love him not in this life This followes not Our Saviour rather argues thus Some sinnes namely those committed against the Holy Ghost shall neither be forgiven in this life nor in the life to come But some sinnes shall bee forgiven both in this life in the life to come that is all the sinnes of all the faithfull for they are pardoned here and they shall be pronounced and declared to be remitted at the day of judgment Scharpius de purg p. 544. Ninthly Purgatory being an Article of their Answ 9 faith should not be collected from a certaine oblique kind of reasoning but from the direct plain and expresse words of Holy writ And therefore this place is ill brought for the proofe of Purgatory Tenthly our Saviour in this place speakes De Answ 10 culpà of the remission of sinne And therefore Bellarmine is here guilty of the Sophisme called Ignoratio elenchi applying it onely to the punishments of sinne and that temporall Christ saith that the sinne or fault cannot be remitted in the world to come Iohn 3.18 And the Romanists doe not much oppose it And therefore this place which speakes onely of the remission of the sinne is injuriously produced for the proofe of the Remission of temporall punishment In the place alledged Iohn 3.18 Our Saviour saith Hee that beleeveth is not condemned but hee that beleeveth not is condemned already Upon which place the Rhemists give this note that he that beleeveth shall not be condemned either at the houre of death or day of judgment from which place I reason thus Every man either dieth in faith or without faith If he die in incredulity he is condemned and there is afterwards no hope if in faith hee is freed from condemnation and entred into life and so consequently delivered from his sinnes Therefore in this life onely wee obtaine remission of sinnes because faith is onely of this life whereby our sinnes are remitted Willet Synops 405. Answ 11 Eleventhly the meaning of these words shall neither be forgiven in this life nor in the life to come is shall never be forgiven world without end as is plaine from Luk. 12.10 and Mark 3.29 He that blasphemeth against the Holy Ghost hath never forgivenesse Marcus alijs verbis candem sententiam expressit August de verb. Dom serm 11. St. Marke expresseth in other words the selfe same thing that S. Matthew doth although this Evangelist useth more words for the greater Emphasis according to the usuall and old custome of the Jewes Saint Matthew was an Hebrew and the Hebrewes were not content to say In seculum for ever but in Seculum seculum for ever and ever that is alwaies So here neither in this world nor in the world to come that is never as St. Marke expounds it Mark 3.29 yea according to the exposition of St. Matthew himselfe in this place for verse 31. he saith Blasphemy shall not be forgiven that is at all and then he addeth in the verse following neither in this world nor in the world to come so that not to be forgiven in this world or the next is not to be forgiven at all Bellarmine opposeth that which we say that Matthew is to be expounded by S. Marke but I omit his exceptions entreating my Reader if he desire to see them both proposed and solved to looke upon Scharpius de purgat pag. 544. Vers 33 VERS 33. Either make the Tree good and his fruit good or else make the Tree corrupt and his fruit corrupt for the Tree is knowne by his fruit Object The Rhemists object this place for the proofe of free-will thus It is in a mans owne free-will and election to be a good Tree or an evill to bring forth good fruit or bad for our Saviour here saith either make the Tree and fruit good or bad Answ 1 First from this place they might as well prove that a man hath wings to fly whether hee will as free will to doe what good he will for the plaine meaning of our Saviour is no more then this to wipe away the blasphemy wherewith the Pharisees went about to charge him and declareth by this phrase that his miracles as the fruits being even by their own judgment unreprovable himself as the tree ought not to be condemned And therefore they should either justifie him with his miracles or else condemn him and them together Secondly this verse doth not onely not confirm Answ 2 free-wil but doth also confute it because it affirmeth that by Nature we are all corrupt and naughty trees but this followeth more plainly in the next verse VERS 34 35. O generation of Vipers how can ye Vers 34 35. being evill speak good things For out of the abundance of the heart the mouth speaketh A good man out of the good treasure of the heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things § 1. O generation of Vipers Sect. 1 What resemblance was there between the Viper and the Iews or Pharisees that our Saviour here calleth them A generation of Vipers Chrysostom s Mat. 3. answers Quest that they are fitly termed Vipers in regard of a three-fold property which is common to them with Vipers namely First when the Viper hath bit a man Answ by and by she runs unto the water which if she finde not she dyeth by and by So the Iews having committed many great grievous sins run unto Baptisme that thereby after the manner of Vipers they may escape the danger of death Secondly as the nature of the Viper is to break the bowels of his dam and so to be brought forth so the Iews persecuting daily the Prophets did therby kill their Mother to wit their Church and Synagogue Thirdly as the Viper outwardly seemes faire and speckled as though she were painted but inwardly is full of poyson So the Scribes and Pharisees did without counterfeit and faine a shew of holinesse but did carry within the poyson of maliciousnesse and the venome of wickednesse § 2. How can ye that are evill speake good things Sect. 2 It is questioned betwixt us and the Papists Argum. whether a man can doe any thing that is good of himselfe and by the power of Free-will or whether there be in man Free-will or not wee affirme the negative and confirme it from this verse thus If any worke which proceeds from the meere Free-will of man be good then it will follow that a man may doe some good thing of himselfe But the latter is false Therefore also the former The necessity and truth of this connexion is manifest for all grant that to be done by man which is done by Free-will and so oppose Free-will to grace And therefore it is necessary that that which doth not proceed from grace should proceed from Free-will that is from man by the power of his will The Consequence is easily proved from these two verses Oh generation of Vipers
how can yee speake good things when yee your selves are evill that is as Lyranus interprets it yee being filled with malice and envie against me cannot speake any good of me The good man out of the good treasure of his heart bringeth forth good things and the evill man out of the evill treasure of his heart bringeth forth evill things Anselm upon these words hath this Observation or Exposition Quomodo bonus homo non possit proferre mala nec malus bona sic non possit Christus mala nec diabolus bona opera facere As the good man cannot bring forth evill things nor the evill man good things So Christ can doe no bad workes nor the Devil any good Reade further for the proofe hereof Mat. 7.16 17 18 19. and Luke 6.43 44. From whence plainely this Argument may be drawne No corrupt and evill tree can bring forth good fruit But every man by nature is a corrupt and evill tree being the child of wrath and infected with sinne And therefore no man by nature or by the onely power of his Free-will is able to bring forth good fruits Sect. 3 § 3. A good man out of the good treasure of his heart bringeth forth good things Quest 1 What is a good thing or a good worke Answ Good workes are generally thus described They are actions externall or internall conformable and agreeable to the will and to the Law of God But from this verse they may be thus defined They are workes which flow and proceed from a disposition of vertue For the good man out of the good treasure of his heart bringeth forth good things Quest 2 How many things are required unto a good worke Three things are required viz Answ First a good beginning that is the will well disposed and working out of true vertue For goods fruits cannot spring but from a good tree verse 33. Secondly a good matter or object that is something which is commanded by God for otherwise it will bee but will-worship as Matth. 15.6 In vaine doe they worship me teaching for doctrines the commandements of men Thirdly a good end that is the glory of God and those things which tend to his glory 1 Corinth 10.31 And thus if we desire to approve our selves to bee good men by our good fruits we must labour that I. Our wils may be rectified and rightly disposed And II. That our workes may be moderated according to the word of God in regard of the matter of them And III. That our end in all our good workes may be that God may be glorified in us and by us Verse 36 VERS 36. But I say unto you that every idle word that men shall speake they shall give account thereof in the day of Iudgement Object Bunderius a Papist from this place would prove Purgatory thus Men at the day of Iudgement shall give an account for every idle word which they have spoken Now which is this day of Iudgement certainely that day which comes presently after death according to that of the Apostle It is appointed unto all men once to die and after death comes Iudgement Therefore in that day after death men shall give an account of those things which have beene culpable and worthy of reprehension in them and which must bee expiated by temporall punishments now in what place can this be but only in Purgatory His meaning is this As soone as ever men die they shall give an account for their veniall and lesse sinnes which they have not satisfied nor suffered for on earth and those shall be purged by the paines and penance of Purgatory flames First Sophister-like he concludes that which Answ 1 hee proves not or hath that in the conclusion which is in neither Proposition For to me hee seemes to argue thus We must give an account for all our small sins Answ 2 at the day of Iudgement But this day of Iudgement is the time which followes presently after death Therefore there is a Purgatorie perhaps to punish such a Logician as hee is Secondly wee grant that by and by after death there is a particular judgement of God wherein every one shall give an account of those things which he hath done in the body Thirdly by the day of Iudgement both Franciscus Answ 3 Lucas and Gorranus and divers others understand the last day and generall Iudgement and some leave it doubtfull Sa Iudicij scilicet particularis in morte vel universalis that is by this Iudgement is either meant the particular Iudgement presently after death or the general Iudgement at the last day Now wee need not greatly care which of these say true for if the last day be here understood then Bunderius his Argument or Sophisme rather is absurd for there will bee no Purgatory after the day of Iudgement But if wee leane unto those who hold the place doubtfull then it will prove but an uncertaine Argument and consequently not an Argument of faith nor to build an Article of faith upon as Purgatory is to them A question may hence be demanded Quest whether every sinne be mortall of its owne nature or not Although it be true Answ that all sinnes are not equall but one greater then another and although also it be true that in a good and godly sense some sinne may be termed mortall and some veniall which yet may more fitly be called sins regnant and not regnant yet it is most true that every sinne is mortall of its owne nature and only veniall by way of Gods free acceptation and mercy for his owne names sake and merits of his deare Sonne our Lord Iesus as appeares by these reasons First because our Saviour here saith that wee must give a straight account of every idle word in the generall day of Iudgement and this is certaine because every idle word is flatly against the Law of God and yet these idle words are those sinnes which they call veniall And therefore this is a truth that all sinnes are mortall that is against the Law of God Secondly because the Rhemists Rhem. in 1. Iohn 3.4 confesse in plaine termes that every sinne is a swarving from the Law of God For doubtlesse that which swarveth from the Law is truely said to be against the Law but not agreeable to the Law Thirdly because the famous popish Friar and Romish Bishop Iosephus Angles in 4. sent pag. 215. teacheth the same doctrine in his booke dedicated to the Pope himselfe His words are these Omne peccatum veniale est al cujus legis transgressio Patet quia omne veniale est contra rectam rationem agere contra rectam rationem est agere contra legem naturalem praecipientem non esse a regulà rectae rationis deviandum Every veniall sinne is the transgression of some Law This is cleare because every veniall sinne is against right reason and to doe a thing against right reason is to doe it against the Law of nature which commandeth us not
us and given the earnest of the Spirit in our hearts d 2 Cor. 1.21.22 Secondly our religion and obedience is not Answ 2 living except it bee grounded in the heart and proceeds from thence A good man saith our Saviour out of the good treasure of the heart bringeth forth good things e Math. 12 35. And on the contrary from an evill heart proceed no good things And therefore it is necessary that first the heart should be purified Answ 3 Thirdly we regard nothing that our servants or children or acquaintance doe for us if wee know that it bee done unwillingly and comes not from the heart and therefore how can wee hope that the Lord will accept of any thing wee doe if it be but a labour of the lip and not of the heart Fourthly it is requisite that our purity and religion should be rooted in the heart because otherwaies wee doe not honour God but rather dishonour him Hee is a Spirit and therefore must be worshipped in spirit and in truth f Iohn 4.24 and not onely with outward worship God is not like man who sees onely the outward appearance but he sees the heart g â— Sam. 16.7 and Act. 15.8 and he will make manifest the counsels of the heart h 1 Cor. 4.5 According to that confession of David I know O Lord thou provest and triest the heart i 1 Chro. 29.7 and inward man and approvest of none whose heart is not upright And hence it is that the Apostle doth so highly commend the obedience of the Romans and blesse God for it because it proceeded from the heart God be thanked saith hee that ye have obeyed from the heart that forme of doctrine which was delivered unto you k Rom. 6 1â— Who doe obey God but not with the heart First those who under a shew of obedience Quest 3 doe palliate and cloake Superstition who seeme Answ 1 religious in their lives but are superstitious in their hearts who love Popery in their soules but yet professe our religion outwardly either for gain or for avoiding of the penall statutes or for the favour of others Let these consider Cui bono what good it will doe them thus to professe religion For they cannot deceive God who sees their hearts as well as their outward man l Gal. 6 7â— and if their conscience tell them that they professe with their mouthes what they approve not with their hearts God who is greater then their conscience must needes much more accuse them m 1 Iohn 3.20 What a folly is it for men to goe about to deceive men when as the Judge and accuser and witnesse that is God Sathan and their owne consciences see and know what they do Let these consider what the reward of Hypocrites is the approbation of men and the rejection of God Secondly those who under the cloake of obedience Answ 2 palliate Atheisme and prophane mindes who pretend zeale obedience but their hearts runne after sinne and yet oftentimes take no notice of their hypocrisie but think they are very good and doe very well But these may easily know what they are if they doe but examine themselves by these three signes First some avoid sinne for feare of temporall punishment they take heede of adultery and theft not of lying swearing or drunkennesse because these are not so strictly looked unto not so severely punished as those are Certainely these are neither pure in heart nor life who doe abstaine but onely from some outward sinnes Secondly some avoid publique sinnes but not private and sticke not to commit adultery if it may be done secretly or to injure their brother if they may doe it closely or supplant their neighbour if they can doe it and not bee perceived or dissemble if it may bee done fairely Certainely these I are not pure in heart because that is polluted with close impiety II. this obedience of theirs is but that eye service which God cannot endure n Ephe. 6.5 Col. 3 2â— yea III. these are but â—ooles who hide their sins from man lay them open before God who might judge them at the last day according to their workes 2 Cor. 5.10 Thirdly some abstaine from sinne but it is with murmuring and much unwillingnesse now these are not pure in heart neither doth this blessednesse belong unto them Answ 3 Thirdly there are another sort who obey not God with the heart and those are Hypocrites who draw more unto God with their lips but their hearts are farre from him p Esa 29.13 and 58.2 These may bee knowne by these two markes First if they straine a gâ—â—â— and swallow a Camell if they stumble at a straw and leape over a blocke if they tithe mint anice and neglect greater things if they make more conscience of that which is of lesse moment then certainely they are no better then outward formalists which God cares not for Secondly if they be faire without and blacke within if the superficies bee gold and the substance copper if they have Iacobs voice but Esaus hands if the Cup bee plate but the draught poyson if the face be beautifull and the heart adulterous if they bee painted sepulchers faire without but within rottenesse if they bee like the apples of Sodome pleasant to the eye but within ashes if they have a forme of godlinesse but in their hearts have denyed the power thereof q 2 Tim. 3.5 certainely they are but Hypocrites whose hearts are not pure nor themselves blessed Fourthly those obey not with the heart Answ 4 whose hearts are insensible or who obey without zeale but of this elsewhere And therefore if we desire to bee happie and blessed wee must labour I. that our hearts and inward man may be purged from all love of sinne or desire after it II. that our lives may bee replenished with good workes And III. that they may be performed with love zeale willingnesse and cherefulnesse Sect. 4 § 4. For they shall see God Is not God invisible is it not said none can see him and live Exod. â—â— 20 and none hath seene him at any time John 1.18 Doth not the Apostle testifie that hee dwells in the light which no man can approach unto whom no man hath seene nor can see 1 Tim. 6.16 and 1 Iohn 4.12 And therefore how shall the pure in heart see God Not in this life but in the life to come Answ not on earth but in heaven not with a corporall eye but a spirituall What great matter is it to see God what wonder Quest 2 is it that he shal be seene of the pure in heart in heaven seeing that he hath often been seene on earth Abraham saw him often Gen. 12.1 Chap. 15. Chap. 17. Chap. 18. and 22.14 Iacob saw him Gen. 32.30 Moses saw him Exod. 33. The Prophet Esaias saw him chapter 6.1 and the Prophet Ezekiel Ezech. 1.29 Stephen saw him also Acts
men in their wickednesse Cast in thy lot with us Prov. 1. who will rather condemne the generation of the just then of the wicked Fourthly those who will not either for the Answ 4 propagation or conservation of this kingdome bestow the least part of their estates but will rather suffer it to decay decline yea fall downe then support and uphold it with their riches The meanes to propagate the profession of the Gospell and to enlarge the publication thereof is the preaching of the word now as Saint Paul said well he had rather speake five words in a knowne tongue then ten thousand in an unknowne e 1 Cor. 14.19 So many say or at least thinke in their hearts wickedly that they had rather speake ten thousand words against preaching then five for it The preaching of the word is as a treasure which should be purchased though at a high rate Mat. 13. But there are too too many who will rather want it then buy it yea some had rather give a pound to bee deprived of it then a peny to enjoy it Certainely those who are enemies unto preaching are no friends unto this spirituall kingdom of Christ Fifthly those are faulty in this particular of Answ 5 enlarging the Church and kingdome of Christ who either openly or secretly strive to bring in errours Heresies Schismes Popery Superstition and the abomination of desolation into the Church of Christ that is into a place towne city or kingdome where Christ is professed What may wee thinke of those who are thus Quest 12 faultie in the promoting and advancing of the Kingdome of Christ First they are to be esteemed as disobedient Ans 1 and contemners of the Commandement of God Secondly we may thinke them scoffing Ishmaels Ans 2 who deride not onely the worshippers and servants but also the worship and service of God For how can they say Thy kingdome come when they labour to hinder it without palpable derision of prayer Thirdly we may thinke such to bee rather Ans 3 imitators of wicked men then of Godly and therefore are to be accounted no better then the enemies of this Kingdome Fourthly that in Baptisme and the celebration Ans 4 of the Lords supper they are perjured and forsworne and therefore are to be ranked with such as neither observe faith nor troth nor Promise nor word nor oath with God because all these they have violated most perfidiously Ans 5 Fifthly wee may truely thinke that for the present they are no subjects of this Kingdome but rather sworne enemies and therefore are unworthy to bee made partakers of any thing that is good either spirituall or temporall here or eternall hereafter Ans 6 Sixthly we may safely say that as in this life they have obeyed the Kingdome and the King of darkenesse and been rebellious and refractary rebels against the spirituall kingdome of Christ so excep they truely repentt they shall at the last day receive the wages of wickednesse eternall death and condemnation Rom. 6.23 Sect. 2 § 2. Thy kingdome come In these words we desire of God that we may be brought unto his Kingdome Quest 1 Whether by Kingdome is here meant the kingdome of grace or of glory for the word sometimes signifies the one sometimes the other and probable reasons may be given for both Answer The word is here to bee vnderstood of both the kingdomes in their order namely first we desire that we may bee brought into the Kingdome of grace and then unto the kingdome of glory Quest 2 Are there two kingdomes of mercy is Christ a double King is there not one faith one Christ one Church one Kingdome doth not the Scripture ever and anon tel us of one only Kingdome of heaven yea how can there be a double sense of one place how can such a short petition as this is have a double exposition And therefore how by kingdome can bee meant both the kingdome of grace Answ and the kingdome of glory The Kingdome of Christ is one for hee is King of earth and heaven Col. 1.20 and all things in heaven and earth are subject to his dominion Phil. 2. â—0 But there are two degrees of this Kingdome according to a double time namely I. we desire that we may bee admitted into the kingdome of grace in this life And II. in to the Kingdome of glory in the life to come The scope therefore of the petition is twofold Primarie that at length we may be brought into the Kingdome of glory now this we desire immediately finally and for it selfe because it is the perfection of a Christian and his true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chiefest good The Secondary scope of this petition is that we may be brought into the way which leades thither to wit the kingdome of grace and this we desire because it is the condition None can come into that kingdome but by this and therefore we desire to be brought into the kingdome of grace for the kingdome of glories sake Quest 3 this being first desired in our intention Here it may be demanded An fit whether there be a heaven or kingdome of glory It is wonderfull and much to be lamented to consider how farre Sathan doth prevaile not onely with Pagans but also with Christians insomuch as they doe not onely doubt of but also denie that there is any such thing yea this is the craft of the devill who will quickly make us denie if once we begin to doubt of the truth of it But it belongs to another place to shew the severall enemies of this kingdome of glory I will here onely shew the causes of this negation and then answer the question First naturall and carnall reason cannot comprehend God mans braine being a shell too shallow to containe such an Ocean And hence the wisest are soonest seduced because they will not beleeve any thing which they cannot take up Secondly our affections naturally desire that we might be ingulfed freely in the sea of pleasure that without coÌ„straint we might do whatsoever our hearts lust after facile credimus quod enixè cupimus we easily beleeve that which wee earnestly desire and therefore we spend our daies in good things thinking that there is no life after death Thirdly to denie this Kingdom of God seemes the most present remedie against the horrours of conscience It is reported that a Fryer urged so pathetically the sufferings of of Christ that he drew teares out of some of his hearers eyes which being perceived he bad them not weepe for perhaps the historie was fabulous and not true I would not belie the devill and therefore I will not affirme this for a truth but say it may be a Fable and will onely make this application of it when the conscience is strucke with horror that for sinne she shall never be admitted into the Kingdome of God but shut out from thence then the devill brings this comfort to the drouping person that it may be there is
practise 2. Because by the doctrine and discipline of our Church and Land those who will not obey but will bee wicked are punished Secondly concerning the Papists wee say that great is the securitie impietie and prophanesse in the Papacie and Church of Rome and that it proceeds from and is occasioned by the doctrine and tenents of the Church we prove it thus First they occasion impuritie while they command all their Priests to remaine unmarried when scarce either one or other of them hath the gift of continencie And so necessarily followes fornications adulterie Sodomy and all manner of uncleannesse among their Friars Monkes Nunnes Priests and Jesuits Secondly they teach perfidiousnesse and truce-breaking that neither word promise or oath is to bee kept with those who are not Papists as they are Guicciardinus De jure belli lib. 3. ca. 19. pag. 662. 3. They teach tyranny when they arme Kings against the faithfull provoking theÌ„ to kill those who never were convicted either of heresy or blasphemy Mr. Fox in his Monuments and those histories which write of the Spanish Inquisition give abundant examples hereof 4. They teach Idolatrie while directly they command prayers to bee made to the Virgin Mary and to the rest of the Saints and with tooth and naile maintaine such Idolatry to be lawfull Greg. de Valent. de Idol lib. 2. cap. 7. 5. They teach rebellion and treason while they suggest unto their hearers the odiousnesse of a lawfull Magistracie and as it were arme them with fire and sword to burne up murther or depose lawfull Christian Kings as they have done more then once in France and attempted often in England And therefore by these fruits of their Doctrine they are easily to be discerned How many sorts and kinds of fruit are there First fruits are either good whereof by and by or evill Question 3 Secondly evill fruits seeme here exprâ—sly to bee Answer 1 threefold namely Answer 2 1. Thornes these are of evill juyce and signifie Hereticks 2. Thistles these are vaine light and chaffie signifying those who swell and are puffed up with vaine glory 3. Corrupt trees whom a putrified heart hath corrupted both in Teaching and Living But the words are not to bee wrested Thirdly there is indeed a fruit namely Answer 3 1. Dogmatum of Opinions which is either 1. Against God and that either First against the persons and Trinity as the Arrians and Vorstius held divers things Secondly or against salvation by grace in Christ Or Thirdly against the glory of God and that either by the invocation or adoration of the creatures Or 2. Against his word and the dignitie thereof as the Papists who hold it imperfect and insufficient unto salvation without humane or Ecclesiasticall traditions 3. Or against the zealous profession of religion as many doe who holds all those nice and foolish people who are carefull to fulfill all righteousnesse and make conscience of committing the least sinne 2. Vitae of life as those Preachers whose lives and conversations are scandalous § 2. Doe 〈◊〉 gather grapes of thornes Section 2 Whether are these words to bee understood of Question 1 false Prophets onely or of all wicked men Answer 1 First it seemes generall because Saint Luke addes them to the prohibition of hypocriticall judgement Luke 6.42.43 Secondly Calvin thinks them to belong to false Answer 2 Prophets onely and that Saint Luke doth there conjoine things which are disjoyned and separated in time Thirdly I conceive the words speake of both Answer 3 And therefore I thinke 1. Christs scope is to admonish us of false prophets And 2. His admonition is urged from a generall rule And 3. That he concludes generally verse 20. Although I believe as I said even now that these words may be taken both generally and particularly yet in this verse I will onely handle them as spoken to false teachers What Prophets doth our Saviour here speake of Question 2 First a Prophet properly signifies one who foretelleth Answer 1 things to come according to the revelation made by him from God unto the people But Prophet doth not thus signifie in this place Secondly a Prophet sometimes signifies one who Answer 2 did expound the predictions and prophesies of the Prophets Thus Hulda was called a prophetesse Thirdly a prophet sometimes signifies him who Answer 3 from the bookes of the Prophets doth exhort the people unto repentance conversion and laying hold upon Christ Luke 24.27 Fourthly and lastly a prophet signifies one who teacheth Christ the end of the Prophets in the Ministerie Answer 4 of the Gospell And thus Saint Paul saith Hee that professeth speaketh unto men to edification and exhortation and comfort 1 Corinth 14.3 And thus the word is taken in this place Question 3 How many kindes of prophets are there Answer There are two namely Good and Evill First there are good prophets whereof two things are predicated namely 1. That he fructifies in good fruit And 2. That hee cannot fructifie in evill fruit Wherby is taught by our Saviour to wit That he is not to bee esteemed a good Minister who doth not show and shine forth in good works for it is required of a Minister that hee should be faithfull c. (t) 1 Cor. 4.2 reade 1 Corinth 9.15 and 2 Tim. 4.2 And therefore they must bee extraordinary carefull of two things to wit 1. Of their doctrine that they teach truely prudently fitly holily and diligently And 2. Of their lives wherein two things are to be regarded namely First negatively they must not so live that they disgrace either the profession of religion or that high calling whereunto they are called Rom. 2.24 Secondly affirmatively they must so shine in good works that God may bee glorified in them and by them Matth. 5.16 Secondly there are evill prophets In whom two things are pointed out to wit 1. That they are thornes and thistles and corrupt trees Question 4 Why are False-prophets compared to these things Answer 1 First because as thornes and thistles pricke hurt and wound the body so doe they the soule Answer 2 Secondly because as these things are contemned and despised so false prophets ought to bee being no better then unsavourie salt which is good for nothing Answer 3 Thirdly because as thornes and rotten trees are appointed for the fire so these are neere unto a curse and their end is to bee burnt Hebr. 6.8 as followes by and by verse 19. 2. That false prophets cannot bring forth good fruits Question 5 Cannot evill teachers teach hypocritically and Answer 1 so outwardly well First sometimes they speake from the heart and freely and then they speake as they are that is evilly as they are evill If 1. They bee hereticall or schismaticall Or 2. If they bee impure and given unto the world Or 3. If they bee ignorant of Christ Or 4. If they bee barren fields voide of all grace And speake as they thinke then without doubt they must needs speake coldly and
1. God can keepe and preserve all his from all danger whensoever hee will But 2. Ordinarily hee will not neither doth manifest his power in the beginning But 3. Let them fall into danger and then he delivers them Hence a quaere will bee made Quest 2 Why doth not the Lord rather preserve his children from danger at all then first suffer them to come into distresse and then helpe them out Answ 1 I answer first this is more for Gods glory he hereby shewing his power that hee can deliver even out of the jawes of the Lyon and take away the prey from betweene his teeth a 2 Tim. 4.17 Answ 2 Secondly this is better for us sharpe salt makes meate eate the more savourly we know not what temporall blessings are untill we want them Quanta voluptate jamdiu carui said Dionysius when he was throughly hungry before hee could have any thing to eate no meat tasts so well as that which is eaten with hunger sauce and hence it is that the Lord permits his children to fall into affliction that their joy may be the more compleat when they are delivered §. 1. VERRS 6. Vers 6 And thou Bethlehem in the land of Iuda art not the least among the Princes of Iuda for out of thee shall come a Governour that shall rule my people Israel This verse is cited out of the old Testament Sect. 1 where the place here alleadged is read thus in shew contrary to this verse Micah 5. Chapter Reconcil vers 2. But thou Bethlehem Ephratah though thou be litle among the thousands of Iudah yet out of thee shall hee come forth unto me that is to be Shepheard in Israel It will here be demanded Quest how the places may be reconciled I answer first here seemes indeed I confesse Answ 1 to be some apparent changes in the citing of this Prophesie as Micah 5.2 1. Though thou bee little 2. Amōg the thousands of Judah 3. That shall bee shepheard in Israel Mat. 2.6 1. Thou art not the least 2. Among the Princes of Iudah 3. That shall rule my people Israel Secondly the particle of the Prophet is adversative Answ 2 as in the Psalme I am small b Psa 129.141 and despised yet doe I not forget thy law i. e. Although I am small and despised c. So againe Many are my persecutors and enemies yet doe I not decline from thy testimonies c Psa 119.157 i. e. although my enemies be many yet c. So else where the blind man sayth This is a marvellous thing that ye know not from whence hee is and yet hee hath opened mine eies d Ioh. 9.30 i. e. Although he hath opened my eyes yet c. So here the sense is Although thou bee little oh Bethlehem in regard of the Princes of Iudah yet notwithstanding out of thee shall come a Governour that shall rule my people Israel Thirdly what Saint Matthew saith the Answ 3 Prophet Micah insinuates that is Out of thee shall come one who shall not be the least Fourthly Micahs words may bee read thus Answ 4 by an interrogation Art thou the least of the rulers thou art not as Iob saith Wilt thou draw the Whale with a booke That is thou canst not e Iob. 40.30 Fiftly Saint Matthew hath respect unto the Answ 5 end of the Prophesie or unto the dignity that the City Bethlehem should have after the nativity of Christ therein f Bezas Sixtly the Evangelist doth not change the Answ 6 Prophesie but the Pharisees they render it thus changed unto Herod g Iunii Parall Lastly although not the Pharisees but the Answ 7 Evangelist have changed the Prophesie yet it is no reall change but onely verball because he shewes the true sense in other words viz. thou art the least in regard of thy selfe but in this respect thou art not the least h Calvin s And therefore the phrase is prudently changed in regard of the time when it was altered because now Bethlehem was become a noble and a royal City Christ the Messias being now borne there i Tremel s Mich. 5.2 So that from the premisses the sense of the verse seemes to be this that the City Bethlehem amongst the families of Iuda was the least but now by the birth of Christ there it is become to be a thrice noble City Sect. 2 § 2. And thou Bethlehem Iudah There were two Bethlehems Observ the first in the portion of Zabulon k Iosh 19.15 and this Bethlehem was in Galile l Musc Gualt s Secondly in Judah m Iudg. 19.1 And this is is called Bethlehem Ephrata Gen. 35.19 and 48.7 So named from Ephrata one of Calebs wives n 1 Paral. 2.19 This is the opinion of Tremell s Micah 5.2 as also of Lyranus è Rabbi Solomone that hence it was called Ephrata after which name was added Bethlehem for the abundance of corne that it brought forth after that great barrennesse that was in the dayes of Elimelech o Ruth 1. Thus thinke the forenamed authors But I cannot admit of this for these two causes First because that Caleb who had so many wives dyed before Moses and Caleb the sonne of Iephuneh it was not Numb 14. Iosh 14. Secondly the name Bethlehem was knowne to Moses because it is mentioned in Genesis and therfore it was not brought into the land of promise after his death Quest Answ Why was Christ borne in Bethlehem Answer because the promise of the Messias was made to David Bethlehem was a City of David p 1 Sam. 16.1 and therefore it is called the City of David by the Evangelists q Luk 2 4. and Ioh. 7.47 Vers 7 VERS 7. Then Herod when hee had privily called the Wise men enquired of them diligently what time the starre appeared Quest It may here bee questioned why doth Herod call the Wise men secretly Answ Because he calls them for evill he had a wicked purpose in his malicious heart towards Christ and therefore he calls them secretly asking their counsell but hiding his intent from them Observ Teaching us that it is the nature of wicked men to hid their Counsell that they may the better hurt the religious a Pro. 1.11 Obiect It may bee objected it is lawfull for a man to hide his Counsels Salomon saith Hee that is of a faithfull spirit concealeth the matter b Pro. 11.3 Answ I answer there are divers sorts of hiders or concealers First some hide their Counsels least they themselves should be harmed of others by the revealing of their Counsell this is prudence and good providence both allowable and lawfull for a man to be cautelous warie of revealing his secrets unto others least so he bring himselfe into danger Secondly some hide their counsells and conceale their secrets least their friends should be hurt by the revealing of them this is honesty and that which Salomon speakes of in
the place objected c Pro. 1.13 Thirdly some hide their counsels that they may harme others this is wicked and the practise of wicked men and it is two-fold 1. Vindicando inferendo mala when they desire to bee avenged and to bring some mischiefe and evill upon some one or other and this was Herods intent in this place 2. Supplantando auferendo bona when they have a purpose to supplant some one or other by some bargaines or deprive them of some thing they possesse or to wrong them by some meanes in their estates Now this third sort of hiding and concealing counsels is altogether forbidden for these causes First because it argues a wicked man the truth fears not the light but the sun is an enemy to him that doth evill d Ioh. 3.20 Secondly because it argues a distrust in the providence of God and a confidence in a mans owne wicked prudence thinking God hath forgotten him e Psalm 10 10. and therefore hee must trust to himselfe and his owne carnal wisedome Thirdly because this is a deed full of danger a practise very perilous the Lord having threatned to Judge these wicked secrets f Rom. 2.16 yea to punish them One speaketh peaceably to his neighbour saith the Lord with his mouth but in his heart hee layeth wait shall I not visit for these things and bee avenged of such transgressors g Ierem. 9.89 Fourthly because it is a foolish thing and argues him to bee a foole that doth it h Pro. 10.18 It is a foolish thing I say for a man to hide his counsels that hee may the sooner hurt his neighbour in a double respect 1. Because the time will come when this thy counsel shall bee laid open and made manifest unto the whole world and therefore it is but a folly now to hide it i Luk. 8.17 and 12.2 2. Because even now when thou most closely concealest thy counsel it is most apparent unto three who will bee both witnesses against thee to accuse thee and Judges also to condemne thee It is a great folly for a man to hide a murther from his neighbour and dearest Friend and commit it in the sight of the Judge Jury and his most deadly enemies So here wicked Herod and other wicked men in this kinde hide their bloody intents treacheries and mischievous practises from others when in the meane time they are clearely seene and knowne first to their owne conscience which will be more clamorous then a thousand witnesses against them Secondly to the Divell who will accuse them k Eccles 10 20. Thirdly to God who is greater then the Divell or their own Consciences and will both accuse and condemne them l 1 Ioh. 3.20 §. 1. VERS 8. And Herod said unto the Wise men goe and search diligently for the young child Vers 8 and when ye have found him bring me word againe that I may come and worship him also Wee may observe here that although the Sect. 1 Wise men were no wicked men Observ yet a wicked man goes about to abuse them by making them instruments and co-workers with him in his wickednesse they must search out the child and finding it bring him word that he may slay it Teaching us that oftentimes the righteous are in great danger to bee abused by the wicked unto wickednesse m 2 Sam. 15.11 c. and that for these three causes First because familiar friends can scarce deny what they are intreated as Iehoshaphat said unto Ahab I am as thou art my people as thy people n 1 King 22.4 And hence oftentimes they consent through their friends importunitie to that which is evill Secondly because wicked men are crafty like unto the Lapwing crying most when they are farthest from their neasts hiding their hearts from him whom they meane to deceive yea under good actions they can hide and cover wicked intentions as Herod did here both with the Wise men Chiefe Priests and Scribes Thirdly because charity is not suspicious but alwayes hopes the best and therfore oftentimes is most quickly deceived Sect. 2 § 2. That I may come and worship him It may here bee asked Quest why doth not Herod say venit eamus come let us goe but I prae sequar goe before and I will follow after Answ 1 I answer first because hee was idle he would not take the paines to seeke Christ Answ 2 Secondly hee is here in a type of wicked and carnall men who stand in neede of fore-runners unto Christ Answ 3 Thirdly because if he had gone with them he might have been hindred by them from his purpose and therefore hee goes not but awaits untill they bring him word of the place of Christs abode that then privily he may destroy Sect. 3 him and not be hindered by any Observa § That I may come and worship him Wee see Herod pretends one thing but intends another Praetendit cultum praeparat cultrum he saith he will come and worship him but the Fox intends to come and worrie him Hence it may be demanded Quest Whether is all Dissimulation evill or not To this it is answered First Dissimulation is Answ 1 the wicked mans instrument unto wickednesse and therefore to be eschewed by all good men Secondly Dissimulation is a kinde of lying Answ 2 mentiri est contra mentem ire a August to lye is to speake against a mans knowledge but dissimulation is contra mentem ire to speake or pretend outwardly that which our heart neither thinkes nor intends and therefore it is no other thing than lying b 1 Pet. 2.1 Thirdly a Christian mans minde should Answ 3 be simple not double God hath given us but one tongue and one heart that wee should not bee double-tongued nor double-hearted c 2 Cor. 1.12 11.3 but we must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Phil. 2.15 sincere and of single hearts and therefore all dissimulation is to be avoyded Fourthly the end of dissimulation is deceit Answ 4 but this is evill fraud binding but loosing not and therfore seeing dissembling tends and leads unto evill as evill in it selfe it is to be eschewed It may be objected Sometimes certainly it is Obiect 1 lawfull to dissemble as the Father sayth e August Aliquando bonum est verum celare nunquam falsum dicere although wee are never allowed to speake an untruth yet sometimes it is convenient to conceale part of the truth which is nothing else but a kinde of dissimulation and therefore all dissembling is not forbidden Answ I answer there are two things here to be distinguished to wit Dissimulatio Dissembling which is cōmitted either Loquendo by speaking deceitfully and this is a lye as Herod here promiseth to worship him but purposeth no lesse Tacendo by silence holding ones peace or a hiding of a mans own counsel and this is lawful f Pro. 29.11 that is if thou do it
wel viz. that thou may conceale Thine anger Prov. 12.6 The sinnes of others Prov. 17.9 But this silence is not lawfull if thou doe it onely to hide thy malice and desire of revenge c. Simulatio counterfeiting of that which is not or a meere pretence and this is altogether unlawfull It may bee here replyed Pretences are lawfull and allowable and therefore all are not forbidden Object 2 Answ I answer Pretexts are either False and this is palpable fraud and no lesse than lying being lawfull to none at any time upon any occasion and this was HERODS fault a meere false pretence True and that is either Conditionally true as our Saviour made as though hee would have gone further g Luk. 24.28 and certainly so would if they had not entreated him to stay with them Partly but not totally true and this sometimes is lawfull as Zedechiah the King bids Ieremiah the Prophet if the Princes shall aske him what he sayd unto the King h Ierem. 38.26 he must answer that he entreated the king that he might not returne to Ionathans house to dye there This he said unto the King but this was not all he sayd unto him so that it was partly but not totally true it was verum but not veritas that which he told the Princes was true but that was not all the truth I will therefore thus conclude this question I. All verball Dissimulation is evill II. All counterfetting of that which is false is evill III. All dissimulation unto evill is fraudulent yea IV. All counterfeiting and feigning also if it be for an evill end § 4. That I may come and worship him The Sect. 4 Magi came from farre to seeke Christ and from their hearts desire to finde him Herod pretends the same outwardly though the newes touch him to the quicke Hence a question may be propounded How may hypocrites and the enemies of Christ Quest bee discerned from the children of God and the true friends of Christ I answer By these notes Answ or markes of hypocrites First they are wary craftie and wickedly prudent and politicke as we see here in Herod Secondly they are diligent and industrious compassing sea and land to effect their purposes as Herod both in this verse and afterwards verse 16. Thirdly they are false in their words not sticking by lying and counterfeiting to bring to passe their projects as wee see Herod doth in this verse Fourthly they counterfeit friendship that they may kill with more freedome and safetie And thus doth Herod also in this place Fifly they suborne others to assist them vis unita fortior that many forces being conjoyned together they may the easilier prevaile and thus Herod subtilly would have had the wise men to have had a hand in this crueltie and to have assisted his bloudy purpose by their information Sixthly they are cruell breathing nothing but threatnings slaughters bloudshed and crueltie and thus did Herod vers 16. when hee was crossed of his information and intelligence from the wise men Seventhly they are no better than Atheists thinking that they can kill Christ as Herod did here or at least prevaile against him and his Thus although many outwardly professe a love unto Christ the Gospel and true Religion yet if they be inwardly enemies they may be discerned and unmasked at one time or other by some one of these markes or other Vers 9 §. 1. VERS 9. When they had heard the king they departed and loe the starre which they saw in the East went before them till it came and stood over where the young child was Sect. 1 Wee may observe here how many impediments and lets these Wise men meet withall and yet how constant they are in their resolution of finding out Christ First the starre failes them and appeares not which was their principall guide Secondly they come then unto Jerusalem but there they finde not the babe Thirdly the Jewes unto whom they came were offended with their tidings Herod and all the people being troubled vers 3. Fourthly no man accompanies them when they prosecute the quest and search of Christ yet all these doe no whit discourage or dis-hearten them from their former intent and purpose Observ Teaching us thus much that wee are not to bee hindered by any obstacles from the course of pietie and religion but constantly to proceed on in the wayes of God notwithstāding all hindrānces whatsoever Quest Here it may be asked what lets are there in the way of Religion and how may we arme our selves against them Answ I answer First many are dismayed by reason of the greatnesse of the labour and difficultie of the worke of the Lord but let us remember that Labor omnia vincit be not weary but be industrious and thou shalt prevaile for conanti aderit Deus God hath promised to be graciously assistant to every one that in sinceritie of heart desires and endevours to serve him Secondly many are discouraged because the way of Religion is not liked by the world neither the professors thereof loved but rather despised and scorned neither this should hinder us from the service of the Lord although others be offended with thee because thou seemest by thy puritie and splendor to eclipse their credit estimation yet be not discouraged but remember Christians must bee principally carefull to please God not men a Rom. 12.3 both because wee are the servants of the Lord not the servants of men and also because wee shall be judged by God and not by man at the last day Thirdly some are with-held from the zealous profession of Religion by reason of the paucitie of companions that trace that path there are but few truly religious and therefore they dislike the practise of it but we should bee here most resolute saying as Peter sayd Although all men should forsake Christ yet we will never forsake him b Mark 14.29 though none should accompany or associate us in the worke of Religion yet this should not dismay us but with resolute Ioshua we should resolve let others doe as they will we will serve the Lord c Iosh 24.15 and 1 King 19.10 calling to minde these two things I. vivimus legibus non exemplis God doth not command us to follow Presidents but to follow precepts II. If thou desirest presidents as well as precepts remember then that thou hast many examples in this kinde to imitate both in the Old and New Testament yea Even compassed about with a cloud of witnesses d Read Hebr. 11. the whole chap. and 1◠1 and therefore follow not a multitude unto evill but a multitude of good men unto good Thus let us be like these Wise men constant in the labour of the Lord and in the course of holinesse all the dayes wee have to live not being either hindred or turned backe or diverted by any impediments whatsoever § 2. The starre which they saw in the East went Sect. 2 before them Observ
and unbeseeming words or commit the least sinnes For they that despise these despise the Lord whose servants they are and slight the words of Christ who hath here pronounced such Pure Blessed Secondly some violate this precept which injoines Purity of life in practise and these are either first they who live a wicked life Or secondly Obiect 1 they who mixe good with evill First they transgresse here who leade a wicked and impure life But some will say there are none pure but all men are polluted and therefore who can bring a cleane thing out of an uncleane a Iob 14.4 who can say I have made my heart cleane I am pure from my sinne b Pro. 20.9 that is none and therefore if any man say he sinnes not or pollutes not himselfe by sinne he is a lyer c 1 Ioh. 1.8.9 Answ Wee distinguish betweene a Simple and respective purity which differ thus the simple puritie is perfectly pure the respective puritie is sincerely pure the first is of and by workes and therefore wee grant that there are none so pure in this life the second is of faith which first applies Christ unto us then secondly assures us that all our sinnes in Christ are pardoned and thirdly workes sincerely by love and this purity is in the faithfull and should bee Quest 5 sought for by all Answ 1 But how is this respective puritie acquired First not by nature or by any strength in our selves for naturally the very thoughts and imaginations of our hearts are evill and that continually d Gen. 8.21 yea the heart is deceitfull above all things and desperately wicked e Ierem. 17 9. wherefore Paul confesseth the law is spirituall but I am carnall sold under sinne f Rom. 7.1 14.15 and cannot do the good which I would but doth the evill which I would not Secondly this puritie is procured by faith Answ 2 and grace thus the Apostle saith God put no difference betwixt us and them purging and purifiing our hearts by faith g Acts 15.9 whence it is evident that we have not our purity and holinesse from our selves but from Christ who was made unto us Sanctification 1 Cor. 1.30 and who delivers us from sinne and Sathan Rom. 7.25 Who must labour to acquire this purity Quest 6 First some answer that there are not many Answ 1 who neede endeavour after this sanctitie it belonging onely to a few to wit to Magistrates Ministers and old men but this is false Secondly purity belongs unto all and therefore Answ 2 all must strive for it as for example first it appertaines unto young men they must remember their Creator in the daies of their youth for if that be spent in impurity they must answer it at the great day h Eccles 11.9 and 12.1 Secondly sanctitie belongs unto old men and therefore Saint Iohn writes unto them to put them in minde of it i Ioh. 2.13 Thirdly it appertaines unto husbandmen who must bee as carefull to plow up the fallow ground of their hearts as to till their fields k Ier. 4.4 Fourthly it belongs unto the simple and foolish and therefore Wisedome calles and admonisheth them to turne from sinne unto the service of the most High l Prov. 9.4.6 and 1.20.21 Fiftly it belongs unto the rich to be pure and unspotted otherwise their riches cannot preserve them from hell as we see in Dives Luke 16. Sixtly it belongs unto Kings and Monarches for Tophet is prepared of old it is wide and large yea for those Kings is it prepared whose lives are impure and wills not subject unto the will of God m Esa 30.33 And therefore David admonisheth them that although they bee like Gods on earth yet they shall fall like men into pardition except they labour to bee pure and to participate of that divine nature n 2 Pet. 1.4 Thus it appertaines unto all to be pure and holy because every soule that is not circumcised shal be cut off Secondly they erre here in practise who mingle Bonum malo Corne and Cockle wheate and chaffe good and evill together that is they who obey in some things onely like Agrippa who was halfe perswaded to become a Christian or Herod who did many things but not all and abstained from some sinnes but not from all o Mar. 6.20 But some will say who can performe all things that are required of them who can doe all Obiect 2 that God bids or eschew all that he forbids We cannot obey God in all things perfectly Answ but we may sincerely and that in these two things First in Resolution wee should resolve to serve God in singlenesse of heart and purpose to leave and forsake whatsoever is displeasing unto him yea even to cast away from us those sins that hang so fast on and cleave so fast too and have beene formerly valued as hands and eyes Secondly in endeavour wee must strive to performe what wee have purposed and labour to accomplish what we have resolved with the utmost power of our soules we must fight even unto blood p Heb. 12.4 and wrastle as Rachel with her sister with manfull wrastlings till wee have prevailed and thus both in desire and endeavour we must serve the Lord sincerely and although wee doe but obey in part and feare in part and love in part yet with all our hearts we must desire and labour that what is in part were abolished and that we could serve the Lord in singlenesse of heart Sect. 3 § 3. In heart Why doth our Saviour pronounce Quest 1 onely those Blessed that are pure in heart Answ Because true purity is rooted in the heart or true religion is founded within My sonne give me thy heart saith God Prov. 23.26 for except I have that I will have nothing Thus Saint Paul saith the end of the Commandement is to love and serve God with a pure heart 1 Tim. 1.5 And therefore he prayes for the Thessalonians that the Lord would establish their hearts unblameable before him in holinesse a 1 Thes 3.13 And prayes Timothie that he would follow the steps of those who call on the name of the Lord out of a pure heart b 2 Tim. 2.22 Why must our Religion and purity be rooted Quest 2 and grounded in the heart Answ 1 First because this is the ordinary progresse there must bee I. a heart II. obedience III. strength that is first a sanctified soule then secondly a beautifull and pure body and thirdly strength of grace The heart must bee purified before we can truely obey God in our lives and therefore the circumcision of the heart is the roote of a new life according to that of the Apostle he is a Iew that is one inwardly and circumcision is that of the heart in the spirit c Rom. 2.29 yea our anointing and seale and earnest are all begun in the heart for Christ hath anointed us and hath also sealed
and man then how is their preaching to bee heard by the people It must not bee heard for forme or fashion sake or with itching eares Answ but as the word of reconciliation and a message of peace Wherein these things are required of us to wit First so hear the word of God that thou mayst learne thereby to breake that covenant which thou hast made with the world and with thy owne affections and lusts that so thou maist have peace with God Secondly labour in the hearing of the word for the remission and pardon of thy sinnes already committed Thirdly strengthen thy selfe daily with a new and renewed purpose of repentance for thy sinnes committed Fourthly so heare that faith may be wrought in thee that is examine by that which thou hearest thy selfe thy estate and condition wherin thou standest thy repentance thy love unto that which is good thy hatred unto that which is evill and the like Fifthly when thou art thus carefull to examine thy heart and to direct thy life by the word of God then thou shalt be made partaker of the peace of God and the Ministers of the word shall be messengers of peace and reconciliation unto thee Fourthly the last peace is the civill peace amongst brethren And thus Chrysostom Hierome Calvin Aretius Gualter Musculus and Obser 2 divers other 's expound this place Teaching us that it is a godly and blessed worke to make peace betwixt brethren and to compose strife beweene neighbour and neighbour A foole saith Salomon breeds jarres amonst friends but a man of wisdome appeaseth strifes Quest 7 Why is it so good and happy a thing to make peace and to appease strife betwixt brethren Answ 1 First because peace is a common good and therefore every one should seeke after it both in themselves and in others yea it is such a good that all things desire it in a three-fold regard First ratione conservationis in respect of preservation for without peace nothing can subsist If a Kingdome be divided against it selfe saith Christ it cannot stand Secondly ratione perfectionis in regard of perfection in life for without peace nothing can live Thirdly Ratione fruitionis in respect of possession because no man without peace hath joy in that which he doth possesse And therefore seeing peace is so good a thing so common a good and a thing so much desired it must needs bee a godly and blessed thing to make peace betweene those who are divided Answ 2 Secondly God will not dwell in a contentious heart and therefore those who compose strifes prepare mansions for the Lord of Hosts to dwell in which is a good and a blessed thing It is a good and happy thing for a man to make up a breach betwixt man and man And therefore much better to atrone and unite God and man Now when one man is reconciled unto another there is a way made for both their reconciliations unto God Answ 3 Thirdly because by appeasing jarres and composing strifes we imitate Christ who is our Mediatour Intercessour Arbitrator and Peace-maker Quest 8 Are not they pragmaticall and too great medlers who thus trouble themselves and interpose themselves betweene man and man Answ Some men meet together to provoke and inflame one another unto strife contention and discord and therefore why may not the children of God intrude themselves to make peace where it is broken Certainly the Lord did not hold Moses as a busie-body when he did interpose himselfe to compose the contention which arose betweene the two Hebrewes o Exod. 2.13 but hath rather set it downe for our imitation because it is the dutie of all Christians not onely to care for themselves but to bee carefull to preserve peace amongst others And he who thinks this office of making peace belongs not unto him hath forgot that hee is a member of Christ Some perhaps will object here the saying of Obiect 2 Pittacus That a man must not bee Judge or Arbitrator between two friends lest by judgeing profitably for the one hee loose the friendship of the other First we must give way unto an inconvenience rather than a sinne now it is but an inconvenience Answ 1 to loose the friendship of a man but it is a sinne to neglect that which God requires of us for so wee shall lose his friendship now the Lord commands that we should follow after peace both by embracing it in our selves and by endevouring to preserve it amongst others Secondly in all Christian duties required of Answ 2 us wee must use the meanes but leave the successe and event to God who can order all things as he pleases Thirdly some have beene arbitrators between Answ 3 friends and have both reconciled them one to the other and retained the friendship of both also and therefore there is a possibilitie that wee may doe so Archidamus the Lacedemonian being chosen arbitrator to decide a contention betweene two friends first brought them into the Temple of Diana then secondly made them both sweare upon the Altar precisely to observe whatsoever hee determined And then thirdly gave this verdict that neither of them should depart out of the Temple untill they were reconciled And thus they were both constrained by reason of their oathes taken to make themselves friends and to agree betwixt themselves and both still esteemed alike of Archidamus because hee had given definitive sentence against neither And thus by wisedome and prudence a man may so order and dispose of himselfe that hee may both make peace betweene friends and also keepe peace with friends § 2. For they shall bee called the Sonnes of Sect. 2 God How are Peace-makers the Sonnes of Quest 1 God Three manner of wayes viz. First in Answ 1 the worke of reconciliation wrought by them they therein being helped and assisted by God Who is the author and fountaine of every good gift and every perfect beeing Iames 1.17 To compose strife and to unite dis-joynted brethren is so good a worke that our Saviour hath here pronounced that man blessed that doth it and therefore hee that doth this worke must needs acknowledge that hee was assisted by God his Father in the doing of it Secondly Peace-makers are the children of Answ 2 God in imitation It is the Lord who creates peace Esai 45.7 From God comes peace Rom. 1.7 because he is the God of peace Rom. 15.33 and 16.20 And therefore lovers of peace imitate God therein Answ 3 Thirdly Peace-makers are the children of God in Reward For first all men are the children of God by creation whether good or evill But secondly onely the godly and righteous by Adoption for whom alone the heavenly inheritance is prepared and reserved and thus these are the children of God and are therefore by Christ here pronounced blessed because they shall bee made partakers of the kingdome of God Quest 2 Why doth our Saviour say they shall be called the Sonnes of God are they not indeed Gods
strengthen excite and excourage them to undertake the practise of pietie and to submit themselves to the obedience of the Lord. And therefore wee must make it our chiefest care so to live that we be not bridles to hold any backe from the course of religion but spurres to quicken them forward that so the Lord may be glorified both by us and them § 4. That they seeing your good workes Why Sect. 4 must the workes of pietie bee so done that they Quest 1 may be seene First because wee must so repent as wee have Answ 1 offended As wee have formerly yeelded our members servants to uncleannesse and to iniquity unto iniquitie even so now yeeld your members servants unto righteousnesse unto holinesse z Rom. 6 19. As formerly wee sinned greedily so now we must repent zealously as we offended publickly so we must amend openly as before our wicked workes were perceived by others so now our good workes must be seene by them Secondly good examples are gratefull and Answ 2 pleasing unto all light is delightfull unto all but those who are blear-eyed and good workes are gracious unto all but those who are evill therefore wee should so shine that others might see our light Thirdly if wee doe not so live that others Answ 3 take notice of our good workes to Gods glory then wee dishonour him and the way of truth is evill spoken of through us a 2. Pet. 2.2 he that enjoyes the meanes of grace and doth not honour God by shewing forth the good fruits thereof he doth dishonour him Fourthly wee ought to shew unto men to Answ 4 whom we belong or whose wee are whether Gods or the Divels and therefore if wee desire to manifest unto the world that we belong unto God it must bee by our good workes and unblameable conversation Fiftly we must shew forth our good workes Answ 5 that men may see them because wee ought to procure a good name and reputation unto our selves Procure things honest sayth the Apostle in the sight of men b Rom. 12 17. and 2 Cor. 8.1 for a good name is better than riches Prov. 22.1 yea is a precious oyntment Eccles 7.3 Are wee to hunt after praise and fame in the Quest 2 performance of good workes doth not our Saviour teach us the direct contrary that our workes must be done secretly Matth. 6.3.6.16 First good workes must bee so frequent customary Answ 1 and habituall unto us that although they shine unto others yet unto our selves they must not as it were be taken notice of Secondly if we shew forth any good worke Answ 2 of what nature or qualitie soever for this end that we may reape and gaine glory thereby it is not to be liked or allowed but if it bee performed before men that others may bee edified thereby and God glorified then it is not at all disallowed by Christ who doth not forbid simply our workes to be seene or to appeare before men but not to be shewed forth for the praise of men and therefore we must distinguish betweene these two To wit To seeke praise and to boast of our good workes for this our Saviour prohibites Matth. 6. To performe good workes evidently for this is commanded in this place for the good of our neighbour and the glory of our God Answ 3 Thirdly we may distinguish of workes thus some good workes are Publicke these of their owne nature require to bee manifested unto others and may and ought modestly and warily bee represented unto others Private these ought not to be published or divulged by us because this would argue in us ambition of vaine glory Quest 3 Is it necessary then so to live that others may see and know what we are and doe It is yea hence Saint Paul appeales to the people Yee are witnesses and God also how holily and justly 1 Thess 2.10 and unblameably wee behaved our selves among you c Answ And therefore they stray from the true path who neglect fame credit and reputation among men who say they care not what others say or thinke of them for the Apostle would have us so carefull in this particular that he admonisheth us to avoid and abstaine from every appearance of evill d 1 Thess 5.22 wee must approve our hearts unto the Lord and our lives unto the world that so men may see what wee do and witnesse what we are we must carefully endeavour so to walke that we be not evill spoken of by any Object It will here be objected many speake evill of men for doing that which is good and therefore it matetrs not much what men say of us Answ Some speak evill of men for Evill actions this is to bee reformed Doubtfull actions and this is circumspectly to be avoided for as much as in us lies wee must give no such occasions but eschew all such actions as may be evilly interpreted Good actions and herein we may rejoyce they speake evill of you saith Saint Peter because you runne not with them unto sin e 1 Pet. 4.4 And thus we must be careful that wee give not occasion to bee reproached for evill or doubtfull actions but if for good workes then not to regard their detractions at all Quest 4 Is it necessary to hold forth good workes before men Is it not enough to keeepe our hearts unspotted Answ Certainely there is a necessary use of good workes in a threefold regard namely First they doe serve as notable meanes and instruments to set forth Gods glory by as in this verse Secondly by them also our faith is shewed published and made knowne for the good example of others f Iam. 2.18 Thirdly our owne conscience is thereby quieted and our election daily made more sure unto us g 2 Pet. 1.10 § 5. That they may glorifie your Father The Sect. 5 workes that Christ commands his Apostles to shew forth unto men for their edification and Gods glory are as was fomerly shewed either the preaching of the word or the practise of religion The first belongs unto Ministers onely the second to Preachers and people First Preachers must so labour in the preaching of the word that people may thereby be provoked and stirred up to glorifie God How must wee so preach that the Lord may Quest 1 gaine glory by it It is done 3 manner of wayes viz. either First Answ by preaching the glorious workes of God Secondly by perswading men to advance and set forth Gods glory in all their actions Thirdly by labouring faithfully in the worke of the Ministerie in becomming all things to all men that they may by some meanes winne some and in preaching the word Opportunè Importunè in season and out of season n 1 Tim. 4.2 What is here required of people Quest 2 They must so heare the word preached Answer that God may bee glorified by their hearing that is First in hearing they must learne the ouglinesse of sinne that
hath beene reprehended and refused Therefore their consent and agreement is not the true rule of interpretation The Minor proposition is proved from this verse 21 31.33.38.43 where our Saviour doth plainely and directly oppose himselfe against the expositions of the Ancients It hath beene said of old thus but I say thus unto you Sect 4 § 4. Thou shalt not commit adultery Quest 1 Whether did the Law of Moses only restraine and forbid the outward act of sinne A sw The law did not onely restraine the body but the mind also not onely the outward action but also the inward affection Against this it is ob ected Object our Saviour faith here it was said unto you of old Thou shalt not commit adultery But I say c so that it appeareth the law onely restrained the outward act but Christ doth forbid more even the inward affection and desire First our blessed Saviour speaketh according Answ 1 to their opinion because they thought they were onely obliged and tied to the outward act and therefore he doth deliver the law from their corrupt interpretations nâ—t giving a new exposition as appeareth plainely verse 43. ye have heard that it hath beene said thou shalt love thy neighbour and hate thy enemie but in all the old Testament there is no such precept given by God or liberty for any to hate their enemie our Saviour then meaneth not such sayings as were found in the law but such expositions as they made among themselves Secondly the law of Moses did bind not only Answ 2 the hand and externall act but also the inward will and desire as appeares thus First none are said to repent but of that which is evill but they under the law were to repent and to shew themselves contrite even for the internall acts of their minde as appeares Psalme 4.4 Tremble and sinne not examine your hearts upon your bed c. Therefore the law did restraine the inward will and desire Secondly it is directly forbidden Thou shalt not hate thy brother in thy heart z Levit. 19.17 which was an internall act and many other such like sinnes of the heart are reprooved by the Prophets Ierem. 14 4. Thirdly the Law doth not justâ—fie that which is naturally unjust but forbiddeth it Therfore the extends law it selfe to the hidden man of the heart not only tying mens hands The assumptioÌ„ is proved thus First he that coveteth his Neighbours wife faileth in the end coveting her onely out of lust not for procreation which was the principall end of the institution and ordination of marriage Secondly Matrimonie is grounded even upon the law of nature if then to breake and violate matrimonie bee against the law of nature then to will and purpose so to doe is against nature also yea the will and purpose is rather sinne then the act it selfe for it may fall out that the externall act is sometime without sinne as when a man ignorantly lieth with another woman taking her to be his wife as Iacob tooke Leah for Rachel but the will and desire is never without sinne as saith Tostatus himselfe s exod 20. praec 7. Fourthly our Saviour saith that this precept Thou shalt not kill is transgressed by the anger and hatred of the heart verse 22. Therefore the law intendeth even by the externall act to forbid the internall also How doth Christ oppose himselfe to this precept Quest 2 Thou shalt not commit adultery Not by denying it Answ but by adding something unto it not by retracting it or by adding a bridle unto lust and uncleannesse but by spurring them forward to a spirituall sense which is to be extended beyond the literall as if our Saviour would say It was said of old Thou shalt not commit adultery and this is true but this is not the whole truth for there is moâ—e then this here meant What uncleanenesse is here meant Quest 3 Vncleannes is twofold either Internall in the heart Externall which is either Circumstantiall in gesture and voice Substantiall which is Indirect Direct viz. Against or contrary to nature namely Sodomy either with Brute beasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that is Males called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to nature is committed either Uiolently and is called a Rape Uoluntarily and is either CoÌ„plicata because it is With a kinsewoman is called Incest With a married woman and is called Adultery Simple and that either With a strumpet called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With a Uirgin called Stuprum I will not here speake at all either I of the Internall uncleannesse or II of the Circumstantiall or III. of the Indirect because I will understand the place as the Pharisees understood it namely onely of actuall uncleannesse and for the horrour odiousnesse of the name I will omit Sodomy Thou shalt not commit adultery Quest. 4 Why must Christians hate avoide and shun fornication and adultery Answ Because God hath forbidden it Reade Exod. 20.14 Deut. 23.17 Prov. 5.8 Heb. 13.4 Obie 1 It may be objected simple fornication is no such great matter Adultery indeede is a great sinne but fornication is but a swall evill yea this the heathens could see by the light of nature Answ 1 First certainely fornication is a most greevous sinne in it selfe although not so great Answ 2 as adultery if therewith compared Secondly true it is fornication by no positive law of God was punished with temporall death but what was that seeing by the word of God it shall bee punished with eternall Bee not deceived saith the Apostle for neither fornicators nor adulterers shall ever enter into the kingdome of heaven Answ 3 Thirdly although simple fornication with an harlot whereof the former answer speakes were not by any positive law adjudged to bee punished with temporall death yet there was a simple fornication which was If a damosell play the whore in her Fathers house they shall bring her out to the doore of her fathers dwelling and the men of her citie shall stone her with stones that shee die because shee hath wrought folly in Israel a Deut. 22.21 Answ 4 Fourthly although by no positive law God commandeth Moses to punish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication with a strumpet with death yet the Lord himselfe doth cutting off foure and twenty thousand in one plague for this simple fornication Numb 25.1 and 1 Cor. 10.8 And therefore wee should not thinke that a light thing which the Lord who is just in all his judgements punisheth so severely Obie 2 Harding objects here that it is no great matter to permit stewes or brothell houses or to goe unto them for they had better doe that then deflower virgins yea their countrey of Italy being hot there is a certaine necessitie of suffering them First certainely it is most false that the permitting Answ 1 of those publique places of uncleannesse doth prevent greater mischiefes for experience teacheth that it makes men more
not at things which are seene but at things which are not seene l 2 Cor. 4.18 Where wee may observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to looke as the Archer looketh to the marke hee that beholdeth a woman thus hath an adulterous eye yea the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely to looke with the eye but with the heart signifying more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this onely signifies the beholding of an object simply which way a man may behold a woman without sinne but that signifies the intention of the minde which goes along with the eye and thus to behold a woman with the sight of the eye and the lust of the heart as evill is here forbidden If the sight of the eye be thus dangerous and readie to conveye lust unto the Quest 2 heart is it not then good to plucke out or put out our eyes First some of the Heathen knowing how unruly the eye was have pulled out their eyes Answ 1 thinking them most happy who were so blinde of which minde was Seneca when he said Nonne intèlligis partem foelicitatis nostroe esse coecitatem It addes no small deale unto our happinesse that wee are blinde Secondly these were mistaken for Christ requireth not this of us to plucke out our bodily Answ 2 seeing eyes but to pull out our sinfull eye in the next verse that is to take lust from our eye which is a Member of our sinfull body and then the eye of it selfe is a good member of the body § 2. Hee that looketh upon a woman to lust after hath committed adulterie with her already Sect. 2 in his heart Quest It is questioned here by many Whether the uncleane desires of the heart bee a breach of this Commandement thou shalt not commit adultery or of the last Thou shalt not covet Answ 1 First some of the Fathers have thought that the uncleannesse of the heart doth not belong unto this seaventh Precept God doth not by this Commandement cut off the sinfull thoughts but the sinfull act said Gregor in Ezech hom 13. Yea Augustine also is of this opinion That in this seaventh Commandement the worke of uncleannesse onely is noted but in the tenth the very concupiscence m Aug. in qu 71. in Exod. Answ 2 Secondly the inward sanctimonie and purity of the minde is here commanded and the contrary forbidden as appeares by these particulars First by the definition of puritie and chastitie which is to be holy both in body and spirit thus Saint Paul describeth a true Virgin n 1 Cor. 7 34. And thus he exhorts us to bee o 1 Thes 5. â—3 Secondly both the soules and bodies of thâ— faithfull are the Temples of the Holy Ghost and therefore ought to be kept holy p 1 Cor. 3 16. Thirdly Chrysostome urgeth these foure reasons I. From the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence in this verse II. From the analogie and correspondencie which it hath with other Commandements To bee angry with our brother without a cause is a breach of the precedent Commandement Thou shalt not kill So to desire a strange woman though the act of concupiscence follow not is against this Precept III. In respect of God who doth not so much looke to the worke of man as to his heart IV. Because concupiscence is the cause of adulterie all adultery proceeding from concupiscence q Mark 7.21 Chrysostom hom 12. in Mat. And therefore seeing the effect that is adultery and outward uncleannesse is forbidden in this Precept it followeth also that the very cause thereof which is concupiscence should be restrained Sect. 3 § III. Whosoever shall looke upon a woman c. hath committed adultery with her Quest 1 Why doth our Saviour here ascribe Adultery to the eye and a wanton looke Answ 1 First because the sence provokes unto act as the Apostle saith he plants and Apollo waters unto good 1 Cor. 3.6 So we may say the eye plants and the tongue and speech waters unto impurity and uncleannesse Secondly because the eye is the most quick Answ 2 sense ut vidi ut perij sometimes a glade of the eye brings a glance to the heart which sets on fire the whole course of nature Observe here that a man hath two eyes to wit I. Oculus informans the right eye whereby sometimes he casually beholds a woman this is not simply condemned as was shewed before § 1. II. There is Oculus depascens the left eye which delights in the beholding of beauty and is never glutted therewith this is faultie and here forbidden as was shewed before Indeede the first sight is sometimes a baite and proves at last mortall as we see in Evah whose sight of the Apple cost the world deare r Gen. 3.6 afterwards the sight of women caused those sinnes that at length brought the Dleuge Å¿ Gen. 6.2 The sight of Dinaâ— cost the Shechemites their lives t Gen. 34.2 And the sight of Joseph unto his Mistresse brought her to forget all woman-hood u Gen 39.7 And Davids eye first casually beholding Bathsheba occasioned adultery subornation to drunkennesse and murder Thirdly because the beholding of beautie Answ 3 is evill and doth pollute in it selfe if it be with delight and desire after it And hence in the law the brother and sister were to be cut off if they saw and did contemplate that is willingly and with delight one anothers nakednesse v Levit. 20.17 And therefore with Iob we should make a covenant with our eyes and not give way to alascivioâ—s looke What lookes must we principally avoide Quest 2 There is a three-fold aspect of women Answ namely First there is Visus solicitans a sight which perswadeth and counselleth unto evill and this is wicked Solomon saith He winketh with his eyes w Pro. 6.13 that is he laboures by wanton lookes winkes smiles and the like to seduce and allure These as absolutely wicked are to bee avoided Secondly there is Visus ruminans a pleasing and delightfull looke this Solomon forbids Let not thine eyes behold strange women x Pro. 23.33 And his father David telleth us it is a vanitie and therefore we should turne our face from it y Psal 119.37 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very thing which is here forbidden Noli aspicere quod non licet concupiscere Doe not looke earnestly upon that which it is not lawfull for thee at all to covet Bern. Oculus impudicus impudici cordis nuntius Augustin Such lookes are often the fore-runners of unchaste actions and doe presage an unchaste heart Thirdly there is Visus casualis an accidentall or casuall aspect this is not evill in it selfe yet even in this wee must be warie and watchfull and not let our heart goe along with our eye § 4. To lust
after her in his heart hath committed Sect. 4 adultery Is the concupiscence of the heart sinne Quest 1 First the Papists say the second Concupiscence Answ 1 is sinne but not the first see before Math. 4.1 § 3. Object 1.2 Secondly the Father saith Answ 2 Non quicunque concupiscit sed qui aspicit ad concupiscentiam August It is not every one who lusteth or desireth his neighbours wife that commits adultery but he that therefore lookes upon her that he may lust after her And here Augustine makes three degrees namely I. Suggestion II. Delectation III. Consent resembling these three to the Serpent Evah and Adam or 1. to the motion of the flesh 2. to the delight of the minde 3. to the consent of reason and here it is perfect as Saint Iames sayth Concupiscence brings forth sinne z Iam. 1.15 Suggestion is the temptation of the Serpent ye shall not die but bee like God a Gen. 3.45 This was not sinne unto Eve Delectation resembles Evahs listening unto the Serpent and beleeving him shee saw that the tree was good for food and that it was pleasant to the eyes and a tree to bee desired to make one wise b Gen. 3.6 neither was this sinne unto her Consent resembles Adam and Eves eating of the Apple which was a sinne unto them And thus the Father seemes to meane That I. the motion of the flesh unto sinne is not sinne II. That the delight of the minde is not sinne neither But onely the III. the Consent of reason And Saint Hierome differs not much from him upon this verse saying that there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio propassio the first being a sin the second not Answ 3 Thirdly it is most certaine that it is a sin as may thus be evidenced First the Scripture forbids it in the Morall law Thou shalt not covet Exod. 20.17 which Prohibition makes Paul know that it is a sinne which otherwise he had not understood Rom. 7.7 I had not knowne lust that is to have beene sinne except the law had said Thou shalt not covet Secondly Saint Iames speakes of sinne accomplished that is of externall and actuall sinne Thirdly the Fathers above mentioned imply as much For with Hierome Passio is a sin and Propassio hath the guilt and staine of sin in it although it bee not simply esteemed a sin in it selfe Now this Propassio he calles Titillationem carnis cum delectatione mentis The motion of the flesh accompanied with the delight of the minde Now is not this sinne Againe Saint Augustine hath three degrees of sinne but wee must here observe as hee himselfe doth there c de serm Dom. s That every suggestion doth not arise from Sathan but sometimes from the memorie sometimes from the senses Now as it comes from Sathan it is not ours and so is not sinne but as it springs either from our memorie or senses so it is ours and proceeds from the Originall corruption of our nature and is sinne unto us Yea Augustine himselfe condemnes all Concupiscence Quis dubitat omnem malam concupiscentiam rectè vocari fornicationem Who makes question but all evill Concupiscence may justly bee called Fornication And another d Hylar s most plainly In evangelicis motus oculi adaequatur adulterio illecebrosa affectio visus transcurrentis cum opere fornicationis punitur In the Gospell the lascivious motion of the eye is resembled and equalled with adultery And the enticing affection of a glancing looke equally punished with actuall fornication Fourthly it appeares that Concupiscence is sinne by this reason because sinne is not in the eye but in the heart or the motion or mover unto sinne Yea more plainly because our Saviour doth not here say hee hath committed adultery with a woman in his heart who lookes upon a woman that he may commit adultery but that lookes and lusts after her Teaching this unto us Obser that the concupiscence of the heart makes us guilty of the violation of the law and eternall death Why is the lust of the heart sinne before God and how doth it more evidently appeare to bee such Quest 2 First because God requires the heart Prov. Answ 1 23.26 and commands that the heart be circumcised Deut. 10.16 and 30.6 yea he requires the heart as his owne right because hee hath bought it 1 Cor. 6.20 and therefore hee will be glorified therewith 1 Cor. 7.34 Secondly the lust of the heart is sinne although Answ 2 it be resisted for the concupiscence of the flesh is condemned and reproved where the spirit strives against it e Gal. 5.16 yea we hence argue against the Papists It is praise-worthy strongly to resist concupiscence and the first motions unto sinne therefore that is evill which thus wee resist Thirdly originall concupiscence is sinne in Answ 3 the unregenerate as the Papists themselves confesse therefore in the regenerate it hath the same nature although it shall not bee imputed unto them as it shall unto the former Fourthly this appeares by the example of Answ 4 Paul who cryes out Oh wretched man who shall deliver me from this body of death and this law of my members Rom. 7.24 and yet hee solemnly protests that he would not sinne nor give way unto these corruptions vers 16.19 yea it appeares he would not because when he is assaulted he prayes many times against it 2 Cor. 12.7 And therefore give no place unto lust at all but remember that not onely they who consent unto sinne and commit it actually are guilty before God but also those who ruminate meditate and delight in the thoughts thereof How must we resist this internall lust or by Quest 3 what meanes must we withstand it First remember that it is the root of all sin Answ 1 for from the heart proceed adulteries c. Mat. 15.19 These thoughts and suggestions are the seeds of all manner of evill and therefore if thou wouldest not have thy life over-spread with the weeds of wickednesse root out and destroy this seed Secondly remember all is nothing thou doest Answ 2 so long as thy heart is not upright it is to no purpose to serve God outwardly or to draw neere unto him with thy mouth if thy heart be farre from him to what end serves a pure life and a polluted heart God cares not for painted Tombes although they be gorgeous without because they are within but filth and rottennesse Man cares not for Sodomes fruit although they be faire and pleasant to the eye because they are but ashes within And therefore if we desire that any thing we doe may be acceptable unto God we must be carefull to purge and purifie our hearts Thirdly remember that all thy thoughts are Answ 3 conspicuous unto God and when thou givest way unto any wicked thought hee stands by sees it observes it frownes at it and prepares the arrowes of vengeance against thee
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
Luke 1.6 Thirdly because the contrary is condemned Answ 3 I. In the Old Testament Amaziah is reprooved because he sought not God with a perfect heart 2 Chron. 25.2 And II. in the New Testament Simon Magus is reproached because his heart was not perfect in the sight of the Lord. Acts 8.21 Fourthly because this is the end of the Ministery Answ 4 of the Gospel Ministers teach that their people may be perfect Col. 1 28. that as pure virgins they may present them unto God 2 Cor. 11 2. Fifthly because this the godly pray for Epaphras Answ 5 striveth fervently for you in prayers that ye may stand perfect and compleat in all the will of God Colos 4.12 Sixthly because we must labour to regulate Answ 6 and conforme our lives according to the will of God but that is perfect Rom. 12.2 study to know what the good and absolute and perfect will of God is Seventhly because God loves those which Answ 7 are perfect and will helpe them in the time of need The eyes of the Lord run to and fro thorowout the whole earth to shew himselfe strong in the behalfe of them whose heart is perfect towards him 2 Chron. 16.9 What kind of perfection must we endeavour Quest 3 after Perfection is two-fold to wit either Generall which is First Fide in faith gird up the loynes of your mind that you may beleeve perfectly u 1 Pet. 1.13 Answer Secondly Paenitentiâ in Repentance Resolution and a true Purpose of the heart First to hate leave and forsake all sins the least as well as greatest Secondly to abstaine from the appearance of evill 1 Thess 5.22 that is the circumstances of sin and all scandalous actions Thirdly to detest all evill even in the hidden man of the heart Fourthly to loath and leave all sin for ever even untill death Particular and that both Within in A right heart which is called justitia veritatis holinesse of truth w Ephes 4 24. and sincerity and truth Iosh 24.14 and 1 Chron. 29.9 and 2 Chron. 19.9 A good conscience 2 Corinth 1.12 Knowledge Rom. 16.19 and 1 Corinth 2.6 and 14.20 and Heb. 5.14 Without both in Our life and conversation here read these places 2 Samuel 22.24 Ephes 6.13 Phillip 3.15 and 2 Tim. 3.17 1 Iohn 2.5 and 4.12 and 1 King 11.4 and 15.3 Our words see James 3.2 Patience in wrongs injuries tribulations and the like Iames 1.4 The circumstances of puritie following after those things which are honest and of good report x Phil. 4.8 labouring to doe that which is good and to doe it well Quest 4 By what meanes may wee attaine unto this perfection of sincerity Answ 1 First be watchfull over thy wayes and life stand upon thy watch-Tower be a perpetuall Centinell because thy enemies are both many and crafty and strong and very vigilant Answ 2 Secondly have regard unto the Law of God let that be thy Judge marke and observe that strict purity which is therein required and remember thy duty is to labour to fulfill all righteousnesse Answ 3 Thirdly looke upon the godly and Saints upon earth and imitate them Brethren follow me and together with me them also who walke according to our example Phil. 3.17 Answ 4 Fourthly meditate upon the infinite purity and perfection of God but of this in the next Section Sect. 3 § 3. As your Father is perfect Quest 1 Must we labour to aspire to the infinite purity and perfection of God is not this insolent impiety as Gualter thinkes little lesse than the sinne of Lucifer Answ 1 First to thinke that wee can bee so perfect as God is is the errour of the Novatians and Adamites contradicted by Saint Paul in these places 1 Corinth 15.10 57. and 2 Cor. 3.5 and 5.7 Answ 2 Secondly but to aspire and strive unto this perfection is pious and to grieve because we are so imperfect is a good thing for thus doth David Psalme 120.5 and Paul Rom. 7.24 Answ 3 Thirdly and for us not to rest but as long as we live to endeavour to be nearer unto God to be more perfect and more and more resemble our God in righteousnesse and true holines is laudable and commendable yea commanded in this verse Ad similitudinem non aequalitatem Calvin s Quest 2 Wherein must we imitate our God Answ 1 First in love and charity towards our brethren and that many severall wayes namely we must imitate him I. In the object of love that is first we must love our enemies for he loved us when we were enemies Secondly wee must love the poore for he raiseth up the poore out of the dust c Psalme 113.7 8. II. in the degree of love wee must love them as brethren for the Lord loved as a Father doth his children read Psalm 27.10 and 103.13 and Esa 49.15 III. in patience towards those that wrong us for God is patient towards us though we provoke him daily IV. in our actions God gives us good things not evill and therefore we should doe good not evill unto others V. God never punisheth but for good he in all his corrections respects the end chastening us as a Father doth his children that wee might be amended a Pro. 3.12 and Heb. 12.5 Herein also wee should imitate our God never desiring that those who have offended us should be punished out of revenge but corrected that they might learne to amend VI. We must imitate God in affection he is loath to punish and grieves when he corrects but he rejoyceth to shew mercy Psalme 103.8 Ezech. 18.23 31 Thus should wee doe VII God in rigour and justice remembers mercy Mic. 7 18. so must we remembring summum jus summa injuria to use the extremity of the Law is hard and unchristian-like measure Secondly we must imitate the perfection of Answ 2 God in generall that is labour I. to be pure from evill yea from all evill and that alwayes II. to be compleate in all good things whether towards God or towards our neighbour or in our selves Tit. 2.11 Taking no liberty to doe any thing that is evill or to leave undone any thing that is good That so we may be perfect according to the similitude of our Father § 4. As your Father which is in heaven Sect. 4 Why doth our Saviour adde this amplification Quest 1 Qui es in caelis Which is in heaven had not the mention of the exemplar your Father been sufficient Our Saviour addes these words to teach us Answ That the meditation of heaven ought to incite us unto the imitation of that perfection which is in God What glory felicity or excellency is there in Quest 2 heaven that the remembrance thereof should excite and provoke us unto so hard a worke as this is here mentioned The glory of heaven may be conjectured and amplified both from the Price which it cost Answ namely blood of Christ b 1 Pet. 1 18. wherein note Quis Who bought
it God the Father who best of all knew the value and worth of it Quomodo How was this price paid not unwillingly but willingly Pro quibus For whom was it bought not for himselfe but for us Names and elegancies thereof I. Because life is sweet unto all therefore it is called life eternall Mat. 25.44 The righteous goe into eternall life II. Because all men desire some certaine estate therefore it is called an Inheritance immortall incorruptible and undefiled 1 Pet. 1.4 III. Because all men have some ambition and aspiring thoughts in them therefore it is called a Kingdome c Lu. 12.32 and a crowne of glory 2 Tim. 4.8 IV. Because all men deâ—ight in the light therefore it is called light inaccessible d 1 Tim. 5.16 V. Because all men desire honour and glory therefore it is called a weight of glory e 2 Cor. 4.17 Thus the Lord expresseth heaven by those things which are most desired by men Effect because it makes us to be glorious that both in Soule both by a Removall of whatsoever is evill for there all teares shall bee wiped from of all faces f Esa 49.10 Rev. 7.16 and 21.4 Concession of whatsoever is good which our hearts desire Body which shall be endued with health strength beauty comelinesse and the fruition of whatsoever may make our joy compleate Whole man for there the righteous shall shine forth as the sunne g Dan. 12.2 Mat. 13.43 Circumstances and that both of the Place Here observe men generally desire stately houses and love them so much the more if they were built by some rare and famous Architectour principally if they bee safe healthfull delightfull and pleasant habitations Now heaven is a glorious place in all these regards both in respect of the Creation and fabrique therof it being the Lords Master-peece in manimate things so beautified and adorned with Sunne Moone and Starres that we may well say Si tanta extrà quid intus if the outside be so glorious what is the inside Creator and builder of it it being a prime peece of the best Architectour in the world to wit the worke-manship of God h Heb. 11.10 Habitation and situation thereof it being free from all danger anoyances greevances and evils whatsoever it is a pleasant place in it selfe and a place free from the assaults of enemies or danger of sickenesse or the like Society both with God the Father our fellowship is with the father 1 Iohn 1.3 Son our fellowship is with Christ whom wee shall see as he is 1 Ioh 1.3 3.2 Holy Ghost if there be any fellowship of the Spirit c. Phil. 2.1 Angels and Arch-angels and all the hoast of heaven Men namely Patriarches Prophets Apostles Martyrs all the blessed Saints Meate we shall then be fed with Nectar and Ambrosia Angels food yea heaven shall be unto us as a continuall banquet Apparell in heaven we shall be cloathed with garments of Immortality And glory 1 Cor. 15.53 Perpetuall possession thereof it being an inheritance that never fadeth away i 1 Pet. 1.4 Thus we see the reason why our Saviour addes these words Which is in heaven that the meditation of heaven and the joy and glory thereof may spurre us forward to strive and endeavour to bee perfect as our heavenly Father is perfect Quest 3 What benefit or fruit can we reape from these meditations of the glory of heaven Answ 1 First the remembrance hereof will expell other thoughts from our hearts Answ 2 Secondly it will be a means to terrifie us from sinne the remembrance hereof will make us say unto our selves shall I loose heaven and deprive my selfe of such glory for sinne or doe I thinke that ever I shal enter into that pure place if I thus pollute my selfe Thirdly the meditation of heaven and the Answ 3 glory thereof will move and provoke us unto that which is good yea facilitate the worke and exercises of religion Fourthly these thoughts seriously ruminated Answ 4 will facilitate all afflictions and make us beare our burthens with a great deale more case The good Martyre did patiently indure his sharpe break-fast because he should have a sweete supper and Saint Paul all his tribulations because of that heavenly recompence of reward Rom. 8.18 and 1 Corinthians 4.17 c. 2 Timothy 4.8 CHAPTER VI. Vers 1 VERS 1. Take heed that ye doe not your almes before men to be seene of them otherwise ye have no reward of your Father which is in Heaven OUR Saviour in this Chapter doth reprove the Scribes and Pharisees 1. For their Hypocrisie in giving praying and fasting 2. For their care of the world because these spoile the best worke which is performed Quest 1 What are wee to avoid and abstaine from in the performance of good workes according to our Saviours present institution and Doctrine Answ From good workes these things ought to bee expelled namely First Hypocrisie or a conformity of the outward actions onely wanting the true internall motions of the heart Secondly ambition or the seeking of the praise and glory of men Thirdly pride puffing up the mind for the works wrought either before God or men Quest 2 How ought good workes to bee performed according to Christs present purpose Answ It appeares by an Antithesis of the former question namely First they must be done ex animo that is there must be a conformity betweene the internall motions of the heart and the externall good actions Secondly principally because it is Gods will and commandement therefore that we may performe that obedience which is due unto him we must labour in good workes Thirdly in our best performances we must labour to retaine an humble minde confessing we have done no more then was our duty to doe Chem. harm f. 591. fine Sect. 1 § 1. Take heed that yee doe not your Almes before men Some Vulg. Beza reade here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almes some Manuscripts have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic August de serm in Monte. cap. 2. doe not your righteousnesse before men the sense is one and the same for to doe righteousnesse is sometimes with the Hebrewes to give almes yea they called Almes righteousnesse as wee see Deut. 24.13 If thou restore unto the poore his raiment it shall be righteousnesse unto thee before the Lord thy God The word there used is Tsedakah which the Septuagints renders not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almes so also Daniel 4.25 So Salomon saith Righteousnesse delivers from death Prov. 10.2 and 11.4 but Tobit 12.9 It is almes delivers from death Tsedakah being there expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also Psal 112.3.9 and 2 Cor. 9.9 it is said His righteousnesse endureth for ever that is his almes Sect. 2 § 2. Before men Is this absolutely commanded or are we injoyned Quest 1 never to give before men No as thus appeares 1. Answ The Apostolicall Church used
waies to deceive us when God leaves us in his power or unto his will But of this much hath been spoken before Chap. 4. § 2. But deliver us from evill Sect. 2 What doe we generally pray against in these Quest 1 words Answ 1 First seeing that sathan goes about like a roareing Lyon seeking whom he may devoure wee therefore pray unto God that hee would graciously keepe protect and defend us from him and all his deceits baits allurements and temptations And that if he should ensnare or intrap us by his craft and subtiltie that he would be pleased to free us and deliver us out of his power Secondly we desire that God would preserve Answ 2 us from sin and every evill worke and not suffer us to fall thereinto And if wee should bee overcome by any sin that he would free and redeeme us there-from and inable us to cease from evill and to do good to dye unto sin and to live unto righteousnesse Thirdly wee pray here against all evils Answ 3 to wit I Against the evils of the life to come namely eternall punishment and condemnation II. Against the evils losses crosses casualties and dangers of this life both spirituall and corporall both externall and internall And if wee be subjected under any of these evils that he would be pleased to take it away from us principally if hee see that it be perillous or pernicious and not profitable or beneficiall unto us Fourthly because wee often desire many Answ 4 things which we thinke are good and profitable for us and to be freed from many things which wee thinke are evill and hurtfull yet because we doe not know for the time to come what they may prove wee therefore desire that the Lord who calls those things which are not as though they were and knowes as well what is to come as what is present would preserve us and with-hold all things from us which he sees and knowes to be evill for us Fifthly if it seeme not good unto God to Answ 5 take the temptation or buffet of Satan from us or to free us from any affliction which lieth upon us then we desire that hee would give us patience obedience consolation and hope lest otherwise that which hee sendeth unto us or layeth upon us for our good should become evill unto us Sixthly because all our protections preservations Answ 6 and deliverances in this life are imperfect we being no sooner free from one evill and temptation but we fall into another we therefore desire that God would bring us unto that place life and kingdome where we may bee fully and perfectly delivered from all danger temptation and evill for ever and ever Amen Quest 2 What is the meaning of these words Deliver us from evill Answ 1 First some expound this of the Neuter gender de omni malo futuro vel praesenti August s Of all evill whether present upon us or to come Answ 2 Secondly some expound this of the Masculine gender de malo illo of that evill one the devill thus Chrysostome and Beza sup And that for these reasons I. Because he is the Tempter and therefore as in the former words we pray against temptation so in these against the author thereof Sathan II. Because saith Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth rather signifie the person then the thing But Beza himselfe doth rather ascribe it to the thing then to the person upon 1 Iohn 5.19 yea our Saviour himselfe doth attribute it sometime to things An evill man out of the evill treasure of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringetb forth evill things b Mat. 12.35 III. Because the Masculine article is here added and not the Neuter IV. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Sathan elsewhere as Mat. 13.19 38. and 1 Iohn 2.13 14. and 3.12 V. Because Tertullian lib. de fuga renders it Malignum Deliver us from that malicious creature who is set upon a mischiefe Answ 3 Thirdly wee need not contend much about the meaning of the words whether wee expound it of the Neuter gender or of the Masculine seeing they come both unto one that is it matters not much whether wee understand by evill that evill one Sathan or those evils which proceed from him as it is most generally interpreted Quest 3 What is the evill one whom from we desire to be delivered Answ 1 First he is a Tempter Mat. 4.3 The Tempter came unto him in which title we may observe these things I. He tempts the best and spares none hee assaults Noah Lot Abraham David Ioseph Iob Paul Peter yea Adam in Paradise and Christ in the wildernesse II. Hee ensnares the wicked taking them captive at his will 2 Tim. 2.26 III. Hee is the father of all sinne Iohn 8.44 and 1 Iohn 3.8.10 who sowes the seeds of all iniquitie in the hearts of men Mat. 13.25 IV. The place of sinne is the habitation of Sathan Revel 2.9 13. and 3.9 V. Hee hinders the fruit of the word Mat. 13.19 1 Thess 2.18 Answ 2 Secondly he is a Lyar Iohn 8.44 and the father of lyes in whose mouth are as many untruthes as words all his promises of good which hee makes unto us being like the promise of knowledge which he made unto Adam Thirdly he is an Accuser who when he hath Answ 3 tempted us unto sinne then he accuseth us unto God Luke 10.18 Revel 12.9 10. Fourthly hee desireth to destroy us In this Answ 4 title of Destroyer wee may take notice of these things He was a murderer and destroyer from the beginning Iohn 8.44 II. He is like a roaring Lyon who seeketh up and downe whom he may devoure 1 Pet. 5.8 III. He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destroyer Apoc. 9.11 although I thinke that there this is the name of Antichrist not of the Divell How doth the Divell tempt and assault us Quest 4 that knowing it we may learne to avoid him Sathan comes unto us sometimes cloathed Answ sometimes armed First sometimes the Divell comes unto us cloathed and that with the shew 1. Sometimes of pleasure 2. Sometimes of riches 3. Sometimes of glory and honour 4. Sometimes of humane Lawes 5. Sometimes of honesty 6. Sometime of Religion tempting unto curiositie and superstition Secondly sometimes the Divell comes against us armed and that 1. Sometimes assaulting us by the good things of the world 2. Sometimes with the terrour of evill things 3. Sometimes by the example of others 4. Sometimes by the counsell of wise men or perswasion of friends 5. Sometime by the power of our own affections and lusts And therefore how hard is it for us to resist him yea how impossible of our selves to overcome him Wherefore let us walke circumspectly and pray fervently that the Lord would deliver us from this evill one How doth it appeare that the Lord both can Quest 5 and will deliver his children when they pray unto him both from tentation and affliction both from evils and
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
Jewes or Christians II. Because thus they should make a greater oftentation of their fasting then the Pharisees did Thirdly some expound these words literally Answ 3 but not so strictly according to the Letter as the former did to wit onely respectively according to the manner of the Gentiles and this interpretation is two-fold namely I. Because anointing was accustomed in the times of jollitie and mirth therefore wee must be so farre from shewing any heavinesse or sadnesse in our countenance that wee must rather put on a shew of joy and mirth thus Hilary sup But Calvin refutes this because this were to fall into the contrary dissimulation II. Those signes of cheerfulnesse which thou shewest at other times ordinarily in thy countenance refuse them not And this is principally and generally taken to be the meaning of this place and to this I assent because the inhabitants of the East did use to anoint themselves What use was there of Oyle amongst the Oriental or people of the East We read of a double use namely Answ Typicall which was two-fold Sacramentall thus the Kings and Priests were annointed Extraordinary as Iam. 5. of which in his proper place Ordinary which was either for Ornament thus almost every day they did anoint themselves except it were upon the dayes of fasting and humiliation Reade Ruth 3.3 and 2 Sam. 14.2 Mitth and rejoycing as Psal 45.7 this differeth not much from the former as appeares by 2 Sam. 12.20 Reverence Psal 23.5 thou anointest my head that is causest me to bee had in reverence and honour even is the presence of mine enemies thus Christs feet was anointed Luke 7.46 and his head Iohn 12.3 in token of reverence Sepulture and buriall thus Christ saith that Mary powred ointment upon him for his burialli. Agility thus their Champions were anointed to make them more quicke nimble and agile How may this anoynting of the head with oyle and washing of the face be applyed profitably to the present duty of fasting By an Analogie wee may collect from hence an Allegoricall description of a true fast For the better understanding and cleerer confirming of this observe these two things Obser 1 First true fasts ought to be performed and celebrated with the oyle of gladnesse that is spirituall joy Rom. 12.12 and 14.17 Philipp 4.4 Remembring that it is the worke of the Lord and therefore it must be done cheerefully yea it is a spirituall worke and therefore it must bee performed in spirit and truth that is with the alacrity of the soule More particularly 1. Wee must labour to performe our fasts with cheerfulnesse remembring these two things First how necessary it is to fast our sinnes are many our estate is perillous our enemies are craftie yea our pleasure doth often seduce and lead us aside And therefore very requisite it is that we should by abstinence strengthen our selves Obser 2 Secondly how profitable it is to performe this worke with readinesse and cheerefulnesse of heart for it shall be rewarded verse 18. 2. Wee must labour to sanctifie our fasts in the Spirit Rom. 5.5 Remembring that as we doe the worke of the Lord so we shall be assisted in our worke by the Lord. Secondly our Fasts ought to be pure and that both I. In conversation lest otherwise wee should be a disgrace and dishonour unto Religion II. In conscience Esa 1.16 and 52.11 and 1 Thess 4.3 c. because no uncleane thing shall come unto God Ephes 5.5 Act. 10.14 Quest 4 How may wee know whether our Fasts are sanctified unto the Lord or when wee fast whether we fast unto him By this if thou washest thy face in thy fast Answ that is if thou cleansest and urgest thy conscience from sinne This is Ignotum per ignotius or at least Quest 5 per aequè ignotum therefore how may we know whether we be washed and purified from our sinnes or not This may be knowne by the examination of these particulars viz. Answ First hast thou inquired out all thy sinnes both new and old both of omission and commission both substantiall and circumstantiall both of thought word and deed and that for this end that thou maist mourne for them and labour to expell them Secondly hast thou put off thy sinnes tearing them from thee as Hercules did the shirt sent him by Dejanira casting them from thee with a full purpose of heart never to put them on or to turne unto them againe Thirdly hast thou learnt the way of sinne that is all the turnings and windings and movings and secret passages and occasions of iniquitie Esa 5.18 Fourthly hast thou resolved to fast and to abstaine from all sinne as long as thou livest Fifthly hast thou by prayer washed thy owne soule both with the teares of contrition and the teares of supplication imploring the Throne of mercy for spirituall strength against sinne Sixthly hath Christ answered thee within speaking peace unto thy heart by faith Certainly if these things be in us and abound we may be certainly assured that our fasting shall be rewarded VERSE 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where theeves breake through and steale Capite hoc sexto duo prohibentur Hypocrisis versu 1. Amor mundi versu 19. c. vel Post exhortationem ad contemptum inanis gloriae jam hortatur ad contemptum mundi Cujus Cujus tres gradus videtur taxare viz. SordidaÌ„ avaritiam in quà taxanda duo ponuntur Regula duplex thesaurizande Negativa ne thesaurizetis super terram versu 19. Affirmativa reponite in coelis vers 20. Ratio quadruplex quarum Prima inclusa in praecepto quia Terrena incerta caduca vers 19. Caelestia secura certa vers 20. Secunda ab effectu quia cor abstrahunt vers 21. Tertia ab alto effectu quia sensum obtenebrant vers 22.23 Quarta ab officio serviendi Deo vel ab impossibili vers 24. Nimiam solicitudenem à quà dissuadet argumentis aliis Generalibus naturalibus quae possunt applicari omnibus hominibus k Vide Muscul s â—ag 160. b. Hic Regula Ne curate Vitam quid 1. edetis 2. bibetis vers 25. Corpus quid induemini vers 25. Rationes tum quia Deus dat majora Cur haec dubitas vers 25. Deus pascit volucres non laborantes ver 26. Cura tua vana nil potest efficere ver 27. Deus vestit flores vers 28 29 30. est argumentum A majori Ab exemplo Ab inutili Ab exemploalio Particularibus spiritualibus solis fidelibus applicandis Hic duo viz Prohibitio ubi duo Regula ne curate cibum potum vestes vers 31. Rationes duae Prima ab exemplo contrario Ethnicorum vers 32. Secunda a providentia patris vel a spe filiorum 32. Praeceptum ubi Regula quaerite primò Regnum coelorum vers 33. Iustitiam ejus vers 33. Ratio omnia addentur vers 33. Minimum gradum
curae de futuro crastino Hic Regula ne curate in crastinum vers 34. Ratio Hodiernus dies dat satis curarum vers 34. Sect. 1 § 1. Lay not up for your selves c. Quest 1 Why doth our Saviour adde this exhortation Answ 1 First because the Pharisees being rich their abundance might be a stumbling stone unto the Apostles Observ And therefore Christ doth arme them against it Teaching them that it must not offend the godly to see the ungodly rich and great in the world Psal 37. and 73. for the time will come when there will be a change the wicked being miserable and the righteous happy Answ 2 Secondly because the love of riches becomes not the Apostles of Christ For I. How can they be enemies unto the world if their heart be in the world II. How can they be faithfull unto God if they serve the world and hate God III. How can they strive and contend for heaven except their hearts and affections be there IV. How can they but seeke their owne lucre and gaine in all things if their hearts bee on the earth V. How can they disswade others from the love of the world if themselves be guiltie thereof VI. How could or would they be beleeved if they should disswade others from the treasuring up of riches if themselves were given hereunto VII How unfit was it for those times of persecution and trouble to lay up treasures And thus for these causes our Saviour gives this exhortation unto the Apostles Why doth not our Saviour ad lay not up treasure Quest 2 for your selves as the Hypocrites doe as he did fore both in prayer almes and fasting First because not onely hypocrites but all others Answ 1 in a manner were guilty of this Gualt s Secondly because those who were esteemed Answ 2 most wise in the world were given too much to the love thereof And therefore our Saviour forbids it in generall Whom doth our Saviour here speake unto Quest 3 Not onely unto his Apostles Answ but also to those who were rich and desired to be rich because he neither would have them to gather treasures nor to set their hearts upon them whom they have laid up What doth our Saviour prohibit here when Quest 4 he saith lay not up for your selves treasure Hee doth not forbid labour Answ and honest callings whereby necessary things may bee acquired without the detriment and hurt of our neighbour for this is commanded Ephes 4.28 and 2 Thes 3.11 12. but the love of temporall things as followes by and by which is conjoyned with the neglect of divine worship and a diffidency or distrust of the providence of God § 2. Lay not up treasures Sect. 2 Why doth our Saviour prohibit this Quest 1 First because he who is addicted unto earthly Answ 1 things is an Idolater not beleeving that God is the Creator of heaven and earth and their Lord before whom they must have no other Gods Secondly because hee who is addicted unto the world doth deny the providence of God Answ 2 yea God himselfe It is worthy observation how our Saviour doth confirm the providence of God even by the booke of nature as an Antidote against this love of the world and that by these Arguments Argu. 1 First we should leave the care of providing foode and raiment for us unto him who hath given both body and soule unto us verse 25. The Argument plainely is this The soule that is the life is much more excellent then meat And the body is much more excellent then cloathing Therefore hee who gave the greater and more excellent things unto us without our intreatie will much more give the lesse worthy if we pray unto him Hereunto we might adde these reasons He Who hath not spared to give his Sonne for us Rom. 8.32 will not deny us inferiour blessings Hee who hath given us bread from heaven John 6. will give us earthly foode He who hath given Christ to bee a garment unto the soule Rom. 13.11.12 will apparell the body Argu. 2 Secondly he who feedes the birds is God yea thy Father and therefore he will not deny meat unto thee The Maister of the family who gives meate to his horse and oxen and sheepe will certaineâ—y not withhold it from his children Now if men who are wicked know how to give good things unto their children how much more then our heavenly Father Luke 11. Argu. 3 Thirdly hee who cloathes the lillyes will much more have a care of cloathing us Answ 3 Thirdly because the Gentiles love and labour for these earthly things now we should be better then they Doth our Saviour forbid us to lay up temporall Quest 2 riches Answ Not absolutly but respectively but of this by and by verse 24. Quest 3 What is principally prohibited in this verse The love of riches or the setting of our hearts upon them Answ Riches are the blessings of God why therefore Quest 4 may we not love them First because it is undecent for an heire of Ans 1 heaven to be so base minded as to mind or love earthly things It is a disgrace for a man to delight in childish vanities and toyes Secondly because riches hurt us and bring Ans 2 many cares along with them of this verse 24. Thirdly because riches tempt unto many evils Ans 3 1 Tim. 6.10 For from hence come I. contentions and suites II. Iniuries and wrongs III. hard-heartednesse towards the poore IV. fraud deceit false weights and measures lying and dissembling V. supplanting of others VI. false witnesse perjury and bribes in judgement VI. theft and sacriledge VII oppression of Orphans making ship-wrack of a good conscience VIII Usury and extortion IX murder X. treasons and treacheries XI the deniall of the faith and Apostacy All these effects and more the love of riches hath produced And therefore let us not so love riches as that either I. wee unsatiably desire them when wee want them Or II. Rejoyce in the fruition of them when wee have them Or III. Mourne and greeve for their losse when wee are deprived of them § 3. On earth Sect. 3 Our Saviour here by an Antithesis doth shew that the love and affection of earthly things is unbeseeming a Christian Why may not the righteous love earthly things Quest First because they are most fit for bruit beasts Answ 1 to affect who are meerely mortall and led onely by sensuall appetite Secondly because wee must not remaine on Answ 2 earth alwaies and therefore our affections should not be here Thirdly because wee have a better country Answ 3 which is above therfore our affections should not be set upon those things which are below but we should 1. Mortifie all earthly and carnall affections Col. 3.5 2. Hunger after Christ who farre exceedes all worldly treasures and delights 3. labour for the certainty of salvation Luke 10.20 and peace of conscience Phil. 4.7 § 4. Where the moth and rust doth
discomfited at Cerisole where the Emperours part lost the battell he before he would yeeld although greatly destitute of victuals held them out forty dayes and at the length having no hope of succour he was constrained to yeeld and so departing from Carignan went according to the oath he had taken unto the King of France who greatly honoring his vertue albeit he was his enemie offered him great preferment if he would serve him But Signior Pyrhus rendring thankes to his Majestie refused all offers made Afterwards upon this he had figured for his Impresse the horse of Iulius Caesar who would never suffer any other rider His Motto was Soli Caesari faithfull onely to the Emperour Thus let us doe neither through feare or for riches pleasure honour preferment and the like serving any other but with all fidelity and constancy serve the Lord all the dayes of our life § 2. He must hate the one Sect. 2 Our Saviour in this place shewes that the love of the world doth induce us unto the hatred of God Obser Why doth the love of the world make us to hate God First because the love of riches leades us unto Answ 1 the worship of sathan hence the devill tempts Christ to worship him by offering the world unto him Mat. 4.9 yea hence coveteousnesse is called Idolatry Eph. 5.5 and Col. 3.5 Secondly because there is a contrarietie of Answ 2 nature betwixt God and the world love and hatred are opposite so is God and the world The Lord is pure just immoveable eternall and good The world is polluted unjust mutable temporall and evill Gal. 1.4 and 1 John 5.19 The world hated Christ John 7.7 The world hated not you but me it hateth The Lord hateth the world although not as it is his creature but as it is our Lord bearing rule in our hearts and usurping or taking up the chiefest roome in our affections Thirdly because God and the world are contrary Answ 3 in their commands and leade unto divers ends Si esurientem a cibo abigat aâ—uantu irascerit Plaut A man would hate and be angry with him who should drive him from a well furnished Table when his stomach were in folio so men hate God because hee prohibits those things which the world layes before them and which they lust after and long for The world leads and perswades unto pleasure honour mirth idlenesse and peace The Lord leads and perswades unto patience in injuries losses and crosses to suffer persecution to goe into the house of mourning to deny our selves and pleasures and the like And therefore no wonder if the love of the world make us hate God Quest 2 Why must we not love the world which was created by God for man Answ 1 First because it is transitory and all things that are therein Iob. 27.16 c. Prov. 12.27 20 21. 2.16 Answ 2 Secondly because it provokes the Lord unto anger Esa 57.17 Prov. 15.27 Ierem. 6.11.13 22.13 Answ 3 Thirdly because it hardens the heart Esa 57.17 as Mat. 5.4 2. Peter 2.14 Answ 4 Fourthly because the love of the world doth so possesse the whole man that a man can neither heare desire nor doe any thing against his covetousnesse but all for it as for example I. A covetous man cannot pray heartily for any thing but for his ships and corne and cattle and debtes and estate and the like II. A covetous man can neither heare aright nor heartily desire the Word of God This people saith the Lord come unto mee as my people and sit before me as my people and heare my Word but doe it not for their heart goeth after their covetousnesse o Ezech. 33.31 So our Saviour saith that the thorny cares of this world choake the seede of the word p Mat. 13.18 Wherefore David prayes incline my heart Oh Lord unto thy Law and not unto covetousnesse q Ps 119.36 By what meanes may wee bee freed or preserved Quest 3 from the love of the World Answ 1 First labour to feare God and then he will provide for thee Psalme 33.18 19. Behold the eye of the Lord is upon them that feare him to deliver their soule from death and to keepe them alive in famine Answ 2 Secondly labour for grace and piety for that is great gaine and true riches 1. Timoth. 4.8 Yea to him who once gaines and obtaines them they will really appeare to be more precious then gold Answ 3 Thirdly labour for contentation for having once that we have enough whatsoever else we want 1. Ti. 6.6 Answ 4 Fourthly have a frequent meditation and expectation of death the Resurrection the day of judgement life eternall and ever-during death for this will crucify the love of the world in us Answ 5 Fifthly labour that thou maist bee made the servant of God that being admitted into his service thou maist apply thy selfe wholy unto him and his obedience Quest 4 How may wee know whether wee are guilty of this love of the world or not First if wee take most paines for the world Answ 1 and be most carefull therein it is a signe that wee are lovers of the world Mat. 6.25.31 32. Secondly if wee will rather forsake God and the waies of righteousnes then these worldly Answ 2 things it is a signe that we are lovers of the world Matthew 10.37 39. 19.20 Thirdly if we judge those happy who abound in riches and worldly affluence then it is an argument Answ 3 that the world hath too great a place in our affections § 3. And love the other Our Saviour in these words shewes that the Sect. 3 love of God doth bring along with it the hatred of the world Or Object he who loves the Lord will hate the world Zelus renuit consortium amoris contrarii in amato si invenerit dedignatur nititur repellere quantum potest Why doth hee who loves the Lord hate the world Quest 1 First because worldly things withdraw and take off the heart from God therefore he who Answ 1 freely loves the Lord avoids and takes heede of the love of them Secondly our love unto God is shewed by our obedience but worldly things at least Answ 2 hinder us from the service of the Lord and therefore he who loves the Lord as baites and snares escheweth them Thirdly hee whose heart is inflamed with the love of God thinks worldly things unworthy Answ 3 his love and despiseth them as childish toyes Fourthly Nullum datur vacuum The love of God doth fill and replenish the soule which Answ 4 the world cannot and therefore leaves no voide places for any contrary loves The heart cries give give and is never satisfied so long as it is set upon the world but when the Lord once enters the soule it is then at quiet and saith with Iacob I have enough What worldly things must we hate These things Quest 2 I. The sinnes of the world Answ II. The allurements of
for ours it is then a signe that our treasures are disallowed and disliked by Christ Answ 2 Secondly if we heape up riches with the discommodity of others or by any wicked means it is an argument of a prohibited treasure Answ 3 Thirdly when we place our hope trust and confidence in our riches treasured up distrusting the good providence of God it is an infallible signe of an unlawfull treasure Quantum quisque sua nammorum servat in arca tatnum habet fidei b Iuvenal When men by their riches heaped up hope to bee releeved helped and succoured come what can come unto them it is an argument that their hearts are set too much upon their treasures and their confidence is too great in them Answ 5 It was said in the second answer that wee must not treasure up riches by wicked meanes hence it may be demanded how doth a man wickedly lay up treasures First when he acquireth them by unlawfull Answ 1 and unjust meanes to wit either by theft or fraud or perjury or false weights or measures or adulterated wares or by supplâ—nting of others or usury or oppression or detaining of the hirelings wages or the like Woe be to that man who gathereth riches by those meanes Secondly a man treasureth up riches wickedly Answ 2 when he keepes them too close that is reserves them I. Cruelly by denying to affoord helpe either to that Church and Common-wealth wherein hee lives when there is neede or by releeving the poore when they are in distresse Many are so carefull to keepe what they have that the poore shall rather die then bee preserved by their riches they will rather have no preaching then procure it with their purses yea the kingdome or City wherin they live shall be undone as Constantinople was rather then they will helpe it with the exhausting of their treasures I. Men sometimes reserve their riches Sordidé basely denying themselves their part of them when having riches they want hearts to use them Eccles 4.8 and 6.1 Woe be to that man who is so carefull to reserve his riches that hee withholds them in the time of need either from King Church Poore or himselfe and his Thirdly a man treasureth up riches wickedly Answ 3 when he heapes them up too much that is I. Without any necessity as was said before II. Without any measure never saying it is enough of which afterwards § 5. Ye cannot serve God and Mammon Sect. 5 Our blessed Saviours generall scope is here to teach us how impossible it is for a man to serve religion and the world sincerely and ex animo What is meant by Mammon Quest 1 First some say that hee is one of the foure principall divels which are opposite to the foure cardinall vertues the first of which divels is Asmodeus which is the spirit of luxury and uncleannesse and is opposite to the vertue of Chastity the second divell is Beelzebub which is the spirit of gluttony and drunkennesse and is opposite to Temperance the third divell is Mammon which is the spirit of coveteousnesse and is opposit to Charity and liberality the fourth divell is Lucifer the spirit of pride opposite unto Humility c Dorâ—â—â—secur Ser. dominica ser 19. But certainely Mammon is not a divell because a man may lawfully make him friends of Mammon which he cannot of the divell as followes by and by Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is according Answ 2 to the Syriake signifieth gaine or lucre thus Eliâ—â— and the Chaldeans and also the Germans who derive it from the Hebrew word Mâ—â— which signifies a reproach because immoderate and unlawfull gaine is worthy of reprehension blame But this is not the meaning of the word because wee may not make us friends of evill gotten goods as followes by and by but we may of Mammon Answ 3 Thirdly some say that Mammon signifies Riches not wickedly got but unprofitable to the possessor or riches whereof a man hath no use or need Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was described by Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammon is those riches and that substance which doth not proceed from the divell but whereof there is no necessary use This is probable and likely to be true Answ 4 Fourthly sometimes Mammon indefinitely signifies riches and wealth and so I take it to signifie in this place Quest 2 What manner of service is heere spoken of Yee cannot serve God and Mammon Answ There are two sorts of service First the service of the divell by whom some are taken captive at his will 2 Tim. 2.26 thus Witches Enchanters Sorcerers Magitians and the like are the divels servants Secondly there is a service of the servants of the divell namely the service of sinne and of the world which are thus distinguished I. The service of sinne is thus by St. Paul described the servants of sinne 1 yeeld themselves and are content to obey sinne Rom. 6.1 617 19. and 2. are free from righteousnesse Rom. 6.20 II. The service of the world which is the service here spoken of is a willing subjecting of a mans selfe unto the allurements and provocations and baites of the world or a yeelding unto the inticements unto evill which are found in the world Whence it is that a man cannot serve God and the world Quest 3 Why cannot a man serve both God and the world Answ 1 First because there is neither of them but requires the whole man Nemo repentè fit bonus Nemo repentè fit dives None are quickly good non are quickly rich if a maÌ„ desire to be good he must accustome himselfe to a long constant and continuall trade of religion if a man desire to be rich he must rise up early and goe late to bed and eat the bread of carefulnesse yea hee must imploy both head and heart And therefore religion and the world cannot both be served by one and the same man Answ 2 Secondly because God and Mammon are contraries the Lord labours to withdraw our affeictions from the world and Mammon strives to seduce and intice us from the Lord. And therefore both cannot be served Quest 4 What difference is betweene God and Mammon Answ 1 First Mammon vexeth and turmoileth his servants night and day but the Lord continually comforts his Answ 2 Secondly Mammons servants are never satisfied the servants of the Lord never want necessary things and having that which is sufficient are contented with it Answ 3 Thirdly Mammon at length handles hâ—s servants as enemies but the Lord calleth his no longer servants but friends Ioh. 15. yea the children and coheires of Christ Rom. 8. Fourthly he who serves MaÌ„mon must necessarily Answ 4 hate God he who serves the Lord ought to hate the world and to renounce Mammon How may wee know whether wee serve our Quest 5 riches or our riches serve us First if wee use our riches as servants sending Answ 1 them abroad at
themselves so a man becomes not a divell incarnate at once but sinne by degrees seaseth upon him and at length wholy surpriseth him As for example from these verses I. Comes carefulnesse for the things of this world from hence II. Comes feare and doubting least wee should want and be exposed to povertie from hence III. Comes Oportet habere wee must have something to lay up for the time to come from hence IV. Omne saxum volvitur no meanes is left unsought of enriching our selves from hence V. Comes a covetous detaining and reserving of what wee have not imparting of it unto any good use from hence VI. Comes a certaine hope and trust in what wee have laid up wee begin to make an idoll of our riches saying unto gold thou art my God and unto the wedge of Gold thou art my confidence And therefore there is great reason that we should resist the least motions and beginnings of sin Quest 2 What are those small sinnes which wee must take heed of First the least circumstances of sinne wee Answ 1 must hate the garment spotted with the flesh and abstaine from all appearances of evill Secondly the occasions of sinne for otherwise Answ 2 we cannot be free from sin it selfe David by not avoyding the occasions of idlenesse and giving his eyes leave to rove was drawn unto adultery Thirdly our internall affections because Answ 3 those are the roots of all evill and therefore must be mortified § 4. Take no thought for your life what you shall Sect. 4 eat c. Why doth our Saviour condemne care about temporall things Quest First because it afflicts the heart or as Answ 1 Salomon cals it is the vexation of the spirit Eccles 1. Secondly because it hinders the fructification Answ 2 of the word thorny cares hinder hearing Matthew 13. A Philosopher going to Athens to study cast away and forsooke all his riches and possessions that his minde might bee the more free for the search of wisedom and knowledge so when men come to heare or read or meditate or pray they had neede cast away all worldly care from them otherwise they will utterly distract their minds from the duties in hand Thirdly worldly cares make us forget God Answ 3 and doe estrange the soule from God § 5. Is not the life more then meat and the body Sect. 5 then raiment Our Saviour implyes here in generall that Obser 1 the things of greatest importance are most to be looked after we must have more care of our bodyes then of our apparell of our soules then of our bodies because as the body excels raiment so doth the soule the body Wherein doth the soule excell the body or Quest 1 why is it more to bee regarded and cared for First it is better and therefore more to bee Answ 1 regarded in respect of the creation thereof for the body was created of the dust of the earth but the soule was imprinted by God and infused being created a pure and immateriall substance without sin according to his own Image Secondly the soule is better then the body Answ 2 and more to bee cared for in regard of the office thereof God created both the soule and body to serve him but principally the soule for the body with Martha is daily troubled about many things but the soule with Mary should attend wholy upon God and suffer nothing to harbour there but what is holy and pure yea the soule must love nothing but God as the wife with a conjugall love must love none besides her husband Thirdly the soule is more excellent then the Answ 3 body and therefore more to bee cared for in regard of the nature and substance thereof the body is mortall the soule immortall the body of a corporall substance the soule of a spirituall the body partly and in some sort wholy from man but the soule wholly from God the body of an earthly nature the soule of a spirituall Quest 2 Why must our care and affections be set upon the best things to wit spirituall Answ 1 First because this argues our wisedome whereas the contrary would argue us to be but foolish and childish Answ 2 Secondly because temporall things will not endure but spirituall graces will Answ 3 Thirdly because the most profitable temporall things are but meanes to preserve the body and temporall life but spirituall graces are profitable both for body and soule both here and hereafter for ever How doth it appeare that spirituall graces are Quest 3 more necessary and delightfull and profitable for us then corporall that we must thus prefer them before all temporall things Because whatsoever we desire or long for in temporall things we may finde in spirituall Answ and that after a more singular and ample manner as for example Dost thou desire First Riches Secondly Houses Thirdly an Inheritance Fourthly friends and good companions because thou art a sociable creature Fifthly Honour Sixthly Wisedome with Salomon Seventhly pleasure as Salomon once did Eightly Marriage dost thou thinke a good Wife or Husband a principall comfort Then Remember Godlinesse is great riches and the best treasure a 1 Tim. 6 6. In heaven there are many mansions b Ioh. 14.2 1 Pet. 1.4 There is an inheritance immortall prepared for those who serve God That on earth thou shalt be admitted into the society of the Saints and in heaven thou shalt have fellowship with God and Christ and the Saints and Angels c Ps 16.3 and Heb. 12.22 and 1 Ioh. 1.3 That in heaven thou shalt raigne and be endued with a kingdome d Rom. 8.17 2 Tim. 4.8 That in the word is true wisedome it being able to make us wise unto salvation e Colos 3.16 and 2 Tim. 3.16 That true solide perpetuall and eternall joy is onely to be found in the Lord Phi. 4.4 Ioh. 16.22 That the Lord will marry thee unto himselfe in righteousnesse in judgement in loving kindnesse and in mercy and betroth thee unto him in faithfulnesse f Hos 2.19 20. We may here observe our Saviours argument a majori ad minus God hath given you the greater things therefore he will give you the lesse he hath given you life therefore he will not deny food hee hath given you a body therefore Obser 2 he will not with-hold raiment Teaching us hereby That the experience we have of Gods mercies in greater things should make us more confidently hope for and expect the lesse Thus David saith He that delivered me from the Lyon and Beare will deliver me from this Philistine g 1 Sa. 17.37 As if he would say it is lesse dangerous for man to combat with man then for man to combat with a Beare or Lyon now God delivered me from the greater perill and therefore I dare trust him in the lesse Thus Saint Paul saith Hee who hath given Christ for you and unto you will withhold nothing from you Rom. 8.32 Why may we so boldly
Answ 1 his knowledge being infinite And therefore also of our words Answ 2 Secondlly because he expects that we should glorify him in our words and therefore hee markes whether we doe it or not Rom. 10.10 Colos 4.6 Answ 3 Thirdly because all sinfull words offend him and therefore he observes all our words that he may punish those which are not good VVhat words doth the Lord heare and Quest 2 marke First all our evill and wicked words namely Ans 1 I. All our murmurings grudgings and repinings Exodus 16.6.7.8 Numbers 14.27 16.41 II. All our blasphemous and atheisticall words Ps 14.1 53.1 III. All our insulting words Ezech. 35.12 13. IV. All our bragging and boasting words Ps 10.5 6. Esa 47.8 V. All our threatning and cruell words 2 Kin. 19 23. Esa 37.29 VI. All our idle words Mat. 12.36 Secondly the Lord heares all our good Ans 2 words namely I. All the Prayers we offer up unto him Psal 50.16 Esa 65 24. Apoc. 8.3 II. All our mournfull ditties Psalme 56.8 Exod 3 7. III. All our penitentiall words Ieremie 31.18 IV. All our pious and religious words Mala. 3.16 VERSE 33. But seeke yee first the Kingdom of God Vers 33 and his righteousnesse and all these things shall be added unto you § 1. But seeke Sect. 1 Our Saviour having shewed what wee must not doe doth now teach what wee must doe this verse being a prolepsis If wee must take no thought for the world Object 1 then what must we doe must we sit still and be idle and take care for nothing To this Christ answers nothing lesse Answ but we must bend and place our care upon greater better and more excellent things namely the Kingdome of Heaven and the righteousnesse thereof How may this verse be divided Quest 1 Into two parts viz. Answ A precept wherein are these two things First the things which are to bee sought for The Kingdome of God The righteousnesse thereof Secondly the manner of attaining them viz. by Seeking of them Seeking of them first A Promise And all these things shall be added I plainly divide this verse because some thing shall be said of every particular thereof Quest 2 What is meant by this word Seeke Answ 1 First sometimes it signifies to seeke after revenge and evill this belongs not to this place Answ 2 Secondly sometimes it signifies to seeke God and so it is taken for the whole body of Religion as seeke the Lord and yee shall live Amos. 5.8 And I have sought thee with my whole heart Thirdly Seeking is a diligent act and an act Answ 3 to bee continued untill wee have found that which wee seeke for The woman seekes diligently and continues seeking untill shee have found her groate So here Seeking demonstrates labour industry and paines Who are commanded here to seeke the Kingdom Quest 3 of God All men of all sorts ages and degrees Answ Why must all seeke the kingdome of God Quest 4 First because it is simply necessary unto happinesse Answ 1 and blessednesse as followes afterward Answ 2 Secondly because by reason of Adams fall we have lost this kingdome and are deprived of it Rom. 3.23 Answ 3 Thirdly because wee can never obtaine it without seeking 2 Chron. 15.2 Mat. 7.7 And therefore it is necessary that all the sonnes of Adam should seeke God Quest 5 What is our Saviours principall scope and meaning in this exhortation Answ To teach us that the kingdome of God is not idly to be expected but earnestly to be laboured for Observ Or that none can be made partakers either of the kingdome of grace or of glory without much labour industry and paines Read Deut. 4.29 Heb. 4.11 Luk. 13.24 and 2 Pet. 1.5.10 and 3.14 It is hard to live well easie to die well hard to obtain heaven easie to keep from thence he that adventured at the Olympik games must overthrow all difficulties so wee in our journey to heaven The old painters drew Timotheus the Athenian Captaine in lively colours harnessed and well weaponed and so sleeping and abiding in his tent and fortune catching Cities and Regions for him in a Net We must not think that we may take our pleasur and be negligent in the worke of God upon a foolish expectation and hope that fortune will catch heaven for us Quest 6 What can wee doe of our selves can we by our labour procure heaven Answ 1 First certainely our nature is so corrupt that we can never obtaine heaven viribus naturae by the strength of nature Answ 2 Secondly we must not expect grace from God without our sedulous endeavour Archelaus the Philosopher learning Geometrie of Hipponicus was so dull and yet so well learned therein that Hipponicus would say surely Geometry fell into his mouth as he gaped We must not thinke that heaven will come with an idle expectation or fall unto our share unawares for it must bee sought or it can never be found Obiect 2 Some may here object if heaven cannot bee had without our labour and paines then woe be unto us for wee are both unfit unwilling and unable for this worke Answ We should not be discouraged because the Lord offers life and salvation unto us upon easie conditions he doth not say that we must procure heaven with infinit labours and sufferings but onely that we must seeke it in this verse As the Physition doth shew the d sease and direct and prescribe the physicke and prepare the medicine and the sicke man doth but onely take the physicke and followe the directions so the Lord doth shew us our sins and the danger of them and the remedy against them and commandeth us onely to use the meanes and promiseth then to blesse and heale us for our Saviour hath said Seeke and ye shall find f Mat. 7 7. Quest 7 Whether doth God give heaven unto his servants gratis or not for it seemes he doth not if we must procure it with labour and paines Answ The Kingdome of Heaven is given freely The gift of God is eternall life Rom. 6.23 we being no way able to deserve it and that both because our workes are imperfect as also because they are but debts which we owe unto God and a man merits nothing for paying what he owes But heaven is called wages or reward Mat. Obiect 3 5.12 and 6.1 great is your reward And there-it is not given gratis but ex debito of debt First the Lord is pleased to use this phrase of Answ 1 speech for the comforting of our hearts and encouraging of us unto obedience because it shall be rewarded Secondly it is rightly called a Reward but Answ 2 such a reward as we are not able to merit and therefore is given unto us as children not as servants or workmen for the better taking up of this observe a double difference betweene a Workman and a child namely First to a workeman is given a condigne reward which he hath deserved but to
between truth and errour this is mentioned John 10.4 and 1 Cor. 14.29 and 1 Iohn 4.1 And true it is that there is such a lawfull private judgement but it is not spoken of in this place II. Of reprehension whereby wee may judge whether men be faulty and blame-worthy or not This is sometimes commanded even to private persons Levit. 19.17 Exod. 23.4 Deuter. 22.1 and that first sometimes to equals as 1 Corinth 5.12 and 1 Thessal 5.14 Secondly sometimes to their superiours Saint Faul bids the Colossians say unto Archippus take heed to the Ministery which thou hast received in the Lord that thou fulfill it Colos 4.17 III. Of correction whereby we judge whether a man deserve punishment or not for some offence committed against our selves There is besides this lawfull judgement one which is rash evill unlawfull and prohibited unto Christians What is this evill and forbidden judgement Quest 4 Corrupt judgement is either concerning Men when we judge of their estates either Or Present thinking 'em to be sinners and that either Out of some sinister opinion of our owne we being suspitious think them impious and also malitious for some affliction that lyeth upon thē thus the inhabitants of Melita judged Paul a murtherer because a Viper fastned upon him p and Iobs friends thought him an hypocrite because Gods hand was so heavy upon him Iob. Future thinking them to be reprobates as some perhaps thought of Manasses Mary Magdalen and Paul Things and that either Simply when we judge doubtfull things in the worst sence Comparatively when in regard of The law we thinke more hainously of things then the Law Our selves we think things hainous in our brethren but small in our selves Quest 5 Why may we not judge men Answ 1 First because it springs from an evill root and comes of evill to wit First from Envy thus Satan out of hatred malice and Envy judgeth Iob an Hypocrite we say proverbially evill will never judge well so wee seldome judge or thinke aright of those whom we emulate II. From Hypocrisie because a man knowes his owne heart to be evill therefore he judgeth his brother to be false fained and a meere out side III. From pride and selfe-love because wee would have none to bee better then our selves therefore we judge sinisterly of those who seeme to excell us Answ 2 Secondly because it is altogether vaine and unprofitable the heart of man is so deceitfull that none but God can find it out Ierem. 17.9 and 1 Samuel 16.8 And therefore wee must leave men unto God who will make manifest the counsels of the heart (q) 1 Cor 4.5 it being altogether impossible for us to know what the hearts of any are whose lives are outwardly unblameable Thirdly because it produceth nothing but evill effects Answ here then observe That rash judgement is injurious First to our Brother who is caluminated and depraved thereby Secondly to that Christian bond of charity wherin we should be tyed because that is not suspicious 1. Cor. 13. Thirdly to God because we take upon us to judge and censure his servant one who is reserved only to be judged by him Rom. 14.4 Fourthly to Christ because the Father now judgeth no man but hath committed all judgement unto the Sonne John 5.22 Fifthly to our selves we by this meanes hasting judgement to our selves for if we judge we shall be judged Who are faulty or blameworthy here Quest 6 First those who will censure and judge men for Answer 1 indifferent things thus the Pharises judged and censured Christ Mat. 9.14 and 12.2 15.2 Ioh. 5.10 and 9.16 But we must not judge one another for these things Hee which eateth must not judge him which eateth not nor hee who eateth not judge him who eateth Romans 14.3 c. For these who judge men for adiaphorall things for the most part are either weake or hypocrites ignorant or counterfeits Secondly those who will judge and censure mens persons this is the part of prophane men who will Answer 2 censure the man when they cannot find fault with his actions as for example I. Some say Oh hee lookes faire and beautifull without but within I feare he is bad enough he is good abroad but at home no doubt he is like his neighbours II Some say hee is no better then an hypocrite I warrant you he dissembles in what he doth III Some say he seemes as firme and stable in religious performances as though nothing could shake him but if he were once tryed either with fire or gold promotion or affliction you would not see him like gold tryed in the fire Job 2.4 IV. Others say they are idle they have nothing to doe and therefore they are so religious for else what need is there of all this curiosity These are worst of all by much who deprave men the more by how much better they are Thirdly those are faulty who are suspicious who judge and censure men out of some presumptions Answer 3 and jealousies certainly the best men cannot be free from the censures of these But here a threefold distinction is necessarily to be observed to wit I. Presumptions are either Weighty and strong and here a man may judge light and frivolous and here we must not II. Iudgement is either Publike here it is necessary to judge according to presumptions when convincing proofes can be produced Private and here wee must bee carefull upon what surmises we censure III. It is one thing to Examine a matter for some are good accusers but ill Iudgers Condemne the former is allowed but the latter forbidden A man may examine upon suspition but he must not hang upon suspition Fourthly those are blame worthy who judge and censure weake Christians for 1. It is a great insolency to censure or blame any who belong unto God and are precious in his sight Rom. 14.3 4. 2. Those who thus doe doe it that by the censuring of their weakenesse themselves may be the more commended building their owne fame upon the ruines of others As the Pharisee added the more glory unto himselfe by the slighting of the Publican Sect. 2 § 2. That you be not judged Quest What is the meaning of these words Answer 1 First some understand them thus abstaine from judging others and yee shal deserve or merit freedome from the judgement of God But this is justly refuted by Chrysost unperf sup Answer 2 Secondly our Saviour speakes nothing of the merit of good judgement but of the retribution of evill but here there are two opinions for 1. Some understand it of temporall judgement by men in this life as if our Saviour would say judge not others and yee shall not bee judged by others Thus Calvin who thinkes it is a forcing of the text to apply it to the eternal judgment of God 2. Some namely Augustine Chrysostome and the fathers generally understand this place of the eternall judgement of God as if our Saviour would say judge not your
they being spiritually discerned m 1 Cor. 2.14 otherwise the Philosophers had learnt Christ III. The hearing of the Word the ordinary meanes of knowledge is neglect by naturall men untill God open the heart as hee did Lydia's Acts 16. Secondly they are strangers from this straight way in Practise for who can walke in this narrowpath in the darke John 12. There are twelve houres in the day wherein men walke and worke but when night comes then men cannot see to walke And therefore naturall men being in blindnesse and darkenesse cannot walke in the straight way of God Question 3 How doth it appeare that naturall and carnall men are strangers from this way First from these Scriptures Psalme 95.10 Romans 3.10.23 Ephes 2.12 and 4.18 and Genes 6.5 Answer 1 Secondly every naturall man is lead by Satan Answer 2 he ruling over them and they as his slaves obeying him Esa 61.1.2 Ephe. 2.2 1 Ioh. 3.8.18 Answer 3 Thirdly the carnall man hath no union nor communion with God neither partakes any thing with him Iohn 3.36 and 1 John 5.12 And therefore he must needs be a stranger from this pure but painefull path Fourthly by nature wee are all deprived of the Answer 4 love of God hee hating such as wee naturally are And therefore all naturall men are strangers from God and good grace and glory Rom. 5.8.12 Psal 5.5 11.5 How may we know whether we are naturall or Question 4 not First trie and examine it by thy words our Answer 1 speach will betray us our Idiome will shewe what we are as we see in the Ephraimites who to save their lives could not say Shibboleth Iudg. 12.6 Vox index animi the tongue is the best interpreter of the heart and therfore if our words beworldly or blasphemous or prophane or silthy or scandalous and slanderous or lying or boasting it argues a heart possessed by Satan and not by God On the contrary if our words be seasoned with salt fit for edifying adding grace unto the hearers and that our lips daily utter good things it is a good argument of a sanctified soule u Eph. 4.29 Colos 4.6 Frov. 10. Secondly dost thou know thy duty both towards Answer 2 God and man dost thou know how to walke as a child of light Ephes 5.8 art thou not ignorant of the doctrine of Faith repentance obedience and purity Certainely there is hope then that thou art more then naturall and that flesh and blood revealed not these things unto thee Thirdly examine what thy sense of smelling is Answer 3 what dost thou savour dost thou delight in sinne doth the vaine pleasures or uncertaine treasures of the world onely seeme sweet and odoriferous unto thee dost thou come unto the House of God but without delight dost thou performe some outward duties but without any relish or taste of comfort these are evill omens that the heart is still naturall carnall sensuall and divelish On the contrary dost thou hunger after earnestly desire unfainedly long for and faithfully endeavour after spirituall graces more then all worldly things Yea delight in the exercises of Religion more then any temporall comforts Certes then there is hope that thou art more then naturall Fourthly examine thy actions for they must judge Answer 4 thee the tree is knowne by the fruit And therefore see if thy workes bee not the workes of Sathan Iohn 8.31.32 And. 1. Iohn 3.8.10 or the deeds of darkenesse John 8.44 for if so then thou art yet his slave But if thy life hee replenished with righteous and religious workes it is a good argument of a regenerate heart § 2. For wide is the gate and broade is the way Sect. 2 What is meant by the broad way and wide gate Quest 1 First the way and the gate may bee thus distinguished the way signifies life the gate death Non per portam in viam sed per viam in portam Chrysost imperf Men doe not goe through the gate unto the way but by the way unto the gate Answer 2 Secondly the Philosophers have conceited much of two wayes there was Hercules his double path Vt Hercules in bivio aut sequere aut fuge these two wayes to wit of vertue and vice are like the two Masters which Christ speaketh of Matth. 6.24 for both those wayes cannot be walked in at once neither both these Masters served at once Againe they expressed this double way by Pythagoras his Y. Thus Hesiod Xenophon Virgil Cicero But these Philosophers did not hit the scope and true meaning of these two wayes For 1. They erred in the way it selfe interpreting the right way alwayes either of arts or learning or knowledge or vertue But wee of the feare and knowledge of God and of a spirituall life 2. They erred in the purpose For for the most part they understood the election and choice of the way onely or the ingresse thereinto But we understand it of walking in the way of religion seriously and perpetually through the whole course of our lives 3. The Philosophers erred in the end for they made choice of the way of vertue only for this end that they might attaine unto fame and honour and acquire thereby reputation and credit in the world But wee labour to walke in the narrow path that at length we may see God and bee made glorious with him in heaven 4. They erred in the power of walking For they walked in the way of morall vertues through the strength of their owne judgement following Reason as their guide placing her as a Queene in her throne and perswading themselves that so long as their actions were ruled by reason they could not erre But wee walke not by our owne strength but onely by vertue of the grace of God in us for wee know that in us that is in our natures dwelleth no man nâ—r of thing which is good Rom. 7.18 And although to will bee present with us yet to performe we are not able Onely by the grace of God wee are what we are 1. Cor. 15.10 Answer 3 Thirdly wee distinguish of these two wayes not philosophically but Theologically There is via Mundana Christiana the way of the world and of Religion the former is broade the latter narrow Quest 2 Why is the way of the world called broade Answer 1 First because the liberty of unbridled pride is enlarged not suffering her selfe to bee directed by the word of God but licentiously and dissolutely living and walking whither soever the lust of the flesh and corruption of nature leades This is the way of the world and this is the most pleasing and acceptable way to flesh and blood to doe what shee will and goe whither shee will And therefore it is rightly called a broade way Answer 2 Secondly this way is called broade because it is the readiest way unto honour riches and pleasure Answer 3 Thirdly it is called broade because the most part of the world walke therein as followes
afterwards This way of sinne and the world is called broade for two other causes whereof something more largely namely First because it hath many by pathes B. Secondly because it is a plaine and easie way both to be found and walked in C. Fourthly this way of worldlings is called broade Answer 4 because there are many erroneous and wandering pathes or many false wayes and but one true And therefore wee had neede walke warily and wisely not securely and carelessely There being many by pathes and wee ignorant wee should take heede that we leane not too much to our owne opinions Why may we not adhere unto our own opinions Quest 3 First because many erre when they thinke they Answer 1 walke right many sinne when they thinke they doe no harme the Princes of Pharoah thought it was no hurt to commend Sarai unto their Lord and yet God plagued them for it o Genes 12.15.17 Abimelech thought that hee did not ill in taking Sarai but yet God threatens him for it p Genes 20.2 3. Other examples wee may see hereof in these places to wit 1 Samuel 13.9 and 15.13 and 2 Samuel 6.6 7. Yea certainly many observe divers superstitious customes and yet thinke they doe well in it Many thinke scurrilous words to be honest jeasts Many thinke that lawfull recreations may be followed as men follow their callings that there is no hurt in them although they spend too much time yea are thereby often moved unto anger and oathes And therefore seeing it is so usuall for men to sinne when they thinke they doe no such thing we had neede not to relie too much upon our owne opinions Secondly Sathan will not suffer us to see our errours Answer 2 untill wee are gone so farre that wee cannot returne as the bullet out of the peece kils before the cracke admonishes so Sathan possessing the mind doth not open the eyes to behold danger untill the soule bee slaine As a man in shipwracke asleepe is not awaked from his sleepe untill hee bee cast from the ship into the sea so man possessed by Sathan and sleeping in sinne is not awakened if the Divell can helpe it untill hee bee brought to utter destruction And therefore wee must not bee too obstinate in our owne wayes and opinions lest wee bee but deluded by Sathan and blindfolded in a wrong way Thirdly we should be very cautelous and circumspect Answer 3 in our wayes and workes and not rely too much upon selfe conceits because as in a wildernesse there is but one true way and many false or as in a mans body there is but one health and many sicknesses so in the soule there are many wayes of errour and but one of truth For There are sinnes First of the Right hand as heresie superstition blinde zeale and the like Left hand as Atheisme prophanenesse impurity injustice intemperance and the like 2. Both Internall of the heart Externall of the tongue and life 3. Both Omission and neglect of our duties Commission doing that which we should not 4. Both Circumstantial as the occasions and appearances of evill Substantial as the breach of any precept of the morall law C. Fifthly the way of worldlings and wicked Answer 5 men is called broad because it is a plaine and easie way both to finde and to walke in when once it is found Circe said to Vlisses that he need not aske the way to hell because it was as easie to find as to run downe a hill There is a stone in Aegypt which will quickly receive a forme but never lose it without cracking The Adamant and the Iron are soone joyned but hardly dissevered the coyne hath his stampe in a moment but cannot be taken out without melting so the way of sinne is easie to find but hard to lose quickly learnt not quickly left How doth it appeare that the way of sinne is such Quest 4 an easie and broad way First it is outwardly beautifull and therefore Answer 1 allures The simple fishes though they see their fellowes devoured of the water sheepe yet they will not leave following of him till they be devoured also being as it were amazed with his golden colour so although our judgments often tel us that the wages of sin is death yet it is so pleasing to our affections that we cannot flye but willingly follow it Vlisses passing by the Syrenian Woman tied himselfe to the mast of the ship that he might not be inticed by them into the Sea and so bee destroyed thus the way of sinne is so delectable to our natures that all wee can doe is little enough to keepe us from thence so easie a path it is Secondly as sinne seemes faire so we are easily Answer 2 allured thereby our affections naturally longing and lusting after sin Iames 1.14 Gal. 6.1 Peccatum est inimicus blandiens ante actionem dulce venenum in actione scorpio pungens post actionem Before sinne is committed it seemes beautifull to the eye when sinne is committing it seemes sweet to the taste but when it is committed it is bitter in the belly At first before it is acted it is like a fawning and flattering friend afterwards in the acting it is like sweet poyson lastly being acted it is like to a deadly draught or a poysonous potion or a death wounding Dragon and therefore as it is easie in regard of its false and counterfeit show and outward appearance so it is also in regard of our naturall love and affection thereunto Answer 3 Thirdly it appeares that the way of sinne is easie because wee easily understand it quickly find it out and speedily learne a perfection in sinning our whole nature is prone unto evill and therefore wee soone grow great proficients therein Answer 4 Fourthly every man by nature is more prone unto evill then unto good and therefore the way of sinne is the easier way Quest 5 How may wee know whether we walke in this broad way or not Answer 1 First those who are easily tempted unto evill and delight in the broad way of sinne it is a signe they walke therein those who are easily overcome by Sathan walke in his wayes Answer 2 Secondly those who harden their owne hearts and exalt themselves against God Iob 15.25 are travellers in this broad way Answer 3 Thirdly those who trust in their riches and abundance are also of this number Iob 15.27 Answer 4 Fourthly those who never doubt of their salvation neither will believe that they erre or doe amisse are walkers in this way Iob 15.31 Fiftly they who conceive mischiefe and bring forth vanitie are tracers of this path Job 15.35 Answer 5 Sixthly they who love sinne but hate it not Answer 6 and rejoyce in sinne but mourne not for it are here also to be rancked Seventhly those in whom sinne is as strong and Answer 7 prevalent as ever it was have not yet left this broad way How may we know whether sinne be as strong
watch for him and sleepe not those who hunger after him but doe not unwillingly or impatiently brooke his delay 2. Those who rejoyce in him and not those who delight themselves in the world 3. They that worke righteousnes that is doe not good now and then but make it their worke 4. They who remember the Lord in their wayes or in his wayes that is not those who remember the Lord in the wayes of sinne and when they commit evill thinke upon him as a Judge who will punish it but those who remember the Lord in their wayes possessing their hearts always with an apprehension of his presence and having the God of Jacob alwayes before their eyes Or those who remember the Lord in his wayes that is walke continually in the wayes of the Lord calling him to minde as a liberall rewarder of the workes of his children And therefore we should from the bottome trie our selves by the signes laid downe in these two verses whether we patiently and constantly wayte for the Lord or not whether we rejoyce in the Lord above all other created delights whether wee worke righteousnesse incessantly and whether wee alwayes remember the Lord our God not onely as a just Judge who will punish sinne but as a pure God who cannot endure sinne and a gracious God who will abundantly reward the sincere obedience of his servants Thus we have heard the first cause why our Saviour here saith Strait is the way which leades unto Life and not which leades unto Heaven because true life is the end of this strait way I Secondly it is said here which leades unto life to teach us that this mortall life which wee Observat 2 live on earth is not worthy to be called life heaven onely being the true life Or that this naturall life is not true life the eternall onely being absolutely called life How doth this appeare that this life is not true Quest 4 life First from Scripture where 1. Affirmatively we may see that spirituall and Answer 1 eternall life is the true life as John 11.4 and John 5.24.26 and 6.33.35 and 10.10 and 20.31 Rom. 5.17.18 and 2 Cor. 5.4 2. Negatively we may see that this naturall life is not true life as Joh. 3.36 and 6.53 Heb. 13.14 Secondly from the names or things whereunto it is resembled as for example Answer 2 1. It is resembled sometimes to dust as Genes 3.19 and Psal 103.14 2. Sometimes it is likened to smoke as Psalme 102.3 3. It is compared sometimes in regard of the brevity of it to a hand-breath as Psalme 39.5 4. Sometimes it is resembled to the grasse and flowers of the field as Esa 40.7 Job 14.2 and Psal 102.3.11 and James 1.10 5. It is said sometimes to be like a shadow as Psalme 102.11 and 109.23 Job 8.9 and 14.2 6. Sometimes it is compared to a sleepe Psalme 90.5 sometimes to a vapour Jam. 4.14 sometimes to a thought Psal 90.9 Answer 3 Thirdly it appeares that this naturall life is not the true life by the nature of this life For 1. This life is full of evils having in it more gall then honey more sorrow then joy more evill then good There is to be gathered in India Arabia and the Holy-Land a certaine hearbe of an extraordinarie sweet smell with leaves broad fat and juicie which being pressed yieldeth both Aloes and honey but more Aloes then honey from whence this Metaphoricall Proverbe was used Quod plus molestiae quam voluptatis gignit it is more troublesome then profitable thus Juvenal saith an evill wife hath more of Aloes then of honey and Plautus saith most truely that the life of man tasteth more of Aloes then of honey 2. This life is full of labours and paines man being created unto labour Job 5.7 Eccles 1.8 If the King should bestow upon one of his Favorites one of his stately Palaces charging him to keep it in repaire the Favorite could not but take it as a great favour and esteeme the gift highly in regard of the giver but in regard of the care cost trouble and paines which he must be at in the dressing repairing and maintaining thereof hee had better be without it So this life is to be esteemed in regard of the authour and giver thereof but in regard of the labours and evill which it is fraught withall it rather deserves to be layd aside then retained to be lost then found 3. This life is but a pilgrimage unto death and every day wee come neerer our journeyes end then other and therefore it may better bee called death then life as followes by and by 4. In the best sort of men this life is but a pilgrimage unto true life where there is perfection of felicity Genes 47.9 and Hebr. 11.13 and 1 Pet. 2.11 and therefore it cannot truly be called true life it selfe Answer 4 Fourthly it is cleare that this naturall life is not true life even from the division thereof Here observe that there is a threefold life namely 1. Naturall this is falsely so called because it is common unto brute beasts 2. Spirituall this is Typically so called because it gives unto us hope of true life Ephes 2.5 And therefore is onely life in hope 3. Eternall and this onely is truly called life because true life consists in the perfection of the soule to wit in eternity Quest 5 Whether hath the naturall man life in him or not Answer No but is dead Here are two things briefly to be shewed namely First that naturall men have no true life in them their life being either 1. The life of brute beasts which consists in the delights of the belly and in satisfying carnall appetites Or 2. Worse consisting in gluttony revenge drunkennesse murder and the like Or 3. Foolish unconstant vaine consisting in the delights of honours riches and pleasure Secondly that naturall men are dead untill they be changed and regenerated and that in this regard 1. They are dead in understanding for now they cannot take up spirituall things 1 Cor. 2.14 2. They are dead in quiet for now there is no peace at all to them so long as they are naturall There is no peace to the wicked saith my God Esay 48.22 3. They are dead in comfort and spirituall joy the holy Ghost being given unto none but unto those who are spirituall 4. They are dead in purity being altogether corrupted with sin uncleannes which hath covered them as a garment both in body and soule 5. They are dead in regard of spirituall societie being strangers from God and from the Common-wealth of Israel Ephes 4.18 6. If this life be not the true life then who Quest 6 erre concerning it Answer 1 1. First those who so highly prize this life that is either 2. Neglect life eternall for it preferreth that before this the body before the soule the pleasures of this transitory life before the joyes of the eternall Or 3. Set up their rests here oh who would
and 2. Pet. 2.1 and 3.3 Iude 4.18 verses From whence comes it that the Church is never Quest 1 free from false Prophets First from the malice of Sathan who is Gods Answer 1 Ape and therefore will have his Chappell where God hath his Church Revel 2.9 And will sow tares where God sowes corne Secondly this comes from the justice of God Answer 2 who gives them over to believe lyes who will not believe the trueth 2 Thessal 2.11 and 1 King 22. They would not believe the Lords Prophet and therefore a lying spirit in the mouth of their false prophets deceives them Thirdly from the wisdome of God who permits Answer 3 errours and false teachers that the good may be discerned 1 Cor. 11.19 How many sorts of false prophets are there Quest 2 First Hereticks who labour to seduce men from Answer 1 the faith teaching opinions which overthrow some fundamentall trueth 1. Timeth 4.1 and 2. Peter 2.1 Secondly ignorant persons who desire to be Answer 2 teachers and yet neither understand what they say nor whereof they affirme 1 Timoth. 1.7 And so both deceive others and are also deceived themselves 2 Timoth. 3.13 Thirdly proud as Diotrephes who loved the Answer 3 preheminence 2 John Fourthly contentious Some saith Saint Paul Answer 4 preach Christ out of envy and contention Philip. 1.15.16 Fiftly covetous who goe about to deceive for Answer 5 their owne base ends Rom. 16.17.18 Sixtly hypocriticall as follows afterwards Answer 6 § 3. In sheepes clothing Section 3 What is meant by these words Question First Christ in these words alludeth to the practise Answer 1 of false Prophets in former times who counterfeited the true Prophets in their attire for the ancient Prophets were usually clothed in rough and course attire hence Elias in regard of his attire is called an hairy man 2 King 1.8 and John Baptist Math. 3.4 And the false Prophets did counterfeit the true in their attire for this end that they might more easily deceive the people as Zachar. 13.4 the Lord saith of them they shall weare a rough garment to deceive for when they wore such course attire made either of sheepes skinnes or sheepes wooll wherewith the true Prophets were usually clothed they sought hereby to perswade the people that they had the hearts of the true Prophets when as indeed they were full fraught with damnable errours Now Christs meaning in this allusion is to shew that false Prophets have plausible pretences for their damnable doctrine and therefore are the more dangerous Perkins S. Second the true meaning of these words is this Answer 2 they shall have a shew of that sanctity authourity and divinity which the true Pastors of the Church have particularly 1. They shall saine Revelations as Mahomet David Georgius the Anabaptists and Basileans did 2. They shall cite Scripture for their opinions but corrupt it as the devill did Math. 4. 3. They shall boast of miracles as the Egyptians did in time past and the Jesuites at this day (r) Reade Deut. 13.1.2 2. Thes 2.9 4. They shall have an outward shew of holinesse and sanctity as Socinus had in Polinia and the Jesuites where they come This kind of garment Paul cals hypocrisie 1 Timoth 4.2 (Å¿) 2 Tim. 3.5 5. They shall bragge of succession as the Papists doe And thus come clothed in sheepes skins § 4. But inwardly are ravening wolves Sect. 4 Christ in those words showes that there are many Ministers devoure teare and destroy but feede not (t) Acts 20.28.29 Why are they called Wolves First for their covetousnesse because they are Question 1 alwayes greedie and never satisfied Rom. 16.17 Answer 1 Secondly for their crueltie because they labour Answer 2 to seduce and pervert and draw people from Christ unto Sathan from life unto death Acts 20.29 How may they be known Question 2 First by their pride they exalt themselves but Answer 1 the Apostles did not so Secondly by their covetousnesse they seeke Answer 2 themselves but the Apostles did not so Thirdly by their carnalitie they are so much Answer 3 given to the world and their pleasure that they â—indeâ— men rather thou further them from the profession of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill life in a leader hindereth the march Fourthly by their entrance Ierem. 23. coming Answer 4 when they were not sent Rom. 10. and 2. Timoth. 3.6 Fiftly by their doctrine if it bee either erroneous Answer 5 or factious Sixtly by their endeavour or end if they labour Answer 6 to draw disciples after them Acts 20.30 verse 16. Verse 16 yee shall know them by their fruits Doe men gather grapes of thornes or figs of thistles § 1. Yeâ— shall know them by their fruits Sect. 1 What is the meaning of these words Question 1 Christ meaneth not so much the fruit of their lives for that in outward appearance Answer and in the judgement of man may bee as good as the true Prophets they coming as the other doe in sheepes clothing as of their doctrine for that wee must specially marke trying it by the word and not be carried away with the pompous ostentation of their works What are the fruits of true doctrine Question 2 The fruits are many Answer but having to speake of this elsewhere by Gods assistance hereafter I now instance but upon one maine fruit which is acknowledged by all sides and on all hands without controversie and that is pietie of life And therefore upon what trâ—e of doctrine wee finde this fruit of holinesse and sanctity grow we must judge it a good tree The Papists here object Objection Many trâ—es of thereformed Churches bring forth evill fruites Many Protestants live wicked lives Answer 1 First we know it we acknowledge it and from our hearts deplore and bewaile it Answer 2 Secondly if it be thus with the Protestants what is it with the Papists They will not wash their hands I am sure from this none of their writers ever affirming that all Papists are Saints Answer 3 Thirdly the question is not concerning the life but concerning the doctrine whether that impiety of life which is in some of our Church flowes from the doctrine of our Church as from a fountaine or from the corruption of their owne nature Let us now examine this both in us and them First we affirme that the impuritie of life which is in some Protestants proceeds not from the doctrine of our Church and wee confirme it thus 1. Because wee daily inculcate into the eares of our people those Apostolicall precepts and assertions Those who are in Christ Iesus have crucified the flesh with the affections and Lusts Galath 5. And those who hope to bee saved by Christ must purge themselves 1 Iohn 3. And that they must put off the old man and put on the new Roman 13.12.13 Yea follow after holinesse because without this none can bee saved This our Church teaches and this many although not all in our Church
amisse Answer 2 Secondly sometimes they speake fainedly and hypocritically and then speaking the trueth of God they may benefit others thereby but so it is not their fruit but the blessing of God upon his own ordinance and thus Cayphaâ— prophesied when hee was High-priest and Saul when hee was amongst the Prophets Whether can false teachâ— is truely convert aâ—y Question 6 from their sinnes unto God First it is not safe to answer negatively and say Answer 1 they cannot For 1. There is a dogmatiâ—â—â— I knowledge of Christ which they may have although they have not the practicall which is mentioned John 17.3 This is life eternall to know thee and hiâ—â— whom thou hast sent Jesus Christ 2. The power of the Word doth depend upon the ordinance of God whoseâ—â—s it and not upon the worthinesse of the man who brings it Hence Paul seemes to intimate that a man may preach profitably unto others and yet not to him selfe 1 Corinth 9.27 Yea God sometimes works with evill â—oâ—les and by bad meanes or instruments as wee see hee sent his word by Balaam and directed Caiphas to speake true yea Sathan himselfe confesseth Christ An evill King may governe well and a false teacher save others and yet damne himselfe as they did who built Noahs Arke 3. The power of regenerating is not in man but in the Word Iames 1.18 the spirit aplying it to the soule 1 Cor. 3.6 4. If an evill teacher may not convert and benefit others then why are wee commanded by Christ to heare such All therefore whatsoever they bid you observe that observe anâ— doe (u) Matth. 23.3 Secondly such certainly cannot preach zealously with a true affection and good heart but either Answer 2 coldly or hypocritically § 3. Neither figs of thisâ—â—es Section 3 Our Saviour showes two things in these words namely First if the tree be bad the fruit cannot be good if the tree be a Thistle the fruit cannot bee Figges of this something hath beene spoken and more remaines to be spoken verse 18. Secondly if the fruit bee good we must not judge the tree to bee bad if the fruit bee figges wee must not judge the tree to be a Thistle For men doe not gather figgs of Thistles Why are not they to be suspected or judged who Question 1 bring forth good fruit First because wee should imitate our God now Answer 1 hee never punisheth but for acertaine and apparent fault and therefore wee should not suspect without some apparent signes or palpable persecutions Secondly because none are rashly to bee judged Answer 2 without good ground Iohn 7 51. Iames 4.11 Thirdly because judgement belongs unto God Answer 3 1 Corinth 4.5 And therefore this is to take the sword out of Gods hands which is dangerous unto any and a thing full of perill Rom. 14.4.10.13 Fourthly because charitie is not suspicious 1 Cor. Answer 4 13. And therefore those who suspect the tree when the fruit is faire and good are too emptie of this grace of Christian love Fiftly because the heart is unsearcheable Ierem. Answer 5 17.9 wee see the actions not the heart and affections and therefore where wee see good things done there we must thinke that they are done with a true affection and right heart Sixtly they who bring forth good fruit are not to Answer 6 bee suspected because wee are implicitely forbidden it in these words and expressely 〈◊〉 the first words of this verse and verse 20. yee shall know them by their fruits where our Saviour would have us to leave the heart unto God and where wee see good fruits there to judge the heart and tree to bee good also Question 2 What are the causes that men so often judge and suspect the tree when the fruit is good Answer 1 First because of some heavy affliction the world looking upon a man whose life hath beene outwardly unspotted doth presently conclude that his religion was but hypocriticall if it see him under some sharpe and grievous disaster and mise y. Thus do Iobs friends And thus do both Jewes and Gentiles Luke 13.2 Acts 28.4 Answer 2 Secondly the cause of this uncharitable judgement is sometimes the envie of another mans glory wee envying the estimation our brother hath in the world by reason of his unblameable Life do therefore censure and judge his profession to bee but in hypocrisie Matth. 10.25 and 12.24 Luke 7.34 Answer 3 Thirdly sometime malice is the cause hereof thus the Jewes judge Christ to have a divell John 9.16 Answer 4 Fourthly this unchristian judgement doth sometimes proceed from hypocrisie many a man cosening the world with false pretences doth judge other men to doe so likewise Rom. 1. last verse and 2.1 Verse 17 Verse 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit Our Saviour speaking here of the regenerate and unregenerate man may move this question Question 1 Who are not Regenerated Answer They who doe not fructifie in good works Gal. 5.15.25 Philip. 1.27 What trees are there in the Church which thus fructifie not First hypocrites who have onely a forme of Question 2 godlinesse 2 Timoth. 3.5 drawing neere unto Answer 1 God with their lips while their hearts are far from him Matth. 15.9 Secondly Back-sliders who start aside like broken Answer 2 bowes forsaking and leaving their first love Reade Gal. 3.3 Revel 2.5 Doe the regenerate then not sin at all Question 3 First certainly they sinne 1 Iohn 1.8 And therefore Answer 1 are taught daily to pray forgive us our debts Secondly but they walke not in the wayes of Answer 2 sinne neither make it their worke but watch and strive against it as shall elsewhere more amply bee shewed Verse 18. Verse 18 A good tree cannot bring forth evill fruit neither can a corrupt tree bring forth good fruit § 1. A good tree cannot bring forth evill Sect. 1 fruit Saint Hierome s Galath 5. thinkes this place is not spoken of men but of the fruites of the flesh and Spirit Two things are here directly pointed at namely First that a good tree cannot bring forth evill fruit N. Secondly that an evill tree cannot bring forth good fruit § 2. N. First make the tree good and then the fruit cannot bee evill For a good tree cannot bring forth evill fruit Who is a good man or a good â—ee doth not Question 1 Christ say there is none good save God Matth. 19.17 Goodnesse is either Abusive and that either by Or The phrase or proprietie of speech when goodnes is taken for beautie Answer Genes 6.2 1. Samuel 9.2 2 Pet. 2.21 or propernesse of person The sonnes of God saw the daughters of men that they were good so the Latine hath it that is beautifull So Saul was a choice young man and a goodly that is a very personable and proper man Or Comparison Thus S. Paul saith That it had beene good for those who relapsed if they had never knowne
labour for internall light and peace and that we may be filled with the fulnesse of God Jerem. 31.34 Phil. 4.7 Ephe. 2 1â— Fourthly let us consecrate and dedicate our selves wholy up unto the Lord 1 Corinth 6.20 This is done two manner of wayes namely 1. Voto by vow This many promise to doe vowing and promising to serve the Lord. 2. Praxi in performance And thus wee must principally study how to serve and glorifie our God in all things Verse 24.25 all our dayes Verse 24.25 Therefore whosoever heareth these sayings of mine and doth them I will liken him unto a wise man which built his house upon a rocke And the raine descended and the flouds came and the wind blew and beat upon that house and it fell Sect. 1 not for it was founded upon a rocke § 1. Whosoever heareth these sayings doth them Our Saviour not saying barely whosoever heareth but adding who so heareth and doth these things may move these questions namely Quest 1 How many sort of hearers are there Answer 1 First some separate themselves from phanaticall and erroneous opinions hearing onely the word of God and acknowledging it onely to be the good word of truth thus approving praising and admiring of it and here stopping contenting themselves with this that they heare the word that they can discerne thereof and that they professe themselves to embrace the doctrine therein contained These are they whom our Saviour here saith heare the word but doe it not Answer 2 Secondly some heare the word and yet remaine wicked both in word and deed Thirdly some heare the word and are thereby perswaded to eschew evill but not to doe Answer 3 good Fourethly some heare the word and seeme to Answer 4 obey it both in word and deed but doe it in hypocrisie making faire shewes and pretences before men but their hearts runnes after their sinnes Fiftly some heare the word and labour in sincerity Answer 5 of heart to obey it Who is the best and most blessed hearer Quest 2 He that heareth the word of God and doth it Answer for such an one our Saviour pronounceth truly wise How may we know whether we be such blessed Quest 3 hearers or not Wee may easily know that we are hearers and doers by these signes namely Answer First if we heare the word with joy as Jeremiah did Thy words were found and I did eate them and thy word was unto me the joy and rejoycing of mine heart Jerem. 15.16 Secondly if wee doe with the word as with Physicke sent unto us in our necessity and sicknesse that is neither reject it nor apply it unto others but unto our selves onely Thirdly if we concoct and digest all things well which wee heare labouring to sucke some good juice out of all we heare It is an excellent signe of a good hearer to come away frâ—m the word either better or more learned either more humbled or more comforted either taught some lesson which formerly he had not learnt or more confirmed in some truth which formely hee had heard Certainely it is a signe of a sound body to turne all good meat into good blood moysture and nourishment Fourthly if wee be reproved and checked by the word and endure it patiently not being a whit provoked or incensed thereby but loving reproofe better then flattery it is a sure signe of a good hearer For flesh and blood cannot teach this it being opposite unto nature but it is the worke of the blessed Spirit Fiftly if we doe not onely patiently heare reproofe but also desire corrosives and reprehensions yea come unto the word with a desire that God would lay open and manifest unto us whatsoever in us is displeasing unto him it is an excellent signe of a good hearer And therefore if wee desire to be such as build their houses upon the true rocke let us heare the word of God with joy not with wearisomenesse let us apply it unto our selves not unto others let us lay up in our hearts and practise in our lives what wee heare in the word let us love nor hate those who reprove us yea let us desire God when wee come to his house so to direct the mouth of his servant who from him is to speake unto us that the word preached may be as a glasse wherin we may clearely see all our blemishes and whatsoever is amisse How may men gaine by their hearing or what Quest 4 is required of those who desire so to heare that they may reape true benefit thereby First they must meditate and ruminate seriously Answer 1 of what they reade and heare Secondly they must pray fervently unto God Answer 2 to give them grace to beleeve and practise what they reade or heare Answer 3 Thirdly they must talke and conferre about that which they read or heare because frequent meditation fervent supplication and pious communication and conference causeth the word to take deeper roote and to bring forth much sweeter fruit in us Our Saviour here conjoyning hearing and doing together would have us know that neither of them are sufficient alone wee must not heare and refuse to obey for that is but dead hearing wee must not obey and refuse to heare for that is but blend obedience Quest 5 Why must we both heare and doe the word of God Answer 1 First because all spirituall knowledge is to be found in the word Esa 8.20 Colos 3.16 Answer 2 Secondly because the sweetest comfort and soundest doctrine is drawne from the fountaine of the Scriptures whence it is compared to hony Ezech. 3.3 to wine and milke Esa 55.1.2 yea it is much sweeter then hony Psal 119.103 and more precious then gold Psal 1â—9 72.127 Answer 3 Thirdly the Scripture was written for us and for our instruction and consolation Rom. 4.23 and 15.4 and 1 Corinth 10.11 and therefore there is great reason that we should be both diligent in hearing and carefull in the practise thereof Answer 4 Fourthly it is necessary that we should both heare and obey the word because it is the best weapon against Satan God is stronger then Satan and his word is more powerfull then the devils assaults as we see Math. 4.7 and Ephes â— 7 and 2 Timoth. 3.16 and Hebr. 1.3 Answer 5 Fiftly it is requisite that we should heare and doe those things which the word teacheth because it is the foundation or ground worke of our salvation Acts 13.16 and 28.28 As appeares thus 1. The word is the meanes to beget us James 1.18 and 1 Pet. 1.23 2. The word is the meanes to worke faith in us Rom. 10.17 3. The word doth feed and nourish us as well as beget us for ex iisdem nutrimur ex quibus generamur 1 Pet. 2.2 4. The word is the sword whereby our spirituall enemies are over-come Ephes 6.13 5. The word is a light and a Lanthorne to direct our steps by Psal 119.105 6. The word is the mighty power of God unto salvation
bad are encouraged and emboldened thereby to do the like II. Some are hurtfull unto others by their perswasion unto sin Thus many intice and perswade others unto drunkennesse adultery theft perjury lying and the like III. Some are obnoxious unto others by their scoffs and taunts whereby they deride the professours and profession of Religion And thus we see what resemblance there is between sinners who are possessed by Satan in their hearts and those who were corporally possessed Unto what sin may this fiercenesse and cruelty Quest 12 which was in these two possessed persons be most aptly resembled or applied First Chrysostom applieth it unto luxury and Answ 1 uncleannesse because that is of unbridled rage and leads men unto Tombâ— that is Stews and all manner of wickednesse and impudencie Secondly but this corporall possession may Answ 2 most pregnantly be applied unto Covetousnesse which is like a Cage of unclean birds and a very sink of wickednâ—sse Chrysostom s gives us a character of a Covetous man thus elegantly painting him out unto us We must suppose we saw a man I. Whose face is like the face of a greedy dog or ravening Wolf And II. Who had fiery eyes sparkling through rage And III. Who had teeth as sharp as a swords edge And IV. Whose mouth is a deep devouring gulf And V. Whose tongue is a venemous floud that sendeth forth streams of deadly poison And VI. Whose voice is some horrid and dismall note And VII Whose arms are two deadly dragons And VIII In whose hands are burning faggots And IX Whose belly is like a burning furnace And X. Whose feet have wings upon them Now the Father having made this man or monster doth further fain or suppose that First he kils tears and devoures all that ever he meets withall And Secondly that the fear of no Law will restrain him but fearlesly he assails all Yea Thirdly we may truly conceive the truly Covetous man to be more horrible than Chrysostom can paint or imprint by any description in our mindes And therefore beware of Covetousnesse which is the root of all evill for some seeking after riches have fallen into temptations and snares and pierced their hearts thorow with many sorrows Sect. 3 § 3. And no man durst passe that way Observ We may learn from hence That it is a dangerous thing to associate or keep company with those who are possessed with Sathan for none durst come neer unto these two men for fear of being harmed Quest How many sorts of perillous societies are there Answ Three namely First society with Sathan as Witches Magicians Sorcerers and the like have this is desperate And Secondly society with sinners in sinning This is sinfull and prohibited Psal 1.1 Diabolus tentat non solum per se sed per eos qui nobiscum l Greg. The Devill doth not onely tempt us by himself but also by those who inhabit amongst us And Thirdly society with wicked men in regard of our habitation that is when we live amongst sinners this is dangerous because evill examples corrupt good manners Vers 29 VER 29. And behold they cryed out saying What have we to do with thee Iesus thou Son of God art thou come hither to torment us before our time Sect. 1 § 1. Art thou come hither to torment us What torments did the Devils fear First some say they feared to be cast out of that Region certainly Saint Mark saith They Quest 1 besought him not to send them out of that Country Mark Answ 1 5.10 And they desire not to be hindred from doing mischief Secondly some say they feared that Christ Answ 2 would send them into hell indeed Saint Luke saith that They besought him that be would not command them to go out into the dâ—ep Luke 8.31 And without doubt they would not be captivated and incarcerated in Hell if they could help it for although they carry fire about them yet in Hell it is much worse with them Thirdly some say that they feared eternall torments Answ 3 and this uâ—doubtedly is true because they say Why art thou come to torment us before our time As though they would say We know that at the last day we shall be bound over to eternall and perpetuall torments but why commest thou to torment us before that time Fourthly some say they feared some extraordinary Answ 4 torment to be inflicted upon them in the presence of Christ Indeed in my judgment we may conceive all these for they fear and tremble and are struck with terrour and horrour and expect torments as soon as ever they behold Christ Hence then we may learn That the wicked have no other hope or expectation but of punishment and torment Observ at the comming of Christ Heb. 10.27 What torments do wicked men expect or fear Quest 2 or what torments are prepared for wicked men First for the wicked are prepared Corporall Answ 1 pains and punishment because they have sinned with the body Now this Corporall punishment is called by Saint Iude verse 7. Eternall fire It is much disputed and controverted among the Schoolmen how the Devils can be tormented with this Corporeal fire seeing they are Spirits and it is well concluded of them thus I. That in Hell there is a Corporeall fire as appears thus First because the Scriptures affirm it Mat. 3.10 and 5.22 and 25.41 Secondly because the bodies sinning against God are to be vexed and tormented by God with corporall pains II. They conclude that the Devils are tormented in that fire because Christ saith so Go ye wicked into eternall fire prepared for the Devill and his Angels Mat. 25.41 III. It being demanded how the Devils are tormented in that fire they answer They are tormented not onely First with the sight thereof Or Secondly with an imaginary apprehension thereof But Thirdly as an instrument ordained of God for that end And Fourthly ut locus locatum continens cogens Tho. supplem 70.3 corp Hell is a fiery Region or a Region of fire and therefore the Devils being contained and included therein must needs be tormented thereby Cum Dives ab igne patiatur quis neget animoâ— ignibus puniri Greg. dial 4. cap. 28.29 None must question this truth that soules and spirits are punished by fire seeing our Saviour himselfe telleth us that Dives who was in hell but in soulâ— was tormented in the flame Answ 2 Secondly for the wicked are prepared spirituall torments or vexations in mind for in hel there is anger fury madnesse sorrow feare clamour out-cries and the like As vertues and graces are most perfect in heaven so are perturbations most perfect in hell There shall be I. The conscience of sinne here wicked men perswade themselves that their sins are small but there they shall flatter themselves no longer but be horribly sensible both of the quantity and quality of their offences committed on earth against the King of heaven II. In hell the wicked shall be sensible of
Christ a Ioh. 1.20 Now none of these belong any thing to the confession of sins Answ 2 Secondly these words Confession of sinne are ambiguous and equivocall also For I. Sometimes they signifie the confession of our sins unto God alone Psal 32.5 c. And II. Sometimes they signifie the confession of our sins unto our brethren and that either First who are offended with us that so wee may be reconciled unto them and forgiven by them As Num. 5 6. Mat. 5.24 and 18.18 Or Secondly unto our brethren in mutuall friendly and private conference Iames 5.16 But these belong not unto the Priest-hood III. Sometimes they signifie the confession of our sins unto the Church and Ministers therof and this is either First generall namely when men confesse themselves to be sinners in generall but name no sins in particular as Levit. 16.21 and 1 Samuel 7.6 Or Secondly particular which is either I. Publike in the Assembly and Congregation and is called Omologefis and belongs not to the present question Or is II. Private in the eares of the Priest and of this is the question in hand Answ 3 Thirdly of this auricular confession of sinne unto the Ministers there may be a good and holy use and therefore it is enjoyned in our Church upon some occasions as was shewed before Chap. 3.6 Answ 4 Fourthly Popish auricular Confession wee justly taxe and reject for two things namely I. Ob Coactionem because they compel men to confesse their sins whereas it should be left free unto the will and conscience of the Confitent or person confessing II. Ob Enumerationem because they enjoyn a particular enumeration of all sins affirming that it is sin to omit any wheras the Confitent should only confesse those sins which trouble and burden the conscience Here observe diligently that our Church enjoyns or rather perswades the confession of sinne unto the Minister I. When the conscience is troubled in or with any thing And II. That their solicitude fear and doubting might be established in faith and they better assured of their spiritual estate and condition Or III. That those who confesse may be the better directed in the worke of repentance For a knowing Minister seeing their sin can better particularly direct them how to come out of it Quest 9 Although Christ neither reserve nor require any satisfaction at this sick mans hand yet is it not lawfull for us by some penall satisfactions to satisfie the justice of God Answ 1 First certainly wee must satisfie our brethren whom wee have offended and wronged Secondly and wee ought by some penance to Answ 2 satisfie the Congregation and Church of God when wee have by some publike scandall offended it Thirdly wee must cut off our sins by repentance Answ 3 Fourthly but no satisfaction that wee make Answ 4 either to our brethren or the Church or unto God by abstaining from sinne for the time to come can merit either any remission of the guilt or punishment at Gods hands Fifthly neither doth God reserve any satisfactory Answ 5 punishment in regard of the by-past sin as is proved by Saint Augustine s Psal 32. and Saint Chrysostome s Philem. hom 1. and Chemnit 4.63 b. VERS 3. And behold Vers 3 certaine of the Scribes said within themselves This man blasphemeth Some observe this distinction betwixt the Scribes Pharisees the Pharisees in their preaching pressed Traditions but the Scribes clave to the written word whence they were termed Text-men or Masters of the Text b Drusiuâ— de trib sectis l. 2. Cap. 13. To this purpose it is worth our observing that wheras both the Scribes and the Pharisees sought to fasten accusations upon Christ in this Chapter yet they did not both accuse him for one and the same thing but for divers for the Scribes accused him of Blasphemy in this verse and this accusation was a breach of the Law the Pharisees accused him of eating with Publicans and sinners vers 11. and this accusation was a breach of traditions VERS 4. And Iesus knowing their thoughts said Vers 4. wherefore thinke yee evill in your hearts Wherefore thinke yee evill Wee may observe hence Observ that the evill of our thoughts separate us from God How doth this appear for the Proverbe is Quest 1 Thought is free First it appears by these places Proverb 15.26 Answ 1 and 24.9 and Esay 59.7 Secondly it is evident from this God requires Answ 2 the heart and that principally yea where hee hath not that he will have nothing Prov. 23.26 Psalme 51.6 And therefore he absents himselfe and departs from those who pollute their hearts with wicked thoughts Thirdly the heart is the root of all things Answ 3 and therefore I. All other things are nothing without the heart as that tree is but dead that hath no roots And II. All things wee doe are infected and tainted for an evill heart poisoneth all things Wherefore it is cleare that evill thoughts separate us from God Answ 4 Fourthly it appâ—ars that evill thoughts cause the Lord to depart from us thus Sin separates betwixt us and God Ierem. 5.2 5. but an evill thought is a sinne Ier. 4.14 Therefore an evill thought separates betwixt us and God Quest 2 How must our hearts be so ordered and regarded that wee may be sure the Lord will not depart from us Answ 1 First let us separate all evill thoughts from our hearts Oh Ierusalem wash thy heart that thou maist be saved how long shall these vaine thoughts lodge within thee Ier. 4.14 Hic labor hoc opus est this is no easie matter but except wee doe this wee doe nothing to purpose for if wee do not cure the heart wee are but bad Physicians all the temptations unto sin proceeding from thence Cogitation kindles Delectation this inflames Desire and Desire urgeth unto sin And therefore let us keepe and preserve our hearts from evill thoughts Answ 2 Secondly wee must fill our hearts with good thoughts with David meditating upon the law of God Psalme 119.48.148 verses and 1.2 and 19.14 63.6.77.6 A full vessell will receive no more and therefore let good thoughts fill our hearts and there will be no place left for evill Quest 3 Why doth our Saviour here say why thinke yee evill were not their thoughts true was it not blasphemy for any meer man and such they conceived Christ to be to forgive sins And if their thoughts were true then how were they evill Answ 1 First certainly there was some truth in their thoughts namely I. They thought and that aright that it was the Lords prerogative to pardon and forgive sins II. It is a most strong argument whosoever arrogates that power unto himselfe which is the peculiar privilege of God is a Blasphemer Answ 2 Secondly but notwithstanding this the Scribes sin in thus thinking and that two manner of wayes to wit I. Extra in the thing it selfe and the manner of their arguing for they collect and
it hath a double propertie namely I. It revives quickens and refreshes the spirits And II. Nourisheth and makes men able for labour So the children of God by his grace are enabled to worke his worke or to performe good workes What workes are required of those vessels into Quest 3 whom the wine of grace is powred First in generall they must labour to abound Answ 1 in three sorts of works namely I. In the workes of the heart as in zeal patience humility love frequent meditation and the like II. In the workes of the mouth as in profession lauding of God and words fit for edification Colos 4.6 III. In the works of the life and in these we must be rich 1 Tim. 6.18 Secondly more particularly many are the Answ 2 works which God requires of those whose hearts he hath sanctified with grace as for example to instance upon some of the most ordinary and usuall I. They must give themselves wholly uâ— unto God confessing acknowledging themselvs to be his servants Rom. 6.19 1 Cor. 6.19 offering up themselves and theirs wholly unto his service and learning in humility of soule to deny their own wils And II. They must labour to hate and deny all things which would draw them from Christ Luke 14.26 They must cleave so close unto the Lord that neither her pleasure profit the world nor any thing else may separate them And III. They must depend wholly upon God adhering unto him and relying upon him in all their necessities and upon all their occasions Psalme 73.28 Iob 13 15. This is hard but needfull Iohn 6.29 And IV. They must wrastle and fight against all carnall lusts and inbred corruptions Gal. 5.17 and 1 Pet. 2.11 And V. They must labour to walke in love towards all the faithfull loving the brethren and servants of Christ Iohn 13.35 Rom. 12.18 c. Ephes 5.2 And VI. They must walke in sanctity humility and simplicity Iohn 1.45 And VII They must be liberall charitable ready to doe good unto all Gal. 5.22 And VIII They must delight themselves in the law of the Lord Rom. 7 22. that is First delight to meditate therein as David did Psal 119. And Secondly delight in the observance and practice therof And IX They must undauntedly confesse and acknowledge Christ to be their Lord and boldly professe his name before men 1 Tim 6.12 This is Vinum odorum I beleeved therefore I spake 2 Cor. 4.13 X. They must remain and persevere in al these unto the end Mat. 24.13 Iohn 8.31 Observ Our Saviour by these words Men put new wine into new bottles would teach us That the grace of the Holy Spirit is unto the heart as wine is unto the body Esay 55.1 Prov. 9.2 Ephes 5.18 Quest 3 What Analogy or resemblance is there between Wine and Grace or wherein is Wine like unto Grace Answ 1 First Wine is reputed one of the best creatures ordained for the comfort of man hence Abraham offers it to Melchisedech Gen. 14.18 and Isaac thus blesseth Iacob The Lord cause thee to abound with plenty of corne and wine Gen. 27.28 yea hence Wine is reckoned amongst the chiefest delicates Cantie 5.1 and Psalme 4.7 Thus Grace is the principall thing which belongs unto the soule and which is most necessary and of most use and benefit and comfort unto it Answ 2 Secondly in time the Vine growes to bee a Tree of which hath beene made columns and statues Bartholomeus from Pliny tels us that in Populonia a Citie of Hetâ—uria neer Pisa that is now called Plumbinum there was a statue of Iupiter made of a vine stock and almost all Writers agree that of all Trees the wood of a Vine is most durable Durat in perpetuum We need not doubt however Vines are with us but that they come sometimes to be great Trees if we do but consider how Sir Walter Ralegh and he hath it from Strabo tels us that there have been Clusters of Grapes two cubits long and that we may credit this the better let us remember that bunch which was brought by the two Spies Numb 13.24 Thus as the wood of the Vine dures long so doth the Grace of God for whom God loves he loves unto the end Iohn 13.1 And his gifts and graces are without repentance A man cannot loose Grace except God take it from him now he hath promised that he will never repent him of giving Grace unto any Rom. 11.29 Thirdly Wine taken inwardly that is drunk Answ 3 is wonderfull profitable and that in many regards I. It is profitable for the stomack and that in these respects viz. First it helps to digest other meat so the Spirit of Grace doth digest and concoct all our cogitations and actions and like salt seasoneth both prosperity and adversity unto us Secondly wine quencheth and allayeth the thirst so Grace restraineth the heat of carnall appetites and desires and subdueth the affections Thirdly Wine helpeth and strengthneth the appetite and whetteth the stomack so Grace increaseth our desires after Grace and strengthneth our appetites after a greater measure of sanctification for he in whom Grace is will desire and endeavour to be more and more holy Fourthly wine breeds the best blood and gives the best nourishment to the body so Grace affords the best nourishment unto the soul and thereby onely do we grow up and become strong men in Christ II. Wine is profitable for man in the veins as well as in the stomack for First it opens stopped veins and is good for obstructions so Grace doth facilitate the way unto spirituall duties and takes away the obstacles We are naturally backward unto every good work but by Grace we rejoyce in that which is good Secondly wine doth dry up crudid humours in the veins and qualifies them so Grace doth ripen corroborate and perfect all weak and infirm cogitations at first we are not able to do what we desire but with Saint Paul complain The good which I would do I cannot Rom. 7.14 but by Grace at length we are enabled in some measure to perform the will of our heavenly Father Thirdly wine doth expell evill humours out of the veins because it strengthens the expulsive faculty so Grace doth expell all evill desires thoughts and lusts out of the heart Fourthly wine doth fill the veins with good humours yea the best moisture so by Grace we are filled with the Spirit of God Ephes 5.19 and all holy desires III. Wine is good for the body and that in a double regard namely First it cures some diseases and inward griefs so by Grace all our wounds are cured and diseases healed Psal 103.2 Secondly wine increaseth the strength of the body Psal 78.65 so by Grace we grow up from children to men and increase daily in spirituall strength IV. Wine is profitable for the spirits and that in many respects to wit First it penetrates into the most inward parts of a man so the word of Grace Heb. 4.12 13.
and in the Apostles Acts 4. and 5. and in the three Children Daniel 3. and in Daniel himself chapter 6. Quest 2 Whence comes it that those who are converted dare so confidently professe Christ Answ 1 First it proceeds from the love of God for the minde being filled with God and his love doth strive by all means to promote advance and set forward the glory of God and to expresse its love unto God by all means possibly Answ 2 Secondly this comes from the profit that they know is in the profession of Christ and Religion Here observe That the profession of Christ and Religion or Christian Religion is profitable in a three-fold regard namely First for Gods glory because he is honoured thereby Mat. 5 16. Philip. 2.15 Secondly for the example of our brethren because they are edified thereby Thirdly for the confirming of the truth of our own faith Gal. 1.10 Vers 33 VERS 33. And when the Devill was cast out the dumb sâ—â—kâ— and the multitudes marvelled saying It was never so seen in Israel § 1. And when the Devill was cast out Sect. 1 We see here that untill Satan was cast out his mouth was not opened nor his tongue unloosed whence in the Allegory we may learn Observ That the best remedy against sin is to be freed from Sathan so long as we are his slaves we remain in his obedience Luke 11.20 and 2 Timothy 2.26 And untill we are freed from him we cannot serve the Lord Luke 1.75 How doth this appear Quest 1 It appears by the consideration of these three particulars viz. First Answ because it was the cause of Christs coming into the World to destroy the works of Satan 1 Iohn 3.8 And therefore untill we be free from him we cannot be free from sin Secondly because this was the end of the preaching of the Gospel Acts 26.18 And therefore untill we be delivered from Satan we cannot serve God Thirdly because all sin comes from Satan and therefore the best way to be freed from sin is to be delivered from Satan The Schoolmen make the devill to be but onely Causa procatorctiâ—â— non proegoumena the impulsive cause of sin from without not from within and that I. Because by the corrupting and conquering of Adam he hath begot and bred in all men a pronenesse and inclination unto sin And II. Because sin often proceeds from the motion of the free will Sathan cogitatioâ—â—â— malanâ—â—â— non inumissor sed incensor Beda Satan is not the sender but the Incendiary of evill thoughts Indeed the Devill is three manner of waies the Author of sin namely First because the beginning of sin was from him Iohn 8.44 for he onely tempted Adam And Secondly because he alwaies urges prepares fits and objects allurements unto us for the world and the flesh are but his instruments whereby hee works And Thirdly because he further instigates our concupiscence Si non insanis satis â—â—sâ—â—â— If he see that our own concupiscence do not carry us headlong fast enough unto evill then he will spur it forward Hence he is said to walk to and fro 1 Peter 5.8 and hence he is called the Tempâ—es 1 Thessolonians 3.5 and 2 Corinthians 2.11 and 11.3 Multitude domâ—â—â— causa 〈…〉 Diâ—â—s de diâ—â—◠〈◊〉 The multitude of devils in the ayr is the cause of the multitude of evils in the earth Omnia muâ—tia iâ—â—â—â—tia à Diabâ—â— eâ—â—gitato Damasc liâ— 2. â— Vnto what evils doth Satan tempt and Quest 2 allure In generall he tempts unto all sin Answ but 〈◊〉 particularly to these to wit 1 to pride 1 Timothy 3.6 and 2 to uncleannesse and 3 to anger Ephes 4.27 and 4 hinders us from every good work 1 Thess 2.18 Sect. 2 § 2. The dumb man spake Quest 1 If this man were dumb how then could he speak and if he speak then how is he dumb because the Text saith The dumb spake Answ He retains his former name he had when he was dumb viz. The dumb man and this was very frequent in those places and times to retain the same name although there were some change wrought in the person hence mention is made of Matthew the Publican when he was none and Simon the Leper when he was cured and harlots and sinners when they were converted Quest 2 Why did these retain their old names when they were changed into new men and indeed were not such Answ 1 First this was done for the amplification of the miracle or to shew the power of Christ who could make men contrary to what they were by nature who could make a covetous man liberall and a persecutor a professor Answ 2 Secondly this was done because none are perfectly freed from evill but the reliques of sin remain in all and therefore they should labour and strive to grow and increase We see here that assoon as the Devill is cast out the dumb man speaks to teach us Observ That being once free from Satan we must be mute no longer but our mouths must be open to set forth the praises of the Lord 2 Cor. 4.13 Quest 3 How doth it appear that those who are freed from Satan will or ought to have their mouths full of good words Answ It appears thus namely I. By that opposition or contrariety of nature which is betwixt Christ and Satan for I. Satan linguam vel compescere vel corrumpere Muscul s he will either corrupt the tongue by corrupt and evill words or he will endeavour to curb the tongue from good and gracious words So long as the devill is in the heart so long the tongue is fruitfull in wicked but barren in good and holy words But II. Christ doth first open the mouth and untie the tongue And then Secondly doth sanctifie the tongue and make it a special instrument of Gods glory filling it with holy and heavenly speeches Secondly by the benefit of speech we have elswhere to speak of the utility of the tongue and therefore There onely name two speciall ends and uses thereof namely I. Therewith praise and worship we God Iames 3. And II. Thereby we communicate both our selves and our counsels unto our brethren Quest 4 How may we know whether we be freed from Satan or not Answ 1 First examine if thou have no tongue that is I. If thou have no tongue to praise God And II. If thou have no tongue to professe Religion And III. If thou have no tongue to pray unto God Iames 2.4 IV. If thou have no tongue to explain thy minde or to communicate counsell unto thy brother but art dumb in all these then it is a sign that Satan is not cast out for if he were then as here the dumb would speak Secondly examine if thou have not a filthy Answ 2 impure and corrupt tongue who continually belcheth out polluted words either against God or man or thy own soul Certainly this argues a corrupt and carnall heart Mat. 15.19 How must we so speak that thereby we
the rules of Christian charity who knowes that the Church is disquieted and disturbed only by reason of some personall hatred against him and that the Church might have peace and his particular Congregation leave to enjoy as good a Pastor yea in every regard as able to edifie them as he is if hee were gone and yet rather than he will undergoe the trouble molestation and danger of exile will stay and suffer the Church in generall and his particular flocke to be disquieted and hindred from the peaceable enjoyment of the Word Rule 8 Eightly in fleeing persecution wee must respect the utility and profit of the Church that is I. If the Church by the retaining and keeping of a Minister may reape spirituall gaine and advantage then he is not to flee Or II. If the Church may reape comfort courage or benefit by the example of the Ministers constant and couragious suffering for the truth then I conceive that he is not to flee because a good Shepheard will lay downe his life for the good of his sheepe But III. If a Minister can have no leave to discharge his Ministeriall function no liberty to preach unto his flocke or to pray with them or to administer the Sacraments unto them nor any hope by his presence to benefit the Church or to gaine more soules unto Christ nor cause any occasion likely to be offred whereby he may propagate and further enlarge the kingdome of Christ without doubt then he may safely and lawfully flee for his life and shun persecution IV. If a Minister can see in likelihood that if some certaine time or brunt were over he might much benefit and comfort the Church but for the present there is small hope either of saving his owne life or doing good to his flocke hee may then for a while run unto the Wildernesse and hide himselfe in the Desart and shelter himselfe untill the showre bee over Now all these Rules belong unto the Ministers of the Gospel because the Text speakes only of their flight in the times of persecution Sect. 2 § 2. Vntill the Sonne of man come Quest 1 How doth Christ come Christ comes diversly namely Answ First he came unto us In carne in the flesh when he tooke our nature upon him This is past Secondly In gloria in glory when hee comes unto judgement Rom. 2.6 This is to come Thirdly In protectione in preservation and defence Behold I am with you unto the end of the world Matth. 28.20 that is by protection care and speciall assistance This Comming is alwayes and thus he is for ever present with his children Fourthly In donatione Spiritus he comes unto us by the donation of his Spirit and this is either extraordinary as he came to the Apostles giving singular and extraordinary gifts unto them Act. 2. or ordinarie and thus he comes unto all the faithfull in their regeneration when new and spirituall habits principles and graces are infused into them Fiftly In interno lumine In internall illumination enlightning the heart and opening the eyes for he enlightens every one that comes into the world Iohn 1.9 Now these two last are one and our only and true felicity Whence we might observe That true happinesse doth consist in the presence of Christ in the heart Observ when Christ came to Zacheus then came salvation to his house and consolation to his heart when Christ comes unto the heart of the faithfull then and never untill then comes joy unto their soules then and never untill then are they truely happy And therefore this we should desire first that is before and above all other things Psalm 27.4 and 42.2 Why are wee made happy by the fruition of Quest 2 Christ First because then and never untill then doe Answ 1 wee truely see A blind man would thinke himselfe a blessed man to enjoy his sight now wee by nature are blind and our eyes are opened and our understandings enlightned onely then when Christ enters into the soule And therefore happy are we when becomes unto us Psal 4.6 80.3.7.19 Secondly because the comming of Christ unto Answ 2 the soule doth represent the beatificall vision wherein our chiefest heavenly happinesse doth consist therefore thereby wee are made truely blessed Reade Psalme 16.11 and Psalme 98. and Matth. 5.8 VERS 24. The Disciple is not above his Master Verse 24 nor the Servant above his Lord. Christ by this title Disciple would teach us Observ That those whom he receives he will teach Reade for the proofe hereof Esay 54.13 Ierem. 31.33 c. Proverb 8.1 and 9.1 How Quest or how many wayes doth Christ teach his servants First he teacheth them by his Word Matth. Answ 1 28.19 Prov. 8.1 and 9.1 Secondly he teacheth them by his Spirit Psal Answ 2 143.10 and 1 Iohn 2.27 And without this the other is ineffectuall and therefore we must first labour to be taught by the Word and cleave close unto that Esay 2.3 it being the meanes of regeneration 1 Pet. 1.24.25 And then labour to be taught inwardly by the Spirit For without his gracious illumination wee can know nothing aright 1 Cor. 8.2 certainly humane knowledge must needs deceive us and misleade us and therefore we must not be instructed by that Tutour nor consult with flesh and blood concerning the things of our soules Rom. 8.6 7 8 and 1 Corinth 3.18 but labour that we may be taught of God The truth of this more particularly appeares thus namely First naturally we know not God aright but have these grosse and false conceits of him viz. I. We thinke that he sees not our sinnes Psalm 50.21 But the Spirit of God teacheth us that his eyes are over all the world and run too and fro through the whole earth from which lesson proceeds these things First a fearefulnesse to sinne for if God see us how shall we then dare to do evill Secondly a watchfulnesse over our waies in secret because God seeth all things therefore we dare not privately do evill or so much as conceive or imagine mischiefe in our hearts Thirdly because God seeth all things therfore the Spirit workes in us humiliation and godly sorrow for our evill thoughts Yea Fourthly hence comes alacrity and cheerfulnesse in the wayes of God and every good work because God sees them and writes them in his Book of remembrance Malach. 3. II. We think that God is like unto us as the Heathens conceit of their Gods as Saturne Iupiter Mars and the rest and that sinne is not so displeasing unto him as we say it is But the blessed Spirit teacheth us that he is of such tender and pure eyes that he cannot endure to behold any thing that is evill Habak 1.13 And hence the spirituall man is afraid to commit the least sinne Matth. 12 36. and 1 Thessal 4.6 III. We thinke that God may be deceived but the Spirit admonisheth us to take heed that we do not deceive our selves for our God will not
bring us unto the knowledge of God or unto salvation First because for the learning of Christ there Answ 1 is no need of humane wisedome but of divine faith Hee that desires to come by Christ unto glory must labour for faith not humane wisedome for the simple ones of the world may be saved and therefore worldly wisedome is not necessary but without faith none can bee saved and therefore that is simply necessary Secondly humane wisedome onely understands Answ 2 perceives and takes up humane things and not divine 1 Corinth 2.14 for flesh and blood cannot reveale spirituall things unto us Matth. 16 17. But the knowledge of God and Christ is true wisedome Iohn 17.3 And therefore carnall wisedome cannot bring us to the knowledge of God o Christ or the Gospel The Philosophers understood something of the creation of the world and of the immortality of the soule and of the dignity and excellency of the minds but they were wholly ignorant of the fall of Adam and of the sacrifice of Christ and the like Theologicall truthes Wherefore unto the knowledge of Divinity more then humane wisedome is requisite Thirdly humane wisedome makes men proud and puffes them up 1 Tim. 3.6 But those who Answ 3 would be saved must be humble and learne to deny themselves Mat. 16.24 And therefore humane wisedome is so farre from bringing us unto heaven that it is a meanes to debarre and keepe us from thence as followes by and by Answ 4 Fourthly humane wisedome makes men more undocible of spirituall things those who are great Schollers in humane learning are ashamed to be taught divine lessons of those who are inferiour unto them in knowledge and therefore in this particular as well as in the former this carnall wisedome doth us more hurt then good and doth rather hinder then further us unto salvation Quest 4 What doth our Saviour intimate or aime at in these words Thou hast hid these things from the wise and prudent Answ 1 First our Saviour declares here who are called and who are rejected Et hìc simplicitèr accipitur pro tali statu non pro vitio ponit Calvin s And by wise and prudent are meant simply such without any relation to the maliciousnesse or obliquity of humane wisedome And therefore worldly wise men should not flatter themselves for all their knowledge and wit is too weake to bring them to heaven Here observe two things viz. I. All wise men are not rejected the Apostle saith Not many wise are called 1 Cor. 1.26 by which he would meane that the sentence is not generall which our Saviour here pronounceth that the knowledge of Christ is hid from the wise but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part or that it is not revealed to many wise men But yet II. All wise men are detained and kept back from this knowledge so long as they trust in their wisedome And therefore here our Saviour principally speakes unto the Pharisees who trusted in their learning and knowledge Answ 2 Secondly our Saviour here teacheth us what we should be if wee would be elected and called that is we must not be high minded or puffed up with knowledge or smell with a conceit of our owne wit or wisedome but wee must bee humble like children Psalme 131.1.2 Observ 2 Our Saviour in saying that God hath hid these things from the wise would teach us That God hides the knowledge of the Gospel from those who swell great with humane wisedome b 1 Cor. 1.20 c. Quest 5 How can God justly hide or blind the eyes is hee the Author of sinne and evill Indeed many phrases we have in Scriptures that sounds this way but can they truely or justly have place in God He is said First to give some over to a reprobate sense Rom. 1.28 And Secondly it is said that he hardens the heart Rom. 9.18 And Thirdly that he prepares men for destruction Rom. 9.22 And Fourthly that he layes a stumbling stone and rocke of off nce before some Rom. 11.9 And Fiftly it is said sometimes that hee blinds and gives the Spirit of slumber unto men Romans 11.8 God is said to doe these things two manner of wayes namely First Passivè Passively by permitting them and by not withstanding gain-saying Answ and contradicting of them The Lord hath said that his Spirit shall not alwayes strive with man Gen. 6.3 And therefore he endures or suffer the vessels of wrath Rom. 9.22 Secondly Activè Actively for God is never meerly passive but a pure agent Thom. Now the Lord is active in reprobates Obdur ando occaecando by hardning their hearts and blinding their eyes and this may bee done one of these foure wayes namely either First by working hardnesse in their hearts or by making their hearts hard immediately and that either I. By infusing malice or a greater measure of wickednesse in the heart Or II. By compelling the partie to the committing of some wicked thing These two God neither hath done nor will doe for bee tempts no man Iames 1.14 neither is hee the Author of evill Or Secondly by sending an evill spirit as a judgement and scourge unto an evil man as the Lord did unto Saul 1 Sam. 16.14 Or Thirdly by permitting Sathan to tempt 1. King 22.22 Offendicula patitur non ponit God suffers stumbling stones to bee laid in mens wayes but himselfe layes none Or Fourthly by withdrawing or withholding his grace and gracious aid and assistance As Rom. 1.24 He further hardens those who were obdurate before as Exod. 3.19 Hee doth not send a Lethargy unto men but hee doth not heale it and therefore sinne prevailes Now this last is most proper peculiar to our present purpose and institution How can carnall or humane wisedome which Quest 6 is not simply vicious or evill hinder a man from the knowledge of God and Christ and the Gospel First wee need not enquire and seeke what it Answ 1 is that hinders us from the knowledge of God for the corruption of nature which is both in fooles and wise men doth this but rather what it is that moves God to passe by and refuse to redeeme some from the common destruction that all men are subject unto by the fall of Adam and that is his owne glory Proverbes 16.4 Now those whom the Lord denies to helpe or succour by his grace cannot rescue or aid themselves at all by any humane wisedome or knowledge And this humane wisedome may be said to hinder us from divine knowledge and eternall glory because it cannot helpe further succour or enable us to attaine thereunto And this Calvin thinkes to be the true meaning of the point and question in hand that it hinders because it conduceth nothing unto this spirituall knowledge But it is something more Secondly certainely naturall wisedome it Answ 2 selfe hinders us from the knowledge of God and salvation or that knowledge of God which is salvation Iâ—â—n 17 3. Or we must acknowledge
to depart or swarve from the rule of right reason Thus every veniall sin is against right reason and against the Law of nature which is given to every one in his creation or in his birth and nativity Of this same opinion is Durandus in 2. sent dist 42. q. 6. and many of the Schoolmen Iosephus Angles in 2. sent pag. 275. and Fisher the Bishop of Rochester Rossensis Artic. 32. advers Luth. and Bellarmine unawares confesseth the same against himself Bellar. com 1. pag. 84. If the Reader would see the severall testimonies and words of the fore-quoted Authors and this Argument cleerly handled let him reade Master Bels Challenge pag. 81 c. unto 86. Fourthly Gerson de vita spiritual lect 1. part 3. in 1. corol hath these words No offence of God is veniall of its own nature but only in respect of Gods mercy who will not de facto impute every offence to death though he might do it most justly And so I conclude that mortall and veniall sins as they be such are not distinguished intrinsecally and essentially but onely in respect of Gods grace which assigneth one sin to the pain or torture of death and not another This Gerson who thus writeth was a famous Popish Bishop and a man of high esteem in the Councell of Constance and if his words be well marked they are able to confound the Papists and to confirm the point delivered by us For I. He telleth them plainly that every sin is mortall of its own nature And II. That no sin is veniall save onely in respect of Gods mercie And III. That God may Iustissimè most justly condemn us for the least sin we do And IV. That mortall and veniall sins are the same intrinsecally and essentially and differ but accidentally that is to say they differ in accident but not in nature in quantity but not in quality in mercie but not in deformity in the subject but not in the object in imputation but not in enormity save onely that the one is a greater mortall sin than is the other Fifthly because the least offence that can be imagined remaining eternally in respect of the stain and guilt of it though not in act as do all sins unremitted must be punished eternally for else there might some sinfull disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain not ordred by divine justice Now whersoever is eternity of punishment there is an everlasting expelling and excluding from eternall life and happinesse and consequently every offence that eternally remaineth not remitted excludeth from eternall glory and happinesse and is rightly judged a mortall and deadly sin Field of the Church lib. 3. pag. 147. Sixthly all sins are mortall in them who are strangers from the life of God because they have dominion and full command in them or at least are joyned with such as have and so leave no place for grace which might cry unto God for the remission of them But the elect and chosen servants of God called according to purpose do carefully endeavour that no sin may have dominion over them and notwithstanding any degree of sin they run into they recover that grace by repentance which can and will procure pardon for all their offences VERS 37. For by thy words thou shalt be justified Vers 37 and by thy words thou shalt be condemned What is Justification Quest 1 First some say Iustificare to justifie signifieth Answ 1 Iustum facere to make just by a renovation or change of our nature but this is false for hereby our Justification and our Sanctification are confounded and made one thing as though to justifie were the action of God in regenerating and re-creating us Secondly to justifie is the work of God in Answ 2 judging us and therefore Iustificare to justifie doth signifie Iustum pronunciare that is to pronounce righteous and this is manifest by these two reasons namely I. Because in Scripture Justification is opposed to condemnation as in this verse By thy words thou shalt be justified and by thy words thou shalt be condemned II. Because in Scripture Justification is sometimes defined to consist in the remission of sins sometimes in the forgiving of wickednesse sometimes in the covering of sin and not imputing of iniquity and sometimes it is described by the imputation of righteousnesse All which do prove manifestly that Justification is the action of him who is the Judge of mankinde in absolving man from sin and the punishment thereof Who is it that justifieth man God alone as appears by these two particulars Quest 2 to wit First the Lord is the onely Judge of all Answ therfore it belongeth onely unto him to justifie He is called the Judge of all Heb. 12.23 And Act. 17.31 it is said He hath appointed a day in which he will judge the world in righteousnesse Of which day also the Apostle speaketh Rom. 2.5 16. And the reason hereof is given by the Apostle Rom. 14.7 8. to wit because he is our onely Lord to whom we both live and dye and to whom every one shall give account of himself Whereby it is cleer seeing God is the onely Judge of the world that to justifie and to condemn must onely belong unto him Secondly Justification consisting in the remission of sins and the not imputing of iniquity it necessarily followeth that none save God onely can justifie because none except the Lord can forgive sin as is cleer Mark 2.7 Luke 5.21 and Esa 43.25 and 44.22 and Psal 31.2 and 2 Corinth 5.19 Verse 38 39 40. VERS 38 39 40. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee But he answered and said to them An evill and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas For as Ionas was three daies and three nights in the Whales belly so shall the son of man be three daies and three nights in the heart of the earth Sect. 1 § 1. There shall no sign be given to it but the sign of the Prophet Ionas Quest What and how many things may we learn from this sign Christ that is from his death and Resurrection Answ 1 First from hence we may learn how great and horrible the pollution and guilt of sin is and how great the severity of divine justice is seeing that God would rather give his onely begotten and most dearly beloved Son to death than let sin go unpunished Answ 2 Secondly in this sign we may see more than a fatherly goodnesse and mercie in God for as a father hath pity upon his children so hath the Lord upon us Psal 103.13 yea he spared not his own and onely naturall son but gave him to death for us Rom. 8.32 that we might be freed from eternall destruction by him Answ 3 Thirdly from hence also we learn that there is no other way or means for us to obtain salvation by
did eat Replie 1 First hereunto we answer that Christ did not so eat or drinke that he might be nourished therby or out of any necessity of meat or drink but only for the cause of familiar conversation or for the proofe of his Resurrection Replie 2 Secondly this example is unfitly alleaged because Christ speaketh here of mortall men that eate but he then was immortall and therefore the reason or instance is not alike Answ 3 Thirdly Bellarmine answers that Christ speaketh here of mortall and corruptible meat not of immortall and incorruptible such as his body is Bellarm. de euchar lib. 1. Cap. 14. resp ad Arg. 2. Replie 1 First the words of our Saviour are generall Whatsoever entreth in at the mouth and therefore nothing that goeth that way can be excepted Replie 2 Secondly the way for immortall and incorruptible food is not to goe in by the mouth into the belly for that which is corruptible is not capable of that which is incorruptible and immortall as S. Peter sheweth you are borne a new not of mortall Seed but immortall even the word of God 1 Peter 1.23 Then it followeth verse 24. All flesh is grasse c. but the word of the Lord endureth for ever Flesh which is grasse and corruptible is not capable of the immortall Seed of the word no more is it of the immortall food of Christs body for they may as well say that mortall food may goe into the soule as immortall into the belly Replie 3 Thirdly the same thing that is cast into the Draught first commeth in by the mouth Now we demand of them what it is that goeth out into the Draught Not the accidents of bread that were absurd nor yet Christs body for it were imâ—ous once to think it Therefore the substance of Bread goeth forth and came in by the mouth before Vers 19 Vers. 19. For out of the heart proceeds evill thoughts murthers adulteries c. Quest How many sorts of thoughts are there Answ Two namâ—ly First evill as Genes 6.5 and 8.21 and Esa 597. Psalm 94 11. Rom. 1.21 and 1 Corinth 3.20 Now in these evill thoughts we may observe these things viz. I. That both they and good thoughts are known unto God Deuter 31.21 and 1 Sam. 16.7 and 1 Chron. 28.9 Iob. 42.2 Psalm 7.9 and 94.11 and 139.2 and Ierem. 11.20 and 17.10 and 20.12 Ezech. 11.5 Esa 29.15 Matth 9.4 and 12.25 Luke 5.22 and 6.8 and 9.47 and 11.17 and 1 Corinth 3.20 and Hebr. 4.12 And II. That evill thoughts are odious unto God and condemned by him Proverb 6.18 and 12.5 and 15.26 and 24.9 Esa 32.7 and 65.2 And III. That evill thoughts pollute and defile Ierem. 4.14 Matth. 15.19 Iam. 2.4 Psalm 56.5 And IV. That evill thoughts and the wicked devices of the heart shall bee frustrated and disappointed Iob. 5.12 Psalm 5.10 and 33.10 and 76.10 Prov. 12.2 and 19.21 and 15.22 Ezech. 20.32 and 38.10 And V. That evill thoughts by wicked men are sometimes magnified and obeyed Ierem. 18.12 And. VI. That evill thoughts are sinnes Proverb 24 9. Acts 8 22. And VII That evill thoughts shall be punished Proverb 12.2 Eccles 10 20. Esa 66.18 Ierem. 4.4 18. and 6.19 Mich. 7.13 Acts 8.22 And VIII That evill thoughts are therefore to be washed of Ierem. 4.14 and left Esa 55.7 and Iere. 23.22 and 25.5 Esa 1.16 Secondly there are good thoughts wherein we may observe these three things namely I. That good thoughts are praised and commended by God Prov. 12.5 and 21.5 And II. That good thoughts are directed by God Prov. 16.3 And. III. That good Thoughts come from God 2 Corinth 3.5 VERS 22.23.24.25.26.27.28 Verse 22-28 And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou Sonne of David my Daughter is greevously vexed with a Devill But he answered her not a word And his Disciples came and besought him saying Send her away for shee cryeth after us But hâ—e answered and said I am not sent but unto the lost Sheep of the house of Israel Then came she and worshipped him saying Lord help me But hee answered and said It is not meet to take the Childrens bread and to cast it to Dogs And shee said truth Lord yet the Dogs eat of the crummes which fall from their Masters Table Then Iesus answered and said unto her O Woman great is thy faith be it unto thee even as thou wilt And her Daughter was made whole from that very houre § 1. And cryed unto him Have mercy on mee O Lord my Daughter is greevously vexed of a Devill Sect. 1 In this Canaanitish woman who came unto Christ in the behalfe of her Daughter wee may observe these things namely First she cryeth unto him Now crying is a signe of sorrow and griefe Secondly she cryeth Miserere mei Have mercy on mee shee doth not say Have mercy on my daughter but on mee as if shee would say it is I which am tormented and depressed with this evill Thirdly she cryâ—th Lord helpe mee verse 25. She doth not say Lord helpe my Daughter but me thereby shewing the true nature of true love which is to make our brothers misery ours Fourthly that shee may gaine good will the better of Christ shee calleth him Lord. Fifthly she insinuates her tribulation misery when she saith My Daughter is sore vexed of a Devill Quest Wee never reade that Sathan did more rage amongst men or was more cruel unto them then in Christs time upon earth Now what was the reason thereof Answ 1 First because the Devill did then principally endeavour to establish his kingdome against Christ hee knew that Christ came to destroy the workes of the Devill and therefore hee laboured the more earnestly to withstand him and to keepe his subjects obedient unto him Answ 2 Secondly the Lord permitted Sathan now to rage more then formerly that so the glory of Christ might be made the more illustrious and apparent by conquering and casting him out Sect. 2 § 2. I was not sent but to the lost sheepe of the house of Israel Quest 1 To whom was Christ sent Answ To sheepe from whence wee learne Observ 1 That the godly are like sheepe Iohn 10. Or those who desire to approve themselves to belong unto God must labour to be like sheepe Quest 2 Why must the children of God strive to be like sheepe Answ 1 First because the Lord will admit no dogs or swine or vultures or the like into his fold but only sheepe And therefore if wee desire to belong unto God wee must bee sheepe Answ 2 Secondly because when wee are like sheepe then wee are like unto our Lord Christ and never till then Hee was called a Lambe without spot Iohn 1. Yea Hee was as a Sheepe before the Shearer Esay 53. Quest 3 What analogie or resemblance is there betweene the faithfull and sheepe Answ 1 First a sheepe is a simple creature
made unto all First sometimes God makes some speciall promises to some particular persons as he promised to his Apostles that they should be able to cast out Devils if they would but beleeve Secondly sometimes God makes some generall promises unto all and thus he promiseth life eternall unto all men if they will but beleeve Iohn 5.9 unto 16. Fourthly that faith which is exhibited to a Answ 4 speciall promise and that which is given to a generall agree in this that as that which is promised generally comes to passe if it be beleeved and comes not to passe if it be not beleeved because if such promises be not credited God is made a Lyar as much in man lyes and therefore justly he refuseth to do what he promised the condition on mans part not being fulfilled So as often as that which is specially promised is beleeved it comes to passe according to the promise made but if the promise be not beleeved it comes not to passe Fifthly these things premised we answer thus to the Question The Question was in what credulity our Saviour upbraids and taxes both in his Dâ—isciples and the Jews or why he twits and reproacheth them both for want of faith And the Answer is because neither the one nor the other beleeved his word I. Christ had given power to his Apostles to cast out Devils but they beleeve not this word of their Masters because if they had beleeved it they should then have cast out all unclean Spirits II. Christ had openly professed to the Iews that he was the promised Messias and the Son of God and therefore had power to cast out Devils and to work Miracles and to give health and salvation to all those who would beleeve in him but they doubted of this and would not credit it and therefore both Disciples and Iews are here justly taxed and called a faithlesse generation Sect. 2 § 2. And perverse generation Our Saviour by this exprobration of his Disciples and the Iews would teach us what all men are untill they be truely converted and turned unto God namely faithlesse and perverse From whence two Questions will arise Quest 1 What names are given by Christ unto natural men or all men before their conversion Answ The appellations given unto them by Christ are many and therefore I but only name them The naturall and unregenerate man is called 1. First an evill man Luke 6. The evil man out of the evill treasure of his heart c. 2. Secondly flesh Iohn 3. That which is borne of the flesh is flesh c. 3. Thirdly flesh and blood Matth. 16. Flesh and blood hath not revealed this unto thee c. 4. Fourthly the world Iohn 1. The world knew him not 5. Fifthly terrene and earthly Iohn 3. Hee which is of the earth is earthly and speaketh of the earth 6. Sixthly the Children of this world Luke 16. The Children of this world are wiser c. 7. Seventhly a wicked and adulterous generation Matth. 12. 8. Eighthly a faithlesse and perverse generation in this place 9. Ninthly a generation of vipers Matthew 12. and 3. 10. Tenthly corrupt and rotten Trees Matth. 7.18.19 11. Eleventhly the Children of that evill one the Devill Matth. 13. and John 8. 12. Twelfthly stony and thorny fields Mat. 13. 13. Thirteenthly lost sheep Matth. 15. Luke 15. and a lost groate Luke 15. 14. Again Prodigall Children Luke 15. 15. Again evill servants Matthew 18. and unprofitable servants Matth. 25. 16. Againe Vnjust Stewards Luke 16. 17. Againe foolish Virgins Matth. 25. and foolish men Matth 7. 18. Againe Idle Servants Matth. 20. 19. Againe Men that fit in darkenesse and in the shadow of death Matth. 4. Luke 1. 20. Again Plants not planted of the Father Mat. 15. 21. Againe they are called Workers of Iniquitie Matth. 7. And 22. Lastly dead men let the dead bury their dead Matth. 9. And thus by these names we may learn what wee are by nature that so loathing our selvs and detesting our present condition wee may flee unto Christ for freedome from it What are the properties of naturall and unregenerate Quest 2 men First they want originall righteousnesse having Answ 1 lost it by Adams fall Secondly instead of that originall righteousnesse which was in them at first they have unrighteousnesse and originall corruption or sin in all their parts working that which is contrary to the will and word of God both in the internall motions of their mind and will and in their externall members Matth. 7. and 12. and Iohn 8. Thirdly they are the slaves of Sathan Mat. 12 Answ 3 Iohn 8. and 12. and 14. Fourthly they are guilty both of the wrath Answ 4 of God and of corporall punishment and of eternall death Iohn 3. Luke 13. and 16. and Iohn 8. VERS 18 19 20 21. And Iesus rebuked the Devill and hee departed out of him Vers 18.19 20.21 and the child was cured from that very houre Then came the Disciples to Iesus apart and said why could not wee cast him out And Iesus said unto them because of your unbeliefe for verely I say unto you if yee have faith as a graine of mustard seed yee shall say unto this Mountaine remove hence to yonder place and it shall remove and nothing shall be unpossible unto you Howbeit this kind goeth not out but by fasting and prayer I have spoken something already for the satisfaction of the vulgar Reader concerning the weapons against Sathan and the power which some wicked men may have over him and the meanes and wayes both wicked and warrantable by which he is or may be cast out and dispossessed Chap. 4.4 § 1. qu. 1 2. and Chap. 7.22 § 3. qu. 1 2 3. and Chap. 8.16 qu. 1 2. and verse 28. § 1 2. and Chap. 12.22 § 2. Our Saviour here saying If yee have faith yee Quest 2 may remove Mountaines may move this question Whether the Apostles or any other did ever remove Mountaines First certainly the Apostles would have removed Answ 1 Mountaines if they would because Christs words are true and they had a particular perswasion through faith to effect this or that miraculous thing Secondly others farre inferiour to the Apostles in faith and holinesse have removed Mountaines as followes by and by and therefore no doubt but they could have done so also if need had required Answ 3 Thirdly many things yea many great things certainely were done by the Apostles which are not recorded and therfore we know not but they may have removed Mountaines although no such thing be upon record Answ 4 Fourthly greater things then these were done by the Apostles and are recorded to have beene done by them as to restore the dead to life for to call backe a soule to the body is more then to remove a Mountaine and therefore if they did not remove mountaines yet without doubt they could have done Answ 5 Fifthly Eusebius Eccles hist lib. 7. cap. 25. relates that one Gregory a
that there is in the servants of God hypocrisie or pride or sinister respects or secret ends or the like for which they scandalize them as though it were indeed as they sinisterly imagine Answ 2 Secondly the very Doctrine of the Gospell is hard and therefore is offensive to the nature of man who desires to walk in the way of ease Iohn 6.60 and 1 Corinth 1.16.21 Answ 3 Thirdly Sathan doth continually raise up some enemies or other and therefore the Church in no age hath or shall be free from some who therein shall give offence to Religion and the Gospel of Christ Acts 2.13 and 4.1 and 5 17 40. and 6.11 and 1 Cor. 16.9 Quest 3 What is here required of us Answ 1 First we must not wonder although the profession or professours of Religion be scandalized yea compassed about with calumnies for Christ himself was calumniated Luke 2.34 and 12.51 And the Primitive Church was reported to have sacrificed children to have been Nicolaitans with other wicked scandals slanders Answ 2 Secondly we must expect oppositions that so wee may be armed the better against them and that I. By a constant resolution that no detractions derisions slanders nor reproaches shall cause us to turn our feet out of the wayes of God And II. By circumspection and watchfulnesse Ephes 5.15 Thirdly we must take heed that we be not offended with any thing that happens or falls out but avoid the Ordinary causes of offences which are these to wit I. Some are offended with Religion because the persons of the Religious are despised Read Matth. 13.57 c. Mark 6.3 Iohn 7.41 47. II. Some are offended with Religion because the life of the Religious is somewhat popular and not so strict as they would have it Thus some stumbled at Christ when they said Why doe the Disciples of Iohn and of the Pharisees fast but thy Disciples fast not Matth. 9.11 Iohn 8.48 III. Some are offended with Religion because the Religious are still subject to the crosse and under the rod Matth. 26.31 and 1 Corinthians 15.19 IV. Some are offended even with the Doctrine of the Gospel Acts. 28.22 and 1 Corinth 1.23 And that either First because the Gospell is preached Acts. 4.2 and 13.45 c. Or Secondly because Christ publisheth and proclaimeth himself to be the Son of God Iohn 5.18 Or Answ 3 Thirdly because it seems absurd that we should obtain life by Christs death or be freed from death by him who was taken captive of death and subjected thereunto Thus the Two Disciples were offended because of Christs death Luke 24. And hence the Christians were made a mocking-stock of by the Iews because they beleeved in a crucified God Iohn 6.52.60 Or Fourthly because Christ abrogated the Law of Moses Acts. Or Fifthly because he gives salvation freely unto us without any merit or work of ours Matth. 9.3 Philip. 3.9 Or Sixthly some are offended because Religion is too severe and will not allow them sometimes to follow and fulfill the desires of their own hearts Or Seventhly some are offended with Christ because he is to liberall and free in reprehending of them Matthew 15.12 Iohn 8.33 45. Or Eighthly some are offended with the Gospell by reason of the many dissensions and diversities of opinion amongst Christians and this is the frequent Objection and cavill of the Turks and Heretikes Now these and all other causes of offence we should cautelously avoid and let nothing make us stumble at Christ or at Religion § 3. Vt Scandala that offences should come Sect. 3 The meaning of these words Woe bee unto the world by reason of offences is woe bee unto the world because many scandals shall arise therein and there shall be many offences in the plurall number Scandala to teach us That many offences are to be expected in the world Observ What is an Offence or Scandall Quest 1 First in generall the word is derived from the Answ 1 Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from halting because a stumbling blocke being laid in the way causeth a man to halt and fall Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that crooked part of the trap whereunto the bait is fastned upon which the creature eating and gnawing puls the trap down upon it self Suidas Secondly or the word Scandall comes from Answ 2 the Hebrew word or the Syriacke For Syrus saith that Machshula a Scandall comes from Cesal Impingo to beat knock or dash against it Now the Hebrews say that Michshol a Scandall comes from the root Casal which signifies to offend And therefore to scandalize and offend doth signifie a giving occasion unto others to stumble and fall and hurt themselves Thirdly more particularly this word Scandall Answ 3 is taken three manner of wayes to wit I. Sometimes for evill losse and an impediment and thus it is frequently taken in the old Testament II. Sometimes it is taken for an offence against the conscience of our Brother who is zealous for Gods glory Thus the Athenians were an offence unto Paul whose heart burned and whose Spirit was troubled in him when he saw their Idolatry Acts 17.16 III. Sometimes it is taken for a tentation whereby our Brother is drawn unto sinne Now these two latter properly are Scandals and offences but not the rst The meaning therefore of the point is this That so long as we live in the world we shall heare and see many things which will offend us if we be zealous for Gods glory yea many things whereby God is dishonoured and Religion scandalized yea we must expect temptations and provocations from others unto evill that so we may arme our selves against them and labour to prevent them Quest 2 How many sorts of Scandals or Offences are there Answ There is a double offence or Scandall namely First Scandalum datum an offence which is given and this Offence is either I. In the will of the Agent and that whether it respect First a mans self that is either I. His gain pleasure or satisfaction now this is understood of those who tempt others unto adultery or drunkennesse or murther or lying or theft or perjury c. Or II. His pride not caring who is offended Sic volo Thus I will doe let others think what they will I care not Now these are blame-worthy not so much because they look upon their brethren in envy as because they doe not respect them in love for we should bear that love unto our Brethren that we should not offend them at al if it lay in our power for if we willingly offend these little ones when we are left free we are inexcuseable and subject to the woe denounced in the Text. Or Secondly these voluntary offences respect our brethren when men do those things which are offensive to the Children of God and that out of envy and for this end that they may be offended
evill servant his Lord was wroth with him and delivered him to the Tormentors c. verse 34. IV. The Parable being expounded Christ forthwith doth explicate what his scope is in this Parable saying So likewise shall my heavenly Father do also unto you if yee from your hearts forgive not every one his brother their trespasses Answ 3 Thirdly from these words of our Saviours in the Parable therfore we must not infer that God will impute unto us and punish us for those sins which once he had clean remitted and done away because this doctrin is contrary to divers plain places of Scripture as hath else-wher been shewed but wee must marke how Christ concludes onely one thing from the whole Parable and that conditionally and therefore unlesse we remit and forgive our brethren who injure and wrong us wee shall bee punished by God for those offences committed against him In a word Christ by this Parable would shew that they are miserably mistaken and deplorably deceived who thinke that either God hath forgiven or will forgive them their sinnes although they neither have forgiven nor will forgive their brethren their trespasses Zanch. miscel de remis peccat pag. 288. Initio CHAP. XIX Vers 3 4 5 6 VERS 3 4 5 6. The Pharisees came unto Christ tempting him and saying unto him is it lawfull for a man to put away his Wife for every cause And hee answered and said unto them Have yee not read that hee which made them at the beginning made them male and female And said For this cause shall a man leave Father and Mother and shall cleave to his wife and they twaine shall bee one flesh Wherefore they are no more twaine but one flesh What therefore God hath joyned together let not man put asunder Sect. 1 THe Pharisees demanded of Christ whether it were lawfull for a man to put away his Wife for every cause Quest The Pharisees here propound a question unto CHRIST concerning Divorce Whether for every cause a man may put away his wife or not Answ To this Christ answers negatively that for every cause a divorce is not lawfull And this hee proves by divers Arguments or reasons namely First from the authority of the Institutor of Marriage which was God vers 6. Whom God hath joyned together let no man put asunder Secondly from the Antiquity of the institution of marriage which was from the beginning Vers 4. At the beginning God made them male and female and joyned them in marriage together Thirdly from the manner of the conjunction and union which is betwixt a man and his wife vers 5. Twaine shall bee one flesh Fourthly from the excellency of the conjugall bond and tye vers 5. A man shall leave Father and Mother and shall cleave to his wife Sect. 2 § 2. And they twaine shall be one Flesh Quest 1 Whether is Polygamie and Digamie lawfull or not That is whether is it lawfull for a man to marry two wives or more then two Answ 1 First Polygamie is unlawfull for after marriage the man hath no more power over his body but his wife neither hath the wife power over her owne body but her husband but it was never lawfull for the wife to have more husbands then one at once therefore it was never lawfull for the man to have more wives then one at once Answ 2 Secondly there are two sorts of Digamie namely I. Lawfull and improperly so called and this is when men have had more wives then one but not at once but successively one after the death or lawfull divorce of another II. Unlawfull and this is two-fold to wit either First direct Digamie when men have two wives at one time And Secondly indirect Digamie and this is when a man having put away one wife unjustly marries another and of this sort of Digamie the Apostle speakes 1 Tim. 5.9 Shee must be the wife of one husband A wife might not by the law of God if shee had not violated her faith to her husband nor stained the marriage bed bee divorced from her husband but it was permitted amongst the Iewes Now such a woman as was unjustly divorced from her husband and married to another was the wife of two husbands that is I. Shee was the wife of the first husband still Iure divino by the law of God And II. Shee was the wife of the second husband onely Iure humano by humane Law What manner of union is betwixt man and Quest 2 wife that our Saviour here saith they are but one This union and conjunction of the husband and the wife Answ by which they become to be but one flesh may be easily understood if wee doe but turne our eyes to the end of that Union Now the end of this union was that man might have a helper and assistant in readinesse yea and that like unto himselfe Now man stood in need of such a helper in many regards viz. First for the procreation of Children and issues sake Now although properly the Father be Genitor the begetter yet he cannot beget a child alone And hence it is that the off-spring which is brought forth must acknowledge both Father and Mother but not as two but as one Parent Vnus enim ab uno est Secondly man stood in need of a helper for the education of children Now it is impossible ordinarily for a man to have any who will bee more tender and carefull over his children then his wife shee being Mother unto them Thirdly man stands in need of a helper and assistant that may communicate and partake with him both of weale and woe both of prosperity and adversity For our joy is encreased when wee have others who rejoyce with us esteeming our joy their rejoycing and our good their glee and our sorrow is decreased when wee have copartners who mourne and weepe with us bearing a part of our burden as though our griefe were theirs Now ordinarily there is not a greater fellow-feeling of one anothers affaires or occurrences betweene any then there is betwixt the husband and wife Fourthly this union of the husband and the Wife is seene in the communion of all things all things being common betwixt them If the studious Reader would see these two last particulars amplified and enlarged let him reade Cameron Myrothec Pag. 96.97 § 3. Those whom God hath joyned together let no man put a sunder Sect. 3 Some object this place thus against marriage after a lawfull divorce Object CHRIST saith Whom God hath joyned let no man separate therefore after divorce they still remaine man and wife before God and may not marry to others Answ The party offending breakes the bond of marriage and so sinneth grievously both against God and the yoke-fellow but the innocent party marrying againe after lawfull divorce onely taketh the benefit of that liberty whereto God hath set him free through the unlawfull breaking of the bond by the party offending Perkins It is controverted
labours to make zeale odious Adulterando by adulteration of it he is Gods ape and can transforme himselfe into an Angell of light and make many hypocrites yea heretickes to seeme outwardly zealous that so zeale may be had in disgrace The old Pharisees as may be seene in this Chapter seemed very zealous and the new Pharisees the Papists seeme so also in many things and divers at this present seeme outwardly zealous onely out of hypocrisie But shall wee condemne zeale therefore in the Abstract What if some of the Citizens of LONDON or YORKE were covetous or usurers or oppressors or the like were it therefore a wicked thing to be a Citizen Suppose that some Lawyers were haters of peace and stirrers up of strife and no better then pick-purses shall we therefore conclude that the Law is evill Jf the hands of Judges and Magistrates should be full of bribes and their hearts of covetousnesse shall we therefore say that Iudgement is evill It is necessary that there should be evill men that the good may be discerned and knowne zeale in it selfe is good though it be abused by many and therefore we must take away the abuse but retaine zeale still II. Attractione the purgation becomes to be Answ 2 purgative by attraction for Omne purgans attrahit every thing that purgeth hath an attractive faculty in it The humour which is dispersed and seated in the more ignoble parts of the body is by the purgation brought into the ventricle which is the onely vessell ordained for the receiving of the purgative potion now the ventricle being overcharged with the weight of the humour by an avoiding or ejecting faculty doth expell it and cast it forth Thus sinne having long bene in the habit of the life and long lurked within in the hidden man of the heart is not Purged out untill it be first attracted and brought into the Conscience Whence we may learne That sinne is purged out by the Conscience that Obser 2 is when our consciences accuse us of sinne or the eyes of our conscience being opened we see sinne and seeing of it hate it with a perfect hatred then and never till then we strive truely to purge it out Read Rom. 2.15 and 2 Cor. 1.12 and Hebr. 10.22 and Psal 139.21 And therefore let us principally take heed of cauterized consciences 1 Tim. 4.2 For so long as we have no conscience of sinne so long sinne is not purged out So long as Ioshua had the mouth of the Cave stopped with a great stone so long he was sure that his enemies the Kings were there so long as a stony heart stoppe the mouth of conscience so long the devill knowes that sinne is there Wherefore let us arraigne all our sinnes and summon them to the barre in the Court of conscience remembring that if the conscience be wrought to a sight of sinne and a true hatred thereof then they shall be pardoned and purged out III. Displicentiá the purgative potion purgeth Answ 3 by reason of its displicency and dislike For. Omne medicamentum purgans est nauseae provocativum every purging thing is loathsome to the Ventricle and that either First because they are bitter and of a harsh and unpleasant tast as Aloes and Coloquintida Or else Secondly because they are irkesome and loathsome to the Ventricle as all purgatives are that I know of except Aloes Thus sinne is cast out by Obser 3 repentance which is displeasing and offensive to our nature That Repentance is offensive to nature appeares thus viz I. Jt is bitter we naturally call the word of God a hard saying Iohn 6.60 and frequently cry out that the old way of sinne is better then the new way of repentance and true obedience Luke 5.39 And II. Repentance is greevous and irkesome unto us we are ashamed by repentance to condemne our former lives and such is the corruption of nature that we had rather continue in our wicked wayes then by repentance confesse that hitherto we have erred from the right way Repugnat poenitentiae natura verecundia Natura quia omnes sub peccato Verecundia quia erubescit quisque culpam confiteri August Epist 3. ad Simpl that is Both nature and shame are opposite unto repentance Nature because all naturally are in sinne and shame because all naturally are ashamed to confesse their sinnes And this is the reason why so few are converted and turned unto God namely either First because idly they spare themselves and will not take paines to examine their wayes or sinnes as many doe who forbeare this labour because it is no better a worke then raking in a stinking Ditch and because it would make them out of love with themselves Or Secondly because they are ashamed to confesse and acknowledge their sinnes and errours Iohn 9.40 Now we must remember here these foure things namely I. That if we do not judge and condemne our selves here God will judge and condemne us hereafter And therefore it is better to examine our wayes our selves and to labour to find out our iniquities while we have leave and space of repentance then to leave them to be enquired and sought out by an all-seeing God when we shall not obtaine one drop or dramme of mercy though wee seeke it with teares And II. We must remember that it is worse to cover then to discover our sinnes worse to conceale then to reveal our iniquities worse to excuse then to accuse our selves worse to hide then to confesse our faults For First he that hides his sinne shall not prosper but he that confesseth shall find mercy and favour And Secondly he that hideth his sinne dishonours his GOD 1 Iohn 1.9 but he that confesseth honoureth his Maker Whence Joshua said to Achan confesse thy sinnes and give glory to GOD Ioshua 7. And Thirdly he that hides his sinne shewes evidency that he preferres either the love of his sinne or his estimation and credit before the glory of God and the good of his owne soule but he that confesseth his sinnes ingenuously unto God shewes plainly that he preferres the Glory of his GOD and the good of his soule before the shame and disgrace of the World or his owne credit And III. We must remember that Repentance is rightly called Poenitentia nunquam poenitenda Repentance never to be repented of 2. Corinth 7.10 For he who labours truly to find out his sinnes will never repent him of that labour he that is truly sorrowfull for those sinnes which he finds out will never repent him of that his sorrow he that truly confesseth those sinnes unto GOD which he sorrowes for will never repent him of that his confession he that labours to hate all those sinnes which he hath confessed himselfe guilty of will never repent him of that hatred he that purposeth to leave all sinnes which he doth or should hate will never repent him of that purpose he that promiseth unto GOD to serve him for the time to come in
sound of a Trumpet and they shall gather together his Elect from the foure winds from one end of heaven to the other The Jewes had a Feast called the Feast of Trumpets which differed from other new Moones in this In other new Moones they blowed no Trumpets but in this they blowed from the Sunne rising till night Shinâ—â—â—in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What was the reason of this blowing and great noise of Trumpets The reason hereof in generall Quest J take to have beene to make their New-yeares day the more remarkable Answ because from it all their deeds and contracts bore date and their Sabbaticall yeares and Jubiles were cou ted thence But why it should be made remarkable by the sound of Trumpets or Corners there are three conjectures viz. First the Hebrewes thinke it was done in memory of Isaac his deliverance and that they did therefore sound Rams hornes because a Ram was sacrificed instead of him Fag in Levit. 23. Secondly Basil in Psalm 80. is of opinion that the people were hereby put in mind of that day wherein they received the Law in Mount Sinai with blowing of Trumpets Thirdly others thinke it was to put them in remembrance of the Resurrection which shall be with the found of Trumpets according to our Saviours words in this place He shall send his Angels with a great sound of a Trumpet VERS 36. Vers 36 But of that day and houre knoweth no man no not the Angels of heaven but my Father onely St. Mark 13.32 addes Neither the Sonne of man § 1. But of that day knoweth no man Sect. 1 The Papists say Argum. that Antichrist shall raigne but three yeares and a halfe and shortly after that time the world shal end against which groundlesse opinion we urge this place thus Jf Antichrist should raigne but three yeares and a halfe as our Adversaries teach and that then immediatly the world should end then it is possible to assigne the time of Christs comming to judgement so soone as Antichrist is revealed But our Saviour saith here of that day and houre knoweth no man no not the Angels yet Bellarmine takes upon him to set downe the very day of Christs comming to wit just 45. dayes after the destruction of Antichrist Sect. 2 § 2. No not the Angels nor the Sonne of man Object 1 Some of the Papists have objected this place for the proofe of their Aequivocation Our Saviour said to his Disciples that he himselfe knew not the day of Judgement but his Father onely which by consent of holy Fathers is to be understood that he knew it not ut significaret eis that he would tell them And thus Ambrose Chrysostâ—me Theophilus and Basil expound it And Garnet at his arraingment objected St. Augustine and wholy depended upon his judgement in the same exposition Answ 1 First we might vie Fathers with the Aequivocator who otherwise expounded these words but forbeare it only reciting the words of their owne Iesuit Maldonate Multi veteres patres Athansa Nazian Gregor Theodor. Cyrillus Autor operis imperfecti in Matth. docuerunt Christum quatenus hominem diem judicii ignorasse that is Many ancient Fathers have taught that as Christ was man he knew not the day oâ— judgement Answ 2 Secondly that St. Augustines exposition which Garnâ—t did onely select doâ—h imply no mentall Aequivocatioâ— is amply proved by Bp. Morton in his modest Answerer â—art 3. Chap. 11. Page 74 unto which place J referre the Reader because it is something long Answ 3 Thirdly the Papists say that their mentall reservation is then onely requisite when the hearer is incompetent and unfit to understand the clause reserved Now it were senselesse to imagine that the Apostles were not fit to understand or unfit to know that clause for our Saviour else-where saith It is not for you to know the times and seasons Acts 1.7 And why was not that ut vobis significem at this time also seasonable for them to understand Yes doubtlesse if that were the meaning of his words they understood it and then it was no concealed reservation and if it were not his meaning there was no aequivocation Answ 4 Fourthly the purpose of the Aequivocator is by his secret reservation To delude his bearer now this were blasphemy to say that Christ did aequivocate that is delude and deceive his Disciples If the Reader would see this Obj ction further answered let him read Bp. Mort. in his answer to the modest answerer part 3. Chap. 11. Page 75 76. Object 2 The ancient Arrians did frequently object this place to the godly for the proofe of theâ—r pernicious and blasphemous doctrine that Christ was not God they argued thus God knowes all things Christ knew not all things for he was ignorant of the day of judgement Therefore CHRIST is not God Answ 1 Our Saviour speakes here of his humane nature not of his divine for as he was man he knew not that day and houre but as he was God he knew it Sometimes Christ speakes to his Disciples as man sometimes as God as man he enquires where Lazarus was buried as God he knew it for he had before told his Disciples that Lazarus was dead As man he askes what men thought and said of him as God he knew for he was not ignorant of their very thoughts as is plaine from these Texts Iesus knew their thoughts and why thinke you evill in your hearts and the like Nazianzene answerâ— further that Christ speakes Answ 2 this as divers other things for the honour of his Father whom he preferres before men No man and Angels No not the Angels and himselfe Nor the Sonne of man that all men might learne to honour the Father above all and to seeke his glory more then their owne Againe Nazianzene saith That to know signifies Answ 3 sometimes to make knowne or to make others to know and thus he thinkes that CHRIST knew not the day of Judgement that is he knew it himselfe but he would not make it knowne unto them But I conceive with Simler de filio Dei Lib. 2. page 112. a.b. that the first Answer is the truth viz. that Christ knew it as God but not as man How doth it appeare or how may it be proved Quest that â—hrist at all knew of this day First Christ is the wisedome of the Father Heb. Answ 1 1. And therefore if the Father know that day and houre which the rrians deny not then he cannot be ignorant thereof Secondly Christ was in the Father and the Father Answ 2 in him Iohn 17.21 And therefore those things which the Father knew the Sonne could not be ignorant of Thirdly Christ knew the Father which of all Answ 3 things is the greatest yea as the Father knew him even so he knew the Father Iohn 10.15 And therefore we must not imagine that he was in regard of his Deity ignorant of the last day Fourthly Christ is the Author of time Iohn
that will be the time of retribution and a tree being once fallen cannot turne it selfe on the other side This is the difference betweene death and the last judgement before the sudden approach of death we may repent as Mr. Latymer said betweene the falling of the hatchet and the separation of the head but no repentance at the approach at the last day And therefore we should before it comes prepare our selves and that I. By repentance and true conversion unto God Hebr. 3.13 c. While it is said to day And II. By faith for without faith we cannot please God Hebr. 11.6 and there can be no true faith without repentance 2 Tim. 4.4 and new obedience Thirdly the time of CHRIST comming will Answ 3 be in an houre when we looke not for it or it will come unawares and altogether unexpected And this is the worst of all for although it be unknowne yet if we did expect it it would not find us unprepared but it will come when we kâ—ow not ye when we feare it not at all and so become a horrible houre unto us The point observable from hence is this That Christ will come unto judgement when Obser 3 we are most secure and most negligent For the better taking up and confirming of this we will consider three dependant particulars viz First the Causes why we neglect the Comming of Christ that wicked men neglect Christs Comming is plaine from Luke 21.34 and verses 38. and 49. of this Chapter Now the Causes why they neglect his comming are principally these two namely I. The joyes and delights of the world which are either First lawfull as laughter play mirth now concerning these the Apostle saith Let those who rejoyce be as though they rejoyced not 1 Cor. 7 3â— that is they must not be profuse in their laughter but moderate in all worldly delights and pleasures Or Secondly unlawfull as drunkennesse gluttony uncleannesse and the like wherein wicked men wickedly rejoyce Reâ—d Luke 21.34 and verses 38. and 49. of this Chapter II. The cares distractions and employments of the world cause us to neglect the comming of CHRIST Here observe three Causes to wit First Causa juvans the helping and furthering Cause and that is the care of our vocations and callings Now although callings are warrantable and lawfull and a provident care in the managing and following of our callings be warrantable and lawfull yet our care may be too excessive and immoderate even in our Vocations Psal 127. And hence the Apostle exhorts those who buy to be as though they bought not c. 1 Cor. 7.31 Secondly there is Causa laqueans the bewitching and enthralling cause and that is Coveteousnesse oppression and the like Matth. 13.22 and 1 Tim. 6.9 These we must principally take heed off they being as pernicious to our poore soules as bird-lime or snares are to the poore birds Thirdly there is Causa occidens the killing cause to wit worldly sorrow 2 Cor. 7.10 which causeth death Secondly men being once overcome with these causes they then become secure and sleepe fearelessely Matth. 2â— 5 and verse 38 of this Chap. and verse 48. That is they either regard not Christs Comming or else they presume that he will deferre his comming And Thirdly then CHRIST will come in the night in the last watch of the night when men sleepe Matth. 1â— 25 and verse 43. of this Chapt. That is when he is not expected or looked for Vers 46.47 VERS 46 47. Blessed is that servant whom his Lord when he commeth shall find so doing Verily I say unto you that he shall make him ruler over all his goods Object Some of the Papists produce this place to prove the Invocation of Saints reasoning thus The good servant is here promised a reward of blessednesse even to be placed over all that his Lord hath whereby is meant That Saints after their departure are made Protectors of the Militant Church of Christ And therefore we may pray unto them Bellarm. de beat Sanct. Cap. 28. Coster Enchir Cap. 14. Answ By the context it is plaine even in the judgement of their Jesuite Maldonate that it is an explanation of the parable going before Chapt. 25.19 where it is said A long time after will his Lord come whereby doubtlesse is meant the second comming of CHRIST Maldonat â—es com in Matth. 25.19 31. And in this same Chapter it is said when his Lord shall come which cannot be understood but of the second coÌ„ming of Christ Vers 48 49 50 51. VERS 48 49 50 51. But and if that evill servant shall say in his heart My Lord delayeth his Comming and shall beginne to smite his fellow servants and to eate and drinke with the drunken the Lord of that servant shall come in a day when he looketh not for him and in an houre that he is not aware of and shall cut him asunder and appoint him his portion with the hypocrites â— there shall be weeping and gnashing of teeth § 1. But if that evill Servant shall say in his Sect. 1 heart c. The scope of our Saviour in these words as I take it is to teach us Obser That when wicked men most deride the judgements of God then they are most neare them Read Gen. 4.7 and 7. Matth. 25.5 10. and Revel 3.10 and Esa 5.26.27 Who are here to be blamed and reproved Quest 1 First those who deride the judgements of God Answ 1 Esa 5.19 Ierem. 17.15 and 20.8 Ierem. 4.4 Many there are who laugh at the comminations and meâ—â—ces of the Ministers of the word and in their wickednesse and drunkennesse say Let him preach anger and judgement for we feare it not certainly unto such the Lord will come in an houre when they are not aware and give them their portion in hat Lake where there is nothing but weeping and gnashing of teeth Secondly they also are to be reproved who although Answ 2 they deride not the threatnings of the word denounced by the Preachers thereof yet in the meane time they presume and feare them not saying unto themselves we hope the judgements of God will not approach as yet and if they doe we shall not be subject unto them but delivered from them This Non morieris thou shalt not dye was the first dart that the Devill threw at man Gen. 3.2 And presumption like the Trojane horse brings a concealed enemy in the belly thereof which wounds before it warnes And therefore we must not presume To whom may this be fitly applied Quest 2 First to those who thinke that though they Answ sinne yet no evill shall come vpon them Eccles 5.4 c. neither shall they be punished at all Many argue I. From the mercy of God thus God is mercifull and therefore hee will not punish sinne And II. From others thus such and such have sinned greatly and grievously and yet no evill hath come unto them therefore sinne shall not be punished at all And
III. From themselves thus we have taken this course and followed this way long and as yet God hath not manifested his anger against us and therefore we hope that our sinnes shall never come unto judgement nor we for our sinnes unto condemnation And thus they altogether forget that First God is just as well as mercifull And Secondly that his word is true and shall certainly be accomplished And Thirdly that the longer the Lord spares the more exquisitely and unexpectedly he will punish And Fourthly that by these arguments they shew themselves to be the Devils Proctors pleading with all their might for sinne and rebellion against the Lord of glory Answ 2 Secondly this may be applied to those who extenuate and lessen their sinnes as though they deserved not to be punished for such petty offences Some sticke not to say Lying swearing lascivious words and the neglect of holy duties are not such great matters And therefore they being guilty of no greater sinnes they hope they shall not be punished But I. Although these sinnes should be granted to be but small yet they are many and therefore will certainly condemne without repentance But II. They are not small For First God hath said that he will never hold the swearer guiltlesse Command 4. And Secondly lying is a sinne directly against CHRIST who is truth it selfe and therefore St. Iohn saith that all lyars shall be shut out of the Kingdome of heaven Revel 21. And Thirdly wicked thoughts draw downe Gods heavie judgements upon such as harbour and give way unto them Gen. 6.5 therefore much more will wicked words destroy the soule Wisdom 11.1 Fourthly to neglect the duties and exercises of Religion is to neglect the service of God and consequently to be unprofitable servants now all such shall be cast into utter darknesse where shall be weeping and gnashing of teeth Matth. 25. â—0 And therefore let us not deceive our selves by the smalnesse of our sinnes Sest 2 § 2. And give him his portion with Hypocrites Quest 1 What duties of Religion may an hypocrite doe or how farre may he goe Answ 1 First he may have whatsoever nature hath given at any time to any or can give Answ 2 Secondly he may have a temporary faith which includes two things in it to wit I. A knowledge of the word And II. A perswasion of the truth and authority thereof Answ 3 Thirdly by the law he may be brought both to acknowledge his sinne and the merit of it Answ 4 Fourthly from hence the conscience may be terrified and the heart wounded with sorrow for sinne And Answ 5 Fifthly he may assent to the covenant of grace that it is a sure and certaine covenant and he may beleeve the sufficiency of the merits of CHRIST Answ 6 Sixthly he may beleeve that God is faithfull and true and will in his due time performe all his promises unto his servants And Answ 7 Seventhly as he may sorrow for his sinnes so he may strive and struggle against sinne And Answ 8 Eightly hence from these fruits of his faith may arise joy and a willing submitting of himselfe to heare the word of God and to heare it with gladnesse as Herod did Marke 6.20 Quest 2 What foundations of faith hath an hypocrite to rely upon Answ The holy Spirit moues the children of God to labour for faith and to approve and manifest their faith by a true sincerity and solide change in all things But the hypocrite hath other false foundations to build his faith upon namely First he conferres himselfe with wicked men and then concludes I am not like this Publicane but much better then he or these wicked ones and therefore I need not feare Secondly he compares himselfe with himselfe and then concludes that his knowledge in divine things is more then it hath bene and his profession fairer then formerly and his life more refined then it was at such a time and therefore in regard of this cleare change that is wrought in him he needs not feare Thirdly he compares himselfe with the righteous and he heares what the world saith of them that because they oppose themselves against the vices of the times therefore they are contentious and proud Esa 8.18 Wisdome 2.15 16. And therefore he thinkes himselfe in a righter and better way then they and consequently needs feare no evill Fourthly he judgeth himselfe by his outward estate and because God blesseth and prospereth him in whatsoever he takes in hand therefore he confidently perswades himselfe that his pathes are straight and his wayes pleasing unto God although a wicked man may abound in all outward good things Reade Iob. 21. Ierem. 12.1 2. Malach. 3.15 Fifthly he imagines that because Gods mercies are above all his workes therefore they shall also be extended beyond his promises and consequently that he need not feare though he be faulty Sixthly he perceives that he is free from the temptations of Sathan which others feele and groane under and therefore he perswades himselfe that the Devill dares not deale with him and consequently that he needs not feare any evill to come Bellarmine affirmes that Salomon was damned Object and confirmes it hence Hypocrisie is a sinne odious unto God and lyable unto many heavy and grievous plagues as appeares from this verse But Salomon was a most palpable and grosse hypocrite neither did ever adhere unto God sincerely although he had a shew of zeale at the first as is evident from 1 King 11.4 where it is plainly said That his heart was not perfect with the Lord his God as was the heart of David his Father First this place proves not that the heart of Answ 1 Salomon was in no sort intire and sincere but onely that it was not so intire and sincere as was the heart of David his Father for sanctification is given to the elect unequally in this life and therefore that is not presently evill which is lesse good Secondly this particle Sicut As is not here Answ 2 a note of quality but of equality not of likenesse but of measure that is these words His heart was not perfect that is as perfect as was the heart of his Father David doe not simply denote the quality but onely the same degree oâ— quality for that place of Scripture aymes at no other thing then that the Kingdome was not so well ordered and governed under or by Salomon as it was by David who although he were not free from all blame yet he never suffred the true worship of God to be corrupted in his Kingdome neither did defile himselfe with any Idolatry which things Saloâ—â—n was guilty of and which considered in themselves are so great and greevous sinnes that St. Peter by an Antonomasia cals them The pollution of the world 2 Peter 2.20 But yet not so great as that the Lord cannot renew his children from them by repentance and did Salomon as appeares by the Booke of Ecclesiastes which was writ after his fall
not be offended therefore wee must doe nothing that may displease him we must abstaine from every appearance of evill therefore we must disobey and resist the Magistrate rather than yeeld to such ceremonies as seeme evill to some This is to strain the Scripture beyond his native sense and to make it speake a strange language § 2. Thou shalt love thy Neighbour Sect. 2 How many degrees of love are there one towards another Quest The Ancients have these eight degrees I. Answ Some love those who love them this is naturall love II. Some love those from whom they have received or hope to receive some good turne this is mercenary love As Augustine saith Qui amicum amat propter commodum non amicum convincitur amare sed commodum Hee who loves his friend for his gaine thinkes gaine worth loving but not his friend III. Some love others because they trace the same path of impiety that they doe thus drunkards love drunkards and Hereticks love those who maintaine the same Heresie that they doe this is a wicked and diabolicall love IV. Some love others for some good worke that they have done or because they see them to be good men this love is commendable V. Some love others because they are members of the same body with them that is the children of their heavenly Father this is a spirituall love VI. Some love those who love not them and this is a gratious love Cheâ—â— Harm c. 51. p. 5â—6 There are two degrees more which the Ancients have ranked with these but they cannot be called degrees of love but rather of hatred namely VII Some love not those who love them and these are perverse persons VIII Some love not entirely any but are lovers of themselves and this is an humane corruption and infirmitie § 3. And hate thy enemy Sect. 3 The Scribes and Pharisees say this Observ but Christ rejects it and therefore we may easily affirme it to be false and this to be true That the true Christian must hate none Why must we hate none Quest 1 First because hatred is alwayes forbidden and Answ 1 ranked with those things which are evill The workes of the flesh saith the Apostle are these adultery fornication c. hatred variance c. Secondly because God loves all his creatures as followes verse 45. and therefore wee Answ 2 should herein imitate him hating none Answ 3 Thirdly because the blessed Spirit of God teacheth us to hate none and Christians ought to practise no other things then he teacheth unto them Answ 4 Fourthly the Scribes and Pharisees acknowledge that we must love our brethren now unto Christians all men are brethren either in Christ or for Christ as was shewed before verse 7. of this chapter and therefore we must love all and hate none Object But against this it will be objected the Israelites were commanded to hate the seven Nations to smite them to destroy them to make no covenant with them to shew no mercy unto them Deut. 7.1 2. Iosh 23.7 12. Answ 1 First this was a peculiar precept and therefore is no generall rule neither concludes any thing against what hath beene formerly affirmed Answ 2 Secondly although it be not allowed to hate any man for the evill that is in him yet it is lawfull to hate the evill that is in men Quest 2 How farre and in what regards is it lwafull for a man to hate his enemy There are two sorts of enemies to wit ours and Gods Answ First if they be our enemies then wee must not hate them at all Indeed it is lawfull for us to pray against them as David did arise O Lord disappoint him cast him down and deliver my soule from him d Psal 17.13 And againe O Lord overthrow thou the counsell of Achitophel Secondly if they be wicked men and so Gods enemies then these things are required of us namely First we must hate their wicked workes yee that love the Lord hate evill Psal 97.10 The flesh that toucheth any uncleane thing must not be eaten e Levit. 7.19 nor the society of sinners must be delighted in f Prov. 1.10.15 but wee must hate the wickednesse of the wicked with a perfect hatred g Psa 139 21. Secondly it is lawfull for us to pray against their malice whether it be 1. against God Or 2. Religion Or 3. Our brethren Thirdly we must decline familiarity and all intimacie with those who are Gods enemies Davids delight was in the Saints h Psal 16.3 and so must ours be not in the wicked for their company we must avoid i Psal 26.4 5. and 101.6 Esa 52.11 and that for these three causes 1. Lest by their society we should be drawne into sinne as Salomon was 2. Lest we should bee punished with them Read Numb 16.26 Prov. 13.20 and 22.24 Apoc. 18.4 3. Lest at least our hearts should be grieved and our eyes and eares offended with their wickednesse Thus Lots righteous soule was grieved with seeing and hearing the abomination of the wicked Sodomites k 2 Pet. 2.9 Here wee must distinguish between those who Oppose themselves obstinately against all goodnesse and Religion these are to be avoided and their company not to be frequented Are blind and ignorant doing evil because they know no better these are not altogether to bee shunned but as occasion offers it selfe to be instructed and exhorted Fourthly but whatsoever they be though never so bad yet they are to be loved 1. Because they are flesh of our flesh of the same species with us 2. Because it may be they shall be converted hereafter And therefore love them for that hopes sake which thou maist have of them VERS 44. But I say unto you love your enemies Vers 44 blesse them that curse you doe good to them that hate you and pray for them which despitefully use you and persecute you § 1. Love your enemies Sect. 1 How doth it appeare that our enemies are to Quest 1 be loved First from Levit. 19.17 18. Thou shalt not Answ 1 hate thy brother in thy heart thou shalt in any wise rebuke thy Neighbour and not suffer sinne upon him Thou shalt not avenge nor beare any grudge against the children of my people c. Where we see 1. Our enemies must be reproved and wee must not suffer them to sinne vers 17. 2. We must not avenge our selves upon them 3. We must not remember the injuries they have done unto us vers 18. Secondly it appeares from Rom. 13.9 Thou Answ 2 shalt not commit adultery thou shalt not kill thou shalt not steale all is comprehended in this thou shalt love thy Neighbour as thy selfe And therefore Saint Augustine saith l De doct 1.30 this precept of loving our enemies belongs unto all Thirdly it appeares from Rom. 12.20 21. If Answ 3 thine enemy hunger feed him if hee thirsâ— give him drinke and be not overcome of evill but â—vercome evill with
good If we must love God with all our heart and Quest 2 with all our minde and soule and might and strength as we are commanded Deut. 6.5 and Mat. 22.37 then where is there any place left for the love of our Neighbour First it is certaine that we must love none but Answ 1 onely in the Lord we must not love any supra contra aut prater Deum either above God or besides God or contrary to the command of God Secondly but in the Lord we may and ought Answ 2 to love men as a man is said to love his wife only and yet he loves his children also Thirdly yea those who love not men cannot Answ 3 love God Reade 1 Iohn 2.9 and 3.10 and 4.20 How must we love our enemies Quest 3 First affirmatively we must love them thus Answ 1 namely I. As they are men and so flesh of our flesh II. As they are our enemies we must not covet or desire to be avenged of them III. Yet we may lovingly reprove them for their amendment Answ 2 Secondly negatively thus we may not love them to wit I. as wicked men lest so we be found to love wickednesse which God hates II. as the enemies of God for thus wee are by Davids example to hate them Doe not I hate them oh Lord that hate thee yea I hate them with a perfect hatred m Psa 139.21 22. III. we must not love them unto death that is so love them that our love be a meanes to bring them unto perdition we must not flatter them in evill but labour by gentle reproofes to reduce them from their errours Quest 4 If to love be to esteeme as a friend then how can this agree with an enemy to love our neighbour is to hold him our friend how then can a man love his enemy that is hold him as his friend for to be a friend and an enemy are contraries We must not hold any man our enemy Answ but every one our brother friend and neighbour This our Saviour teacheth us by the parable of the man who was wounded betwixt Ierusalem and Iericho and was helped by the Samaritane concluding that we must hold every man our neighbour n Luk. 10.31 c. and none our enemy yea under the Gospell we are taught That all men are our brethren either By Regeneration or By Creation either Indeed or In hope either In the Lord or For the Lord. And therefore none are to bee held as enemies Quest 5 Why must we love those who by their deeds shew themselves to be our enemies Answ 1 First because herein wee shall imitate our God who is an examplar hereof unto us verse 45. Answ 2 Secondly because otherwise wee cannot love God If any man say he loves God and hates his brother is a lyar for how can hee love God whom he hath not seene and hate his brother whom he hath seene 1 Iohn 4.20 Answ 3 Thirdly because otherwise wee have not the Spirit of God for every one who is borne of God loveth his neighbour 1 Iohn 4.7 Answ 4 Fourthly because now none are enemies we are all one body 1 Corinth 12.12 the partition wall being broken downe so that there is now neither Iew nor Gentile which are to be hated but all must be loved Rom. 12.18 And therefore they who hate the persons of those who are without know not what Spirit they are of Answ 5 Fifthly the bond of peace is to bee preferred before all other things and therefore wee must suffer any thing rather than dissolve and break it Answ 6 Sixthly if there were any cause why wee should hate any it were for their hatred and hostilitie against us but this is no cause of hatred we being to looke upon God not man And therefore for his sake we must love those who hate us Quest 6 What are the impediments which hinder us from taking out this hard lesson of loving our enemies Answ The Remoraes or hinderances are these Impedi ∣ ment 1 First an apathia of the love of Christ were men truely sensible or heartily affected with the love of Christ towards them when they were enemies then they would not think it so strange to love their enemies but men are not sensible of this what love Christ hath borne towards them and therefore they are kept backe from the love of their enemies Impedi ∣ ment 2 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of affection towards their brethren Love covers a multitude of sins and therefore the lacke of this Christian charity is an impediment which hinders us from the love of our enemies Thirdly the errour in judging of love and charity we neither know the excellencie or Impedi ∣ ment 3 valew of this Evangelicall vertue of brotherly affection neither the necessity thereof but thinke it to bee like a free-will offering and hence we are not so carefull to practise it as we ought Fourthly the love of the world and selfe-love Impedi ∣ ment 4 is another thing which hinders us from the love of our enemies Fifthly too deep an apprehension of the Impedi ∣ ment 5 wrongs and injuries that have beene offered us Sixthly an innate and naturall pronenesse unto Impedi ∣ ment 6 anger envie and hatred Seventhly the difficulty of shewing and Impedi ∣ ment 7 doing the workes of mercy and charity What are the remedies against these impediments Quest 7 The remedies or meanes by which we may be helped forward in this duty of love towards Reme 1 our enemies are these First Answ Love God and preferre God before thy selfe thy own will and all things else and then for his sake thou wilt not be unwilling to doe any thing which he requires of thee Secondly learne to see thy brother in thy Reme 2 God and to love him as a child of God and then thou wilt easily be induced to be reconciled unto him though he have offended thee Thirdly despise and contemne the world Reme 3 love thy profit and gaine lesse than thou hast done and then thou wilt not be so sensible of any injury offred unto thee in temporall things Fourthly undervalew thy selfe esteeme Reme 4 basely of thy selfe and consider if thou hatest thy brother for some wrong done unto thee dost not thou deserve to bee hated of some others for the like injury done unto them at least dost not thou deserve that the Lord should looke upon thee as an enemy and hate thee as an adversary seeing thou hast offended him more often and more grievously than all the world hath or can doe thee Fifthly Let thy conversation be in heaven Reme 5 let thy affections bee set upon those things which are above walk continually in the paths of love charitie patience humility and meeknesse and then thou wilt be the more ready to love those who hate thee and to doe good unto those who doe evill unto thee Sect. 2 § 2. Blesse them that curse you doe good to them