the truth Mat. 13.22 And therefore the remedy against this is neither to love the world nor the things that are in the world 1 Iohn 2.15 III. The love of sinne and iniquity which is condemned by religion wherefore we must eschew evill and doe good Psalme 34.14 Secondly there are some impediments which hinder others from profession name ly I. The evill examples of Professors 2 Sam. 2â— 12 The Grecians made a Horse but the Trojans brake downe the wals and brought it into the Citie by which the Citie was destroyed Balaam gives wicked counsell and the Israelites follow it and so are ruined and plagued and the enemies of the Church lay snares for her destruction but it is the Professors of Religion that let destruction enter in For seldome doth a scourge or judgement come upon a Church untill there be a backsliding of the Professors thereof The sinnes of Professors are like dead Amasa they hinder the march and put men to a stand whether they were best to embrace that Religion or no the Professors whereof doe such and such things The remedy therefore against this impediment is for all Professors to be watchfull over their lives and to labour to be upright towards all men as well as holy towards God II. The indiscretion of Professors hinders others from a good profession whereas on the contrary God is glorified by the wise and holy conversation of Professors among the wicked Titus 2.10 and 1 Pet. 2.12 If a religious person be undiscreet or imprudent in his carriage and conversation Then First he exposeth himselfe to contempt opens the mouthes of the wicked to exclaime against him Yea Secondly hee exposeth the Gospel to contempt which he professeth and consequently causeth the name of God to bee blasphemed and evill spoken of Rom. 2.24 And therefore if wee would not be bridles to keepe any backe from religion but spurres to spur them forward let us in our lives conversations actions and dealings be wise as Serpents and innocent as Doves III. Dissension amongst Professors either in opinion or practice is a great let and hinderance to the profession of the Gospel And therefore for the removing of this blocke out of the way let all Professors remember these three things viz. First that these dissensions are kindled by Satan and come from his malice For hee knowing how strong the bond of Christian Love is Ephes 4.3 Colos 3.14 labours by all meanes to sow some seeds of sedition or contention that so this bond of perfection may bee broken Secondly the Professors of the Gospel must remember that it is very reproachfull in regard of those who are without thus to dissent and jarre among themselves yea many reject all religion because we doe not agree together in one Thirdly the best Professors and Practicioners should remember that these differences and disagreements of opinion in matters of religion doe kindle the hearts of Professors and make them often times to hate one another to separate and forsake the society one of another yea sometimes to refuse to communicate or to serve God publikely one with another Thus we reade of the separation of Paul and Barnabas Act. 15.39 And of the too deepe rooted hatred which is betwixt the Lutherans and Zwinglians or Calvinists and of those bitter rents which are amongst our selves through the difference of opinion And therefore let us endeavour after unitie and concord and that I. In opinion that we may all speake and hold the same things 1 Cor. 1.10
sometimes we perswade and sometimes wee disswade with the tongue even as though it were in the power of the tongue to make our neighbour doe what we desire Secondly but the more principall and particular Answ 2 uses of the tongue are these I. It distinguisheth man from all other creatures For First the words of Angels are borrowed they assuming strange bodies when they spake unto men which by and by they laid aside But men speake with their owne tongues Secondly the Sea-monsters which have the forme of men or women in part speake not neither are heard to utter any language Thirdly the notes of birds are not called words or speech because they understand not II. It teacheth the Gospel and God and Christ and the promises of the word preaching the power of God unto salvation 1 Corinth 1.18.21 and the meanes to beget faith in us Rom. 10.17 But there can be no preaching without a tongue or speech III. By Colloquies conference and discourse both knowledge and grace is increased IV. By the tongue we set forth the praises of the Lord and therewith wee give him thankes for all his benefits In the malady of this man wee may further briefly observe two things namely Observ 1 First the cause of his dumbnesse which was the envie malice and power of Sathan in his heart Whence wee may learne That so long as wee are under the dominion and power of Sathan we are mute and speechlesse Quest 2 Who are spiritually dumbe Answ 1 First those who are negligent ignorant and cold in prayer Answ 2 Secondly those who either make no profession of Religion at all or else but a cold profession Answ 3 Thirdly those who have prophane and diabolicall tongues altogether ignorant of all holy communication or sanctified speeches Colossians 4.6 Secondly wee may observe here the effect of Sathans malice and envie namely the letting and hindering of their speech Whence we may observe Observ 2 That Sathan principally endeavours to bind the tongue that being an instrument both of Gods glory and our owne good and our brethrens edification For First God is glorified by the prayers praises and pious speeches of the tongue And Secondly wee are helped thereby the prayers praises and pious speeches of the tongue being meanes to increase our grace to obtaine blessings from God and to confirme us more and more in the service worship and worke of God Thirdly by the profession of the tongue we give a good example and encouragement to our brethren by our prayers for them wee may with-hold judgements from them and draw downe blessings upon them by our seasoned and sanctified discourses we may establish them and ground them more and more in the most holy faith and truth of Religion And therefore Sathan seeing how profitable an instrument the tongue is both in regard of Gods glory and our good and our brethrens edification doth therefore labour to tie the tongue Vers 24 VERS 24. But when the Pharisees heard it they said This fellow doth not cast out devils but by Beelzebub the Prince of the devils § 1. But when the Pharisees heard it Sect. 1 Why doe the Pharisees envie these good Quest 1 workes of Christs Because hereby hee was extolled and preferred both before them and their Ancestors Answ Wee see that although they cannot deny the worke yet they deprave the workeman and that only out of suspicion From whence wee may observe That it is a most malicious practise to traduce or calumniate any out of suspicion Observ for charity is not suspicious Indeed suspicion is a good Examiner but an evill Iudge Why may wee not censure and calumniate out of suspicion Quest 2 First because it is contrary to religion which teacheth us to passe by that which wee see and Answ 1 to suppose wee saw that which wee doe not that is take no notice of the evill we see and hope that there is that grace and goodnesse within which wee scarce can see to appeare without Secondly because if men might be censured and taxed upon suspicion then none could be free Answ 2 from blame for something or other there is in every man which might serve a judging censuring and carping Zoilus for a ground to build his calumnies upon How manifold is suspition and whether is all suspition evill and unlawfull or not Quest 3 First there is a suspition in evill things when a man is suspected to have done this or that Answ 1 Secondly there is a suspition in religious things when a man is suspected to bee but an Quest 2 hypocrite for all his Religion Now wee neither learne this of Religion neither doth religion allow of it Thirdly there is a lawfull use of suspition and that Answ 3 I. In civill things for the finding out of offences and offenders Men are often suspected and upon suspition attached for doing such or such a thing And by the carefull add prudent examining of them truth is often brought to light and murders and thefts often discovered II. In religious things for the avoiding of danger Christ wee see would not commit himselfe unto the Iewes Iohn 2.24 And why because hee suspected them Thus certainely the Lambe may suspect the Wolfe and the Dove the Hawke and because they know their cruelty towards them so suspect them that they may keepe themselves out of their tallons and hands § 2. He casteth out devils by the Prince of the devils Sect. 2 Is Sathan cast out by Sathan or how is he cast Quest 2 out First some say that Sathan may bee cast out Answ 1 by Sathan and they urge experience for it and that principle also Ab esse ad posse valet consequentia The argument is good which is drawne from the entitie or being of a thing to the possibility thereof that is such a thing hath beene therefore such a thing may be I. I answer that there are many wicked waies to cast out Sathan as hath beene shewed before Cap. 8.28 II. I answer that Sathan seemes to bee able to cast out Sathan two manner of wayes viz. First volenter willingly that so hee may deceive he often departs willingly but as though he were driven out by force that so he may deceive or bee honoured Veritatein dicit ut fallat Thom. 1.64.2.5 The Devill sometimes speaks true that he may deceive The Devill seemes to be subject to Constellations and to the aspect of the Moone yea to bee driven away and cast out by stones herbes verses and the like not that indeed he is subject unto them but I. Partly that he might defame the creatures by perswading us that there is a certaine deitie in them And II. Partly that hee might establish that diabolicall and wicked art of Magicke and Incantations Vide Thom. 1.115.5.0 Vbi plura Secondly Violenter violently the Schoolemen thinke that the superiour devils can by force drive away the inferiour Thom. 3.43.2 ad 3. But if this be so then their kingdome is divided and therefore
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
flesh Answ when they fasted but Daniel abstâ—ined also from all delightfull and pleasant bread IV. Flesh Object and those things which come of flesh doe more delight our appetite doe more inflame the lust of concupiscence and therefore are to be avoided and forborne when wee fast First if the Papists did only prohibite when Answ 1 they fast those things which please our appetites and kindle the fire of lust then wee would never blame them nor contend with th m. Secondly why doe they not forbid wine Answ 2 which doth more inflame lust and which of old they did principally shun when they fâ—sted Hence the Nazarites were forbidden wine but not flesh But this they will not abstaine from but rather stand to justifie it Vinum â—ecesse cum piscibus wine is necessarily to be drunke when we eate fish said Hallensis Chem. part 4. p. 11. b. Answ 3 Thirdly they eate those things when they fast which doe more kindle lust and are mo e delectable to the carnall and naturall appetite as curious and daintie fish and conserves and preserves anâ— junkets and all manner of banquetting stuffes and Anchoves and Caveare and Iringus And thus we see that by the Fathers and Ancients flâ—sh was not forbidden alwayes when they fasted Secondly only flesh was not forbidden when they fasted but the Fathers equally abstained from all things which might hinder their humiliation And wee may see a double pla ne difference betweene them and the Papists I. Wine was of old forborne yea forbidden when they fasted Abstines a vino non ab injuria Basil Abstines a vino sed mulsa bibis vinum specie imitantia suavitate vincentia August de mor. eccles 2.13 I need not enlarge this because the Papists acknowledge it to wit both Bellarmine and Azerius the Iesuite part 1. 7. 10. But yet now they use it Vide Chem. p 4. pag. 117. 6. Bellar. de bon op 2.5 § ad illum And therefore it cannot be denied but that herein the Papists differ from the Fathers II. The Fathers and Ancients in their Fasts abstained from all dainties but of this wee spake before Matth. â— Now the Papists have both daintie sumptuous and gluttonous Fasts for they have except flesh whatsoever delicates can be got and therefore no wonder if the Child said Mother when shall wee fast againe As though flesh would defile them but nothing else whereas our Saviour saith here expresly not that which enters into the mouth defiles the man from whence for a conclusion I draw this Argument If a man sinne by eating hee is polluted also by eating and if a man be not polluted by eating then neither doth hee sinne by eating But a man is not polluted by eating for that which goeth into the mouth defileth not the man Therefore a man doth not sinne by eating and consequently they sinne that put holinesse in meats and prohibite flesh as unholy Vers 13 VERS 13. But hee answered and said Every plant which my heavenly Father hath not planted shall be rooted out Argu ∣ ment Iohn Fortune Martyr alleaged this place of Scripture against Popish Ceremonies All things saith our Saviour which my heavenly Father hath not planted shall be plucked up by the roots But Popish Ceremonies are things not planted by God Therefore they shall be rooted up Object If it be objected that they are good and godly and necessary to be used Answ I answer Saint Paul thought not so when he called them weake and beggerly and said that they were bewitched who sought to be in bondage unto them Fox fol. 1918. col 2. Quest 1 Why doth our Saviour here call God heavenly Father Answ That all the children of God might be carefull on earth to prepare themselves for heaven where their Father dwels Quest 2 How must wee prepare our selves Answ 1 First in generall wee must prepare our selves by a holy and heavenly life Answ 2 Secondly more particularly wee must prepare our selves for heaven by walking and framing our lives on earth according to these ensuing rules viz. Rules of a holy and heavenly life First let us frequently meditate and ruminate upon this what if the Lord should call us hence by death before wee be regenerate what Rule 1 will become of us if wee be taken away before wee bee engrafted into Christ wee know that wee cannot be saved by any but by Christ Act. 4.12 And therefore we should be carefull to examine our selves whether wee be in Christ or not 2 Cor. 13.5 because no other thing will availe us unto salvation Secondly let the glory of God be our maine Rule 2 end and chiefe scope in all our actions 1 Cor. 10.31 And let us be carefull of this so long as we live Thirdly let us be carefull of the salvation of Rule 3 our soules and next unto Gods Glory regard that preferring it before all other things Philip. 2.12 and 2 Peter 1.10 Fourthly let us labour to mortifie kill and Rule 4 subdue all our corruptions and lusts Rom. 6.2 1 Peter 2.11 That is both I. All our vitious lusts and affections as anger concupiscence pride drunkennesse prophannesse and the like And also II. All our vain lusts and affections as riches honour pleasure and all vaine joy and delight Fifthly let us spend our lives in spirituall Rule 5 things that is I. In the workes of the Lords day that is First in a Reverend and carefull hearing of the word upon the Lords day Secondly in a repetition of those things with our families which we heare Thirdly in a private examination of our selves and our own consciences by that which we have heard Fourthly in a faithfull and fervent praying unto God both privately with our families and secretly with our selves and publiquely with the congregation Fiftly in singing of Psalmes of praise and thanksgiving unto God Now these duties are required of us upon the Lords day II. We must study how wee may so direct and lead our lives that God may bee pleased with us Psalm 119.9 And III. We must sometimes fast for the better confirming and establishing of us in these and all other good duties Sixthly let us watch in these lest either negligence Rule 6 or occasions should hinder us from the practise and performance thereof Seventhly let us remember continually what Rule 7 a shame it will be for us not to grow up and encrease daily unto perfection yea if we be Dwarfs how miserable we are because if fruits doe not grow ripen the tree withers The remembrance hereof will make us to strive unto perfection and to be Holy as our heavenly Father is holy VERS 14. Let them alone Verse 14. they be blind leaders of the blind And if the blind leads the blind both shall fall into the Ditch In this verse our Saviour shewes the misery of blind Teachers and of those also who are led by blind Teachers First our Saviour here speakes of the Scribes and Pharisees
1.14 and 1 Pet. 2.11 Iosh 7.21 Answ 3 Thirdly because wee can neither approve our selves to have faith nor to be regenerated untill wee deny our owne wils Iohn 1.12 13. Answ 4 Fourthly because wee are but servants and children and wives and therefore must not follow our owne wils and wayes but be obedient and subject to the will of our Father and Master and Lord. Quest 2 How must wee deny our selves or wherein or in what things doth selfe-deniall consist Answ 1 First Gregory Hom. 32. in Evang. answers Wee are one thing being fallen through sinne and another thing by nature or by our first creation and then doe wee deny our selves when as wee shun and desire to bee freed from that estate and condition wherein now wee are and to bee made partakers of that estate of grace wherein first wee were That is wee deny our selves when we desire and endeavour to put off the old man which is pleasing to corrupt nature and labour to put on the new which is contrary thereunto Answ 2 Secondly Gregory Hom. 10. in Ezech. saith hee denieth himselfe who is changed to better beginning to be that which hee was not and ceasing to be that which he was Answ 3 Thirdly Gregory lib. Mor. 23. saith hee denieth himselfe who treading pride under foot sheweth himselfe to be estranged from himselfe Answ 4 Fourthly there is a double deniall of our selves viz. I. Negatio meriti a deniall of our merits or an humble confession and acknowledgement that no good thing belongs unto us by desert or merit This deniall belongs unto faith and is necessary but is not here spoken of and therefore I wil omit it II. Negatio placiti a denying of our selves in those things which are pleasing to our natures not seeking those things which are delightfull unto us And this deniall belongs unto service and is that which is here spoken of Whence we learne That wee cannot serve both Christ and our Observ 2 selves or wee cannot submit our selves as wee ought to the will of Christ untill wee deny our owne wils And therefore wee must not seeke or serve our selves but our Lord and Master Christ Jesus Matth. 6.24 Hence then we learne that true selfe-deniall includes foure things namely First Obedience and this included three things to wit I. A deniall of our selves and our own wils because our will and nature will leade us aside from the obedience of Christ II. A deniall of the world and of men though great and potent for God must bee our Lord and King Now this is not to be understood Anabaptistically as though we denied obedience to Magistrates and those who are over us but only if there bee an opposition betweene their will and Gods Wee must confesse our selves onely to be the Lords servants and not obey any in those things which are contrary to his will III. An absolute universall and constant obedience of God wee must so deny our selves and submit our selves unto Gods service that we must labour to obey him in all things whatsoever he commands continue in that obedience all the dayes of our lives For this Deniall includes this Obedience Secondly true selfe-deniall includes Honour we must not arrogate any thing unto our selves but wee must ascribe all glory and honour unto the Lord onely yea as servants honour and reverence our Lord Malach. 1.6 Thirdly true selfe-deniall includes Obligation for wee must serve the Lord Liberè non liberè for the understanding hereof observe that there are three sorts of men to wit I. Some who serve the Lord but it is by compulsion and constraint for if they were left unto themselves they would not doe any thing which hee commands at all II. Some there are who serve the Lord and that without coaction but yet they thinke not themselves bound so to doe They doe many things which God requires but in the manner of a free-will offering III. Some there are who labour to obey God in all things that hee commands and that willingly and cheerfully but yet they confesse that they doe no more then is their dutie to do yea in their best performances come far short of what they ought to doe Now this is the nature of true selfe-denial and acceptable service Fourthly this service and selfe-deniall includes Dependance upon God for those who deny themselves and give themselves wholly up to the service of the Lord must and will depend upon him for whatsoever they stand in need of Luke 12.30 Matth. 6. Sect. 3 § 3. Let him take up his Crosse Quest 1 How many wayes doth a man take up his Crosse These namely Answ First when hee afflicteth his body by abstinence Secondly when he afflicteth his mind by compassion towards his neighbour Now because abstinence is subject to the infection of vaine glory and compassion to the infection of false piety Christ subjoyneth Let him take up his Crosse and follow me Greg. hom 32. in Evang. Thirdly when hee doth patiently beare whatsoever affliction adversity and evill is laid upon him for Christs sake But of this in the next Question Quest 2 Whether is there any difference between these phrases Ferat crucem tollat crucem Let him beare his Crosse and take up his Crosse The differ and that thus to wit Answ First Ferre crucem to beare the Crosse is simply to beare it or to suffer any adversity although against the mind and will Many have burdens imposed upon them which they must beare and which they cannot shake off and therefore beare them but they wish that their shoulders were eased of them Now this is To beare the Crosse Secondly Tollere crucem To take up the Crosse is to beare willingly and cheerfully and contentedly whatsoever the Lord layeth upon us or is imposed or inflicted upon us for the Lords sake Reade for the proofe hereof these places Rejoyce when yee suffer for my names sake Matth. 5. And the Apostles went away rejoycing that they were thought worthy to suffer for the Lords sake Act. 5. Yee were imitaters of the Lord and of us receiving the word with much tribulation and joy in the Holy Ghost 1 Thess 1. They endured the losse of their goods with joy Heb. 10. and divers the like places Sect. 4 § 4. And follow me That Christ is to be followed and how hee is to be followed we have shewed before Chap. 4.19 and 8.22 and 9.9 One question therefore only I here adde namely Quest What must we follow in the Crosse of Christ or what must wee learne to imitate in Christs bearing of his Crosse Answ 1 First as hee was obedient unto the will of his Father and that unto death yea even unto the death of the Crosse Philip. 2. so must we be ready and willing even to die for Christ if the Lord shall call us thereunto or require it at our hands Answ 2 Secondly as Christ died not for any fault of his owne but was innocent yea a
bestow grace by CHRIST and the benefits that wee reape by him It lets us see how wee are justified before God by Christ and how for his sake God is reconciled unto us promising peace and joy unto us in Soule here and glory and felicity in Heaven hereafter and thus it workes comfort and sweet consolation What is the office and use of the Law that our Quest 2 Saviour sends this young man unto it keepe the Commandements First the Law of God doth admonish all Answ 1 men of that rule of righteousnesse unto which God created them yea which they were able to observe and keepe when they were first created and which God justly yet requires of all Wee know that in civill things the violation of a Law doth not take it away or abolish it but although there be transgressions of the Law daily yet the Law stands firme So Adams breaking of the Law hath not abolished this rule of righteoosnesse which was given unto man at first to walke by but it is immovable and doth still expresse and shew that Righteousnesse and obedience which men owe unto God as unto their Creator And this Law the Lord would have to be made knowne unto all men that every one might understand his obligation thereunto Secondly the Law doth leade us to the acknowledgement Answ 2 of an infinit debt that is it humbles it terrifies it condemnes unto perpetuall Prison all the violaters of the tenne Commandements Matth. 18. The Law accuseth Iohn 5. There is one which accuseth you even Moses it kils men and leaves men deprived of all comfort it affects with shame and blushing Our Saviour being about to leave the Earth Luke 24. gives charge to his Apostles to preach Repentance and therefore the office and use of the Law is to urge and perswade unto contrition and sorrow for sinne and the breach of the Law Yea without the true knowledge of the Law either Epicurisme or Pharisaisme doth raigne amongst men Thirdly the office and use of the Law is to Answ 3 shew to those who are regenerated and justified according to what Rule their obedience should be begun exercised and continued Iohn being asked by divers of his Hearers what they must doe Answers they must be just charitable and faithfull and bring forth fruits worthy of repentance Luke 3.8 11 12. c. Which workes were prescribed unto them in the law and from it And all those precepts which Christ ever and anon gives concerning good workes are agreeable unto the Law and therefore our lives must be framed according to the rule of the Law and the direction thereof Quest 1 Why must the law be observed Answ 1 First because God commands it Now an Argument drawne from the authority of Christ or God should be of great force with Christians CHRIST would not dissolve the Law Christ ever and anon sends us unto the law and God commands us to obey the Law and therefore great reason there is that wee should labour and endeavour to observe and keepe the Law Answ 2 Secondly the observance of the law is the worship of God for the workes commanded in the Law are in themselves good and the Law is a manifestation of God and his will and therefore we ought to labour to obey it Answ 3 Thirdly wee should be carefull to observe the Law because thereby we labour to imitate God Math. 5.48 and 1 Peter 1.13 c. And Answ 4 Fourthly because in so doing we glorifie our God Math. ◠16 Philip. 2.15 And Answ 5 Fifthly because by our obedience we testifie our love unto God Iohn 14.15 And Answ 6 Sixthly because thereby wee confirme our election and vocation 2. Peter 1.10 And Answ 7 Seventhly because by inuring of our selves unto good workes we shall facilitate our obedience Vsus Promptos facit Use makes men perfect and prone both I. Unto a holy labour in that which is good And also II. Unto a godly warring and fighting against sinne and whatsoever is evill And Answ 8 Eightly we ought to strive to obey the Law and to fructifie in the practice of holy workes because the felicity and happinesse of our estate doth encrease by the augmentation of our sanctity and the nearer we approach to the nature of blessed Spirits Answ 9 Lastly by our observation of the Morall law we shall be a meanes to winne and gaine our Brethren Philip. 2.15 and 2. Peter 1.12 And therefore great reason there is that we should labour to obey it Sect. 4 § 4. Iesus saith unto him These c. Quest Why doth our Saviour here in answer to the young mans question omit the Precepts of the first Table and recite onely those of the second Answ 1 First not because the Precepts of the second Table are chiefe in dignity or more excellent then the first for the duties of the first are more excellent then the duties of the second Nor Answ 2 Secondly because the more principall Precepts of the first Table doe not belong unto the present cause namely salvation for they are principally requisite unto salvation But Answ 3 Thirdly our Saviour names onely the duties of the second Table because in these wee are most easily deceived and soonest by Sathan and our owne corrupt nature over-reached And Fourthly because our true obedience to the Answ 4 second Table is but a fruit effect or consequent of our obedience unto the first He that is carefull to performe those duties which God requires of him in the second Table towards his Brother and that because God requires it gives unto the world a good argument and testimony of his obedience unto God in the duties of the first Table Read Galath 5.6 and 1. Iohn 4.20 Fifthly our Saviour to this young man recites Answ 5 onely the precepts of the second Table because the Jewes held these so vulgar easie that there were few but thought that they observed and kept these sufficiently enough as this young man plainly saith All these have I kept from my youth vp And therefore for the suppressing of this presumption and rectifying of this vulgar errour our Saviour by the rehearsall of these precepts would teach them that they observe and keepe none of them as they ought to doe § 5. Honour thy Father and thy Mother Sect. 5 What is the honour that Children owe unto Quest 1 rheir Parents To this the Hebrewes answer Answ They owe unto them maintenance and reverence they should give them meat drinke and cloathing they should lead them in and lead them out And they adde further we reade Honour the Lord with thy substance and Honour thy Father and Mother thou art to honour God with thy substance if thou have any substance but thou art to honour thy Parents whether thou have any substance or not for if thou have not thou art bound to begge for thy Parents So saith R. Salomon in his Glosse vpon Levit. 10.3 Whether ought wee to love our Parents or Quest
sinne Answ 3 Thirdly an idle and lazy sluggishnesse hinders this call Agrippa was almost perswaded to become a Christian Acts 26.28 but not all together Vult et non vult piger the sluggard being called and awakened answereth to rise but deferres and procrastinates it crying Yet a little sleepe a little slumber a little folding of the hands to sleepe And therefore if wee desire this effectuall vocation let us I. Learne to deny our selves and to renounce all selfe-confidence and high conceits of our owne deserts and goodnesse And II. Let us learne to hate all Sinne and that with a perfect hatred And III. To cast off all sluggishnesse and avoide all idle endeavours and Soule-killing delayes and with speed alacrity and diligence undertake the labour of the Lord and the worke of our salvation unto which wee are called Object Some object these words against the wise and divine Providence of God He hath rejected more then he hath elected because many are called and but fewe are chosen Now this stands not with the providence of an all-wise Creator Answ 1 First it is not against the most wise providence of God that there is a greater number of wicked then godly because he maketh no man evill but whatsoever he made was very good and he onely suffereth the evill to be Answ 2 Secondly it is true that God hath rejected more then he hath elected but he did it not without good cause For I. Hereby he would shew that those who are chosen are chosen of meere grace and not for any merit or worthinesse of their owne And II. Hereby he would stirre up us to give grea-thankes unto him for so great a benefit in choosing us so few out of so great a multitude of men unto eternall life Sect 9 § 9. And few are chosen Quest 1 It is questioned by some whether there be a generall election or not that is whether all be elected unto life or not Answ Wee answer no and the trueth of our negation appeares thus First God hath mercy of whom he will have mercy and whom he will he hardens and therefore all are not elected Secondly our Saviour here saith Many are called but few are elected Thirdly few enter into the straite gate Mat. 7.13 14. But all that are elected unto life enter therein 2. Timoth. 2.19 And therefore all are not elected Rom. 8.30 Fourthly the Apostle saith plainly The election obteyned mercy and the rest were hardned Fifthly the goates shall goe into everlasting fire which was prepared for them from the beginning Matth. 25. And therefore all were not at the beginning elected Sixthly universall election is overthrowne by these Scriptures Iohn 13.18 and. 15.19 1. Corinth 1.26 and. 2. Timoth. 2.20 Iohn 17.9 Rom. 8.29 Seâ—venthly Election is out of a heape or masse or multitude to segregate or choose some things or some persons and therefore all are not elected Deuter. 7.7 Iohn 15.19 and. 1. Corinth 4.7 Some demand againe why there are but few Quest 2 elected and why God rejected so great a multitude of men that is predestinated more to death then to life For if the principall finall cause was his glory which is illustrated both in the manifestation of his wrath and power against sinne and in the demonstration of his riches grace and goodnesse towards the vessels of mercy could not this cause have place in the reprobation of a few as well as of many First who art thou O man that reasonest against Answ 1 God who hath knowne his minde or was his Counseller who is wiser then God who Rom. 9.23 and. 11.34 Secondly we deny that God should have Answ 2 bene as much glorified or his glory as much manifested by the reprobation of a few as it is by many for nothing could bee done more wisely or better then God hath done it And with this answer every godly man should rest satisfied VERS 18. Vers 18 Behold wee goe up to Ierusalem and the Sonne of man shall bee betrayed unto the chiefe Priests and unto the Scribes and they shall condemne him to death Why was it necessary that CHRIST should be Condemned and suffer and dye Quest First because it so pleased God Answ 1 Secondly because so he wrought and purchased Answ 2 our Redemption For it was necessary that hee should satisfie the divine Justice for our sinnes Thirdly because God so loved the World Answ 3 that he gave his Sonne unto death for the Redemption and Salvation thereof Iohn 3.6 VERS 22 23. Vers 22 23. But JESVS answered and said Yee know not what yee aske Are yee able to drinke of the Cup that I shall drinke of and to be Baptized with the baptisme that I am baptized with They say unto him Wee are able And hee saith unto them yee shall drinke indeed of my Cup and be baptized with the Baptisme that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall bee given to them for whom it is prepared of my Father § 1. Yee know not what yee aske Sect. 1 Wherein did the Sons of Zebedee erre in their requests that our Saviour here blames them Their petition and request was faulty and inordinate in three regards to wit Answ First because they desired the crowne before victory And Secondly because they desired and dreamt of a carnall Propinquity and nearenesse unto CHRIST And Thirdly because out of a certaine Presumption and pride they seeme to have made this request desiring the chiefest place and glory yea that they might be preferred before all the other Apostles Carthus § pag. 164. b. Sect. 2 § 2. But to sit on my right hand and on my left is not mine to give Object The Arrians objected this place against the Deitie and power of CHRIST thus The Mother of Zebedees children desiring that one of her Sonnes might sit at Christs right hand and the other at the left in the Kingdome of him hee answers To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Therefore CHRIST is not omnipotent or of absolute power and consequently is not God Answ 1 First the mother of Zebedees Children desired these things out of a humane affection acknowledging CHRIST onely to be a man and his Kingdome some Kingdome of this world Now our Saviour answers in her sence that as he is man it is not his to give so before when the young man called him good he answered there is none good but one that is God because the young man did onely attribute unto him a humane goodnesse Answ 2 Secondly this was spoken by Christ not onely in regard of his humane nature but also yea rather in respect of the present Ministery for which he was sent into the world and therefore Christ denies that it was his worke to assigne to the Elect divers degrees of
his praise out of infants and sucklings who can neither speake nor understand how much more then out of these who can speake and have some understanding Fulke Vers 19 VERS 19. And when he saw a Figtree in the way he came to it and found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away Wee say that although the Jewish Church be now but like a withered tree yet it shall flourish againe hereafter Object Now against this it is objected CHRIST here cursed this fig-tree which represented the Church of the Jewes and said Never fruit grow upon thee henceforth And therefore it seemes that this tree and that Church shall never flourish againe Answ That Fig-tree which was here accursed by Christ never to beare fruit againe represented the Jewes who lived then and those who shall live till the conversion of the Jewes but when the wrath of God is come upon them to the full as the Apostles speakes then the Lord shall call them and their rod shall flourish againe VERS 22. And all things whatsoever yee shall aske in Prayer Verse 22 beleeving yee shall receive § 1. And all things whatsoever ye shall aske Sect. 1 in prayer Our Saviour in these words doth plainly point out this Observation unto us Observ namely That true and Lawfull prayer never wants his effect How doth the trueth hereof appeare Quest 1 Most evidently from these particulars to wit First from these places of Scripture Answ Psalm 22.24 and 50.15 Iohn 16.24 Iames. 5.16 and Ierem. 29.13 Amos. 5.4 6. Secondly from the trueth of God who is faithfull in all his Promises 1. Thes 5.24 Hebr. 6.10 Thirdly from the ordinance of God it being the meanes appointed by GOD for the obtaining of what wee want Iohn 14.13 and 16 24. and in this verse Fourthly from the mercy of God who is alwayes ready to supply our wants and onely waites untill wee pray Iames. 4.2 Fifthly from the force and efficacy of prayer whereof we spake before Chap. 6. Sixthly from an absurdity which otherwise would follow for if we have no certainty of the hearing of our prayers then we can have no confidence at all For I. Wee have none in heaven or earth to trust unto but onely unto God Psalm 73.25 II. Wee cannot see him for none hath seene him at any time III. Our onely way unto him is by prayer and therefore of all men wee are the most miserable if wee be unsure of his Love to helpe us or that hee will heare us and grant our requests But the contrary that is the assurance of the faithfull to be heard is evident from these places 2. Chronic. 14.7 and 15.2 15. Psalm 118.5 and. 120.1 Esa 38.5 Whence comes it that the prayers of many are Quest 2 not heard Jf we be not heard we must know Answ the reason is because wee pray not lawfully For God is neare unto all those who call upon him faithfully Psal 145.18 But more particularly if our prayers be not heard the reason thereof is one of these either First because wee are wicked and vnbeleevers for the prayers of such are abominable unto him but the prayers of the Righteous are his delight Prov. 15.29 Psalm 145.19 Or Secondly because our requests are not lawfull that is when either I. Wee desire those things which are not good as when we pray for revenge Or II. When we desire those things which stand not with Gods glory neither suite with our good Or III. When we desire those things which are not necessary but superfluous serving for the satisfying of our lusts Psal 50.15 and 120.1 and 116.3 4. and 18.6 Or Thirdly because we are not aright prepared to pray that i◠when either I. Wee pray without any meditation and examination at all not considering and pondering either how we must pray or for what Or II. When we pray with our sinnes upon us and in us as the people did Iosh 7. and. 1. Tim. 28. Or III. When we are not fit to receive such a grace as we pray for as for example we pray for a sight and assurance of the blessed Spirit in our hearts but we must not expect the assurance and apprehension thereof untill we have seriously undertaken to worke out the worke of our salvation yea vntill renovation holy affections zeale and the like graces be wrought in our hearts Or Fourthly because our prayers are not faithfull Here observe that unto a faithfull prayer these things are necessarily required namely I. Selfe-deniall and all selfe-confidence praying onely in the name of Christ Iohn 14 13. And II. A sure confidence and affiance in God that if we aske those things which are agreeable unto his will he will heare us Mark 11.24 Hebr. 10.22 And III. The aide and assistance of the holy Spirit for if we pray in the holy Ghost our prayers shall be heard Iude. 20. Or Fifthly because we begge things peremptorily and not with a subordination to the will of God Or Sixthly because we doe not persevere in our prayers but quickly grow weary And therefore if we desire that our prayers may be alwayes efficacious and fruitfull let us labour I. That our persons may be holy and pure And II. That our requests may be lawfull that is Let us desire First alwayes those things which are good in themselves And Secondly onely those things which may stand with Gods glory and our good And Thirdly onely necessary things And III. That we may be rightly prepared before we pray that is we must First meditate of our wants and the nature of him to whom we pray And Secondly wee must remove from us the Love guilt and pollution of sinne by repentance And Thirdly labour that we may be made vessels of honour that so we may be capable to receive those graces which we crave And IV. Wee must labour that our prayers be faithfull that is not offered up with any hope to bee heard for any merit or worthinesse that is in us but powred forth unto God by the assistance of the Spirit and with a sure confidence to be heard through the merits and mercies of Christ our Lord. And V. Wee must alwayes conclude our requests with a willing submission unto Gods will And VI. We must continue asking till we have received and persevere in prayer untill we have obtained what we want § 2. Beleeving Our Saviour here by shewing that Prayer is to Sect. 2 be offered up in faith may move this quaere What is the proper act of a true lively Quest and justifying faith The proper and principall act of justifying faith is a particular apprehension Answ and application of the free and gracious promises of God in the Gospell which are offered unto the faithfull in Christ the Mediator Now this particular and justifying faith includes in it a generall faith for if a man should doubt in generall of the truth of
5. yea love is of God 1 Iohn 4. And therefore without the grace of God and of his good Spirit we cannot love him above althings or as we ought to doe Secondly we cannot fulfill the Law of God without the grace of God now love is the fulfilling of the Law and therefore we cannot love God as we ought without grace Thirdly except man in the state of corrupt nature be healed by grace he is averse from God as from the chiefe and maine end and turned unto the creature and to himselfe as to the principall and last end as is affirmed both by Thomas and Greg. de Valent. and therefore a man cannot love God above all or as his chiefest good except by grace he be converted and turned unto God § 2. With all thy heart and with all thy soule Sect. 2 and with all thy mind St. Luke 10.27 addes and with all thy strength Quest 1 What is the meaning of these words and how are heart soule mind and strength distinguished First by Heart here are understood all the affections Answ 1 inclinations appetites and desires For God will be acknowledged the greatest of all and be loved as the best of all and above all and will have our whole affections to be set upon him as the object of our happinesse Secondly by Soule here is meant that part Answ 2 which is willing to any thing or the motions of the will or briefely the will and purpose Thirdly by Mind or Cogitation is meant the Answ 3 understanding and mind so much as we know of God so much must we love him and therefore when we know him perfectly we shall love him perfectly 1 Cor. 13.10 11. Fourthly by strength all inward actions agreeable Answ 4 to the Law of God are meant Against the Popish Counsell of perfection wee urge this place thus We are bound to love God with all our Heart Object 1 with all our Soule with all our Mind and with all our strength Therefore whatsoever thing there is whereby wee may expresse the love of God wee are bound by Commandement to doe it it not being left to our owne will For it is a grievous sinne not to love God more then we doe if it lye in our power First Bellarmine de Monach lib. 2. Cap. 13. Answ 1 answers thus Qui Deum diligit super omnia c. He that loveth God above all things although he love him not entirely as perhaps he may neither doth all things for his sake that lie in his power yet for all this he esteemeth of God as his chiefest good c. Reply Although the Jesuite like a Philosopher truely confesseth in another place that Contradictions cannot be true on both parts yet here like a deceitfull Sophister he would obtrude upon us Contradictory speeches and falsely perswade us that they are true for he saith a man may love God perfectly and above all and yet not love him so much as he is able that is imperfectly and so by his divinity a man may love God above all and yet not love him above all for if he did he would refuse to doe nothing for Gods love that is in his power Answ 2 Secondly Bellarmine answers thus Diligere corde animâ c. est diligere veré sinceré non ficté non simulaté To lâ—ve the Lord with all the heart soule mind and strength is to love him sincerely and truely not fainedly or dissemblingly Reply 1 I. This is something but this is not all that is commanded in these words for if it were so then they also who have the smallest degree of true love doe perfectly fulfill this precept which is absurd Reply 2 II. There is no one of all the Schoole-men but have attributed some singular Emphasis in this enumeration of parts With all the heart soule mind and strength and that because the amplitude of the Precepts of God require it wherein many things are included and folded up in few words and not one and the same thing in many words If the Reader would see how this Argument of ours is further excepted against and answered let him read Ames Bellarm. enervat Page 169. tom 2. Quest 2 Whether are the duties of the second Table to be performed with all the heart soule mind and strength or not Answ 1 First the duties and workes of holinesse are to be performed with a greater and more intense power then the workes of righteousnesse because unto those and not unto these doth properly belong this rule To love with all thy heart soule and mind Answ 2 Secondly yet we must not understand this as though all the power of the soule heart and mind were not required in the performing and fulfilling of the duties of the second Table But I. Because this is principally required in the workes of Religion and duties of holinesse And II. Because in the workes of righteousnesse it is not required that we should doe them with all our hearts soules and minds in regard of our brethren to whom they are immediately done but in regard of God and Religion who commands and enjoyes them to be done and who must be obeyed in all things with the heart And III. Because a man may love his neighbour too much and with too much intension in regard of the materiall act of loving although not as it is a duty of Religion or Christian love but we can no way love God too much or with too much intension It is here objected if we ought to love God with all our hearts then we must not love our Parents Object 2 It is lawfull to love other things besides God Answ but nothing above God We ought to love our Parents but not chiefely because we ought to love all other things for God § 3. This is the first and great Commandement Sect. 3 What is contained in this first and great Commandement Quest 1 The worship service and love Answ which we owe unto God And therefore we ought to have him First in our Understanding by knowing of him and his Attributes properties and actions so farre forth as he hath revealed himselfe in his word and workes 1 Chron. 28.9 Iohn 17.3 Contrary unto this is spirituall blindnesse and ignorance And Secondly we ought to have God in our Will by desiring to obey him and by beleeving in him and by placing our confidence wholly upon him Contrary whereunto is infidelity unwillingnesse to obey and confidence and trust in others or other things besides God whether I. Jn our selves as Proverb 28.26 whence comes pride and arrogancie Deuter. 8.17.18 Daniel 4.27 Habuk. 1.16 and vaine glory or carnall boasting Iohn 5.44 Luke 10.20 Or II. Jn other men as Isai 36 6. and Ierem. 17.7 Or III. Jn other things as Riches Iob. 31.24 and 1 Tim. 6.17 Psal 62.10 Ierem. 49.16 Honour strong holds and the like Obadiah verse 3.4 Psal 146.3 which are but meanes given us of God whereby to glorify him the better And therefore
is lawfull to conceale that truth which is not expedient to be uttred Thirdly let us have a warrant and calling for Answ 3 that which we speake and reprove for that which is lawfull in one is not lawfull in another That is either I. Because our ordinary callings warrant us thus Ministers who are set over and appointed to speake may reprove those things which others have no warrant to taxe and Counsellors may speake those things which becomes not an ordinary man to utter Or II. Because we are friends unto and intimate with those who deserve for some thing or other to be reproved for the greater our acquaintance is the better is our warrant to speake Or III. Because we groane under the same burden if wee see others oppressed and wronged and we our selves be in the same case we may then J conceive very lawfully complaine of our injuries and wrongs Or IV. Because we are Christians and Gods glory is endangerd and therefore our generall calling warrants us to speake and reprove Or V. Because we have opportunity and fit time to speake and therefore are warranted by a speciall calling and providence of God who hath offered unto us so fit an occasion Fourthly let us exhort dehort and reprove prudently Answ 4 and wisely that is I. Let us take the fittest opportunity and wait for the aptest occasion when there is hope that we may speake and perswade and reprove and yet not provoke unto anger For every time is not fit for reproofe II. Let us reprove gently and in the spirit of meekenesse not in bitternesse or with satyricall taunts or checks Fifthly Let us when we either reprove or admonish Answ 5 doe it in zeale to Gods glory and in love to our brother and not out of a humour or pride or hatred as many doe Doth not our Saviour contradict himselfe in Quest 3 doing that which he forbids others to doe Matth. 5.22 he said Whosoever shall say unto his brother Racha shall be in danger of the Counsell but whosoever shall say Thou foole shall be in danger of hell fire and yet himselfe here cals the Scribes and Pharises Fooles and blind guides As the true Christian and child of God Answ doth consist of a double nature viz carnall and spirituall so there is in him a double anger namely carnall and spirituall now The carnall anger is the fruit of the flesh and of man as he is corrupted and therefore is sinne and death Rom. 8.6 and as evill is forbidden by CHRIST But The spirituall anger is the fruit of the Spirit unto which the faithfull is led and moved that thereby sinne may bee amended and vice reformed and by this Spirit was CHRIST led unto this spiritual anger against the Pharisees which is rather to be called Christian reproofe then anger When wicked men are angry they are transported with madnesse fury and rage not that they may thereby amend those with whom they are angry but that they may oppresse disgrace or destroy them And this was the anger of the Jewes against the Prophets and the promised Messiah Now that anger which proceeds from pride hatred contempt and a study of revenge is absolutely forbidden as sinnefull but this prohibition doth not take away neither publike nor private reproofes which are joyned and accompanied with Love And thus CHRIST out of his Love unto the Pharisees and his duty to God as he was a Prophet and his desire that they might be amended calleth them fooles and blind guides Sect. 3 § 3. Whosoever sweareth by the gift that is upon the Altar is guilty Quest What doth our Saviour meane here by the gift that is upon the Altar Answ For the understanding hereof observe That in corrupter times they were wont to sweare by the creatures Allium porrum caepas inter Deos jurejurando habuerunt Aegyptii Plin. Lib. 19. Cap. 6. Item Iuvenalis Sat. 15 but the Iewes chiefly by Ierusalem by the Temple by the gold of the Temple by the Altar and the gift on the Altar Now this gift in Hebrew was called Corban and it was one of those oathes which in our Saviour Christs time the Scribes and Pharisees accounted Principally obligatory If any swore by the Altar it was nothing but if any swore by the oblation of the Altar he was bound to performe it Hence although Gods Law enjoyned honour and reliefe towards Parents yet if they had bound then selves by this oath Corban that they would not helpe or releeve them then they taught they were discharged Ioseph contr Apion lib. 1. Page 147. Sect. 4 § 4. Whether is greater the gift or the Altar that sanctifieth the gift Because Smaltius indeed produceth many Arguments to prove that the death of Christ was no Sacrifice therefore some of the Schoole-men and Iesuits for the exercise of their wit and disputation sake frame many Arguments for the same purpose one of which is this Object 1 Every sacrifice properly so called hath an Altar properly so called but the death of Christ had no such Altar therefore his death was no proper Sacrifice Answ 1 First Perkins in his reformed Catholike answers That the divinity of Christ was this Altar upon which the humanity was sacrificed but I dare not subscribe to this there being no similitude or resemblance betweene an Altar and the divinity of Christ For I. Wherein can wood or stone be like unto the divinity of CHRIST and how may wee lawfully compare it unto these seeing in the Law we are forbidden to liken God unto wood or stone II. Every Altar seemes to be inferriour to its sacrifice but the divinity of Christ is superiour to his humanity therefore his divinity was not the Altar whereon his humanity was offred Against this this place may be objected our Object 2 Saviour here saith Whether is greater the gift or the Altar that sanctifieth the gift wherein Christ seemes to imply That the altar is greater then the sacrifice To this we answer That as the Altar sanctifies the gift Answ it is greater then the gift but simply considered it is not that is if we compare thing with thing then wee find that the thing sacrificed is a living creature and the Altar on which it is sacrificed is but wood and stone and therefore in themselves considered and as such compared the gift is greater then the Altar III. The divinity of Christ may indeed be said to be an Altar but not save onely a Metaphoricall one now we enquire after a true Altar for the Papists say that a true sacrifice should have a true Altar and we say that the death of CHRIST is a true sacrifice and not as some of the Transilvanians say that it may in some sort be called Metaphorically a Sacrifice and therefore it requires a true Altar Secondly the vulgar answer is that the Crosse Answ 2 of CHRIST was that true Altar but that was an Altar onely Analogically not properly for the crosse properly is not an
others despise them and therefore some choise should be made in the distributing of them Yea II. It would make others to sleight and despise holy things if they saw them given to dogs and hogs and all sorts of wicked men Fourthly Ministers are dispensers distributers Answ 4 and stewards of the mysteries of God A nobis 1 Cor. 4.1 ordained by the Lord to give meat in due season to his servants Matth. 24.45 And therefore they must not take the childrens bread and give it to dogs or the servants money and give it to loyterers or rebels What holy things are not indefinitely and Quest 2 without difference to be communicated First the word for wee see that the Lord Answ 1 warnes the Apostles to goe to Macedonia but not unto Bithynia Act. 16. Against this it will be objected Christ commands his Apostles to preach upon the house tops Matth. 10.27 Object what hee spake unto them Therefore the word is indifferently to be preached unto all First wee distinguish here betwixt the preaching Answ 1 I. Of anger and judgement which may be proclaimed and published to the wicked And II. Of Mercy which is preached either I. Exhortatoriè by way of exhortation and thus mercy is to be preached Conditionalitèr upon condition that men will doe as they are exhorted And thus Mercy I. Is and may bee preached in the beginning to all indifferently But II. After grace is once offered in the word and despised it is not then to be preached to the contemners as followes more plainely in the last distinction o Act. 13.51 18.6 and 19 9. Ier. 51.9 II. Mercy is preached Consolatoriè by way of consolation and thus it is preached Absolutè positively to the obedient and beleevers Secondly wee distinguish betwixt All and Answ 2 Some that is betwixt the whole multitude and some of them for often the generality of men seeme bad and yet there are many good amongst them although like those seven thousand they cannot be discerned Now the word must rather be preached to many wicked then kept backe from a few righteous who love it prize it and desire to be obedient unto it Thirdly wee distinguish betweene those who Answ 3 are I. Openly wicked and malicious contemners of the word as Act 18.6 and 19.9 and 13.51 and 2 Tim. 4.14 And II. Those who are doubtfull for they which for the present are enemies may be in Gods election of grace Rom. 11.6 Esay 11.6 Ephes 2.12.13 and 2 Tim. 2.25 Now although the word be to bee taken away from the former yet not from these Secondly the profession of the word is not Answ 2 to be communicated unto all that is wee are not to make a publike profession of our faith and religion in all places or before all sorts of persons It is not necessary that men should accuse themselves and consequently not required to lay our selves open to those who persecute the truth either by fire sword or derision Here I lay downe these particulars viz. I. That if we be called thereunto wee must confesse Christ and his truth and that even unto death for wee must rather dye then deny either our God or religion II. Wee must not so hide or conceale our selves in the times and places of danger that we seeme unto others either to deny or to be ashamed to confesse Christ or his truth as Nicodemus at first did Iohn 3. For our lives must bee as pure and our love unto religion as sincere and our hatred to all manner of supersticion and iniquitie as great in the times and places of persecution as of peace III. This only is lawfull for us to remove our selves from the company and society of those who are wicked in themselves or maliciously and despightfully bent against us Answ 3 Thirdly reproofe is not indefinitely to be given unto all Titus 3.10 Here observe I. That charity beleeves all things and hopes all things 1 Cor. 13. and therefore often through hope admonisheth those who are no better then dogs and swine II. That charity at the least makes a Christian doe for the wicked as Samuel did for Saul that is although he came not at him 1 Sam. 15.35 yet hee ceased not to pray and mourne for him 1 Sam. 16.1 So the children of God sometimes forbeare to reprove those who are wicked and remove themselves from their society and acquaintance but never cease to pray and mourn in secret for them III. Observe how miserable men make themselves by the contempt and disobedience of the word of God for the Lord will not suffer such to be reproved and without reproofe they must needs run on head-long unto destruction Answ 4 Fourthly all without difference are not to bee admitted to the Lords Supper I passe this by here because it is proved and handled sufficiently afterwards Matth. 26.26 Answ 5 Fifthly Musculus observes a great abuse in conferring of holy orders sometimes upon ignorant men and sometimes upon wicked But I enlarge not this Sect. 4 § 4. Then Iesus answered and said unto her Wee see here this poore woman to stand in need of mercy to desire mercy to cry for mercy yea to follow Christ the fountaine of mercy and yet seemes a great while to be sleighted by Christ and neglected but at length hee heares her To teach us Observ That Christ oftens defers a long time to hear his servants and to helpe them and to grant their requests Ioseph was afflicted hated of his brethren and sold falsely accused and laid in prison as though God had forgotten him David all his life time in a manner was under one affliction or other and Israel was forty yeares in the desart Thus the Lord seemes often not to regard his children nor to take notice of their wants When doth the Lord seeme not to regard his servants First when they pray for the children of Quest 1 God often call upon him when hee answereth Answ 1 them not Psalme 22.2 3. And that either I. In temporall affliction for sometimes the godly are oppressed and the ungodly insult over them yea although in their misery they call upon the Lord yet hee holds his peace Psalme 69.17 Or II. When they pray for spirituall grace or strength 2 Cor. 12.8 Why doth the Lord so often refuse to answer the prayers of his children First because they aske a stone instead of bread and pray for those things which may be hurtfull unto them Secondly because some sinne or corruption hinders the Lord from performing that which hee hath promised Thirdly because our wants and afflictions may make more for Gods glory and the confusion of Sathan and thus Iob was afflicted a while Fourthly because God hath appointed times for the conferring of all his graces and favours And therefore if wee begge any thing at Gods hands and receive it not then let us thinke that either I. God seeth it not to be commodious and profitable for us Or II. That our sinnes
hinder good things from us Or III. That our present estate makes more for Gods glory then another condition of life would doe Or IV. That the Lords appointed time is not yet come And therefore in this case wee must bee subject and patient and awaite the Lords leisure with perseverance in prayer Secondly the Lord often seemes not to regard Answ 2 his servants when they seeke for Christ Reade Psalme 104.229 Cantic 3.1 and 2 Corinth 3.18 Why doth God seeme herein not to regard Quest 2 his servants First because they are not as yet purged from Answ 1 the pollution of sinne but are captivated and contaminated by the reliques of rebellious lusts Or Secondly because they are not as yet truely Answ 2 humbled but selfe-conceited as the two sonnes of Zebedee were Or Thirdly because they are not as yet weaned Answ 3 from the world nor the world crucified unto them The Apostles wee see forsooke all for Christs sake and yet they strive who shall be the greatest so hard a matter is it for us to be weaned from the world Or Fourthly because they seeke not Christ fervently Answ 4 but coldly in their be is as the Church did Cantic 3.1 Or Fifthly perhaps because they have omitted Answ 5 or lost or let slip some occasion or meanes which hath beene offered unto them as the Church did Cantic 5.2 c. Or at least Sixthly because the Lord would have them Answ 5 being at first but probationers to be exercised that so grace may take the deeper impression in their hearts for that which is with much labour and difficulty acquired is the most charily kept and more highly prized And therefore if any have begun to set their faces towards Sion and to seek the Lord and after some long search have not found him Let them then confesse that the reason is either I. Because some sinne yet gets the upper hand over them Or II. Because they are yet proud and selfe-conceited Or III. Because they are not yet weaned from the world Or IV. Because they seek not Christ fervently and industriously Or V. Because they have not been so carefull as they ought to nourish and obey the motions of of the Spirit and to lay hold upon the offers of mercy and to use those means which God hath prescribed in his word Or else VI. Because God would inure them to labour at the first that so by exercise they may grow the stronger Wherefore if we desire to find Christ and to bring him home to our souls let us labour to remove these impediments and learn First to subdue and bring under all our corruptions and take heed that we be not subdued or brought under by any And Secondly to be humble and poore in Spirit and low in our own eyes And Thirdly to use the world as though we used it not and not to love it or set our hearts upon it And Fourthly to seek Christ with all our hearts and with all our soules And Fifthly To be carefull to attend to the motions of the Spirit and the calls of the word And. Sixthly to be constant and couragious in the use of all Holy meanes untill the Lord have fully revealed himselfe unto us for although hee come not within a little time yet he will certainly come at the last And therefore I. Be not discouraged neither faint II. Pray unto him to reveale himselfe and to be found by us Psal 31.16 and 80.3 7 19. and 119.135 III. Doe not delay or slack this search of Christ And IIII. Labour to remove all impediments out of our way and then hee that shall come will come and not tarry Sect. 5 § 5. O VVoman great is thy Faith Many profitable Quaeres will here bee made namely Quest 1 Whence had this Woman this great Faith Answ St. Marke saith that she heard of Christ and so according to St. Paul Rom. 10.14 her faith came by her Hearing Quest 2 How did the Woman approve her Faith to bee great Answ By her works as true faith ought to be confirmed Iames 2. Quest 3 What workes were remarkable or observable in this Woman Answ 1 First her comming unto Christ she flyes not to Witches or Inchanters or Idols or the intercession of the Saints or the mediation of the Apostles but onely unto Christ the Saviour of the world Secondly this woman by her comming unto Answ 2 Christ doth shew her love unto her Neighbour For the Law enjoynes the love of our Neighbour and the Gospell commends it as a good worke and this woman doth shew by her petition Lord be mercifull unto me and help me that she was as sensible of her daughters miseries as if they had been her own and besought Christ as earnestly in her behalfe as she could have done for her self observing herein the Apostles lesson Weep with those that weep Rom. 12.15 Thirdly this Woman prayes unto Christ Answ 3 which is an acceptable worke unto God when it is performed by his Children yea she invocates and implores his mercy in whom she only beleeves She doth not call upon or cry after the Apostles but onely prayes unto Christ And yet the Papists do alleadge this place to prove the intercession of the Saints But I. We doe not reade that she cryed after the Apostles but only unto Christ And II. The Apostles as yet were living and we deny not but the living may pray for the living though neither for the dead nor unto them III. The Apostles though not sought unto sue unto Christ as it seemes to help her because Christ answers I am not sent but to the lost sheep of Israel verse 24. but yet they prevail not and herein the Popish invocation of Saints is like unto this But Pareus s pag. 755 thinkes that the Apostles did not entreat Christ in her behalfe but disdained her desired that Christ would stint her lowd clamour and cause her to depart because with her cryes she troubled them Dimitte eam vel abige Drive her away Lord because she troubles us And therefore let us not with Papists forsake Christ and flee unto the Saints but with this faithfull Female let us First pray our selves unto our God his Christ And Secondly let us continue praying as she did untill we be heard And Thirdly let not our basenesse or unworthinesse hinder either us from praying or our faith in praying but let it be rather an Argument unto us that we shall be heard because the Lord never sends such empty away as are truly sensible of their unworthinesse Fourthly another good worke observable Answ 4 in this woman is Patience for shee patiently suffered her selfe to be called Dog and to bee sleighted as it were by Christ Fifthly in this woman we see a singular humility Answ 5 as well as perfect patience For our Saviour saith It is not good to take the Childrens bread and to cast it to Dogs And what saith this woman unto it I. She doth not