call God Father to shew hereby two miraculous things unto us viz. First that hee who dwels in that inaccessible light and height which no eye can attaine unto 1 Tim. 6.16 is yet notwithstanding prepared to heare the requests of poore earth-wormes when they pray unto him Secondly that the Prayers which are uttered in a small still voyce should ascend the Clouds and penetrate the Heavens Secondly we say our Father which art in Heaven in regard of our selves and that for these ends viz. I. That all our thoughts of God might be divine and heavenly or that we might have no base or earthly conceits of God not any human imagination of him lest we should measure him by the standard of carnall reasō II. To teach us to state a difference betweene our heavenly and our earthly Father because he is omnipotent perfect just impartiall and the like which our naturall parents are not x Math. 23 9. III. That by this compellation or addition wee might bee admonished to seeke heavenly not earthly things of God and when as wee seeke earthly to desire them for this end that wee may be more enabled to doe good and thereby to glorifie God having a spirituall arme and end even in our petitions for temporall things IV. That by this appellation we might bee admonished to know and acknowledge that so long as wee live on earth wee are pilgrims and strangers from the Lord who is in Heaven and consequently to excite and kindle our desires that they may be enflamed with a longing and hungring affection after the fruition possession of that heavenly Kingdome where our Father is Chem. Harm Cap. 51 fol. 607. V That we might pray the more fervently seeing we invocate a heavenly Father VI. That wee might rather use the spirit then the voyce in Prayer because it is not the words of the mouth but the sighes groanes and desires of the heart which reach unto Heaven VII That wee might bee carefull to crave no unlawfull nor unjust thing at the hands of our Father which is in Heaven VIII That we might bee carefull to be transformed unto a heavenly nature and conversation that seeing our Father is in Heaven we might as children of such a Father have our conversation on earth as though we were in Heaven § 4. Hallowed be thy Name Sect. 5 What is meant heere by the Name of God Quest 1 First the Name of God sometimes signifies Answ 1 God himselfe They that love thy name that is thy selfe are blessed Psalme 5.12 Secondly sometimes Name signifies the Answ 2 workes of God How excellent is thy Name that is thy workes Ps 8.10 Thirdly sometimes Name doth signifie and Answ 3 denote unto us the attributes of God as Exodus 3 14 15. My name is Eheje and Iehovah that is one that hath life and being in himselfe and from himselfe and gives life unto all other creatures and Exod. 15.3 The name of the Lord is Dominus bellicosus a warlike God so he is called El-elohim a strong and A mighty God and Saddai or Schaddai an All-sufficient God Fourthly Name by a Metonymie is taken for glory or honour Oh Lord shew thy Name that is thy glory honour and power Exod. 9.16 and 14.4.17 and 33.19 and Iosh 7.9 Fifthly it signifies the worship or celebration of God Acts 21.23 And thus in this place it is taken for the glorie honour and worship of God himselfe and the celebration of him in his attributes What is meant by this word Hallowod Quest 2 First it signifies to make holy thus Christ Answ 1 sanctified himselfe Iohn 17.19 and us Romans 8.30 Secondly it signifies to consecrate or dedicate Answ 2 unto some holy use Thus the leviticall holy things were separated from a common use and therefore were called holy Thirdly it signifies a preparation unto divine Answ 3 worship Exod. 19.10 Fourthly it signifies to proclaime or declare Answ 4 one to be holy and so it is taken in this place to set forth the glory of God Obser Teaching us that we must both desire and endeavour both labour and pray that the Lord may bee glorified in us and by us 1. Corinth 10.31 Why must we thus earnestly endeavour and Quest 3 servently desire that Gods Name may be glorified First because God is better and more worthy Answ 1 to be sanctified and glorified then any other is He infinite and incomparable there is none worthy to be compared unto our Father which is in Heaven And therefore our chiefest aime in all things must be to glorifie h m. Answ 2 Secondly because he is most able to recompense us if we glorifie him There is none able to doe that for us which our God can wherefore our chiefest care should be to Hallow his Name Answ 3 Thirdly because all things were made for his glory we were by him created for this end Proverbs 16.4 and therefore let us not frustrate his expectation nor defraud him of his right but labour to honour him and hallow his Name in all our actions Answ 4 Fourthly because God creating us for his glory he will be glorified by us either by our conversion or by our confusion And therefore if we desire to be preserved from eternall destruction we must be carefull to advance his glory here on earth Answ 5 Fifthly because it is a signe of our filiation and adoption into the fellowship of sonnes for a child honours his Father Malach. 1.6 And therefore if we desire to be assured that we are heires of glory we must glorifie our Father which is in heaven Answ 6 Sixthly because God hath honoured us and that two manner of waies namely I. Temporally he made all things for us that is hee made the world for man and made man Lord of the world over all the creatures II. Spiritually he hath daigned to call us his children a Iohn 1.12 Ro. 8.17 he hath married us to Christ b Phil. 2.9 such a dignity as we are not able worthily enough to conceive off David thought it a great thing to be called the Kings sonne in law how great then is our dignity that are not the sonnes in law of an earthly King but the adopted sonnes of the King of Heaven and earth And therefore we shall be left without excuse if we make it not our chiefest study to bring much glory and honour on earth to our heavenly Father Answ 7 Seventhly because God will honour us if we honour him And that I. In this life 1. Samuel 2 30. II. In the life to come Daniel 12.3 and Mathew 13.43 Wherefore we should endeavour to advance and set forth his glory Aaginst the summe and substance of this question it will be objected Object God is incompatible and therefore how can he be honoured or glorified He is infinite and perfect and therefore what can be added unto him Answ 1 First it is true we cannot augment or encrease that essentiall glory which is in God
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
sed ad patrem semper urgeri in futura semper gestire Chrysost s Secondly we must labour to feel and to be sensible Answ 2 of these heavenly joys in our souls labour that our hearts may be ravished with the remembrance of them and our souls raised up with a confident applying of them unto our selves For he that feels these joys within will contemn this world and all things therein and think no labour too much for the procuring of heaven Answ 4 Fourthly we must meditate daily of the joy honour and glory which the Lord hath prepared for the faithfull in the kingdom of heaven for this will make us labour to be of the number of the faithfull Fifthly we must hunger after the possession of Answ 5 heaven desiring with S Paul to be dissolved Philip. 1.23 And crying Come Lord Iesus come quickly Revel 22.20 From whence comes this desire of death Quest. 4 First from a good Conscience for otherwise a Answ 1 man would desire rather to flee from God with Adam because he knows that he is angry with him but when the Conscience is purged and washed with pure water Heb. 10.22 then it desires to approach into Gods presence though it be by the gate of death Secondly this desire of death comes from a Answ 2 minde estranged from the world 1 Iohn 2.15 For if the heart be glued unto the world or the affections set upon the world then we shall rather cry Oh Death how bitter is the remembrance of thee than desire the approaching thereof But if the world bee crucified unto us and wee unto the world then it will rather rejoyce us than grieve us to be delivered from it Thirdly this desire of death comes from a hope of the participation and enjoyment of heaven and God and Christ for where this hope is not this desire cannot be Verse 27 VERS 27. For the Son of man shall come in the glory of his Father with his Angels and then he shall reward every man according to his works Sect. 1 § 1. For the Son of man shall come in the glory of his Father Object The Jews object that Christ is not the Messias and they argue thus The Messias ought to be a Prophet but your Christ was no Prophet neither is called by you a Prophet say they unto us And therefore your Christ was not the Messias Answ Christ was a Prophet and is so accounted and called by us as Luke 24. He was a Prophet and mighty in work and speech John 4. Sir I see that thou art a Prophet Quest They demand here What did he prophesie of Answ 1 First he prophesied of himself Luke 18.31 32 33. and in this verse also he prophesieth of himself saying The Son of man shall come in the glory of the Father c. Secondly he prophesied of his Disciples Mat. 10.16 17 18. Answ 2 Thirdly he prophesied of the Jews Luke 19.41 Answ 3 42 43 44. And therefore he was a Prophet yea the true Prophet and promised Messias Pet. Galatin lib. 8. pag. 323. § 2 And thou be shall reward every man Sect. 2 The Papists object these words Object for the proof of the merit of our good works The Apostle Rom. 11.35 Answ doth plainly deny that God gives any thing unto any of desert Who hath given first unto God and it shall be restored unto him again How can these places then be reconciled Quest First God properly is debtor unto none having Answ 1 the absolute dominion and Lordship over all creatures Secondly God therefore is said to reward Answ 2 men not properly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he performes his promises which are conditionall If the studious Reader would see this Question enlarged let him reade Cameron s Myrothee Evang. pag. 44 45. CHAPTER XVII Vers 1. VERS 1. And after sixe dayes Iesus taketh Peter Iames and Iohn his Brother and bringeth them up into a high Mountain apart After sixe dayes Quest HOw may the Evangelists be reconciled concerning this History S. Matthew here and S. Mark Chap. 9.2 saying this was after sixe dayes but S. Luke 9.28 saith it was after Eight dayes Answ 1 First by the number of dayes is meant a short time he had promised in the two former verses that some of his Apostles should see his glory or him in glory and should have a tast of the glory of the elect ere long and this promise hee performes within sixe or eight dayes at the most Aretius s Answ 2 Secondly St. Luke reckons the day upon which Christ made this promise and the day also wherin the promise was performed but St. Matthew and St. Mark reckon only the intermediate dayes between the making of the promise and the performance thereof for there were three sorts of reckoning among the Jewes namely I. Excluso uno termino incluso altero when one of the Termes was included and another excluded The Iewes were commanded to circumcise their Children the Eight day now if the Child had lived seven dayes and a part of the eighth he was to be circumcised as if he had lived compleat eight dayes Now none of the Evangelists do thus account or reckon this History II. Excluso utroque termino when both the terms are excluded and thus St. Matthew and Saint Mark saith This was after sixe dayes excluding both the day of the promise and also of the performance III. Incluso utroque termino when both the termes are included and thus S. Luke saith that it was Eight daies after And thus the Evangelists are easily reconciled Vers 2. And was transfigured before them Verse 2 and his face did shine as the Sunne and his rayment was white as the light Why is Christs Transfiguration upon the Mount adjoyned next to the foregoing History Quest First Christ had promised that some of them Answ 1 should see in this life a glimse of that glory which the Elect have in Heaven and therefore the Holy Ghost annexeth this History to shew how faithfull and true Christ is in his promises Secondly our Saviour had foretold them of Answ 2 that affliction which attended the faithful in this life verse 24 25. of the former Chapter Now because a taste of that glory which they shall be made partakers of which suffer willingly for Christ is an excellent meanes to confirme and strengthen them against death and crosses therfore six dayes after this sermon of the crosses of the faithfull in this world hee went up into an high Mountaine with three of his Apostles where hee was transfigured and they made eye-witnesses of his glory Answ 3 Thirdly this Historie followes the former for the strengthning of the faith of the Apostles in Christ for hee having fore-told them of his death verse 21. of the former Chapter which was now shortly to ensue lest they should thinke him to be but a meere man sixe dayes after hee tooke three of them up into a Mountaine that they might know even
honours of the earth and to aspire in our affections and endeavours unto heaven and the glory thereof And therefore let us labour to be regenerated that wee may be glorified CHAP. XX. Vers 1. 2 3 c. VERS 1 2 3 4 5 6 7. For the Kingdome of Heaven is like unto a certaine housholder which went out at the dawning of the day to hire Labourers into his Vineyard And hee agreed with the Labourers for a peny a day and sent them into his Vineyard And he went out about the third houre and saw others standing idle in the Market place And said unto them Go ye also into my Vineyard and whatsoever is right I will give you and they went their way Againe hee went out about the fixth and ninth houre and did likewise And he went out about the 11th houre and found others standing idle and said unto them Why stand yee here all the day idle They said unto him Because no man hath hired vs. He said unto them Goe yee also into my Vineyard and whatsoever is right that shall ye receive Sect. 1 § 1. For the Kingdome of heaven is like unto a Housholder Quest What is the meaning of this Parable Answ St. Hierome expounds it of those who are called unto grace at divers ages that is First those who were called in the morning and sent into the Vineyeard are those who in their childhood are brought to the obedience of God whether they were sanctified in the wombe as was Ieremiah and Iohn or whether they begun to serve the Lord as soone as they were capable of the use of reason as did Samuell Secondly those who were called at the third houre are those who are converted unto God in their youth and adolescencie Thirdly those who were called at the sixth houre are those who are converted unto God in their strength and perfect age Fourthly those who were called at the ninth houre are those who are converted unto God in their declining and old age Fifthlâ— those who were called at the eleventh houre are those who either are converted unto GOD in their decrepite old age or at the last houre and period of their life as the Thiefe vpon the Crosse Sect. 2 § 2. Which went out to hire Labourers into his Vineyâ—rd Quest How many sorts of Labourers are there in the vineyard of the Church Answ 1 First there are idle and sluggish Labourers who worke the worke of the Lord negligently thinking to discharge their duty towards God with an easie and ordinary paines These are threatned with a Curse Ierem. 48.10 and therefore are not to be imitated but rather to be taken heed of Secondly there are in the Vineyard of the Answ 2 Church wicked Labourers who goe about to destroy and lay it wast Now these are either I. Hypocrites and Dissemblers who draw neare unto God with their lips but are farre from him with their hearts Marke 7.6 Who have a forme of godlinesse but deny the power thereof both in their hearts and lives 2. Timoth. 3.5 And therefore cause the word of God and religion to be evill spoken of Rom. 2. Or II. Tyrants and persecutors who like the wild Boare of the Forrest labour with tooth and naile to destroy and lay wast the Vineyard Or III. Heretiques Schismatiques and perverse persons who by their errours and false opinions make rents and breaches in the Church Answ 3 Thirdly there are painfull and faithfull Labourers in the vineyâ—ard of the Church who indure much paines take much care and use the utmost of their power that they may be profitable Labourers and fruitfull vines in the Lords vineyard And these onely are they whom the Lord rewards with an immortall inheritance Answ 4 Fourthly Cyprian ex Anton. part 1. titul 5. Cap. 2. § 8. saith that there are twelve abuses in this vineyard whereby it is endangered and harmed to wit I. A wise man without good workes II. An old man without religion III. A young man without obedience IV. A rich man without liberality almes deeds V. A woman without shame and chastity VI. A Master without wisedome VII A Christian which is contentious VIII A pooreman which is proud IX A King which is wicked X. A Priest which is negligent XI The common people without discipline XII A people without Law If the Reader would see all these enlarged let him râ—â—d Antoninus in the place above cited These Master Warner Sect. 3 § 3. A peny a day That which Caesar exacted of the Jewes was this Denarius or peny for Denarius Didrachma and Numisma were all one this peny was the ordinary hire of a workman for a day as appears by this place and the daily wages of a Souldior as Tacitus saith We may observe hence that with the Jewes the day was divided into foure quarters The first quarter began at sixe of the clocke in the morning and hel dtill nine and this is here called the third houre verse 3. The second quarter ended at twelve of the clocke and is here called the sixth houre verse 5. The third quarter ended at three in the afternoone and is called the ninth houre vers 5. The fourth quarter ended at sixe of the night and is called the eleventh houre verse 6. Where note that the three first quarters had their names from that houre of the day which closed the quarter for they began the count of their lesser houres from sixe a clocke in the morning and our 6 7 8 9 10 11 12 1 2 3 4 5 6 was their 1 2 3 4 5 6 7 8 9 10 11 12. onely the last was called the eleventh houre by our Saviour Christ whereas among the common people it either was called or should have beene called by proportion with the rest the twelfth houre to intimate unto us that though God in his mercy accept labourers into his vineyard eleven houres of the day yet he seldome calleth any at the 12th for that is rather an houre to discharge servants Sect. 4 then to admit new § 4. Some also at the sixth houre c. Observe here that an houre is a certaine part of a day and is either simple or compound First a simple ho. is either naturall or temporary I. A naturall houre is the foure and twentieth part of a naturall day II. A temporary houre is the twelfth part of an artificiall day are there not saith Christ Iohn 11 twelve houres of the day wherein men worke and so here mention is made of the morning and 3. 9th and 11. houres Secondly a compound houre is a quar or fourth part of an artificiall day as was shewed in the former Section where we declared what the first second third and fourth quar of the day was and when they both begun and ended Now that which hath been said concerning the division of the day and houre will serve to reconcile the Evangelists who seeme to differ about the suffering of Christ For St. Marke 15.25 saith
by the holy Spirit onely because their calling was not still to be Prophets And thus David was a Prophet and by the inspiration of the Spirit prophecied of CHRIST If it be objected That by this reason Samuel should not be placed among the Prophets because he was a Iudge I answer Answ Although Samuel was a Iudge yet he continued still a Prophet and was Rector of the Schoole of the Prophets Sect. 2 § 2. Sit thou on my right hand Quest What is the meaning of these words Answ They are spoken of CHRIST and expounded of him two manner of wayes to wit First in regard of his Deity thus Sit on my right hand that is reside with me and be equall unto me and partake equally with me of my Majesty and glory thus the Apostle seemes to expound the words Hebr. 1.3 Secondly in regard of his Humanity thus Sit on my right hand that is be thou above all other creatures and of all other most neare and deare unto me and doe thou perfectly and infinitely abound in vertue grace honour and glory above all others Angels and men Carthus Page 282. Object This place is objected by the Vbiquitaries to prove the Vbiquity of Christs humanity because it sits at the right hand of God the Father as is here affirmed by CHRIST himselfe which right hand of God is every where Answ 1 First if CHRIST be every where because he sits at Gods right hand then it will follow that his sitting is the cause of his bodily Ubiquity and consequently that before this CHRIST was not every where for the effect cannot be before the cause Secondly we grant that the right hand of God Answ 2 is every where and yet deny that that which sits at his right hand is every where For the right hand of God is spirituall CHRISTS humanity is corporall and therefore although wheresoever the right hand of God is there is Christs Deity yet not his Humanity Answ 3 Thirdly this speech to sit at Gods right hand is a figurative speech for God properly hath neither right nor left hand Here observe that Gods right hand hath a threefold signification in Scripture namely I. The right hand of God signifieth his power or omnipotencie by which he doth all things and also shewes himselfe powerfull as men oftentimes call their strength especially in warre by their right hand by which they most use to fight against their enemies So the power of God especially that which he shewes against his enemies is signified under the name of his arme and right hand as Exodus 15.6 and Psal 118.16 Now in this sense CHRIST is every where in regard of his Deity because in power he is equall to his Father being God with God but not in regard of his humanity he not being as he is man of equall power with the Father And therefore his Humanity is not every where II. The right hand of God signifieth sometimes the word the second Person in Trinity because by him the Father created preserveth and ruleth all things And the Fathers often by Gods right hand understand the Sonne of God as Christ calleth the Spirit the finger of God Now in this sense it followes onely That wheresoever the right hand of God is there CHRIST is but it followes not that there is his Humanity for that is not wheresoever his Deity is which is indeed every where III. The right hand of God in this place Sit thou on my right hand signifieth the dignity honour glory great power and felicity of God raigning in heaven So for CHRIST as he is man to sit at his Fathers right hand is nothing else but that after hee had undergone and overcome his troublesome labours and finished his worke upon earth hee doth sit that is rest with his Father in all felicity and quiet and hath the next seat and place of dignity honour and glory to his Father and that he enjoyeth as great authority and power as any creature can enjoy viz. a finite power but in such sort as it farre surpasseth the dignity glory and power of all other Creatures they being all subject to the same If the Reader would see this Objection prosecuted I referre him to Mr. Hill of the knowledge of the true God Lib. 2. pag. 119 120 121 122. § 3. Vntill I make thine enemies thy footstoole Sect. 3 What is the meaning of these words or Quest what is signified thereby Answ The best Interpreter of them is the Apostle Paul who both shewes what is meant by sitting at the right hand of God and also by the subduing of his Enemies 1. Corinth 15.24 25 26. He must raigne till he hath put all enemies under his feete and put downe all rule authority and power And the last enemy which shall be dâ—stroyed is death In these words these foure things are implied and signified to wit First that the Kingdome of Christ shall have many enemies who will labour to oppresse both the Church and the word And Secondly that Christ raignes in the midst of his enemies and is more potent and powerfull then they all that is maugre all their power and pollicy he will so save and defend his Church on the Earth that they shall never wholly prevaile against it Yea Thirdly that at length his enemies shall be made his Foot-stoole that is at the day of judgement he will save and glorifie his Church but cast all the Enemies thereof into eternall fire And Fourthly that all the Enemies of the Church being abolished vanquished and put downe CHRIST shall deliver up the Kingdome to his Father which is not to be understood of a direct and reall resigning or forsaking or giving over of the Kingdome For of his Kingdome there shall be no end but of a double change of the forme of the Kingdome For I. In the triumphant Church he shall rule and raigne without the meanes of the Ministery of the word and Sacraments by which he governes and regulates the Militant Church And II. The triumphant Church shall be subject to no opposition of enemies nor disturbance of any as the Militant Church now is CHAP. XXIII Vers 2 3 4 5. VERS 2 3 4 5. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe but doe not yee after their workes for they say and doe not For they bind heavie burthens and greevous to be borne and lay them on mens shoulders but they themselves will not move them with one of their fingers But all their workes they doe for to be seene of men they make broad their Phylacteries and enlarge the borders of their garments Sect. 1 § 1. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe Quest Was all that true which the Pharisees taught that our Saviour bids his Disciples doe whatsoever they bid them Answ 1 First many things undoubtedly which the Pharisees held and
Lord might double all their losses unto them Fourthly God hereby would let us see how carefull hee is of us when wee are in neede either by comforting of us in our affliction or by avenging himselfe upon those that injure us or by giving us contented hearts willing to endure or undergoe whatsoever our God layes upon us And this last was fulfilled in Ioseph who although that hee were a great Heire yet hee was contented with his poore lowe and present condition being herein a patterne and president unto us that as hee which was supposed to bee the father of Christ and was indeede the right Heire unto the kingdome of Israel was content with that lot of the things of this life which God alotted and measured forth unto him so all they that suppose themselves to bee the children of Christ Observa and are indeed Heires of the kingdome of heaven should bee willingly and cherefully contented with their present condition although they bee brought from riches to poverty from the throne to the dunghill and from ruling a Septer to handle a saw as Ioseph was to maintaine life Hic labor hoc opus est this is Quest 3 will some say durus sermo a very had taske because in this regard it is hard to descend and a bitter thing to be brought from plenty to poverty from honour to a low estate and therfore how or wherby may we be strengthened thus to submit our selves to what estate or condition soever the Lord shal call us unto with this contentednesse of minde that was in holy Ioseph blessed Mary I answer Answ CoÌ„tentation is to be corroborated by these meditations First remember if thou have victum amictum food rayment thou hast enough and therefore having that be contented b 1 Tim. 6.8 Secondly remember this is the worke of God art thou from plenty brought to poverty with Iob this is Gods work or art thou brought from a high estate to a low as Ioseph here remember the Lord hath a hand in it and therefore murmure not against him but rather be contented Thirdly remember God â—ries thee hereby as he did Iob to see whether thou wilt serve him in adversitie when hee crosseth thee as well as in prosperitie when hee blesseth thee as did Iob and therefore bee content and patient and quit thy selfe like a man Fourthly remember all the children of God are made partakers of some affliction or other either in body or minde or estate or children or friends or good name and therefore bee thou contented with thy crosse whatsoever it bee Solamen misaris semper habere pares thou art no worse than others yea thou hast many copartners in misery and therefore thou mayst beare thy burthen the more cheerfully Fiftly remember if thou be crossed and afflicted in temporall things it is an argument of thy filiation or adoption into the fellowship of sonnes they being bastards and no sonnes that are are afflicted with no stripes Heb. 12.8 And therfore thou shouldest rejoyce when thou art afflicted much more be content with it Sixtly remember the way unto heaven and glory is by poverty adversity sicknesse patient enduring of wrongs injuries losses crosses and the like and therefore these things considered there is great reason to bee content with our condition although wee bee brought with Ioseph from heires apparent of a Crowne to poore handy-craftsmen Sect. 3 § 3. Iacob begat Ioseph the husband of Mary Quest 1 Here it may be demanded why is the genealogie of Ioseph here declared Christ being not borne of him but onely supposed so to be This question is urged by all the Jewes and Pagans against this our Evangelist as unanswerable arguing thus either Jesus was the naturall Son of Ioseph that is naturally begotten by him and then he is not God for whatsoever is borne of the flesh is flesh c Ioh. 3.6 or else Christ is not the naturall sonne of Ioseph and then Iosephs genealogie doth neither appertaine unto Christ nor at all prove Christ to be the Sonne of God Answ 1 Hereunto it is answered commonly by the Christians thus although Ioseph were onely the supposed Father of Christ and not the naturall yet Iosephs genealogie doth prove Jesus to be the son of David because Mary also was of the same Tribe of Iudah and family of David This they prove thus Ioseph was a just man and one that feared the Lord and therefore marries one of his owne Tribe and family according to the Law d Numb 36.8 9. every daughter that possesseth an inheritance in any tribe of the Children of Israel shall bee wife unto one of the family of the Tribe of her Father c. If this probation were solide the whole argument were solved but I finde that this law is not universall but limited and restrained pertaining onely to those daughters who were left alone in their family together with their fathers inheritance as were the daughters of Zelaphead e Num. 26.33 27.7 and 36.2.6 and therefore before this probation will be allowed it must first bee proved that Mary the B. Virgin was such a one left alone in her family with her Fathers inheritance which cannot be proved from scripture but rather the contrary that her condition was poore and meane and low in regard of temporall possessions And therefore seeing this answer doth not satisfie nor solve the doubt we will produce another from the Scriptures Answ 2 Saint Matthew here doth plainely demonstrate two things First that Jesus was not begotten by Ioseph but borne of Mary verse 18. before Ioseph and Mary came together she was found with child of the Holy Ghost Secondly that Jesus was the sonne of David and Abraham verse 1. and therefore Jesus of necessity must bee the sonne of David either by Father or Mother i. e. Ioseph or Mary but not by his Father Ioseph as is shewed from verse 18. but by his Mother who therefore must needs bee the daughter of David Againe Luke 1.31 the Angel sent unto the Virgin Mary doth call Jesus the child that is to be borne of her the sonne of David but David was not the Father of Jesus by Ioseph but by Mary and therefore Mary was the daughter of David So also in divers other places of Scripture Christ is called the sonne of David and of the seede of David f Rom. 1.3 and 2 Tim. 2.8 and Apoc 22.16 which he could not be but by the Mother And thus these places doe firmely prove that Ioseph and Mary were both of the same Tribe and family of David But here another question doth arise If it bee Quest 2 thus that Christ is not the sonne of Ioseph why then doth not the Evangelist here rather reckon up the genealogie of Mary then of Ioseph To this first some answer that Saint Matthew doth Answ 1 this ex opinione vulgi because hee would observe that common opinion that was of Christ to wit that he
diet and wilde honey d Bellar. de Monach lib. 2. cap. 39. and wore a garment of Camels haire and therefore he was a true paterne of a right Eremite I answer first Iohns life was not so austere as Answ 1 they make it for the place where he lived was not so solitary but that there were villages and houses not farre off as it may appeare by the peoples resorting unto him his diet also in eating locusts and wild honey was usuall in that countrey Secondly we denie not but Iohn lived an austere Answ 2 life because hee was a preacher of repentance and had a singular office to prepare men for the comming of Christ therefore his calling being extraordinary he cannot bee an author of an ordinary calling among Christians Answ 3 Thirdly seeing Christ came eating and drinking lived among men and was apparelled as others were why should Christians rather chuse to imitate the Baptist then our Saviour Christ whose life and doctrine is for our imitation Object 2 Secondly they object this place to prove that the sufferings and obedience of the Saints are laid up for Church treasure b Bellar. de Indulg l ◠c. 2. prop. 4. Iohn say they was of a most innocent life and was subject scarce to the least sin and therefore hee had no neede of his fasting austere life imprisonment death to satisfie for himselfe and therefore these remaine for the satisfaction of others Answ 1 We answer First that certainely John was an holy man and endued with great grace yet not without his sins and corruptions and therefore he himselfe confesseth that he had neede to be baptized of Christ which was for remission of sins Answ 2 Secondly his afflictions were not laid upon him as punishments for sin we confesse but as Gods loving corrections to exercise his faith and prepare him for his Kingdome as the Prophet David acknowledgeth that his vertues were encreased by Gods gracious correcting admonitions c Psa 119.67 Thirdly wee must needes conclude with the Answ 3 Apostle of Iohn and of all others excepting Christ that did no sinne that God hath shut all under unbeleefe to have mercy on all and therefore none hath either suffered more then their sins deserved or done more good then was their duty to doe Object 3 Thirdly they hence object againe that a difference of meats is necessarily to be made upon some dayes that is that it is not onely lawfull to abstaine from some meats at some times which wee willingly grant but that it is a sinne to eate some sorts of meats and not others at some time which wee deny and they endeavour to prove from this verse thus arguing The life of Iohn Baptist was a continuall fasting he not onely abstaining from dainties in generall but in speciall from all meats and drinkes whatsoever except Locust and wilde hony in this verse Answ 1 I answer first Iohns fasting is not described in these words neither is it true that his whole life was a continuall fasting but onely here is expressed his extraordinary austerity from sundry dainties so long as he preached in the wildernesse for Saint Matthew saith plainely here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alimentum ejus or esca ejus his foode or his meat was Locust and wild honey which phrase signifyes not fasting but rather feeding Answ 2 Secondly the consequence is nought Iohn did thus therefore wee must doe thus is a palpable non sequitur for this was peculiar unto Iohn in regard of his peculiar and extraordinary calling Thirdly Iohn abstaines from divers meats we grant but that hee was forbidden them as Answ 3 unlawfull to use wee deny and leave unto the Papists to prove Fourthly these words his foode was locusts and Answ 4 wild honey doth not signifie that hee never did eat any thing else besides these or that he eat these onely upon Wednesdayes and Frydayes but that this was his ordinary foode for the most part for though some Papists denie that ever hee eat bread yet some others make no great scruple to grant it § 2. His rayment was of Camels haire Was Sect. 2 Iohn clothed with camels skins Quest 1 I answer no Answ but with an usuall course sort of garment made of Camels haire which they were wont to weare that dwelt in mountanous places and did not much frequent cities Why did Iohn who was Christs forerunner Quest 2 goe thus poorely and country-like attyred Because he would shew hereby Answ that although his calling were great gracious and extraordinary yet he did not affect worldly honours externall pompe or outward splendor Whether is there any analogie or resemblance Quest 3 betweene John and the Camell whose haire hee weares I answer there is for first Answ the Camell by nature is ordained unto labour that is to carry men and burthens and is endued with strength to undergoe it so Iohn was called and appointed by God to sustaine great labour and to serve men by preaching unto them and baptizing of them Secondly the Camel is neither armed with Answ 2 sharpe nailes nor teeth wherewith hee might hurt men but is an harmelesse creature so Iohn came not to injure or damage any but onely to prepare them for the receiving of Christ Was there any resemblance betweene Iohn Quest 4 and his garment I answer there was Answ for garments made of Camels haire seemed more unseemely and base in outward shew then other garments but yet were more durable and lasted longer so Iohns doctrine seemed not so splendidious at first view as the doctrine of the Scribes and Pharisees but yet it was firme and perpetuall § 3. His foode was Locusts What were these Sect. 3 Locusts Quest First some say they were the tops of certaine Answ 1 hearbs which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zaga Zabo an Aethiopike Bishop thinketh that John lived only of hearbs Secondly some say that they were certaine Answ 2 Crab-fishes which the fishermen cast upon the shore out of Iordane as uncleane meat but it is not like that John would eat any meat uncleane by the law Thirdly Epiphanius lib. contra Ebionitas Answ 3 saith that some Jewes would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth certaine pleasant confections made of hony but this is not the truth neither for Johns foode was a course kind of meate as followeth by and by Some object that the Text in this verse is certainely corrupted because it is not probable that Object 1 John eat those creatures that are called Locusts Answ I answer indeed some thinke it incredible that John should thus feede and therfore suppose the place to have beene corrupted by the writers fault by some slippe setting downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Locusts in stead of wild choake peares others thinke this to have beene the mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locusts for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crab-fishes But what neede is there of this
that Christ would preach in a Synagogue which had beene defiled by manifold superstitions rather then not preach at all that being the principall worke for which he was sent as it is ours who are his Messengers § 4. The Gospel of the Kingdome Why is Sect. 4 it called the Gospel of the Kingdome Quest 1 In a double respect viz. First in respect of God Secondly in respect of us First it is called the Gospell of the Kingdome in Answ 1 respect of God because wee are exules rebels outlawes and it is God onely that of his infinite mercy and love calles us by the Gospel unto his Kingdome power and Soveraignty Teaching Observ 1 us that the end of preaching is to bring us unto the subjection and service of God to draw the hearts of children to their Fathers c Malach. 4.6 wee ought to be the Lords both by creation and election and every way both in body and soule but by sinne and the malice of Sathan we are now none of Gods neither have any part in him at all but are wholly opposite unto him both in hearts and lives deprived of the glory of God a Rom. 3.24 reprobate unto every good worke and polluted both in soule and body wherefore our condition being thus desperately miserable in our selves the Lord in much mercie sends the Gospell unto us his scope therein being to reconcile us thereby unto himselfe And therefore first let us put off the workes of darknesse and in our lives and conversations submit and subject our selves unto the obedience of God doing willingly and readily that which hee requires of us in the Gospell And then secondly wee may bee sure of remission and pardon of all our sinnes of reconciliation unto our God in and through Christ of protection and providence both spirituall and temporall yea of whatsoever is good here and of eternall glorie hereafter for all these are promised by him that is faithfull in his promises to all those that truely obey the preaching of the Gospell of the kingdome Answ 2 Secondly it is called the Gospell of the Kingdome in respect of us because it calleth us unto our Coronation and to the enjoying of a Kingdome not that every faithfull person shall bee made a King or Ruler over some one Nation or People neither have a temporall Diademe set upon his head But first because the greatest things in this world are Kingdomes therefore it is called the Gospel of the kingdome because it brings us unto that honour pleasure joy and felicitie which farre exceeds all temporall possessions crownes royalties and Monarchies whatsoever And secondly because Kings are free and subject unto none therefore it is called the Gospell of the Kingdome because thereby Obser 2 wee are made the free men of Jesus Christ The holy Ghost by this phrase teaching us that the joyes of the faithful are greater than all the joyes that worldlings partake Wherein doth the joy and felicitie of the Quest 2 children of God consist In a full assurance that they shall want nothing either spirituall or temporall Answ which may conduce unto the happinesse of Soule and body both in this life and the life to come Or their happinesse consists in a sure and certaine confidence that all those many and gracious promises shall in the Lords appoynted time bee fulfilled and made good unto them which Christ hath made in the Gospell both concerning temporall blessings and spirituall graces and eternall glory More particularly First those that are obedient unto the Gospell and word of God have a promise of temporall blessings to wit that rather Lyons shall hunger and bee destitute of a prey then they want any good thing which they stand in need of a Psa 34.10 because they shall be like trees planted by the rivers side and whatsoever they doe it shall prosper b Psal 1.3 and Ierem. 17.7 yea their seed shall bee mightie upon earth the generation of the upright shall bee blessed yea wealth and riches shall be in his house c Psal 112 2.3 Secondly they have a promise of spirituall graces to wit first protection against Sathan because although Sathan be strong yet Christ is stronger d Luk. 1◠22. yea protection against sinne it shall not reigne over them e Rom. ◠14 neither shall they sin unto death f 1 Ioh. 3.9 Secondly that they shall delight themselves in the workes of holinesse in the wayes of God and in the exercises of Religion Read to this purpose the whole 119. Psalme Thirdly they shall have peace of conscience g Phil. 4.7 that being alwayes quiet excusing not accusing them yea such a peace that nothing can dismay them or cause them to doubt or feare or to forsake their hold that is the Lord in whom they trust h Iob. 13.15 and Rom. 8.36 c. Thirdly they have a promise of eternall glory where first is life everlasting Secondly glorified bodies Thirdly absolute freedome Fourthly deliverance from all miseries disasters griefes whatsoever Fiftly the presence of God the sight of whose face shall be our chiefest felicitie as followes in the next chapter To summe up all the childe of God I. Considers who it is that makes all these large promises in the Gospell it is the Lord who is faithfull in his promises they being all Yea and Amen unto the faithfull in Christ Jesus yea it is the Lord who is so true and certaine in his word that everie word of his shall bee accomplished and heaven and earth shall rather passe away than one Iota or tittle of his word shall fall to the ground unfulfilled II. He considers what God promises A sufficiencie in temporall things security safetie and joy in spirituall things yea unspeakable happinesse in the kingdome of heaven where his body shall neither bee subject to death nor corruption nor captivitie nor sicknesse nor misery but shall live for ever a glorified body enjoying the fruition and sight of God in eternall blisse Now the consideration of these two things makes the childe of God enjoy heaven upon earth and a greater measure of comfort than the possession of the whole world could afford unto him the assurance of the accomplishment of these promises unto him puts more gladnesse in his heart than all the things and comforts of this life can in the heart of the worldling i Psal 4.7 And therefore aptly is the Gospell called the Gospell of the Kingdome because it calles and invites us to greater joy happinesse and glory than the greatest Monarch enjoyes § 5 Healing all manner of sicknesses and all manner Sect. 5 of diseases Christ wee see first teacheth them and preacheth unto them and then bestowes corporall blessings upon them Why doth our Saviour worke miracles after Quest 1 preaching First ob dignitatem because of the excellencie Answ 1 of preaching the word is preferred before miracles as a more worthy thing miracles being wrought for the praise
be put and some indigent persons are to bee preferred before others Aliquando melius negatur quam datur h August Epist 48. because somtimes it is better to say some persons nay than to give unto them And therefore before wee give wee should examine two impediments to wit First Legis of the Law doth not the law forbid thee to give to such and such that is to wandring beggars who will not keepe at home where the Law provides they should be provided for Religion doth not teach us to despise just lawes as their lewd practises shew they doe These lawes are founded upon religion and Christian Prudence because wee cannot truly know the want of those whose persons and habitations wee know not and therfore all poore are to make their wants knowne unto that parish and people that know both them and their necessities And those who will not doe thus but contrary to all law and government wander abroad are either not to bee relieved at all or if wee relieve them wee should procure that they may be corrected withall either by stocks or whip Thus the just prohibition of the law may hinder our almes Secondly Conscientiae of conscience we must doe good especially to the houshold of faith Galath 6.10 for his soule will blesse us and God will heare his prayers for us but hee will not heare the prayers of the wicked and therefore our Saviour sayth that which is given to a Disciple nomine Discipuli in the name of a Disciple shall bee accepted and rewarded i Mat. 10.42 And therefore before wee give wee should examine both the persons povertie and his religion May wee not then give reliefe unto wicked Quest. 24 poore men Certainely we may observing these cautions Answer or upon these conditions viz. First if thou dost not know him to be wicked Secondly if by thy almes thou dost not nourish him in his sinne or supply his necessity for the satisfying of his lewdnesse Thirdly if necessity urge thou mayst then relieve him that is although he be wicked yet if hee bee like to perish thou must helpe and succour him by thy charity Fourthly if thy almes given unto him doe not hinder thee from giving unto better than he is then thou mayst give but if the case should thus fall out with thee that if thou give unto him thou canst not give unto such an one who is as poore but a much better man then he thou art then to withhold thy hand from Fiftly if thou beest able to afford reliefe to both then thou mayst give unto both Secondly we must give our almes piously as wel as prudently that is mercy towards others is not accepted of God except it be joyned with piety in our selves Thus the Lord saith that if a just man shall give bread to the hungry it shall be rewarded k Ezech. 18.5 c. Audistis peccata redimi eleemosynis Dan. 4.24 ne intelligite perversè prosunt si mores mutaveris sin in malis perseveraveris non corrumpes judicium Dei eleemosynis tuis l Aug lib. hom 50. hom 19. It may be saith the Father thou observest Daniel to exhort the King to redeeme his sinnes by giving of almes but thou must dexterously understand this thus almes profit a man if he change his life but if he persevere in his perversnesse hee cannot then by all his almes bribe the Judge of all the world neither find any favour at all in judgement And thus Saint Iames doth plainly cleare the point in hand in saying Pure and undefiled religion is to visite and relieve the fatherlesse and widowes and immaculatum se servare to keepe himselfe unspotted m Iam. 1.27 True charity is a fruit of Repentance and is an approbation or tryal of our faith Quest 25 Who sinne against this rule First those who give almes è malè partis of evil Answ 1 gotten goods Honour God with thy substance got by thy just labours saith Salomon not by thy injustice or Usury or oppression or lying or fraud Answ 2 Secondly those who give malo animo out of an evill mind that is either out of hypocrisie that they may be seene and praised Mat 6.2 c. of men now this is not acceptable unto God as the Father said Ingrata Deo non quae videtur sed quae fit ideò ut videatur The Lord never is pleased with those almes which are therefore done that men may see them but with those that although men see them yet proceed from a mind truely mercifull and charitable n Chrysos s Answ 3 Thirdly they doe not give piè holily that live impiè ungodly many are bountifull unto the poore but wicked in their lives wherefore their almes is not gratfull unto God Qui egenti dat animam non custodit Rem tribuit Deo Se peccato o Greg. mor. 19. He that gives food to the poore but hunger-starves his owne poore soule gives his substance to God and himselfe to sinne And therefore he that desires to have his almes accepted must first indeavor to have his life purged Thus much may suffice for the first part of this verse wherein we have shewed who are blessed the mercifull what mercy it is that shall be rewarded with blessednesse and the division therof I come now unto the second part For they shall obtaine mercy There are two things here considerable 1. Illatio the Inference 2. Positio vel Ratio First the Inference is implyed in this word Nam For as if our Saviour would say those that obtaine mercy at Gods hands are blessed but these men who are mercifull shall obtaine mercy at Gods hands therefore they are blessed Obser 2 It is worth our observation that Christ saith not the mercifull men are blessed because they have deserved the love or Kingdome of God or have merited Heaven and happinesse but because habebunt misericordiam they shall have or obtaine grace and mercy from God Quest 26 Doth not Blessednesse proceed from our merits No but from the meere mercy of God Answ Saint Paul disputes this question Rom. 4.5.6 c. from Psal 32.1 c. and concludes that blessednesse proceedes not of debt but of grace So Zacharias being filled with the Holy Ghost prophecieth thus of his sonne Iohn Baptist that he was sent to give knowledge of salvation unto his people by the remission of their sinnes through the tender mercy of our God p Luke 1.67.77.78 Where most evidently we see that remission of sinnes and eternall salvation doe flow unto us not from our merits but Gods tender mercies Why may we not be made happy and blessed Quest 27 by our owne workes and deserts First because all our strength is but weaknesse Answ 1 Secondly because it is the Lord that workes Answ 2 in us whatsoever is good He converts us Lam. 5.21 of his owne good will he regenerates us Iam. 1.18 he gives both posse and velle
owne reward according to his owne labour 1 Cor. 3.8 Fifthly a spirituall life He that soweth to the Ans 5 Spirit shall of the Spirit reape life everlasting Gal. 6.8 Sixthly righteousnesse In every nation he that Ans 6 feareth God and worketh righteousnesse is accepted of him Acts 10.35 Seventhly Constancie and perseverance in Ans 7 piety Be ye steadfast and unmoveable alwaies abounding in the worke of the Lord for your labour is not in vaine in the Lord 1 Cor. 15.58 Eighthly the workes of mercy and charity Ans 8 God is not unrighteous to forget your worke and labour of love which ye have shewed towards his name in that ye have ministred to his Saints Heb. 6.10 Ninthly patience and confidence in tribulation Ans 9 Rejoyce and be exceeding glad when you are persecuted and reviled for great is your reward in heaven Mat. 5.12 And againe cast not away your confidence which hath great recompence of reward Heb. 10.35 And therefore if wee desire to bee crowned with temporall blessings in this life and with eternall glory in the life to come wee must then I. Worship the Lord. II. heare his voice and obey it III. sanctifie his Sabbath IV. If we bee called unto that high calling wee must preach the word faithfully and constantly V. We must live and leade a spirituall life VI. be righteous towards men VII be constant in the service of God unto the end VIII be charitable unto the poore IX be patient and confident in all adversitie whatsoever Quest 5 Many men performe many of these workes who yet never receive the reward promised How therefore must we so worke that we may be assured that our labour shall be rewarded Answ 1 First if our obedience be regulated according to the law and commandements of God I have inclined my heart to performe thy statutes Psal 119.112 Answ 2 Secondly if our obedience and good workes proceede from faith otherwise not Heb. 11.6 Answ 3 Thirdly if our good workes bee performed for Gods sake not for our owne Answ 4 Fourthly if they proceede not from an hypocriticall but a sincere heart not to be seene of men Mat. 6.1 but out of a pure heart desiring to approve our selves unto God thereby Psal 119.1 Fifthly if we obey God with a cheerefull heart Answ 5 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart Psal 119.111 Sixthly if we serve God constantly through Answ 6 the whole course of our life Psalme 1.2 Then wee shall certainely bee rewarded in life and death and after death § 2. What reward shall ye have Sect. 2 We have heard that by this Interrogation our Quest 1 Saviour would shew that certainely there is a reward for the good workes of the righteous It may now further be demanded If there bee nothing else meant heere by this question What reward shall ye have Christ hereby on the contrary doth shew that for the workes of the Pharisees there is no reward Answ because they doe no other things then naturall men may doe Shall not the workes of naturall men bee rewarded Quest 2 First the best works of those who are no better Answ 1 then flesh and blood naturall and carnall are neither acceptable unto God nor shall bee rewarded by him Answ 2 Secondly reward is either Humane this naturall men may have yea Hypocrites and formall professors have the praise of men or estimation in the world Mat. 6.2.5.16 Divine which is either of Iustice and thus God will give them what they desire namely a temporall reward and recompense for a temporall worke Mercy and this reward the naturall man shall never receive Quest 3 The naturall man may here demand Quid faciam What shall I doe that my workes may be accepted and rewarded by God Answ 1 First dedicate thy selfe wholy unto the Lord forsaking all other things applying thy selfe wholy unto him and his service making that thy chiefest care because God hath bought thee with a great and deare price even the precious blood of his dearest Sonne 1 Cor. 6.20 Answ 2 Secondly labour that thou maist bee made a vessell of honour a new and regenerated vessell a new creature renewed both in thy mind affections judgement inclinations and life Answ 3 Thirdly labour for the feare of God and learne to stand in awe of him for thereby thou wilt be carefull to avoid what hee forbids thee and to obey what he commands thee Answ 4 Fourthly labour for faith in Christ endeavour to bee built upon that rocke and corner stone Answ 5 Fifthly watch over thy waies and be sincere and serious in thy endeavours all thy dayes And then the Lord will accept of what thou dost and plentifully reward thy workes Sect. 3 § 3. Doe not even the Publicans the same Quest 1 What were the Publicans Answ They were officers that gathered toll and tribute taxes and rents of the Jewes for the Roman Emperour to whom the Jewes were in subjection Now in the gathering hereof they used much injustice and oppression for which cause they were hated of the Jewes aboue all other people and esteemed most basely off and yet these saith Christ will love their friends Quest. 2 Doth our Saviour here condemne the function and office of the Publicans First the office and vocation is lawfull and Answ 1 therefore our Saviour doth not reproove that That the function was lawfull appeares thus Christ looking upon the tribute money doth say Give unto Caesar that which is Caesars h Mat. 22.21 And Saint Paul render tribute to whom tribute is due and custome to whom custome is due i Rom. 13 7. And therefore without doubt it is lawfull to gather toll and tribute Secondly but they are blamed taxed condemned Answ 2 pointed at and observed as infamous almost by all The Pharisee scorned to be like the Publicane Luke 18.11 The Jewes despise and reject Christ because he did eate with the Publicanes Mat. 9.11 and 11.19 Yea Christ himselfe seemes to slight them and brand them as notorious sinners both when he saith let him who neglects to heare the Church be unto thee as a Publican Mat. 18.17 and also when he conjoynes Publicans and Harlots together Mat. 21.31 c. Why were the Publicans generally thus odious Quest 3 and infamous amongst all First because they were like Ieroboams Priests to wit of the lowest of the people they were Answ 1 of the most abject base and inferiour sort Answ 2 Secondly because commonly they were a cruell and hard hearted kind of people oppressing all extorting extraordinary tribute from al even from children that is natives Mat. 17.26 and hence good Zacheus when he repented made restitution of the injuries and wrongs he had done when he was a Publicane k Luke 19.8 yea hence they were reckoned up with sinners Luke 6 32. and exhorted to take no more then was their due Luk. 3.13 Answ 3 Thirdly because forthe most part they were
sometimes of a crowne sometimes of an inheritance sometimes of light that cannot bee approached unto sometimes of life eternall and unspeakeable glory as was shewed before Mat. 5.48 Sect. last but whatsoever they are they passe our understanding and exceede our capacitie in this life Why must wee thus earnestly and before all Quest 2 things seeke heaven First because we are here strangers and that Answ 1 is our native countrey God our Father Christ our eldest brother and the Saints our fellow members being all there And therefore like a man who hath beene long absent and farre distant from his countrey and kindred and wife and children we must long to be at home Secondly our inheritance and riches and Answ 2 portion and treasure is there And therefore our hearts and hearty desires should bee there also Thirdly because God hath given unto us a Answ 3 temporall life for this end and purpose that herein wee might labour for life eternall Fourthly because if we doe not labour for the Answ 4 righteousnesse of God which brings unto this kingdome as followes by and by in this life afterwards it will be too late Fifthly because the enjoyment of heaven is a Answ 5 matter of the greatest importance and moment this being that one thing which is most necessary for us Luke 10.42 And therefore we should earnestly pursue the quest of heaven carefully avoid whatsoever might hinder us from heaven We reade of a great disputation which was betwixt the Roman Bishops and the Scottishs Bishops concerning the celebration of Easter before King Oswin in which Bishop Colman alleadged that it was to bee kept upon the fourteenth day of the first moneth because Saint Iohn the Evangelist observed it upon that day Wilfride the Priest and his side affirmed that it was to bee celebrated alwaies upon the Sunday which fell betwixt the fifteenth and twenty one day of the first moneth because Saint Peter alwaies celebrated it upon that day The King hearing of this concluded and thus decided the difference for as much as Saint Peter is the doore-keeper of heaven I will not gainesay him but in that I am able I will obey his order in every point lest when I com to the gates of heaven hee shut them against me m Fox Acts and Monum f. 123. 124. Thus should we do feare to doe any thing which might hinder debarre and deprive us of heaven Secondly because heaven is more excellent theÌ„ Answ 6 earth It is the habitation of the elect the throne of the Judge the receit of the saved the seate of the lambe the fulnesse of delight the inheritance of the just the reward of the faithful the seate of glory the habitation of Angels farre beyond thought and glorious beyond all report In gloria celesti mira serenitas plena securitas aeterna faelicitas In heaven there is admirable serenity ample security and eternall felicity Seventhly because except we preferre in our Answ 7 endeavours and affections heaven before all other things wee are unworthy of it Cyrus was of opinion that no man was fit for an Empire except he did excell those over whom hee ruled Xenoph. So none are worthy of heaven who doe not labour and endeavour to excell others in true righteousnesse and holinesse Eighthly because in heaven onely is our felicitie Answ 8 and happinesse and not on earth as appeares thus I. Here in this life wee are miserable 1 Cor. 15.19 And all our joyes are but false and fraile and at the best not to be compared with those above Phil. 4.8 II. There in heaven is joy that is rivers of pleasure and fulnesse of delight Psal 16.11 Luke 14.15 III. Heaven is the perfection of the creature which consists in two things namely First to be freed from evils and to have all teares wiped off and all cause of griefe taken away Secondly to be established in a good happie and blessed estate It is not enough to perfect happinesse to have good things except a man have them Inconcâ—â—ibiliter constantly so in heaven our joy shall never be taken away Iohn 10.28 and 16. â—2 〈…〉 What things must we seeke first These things which are in heaven here observe Quest 3 that in heaven there are two things to wit Answ I. Spirituall graces these come from heaven and are to be sought for on earth II. Eternall glory and joy this is to be had in heaven Now if we have the former truely on earth we shall have the latter surely in heaven Quest 4 How may we know whether we hunger after and seeke first for heaven and heavenly things Answ It is long and difficult to give all the signes hereof and therefore I will lay downe a few and that shortly namely First if we desire to have a right and interest in that inheritance and that this desire be cordiall and reall then it is a good signe that we seeke it On the contrary those who are secure and doubt nothing are much to be suspected Secondly if we have tender and circumcised consciences which will not endure the least thing which God forbids it is a good signe that we long for heaven Thirdly if we seeke heavenly things as worldlings seeke earthly that is spare for no paines for the obtaining thereof it is a good signe that we truely long after them Fourthly if wee labour to bee pure and holy carefully avoiding all impurity because God is pure and his kingdome pure and no impure thing can come therein it is a signe that wee hunger after heaven Fifthly we may know this by our contempt of the world for the high esteeming of heavenly things and the despising of earthly goe together Tanto quisque minus dolet quod defint aeterna quanto magis gaudet quod adsunt temporalia qui minus dolet quod desint temporalia certius expectat ut adsint aeterna u August de contem mundi By how much the more a man mournes for the losse of temporall things by so much the lesse he greeves for the lacke of spirituall And on the contrary by how much the lesse a man is troubled for the lacke of earthly things by so much the more he is assured of the enjoying of heavenly Quest 3 What meanes must we use for the obtaining of heaven Answ 1 First learne and labour to be humble for such shall be raised unto honour Mat. 5.3 Philip. 2.7 9. c. Answ 2 Secondly labour for Christ for he is the way that leades thither John 14.6 Answ 3 Thirdly labour to bee pure and to abstaine from sinne for onely those who are washed are admitted into this kingdome Revel 7.9 14. Mat. 5.8 Psal 119.1 Answ 4 Fourthly be diligent in hearing reading and learning of the word of God Mat. 7.24 John 5.39 Rom. 16.25 For I. The word doth demonstrate and hold forth Christ unto us Heb. 1.1 II. God hath ordained the Ministerie of the word for this end that we might thereby
walke in the narrow way are but a very few so that the meaning of Multi Many is Plurimi the most by much Whereunto is this word Many to be referred Question 2 It is to be referred both unto the Way Gate as if our Saviour would say Many walke in the broad way D. Answer Many enter in at the wide gate E. D. First by Many our Saviour would have us to take notice of the Multitude of sinners as if hee should say the most part of men walke the wayes of sinne reade Psalm 14.3 and 53.2 and 1 Iohn 5.19 and 1 Cor. 1.25 Numb 16.4 How doth this appeare that the most men vvalke Question 3 in the broad vvay First It may be illustrated by a double Embleme Answer 1 to vvit 1. The locust is an Embleme of vvicked men shee is called in Hebrevv Arbeh of the numbers and multitudes of them for Rabah signifieth to multiply And hence the Scripture it selfe expresseth the number of vvicked men by the locusts They came as locusts or Grashopers for multitude Iudg. 6.5 And againe They are more then the grashopers and are innumerable Ierem. 46.23 2. The Mouse is an Embleme of vvicked men because shee encreaseth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist both in number and speede Answer 2 Secondly this will appeare by the partition of the world In the foure corners of the world there are foure kindes of men namely 1. Prophane persons who are given to grosse and enormous sins 1 Tim. 5.24 2. Hypocri es who have a forme of goodnesse and godlinesse but in their hearts have denied the power thereof 2 Tim. 3.5 3. Carnall men who are not egregious sinners but only minde the world and outward things not regarding the hidden man of the heart at all 4. Righteous and holy men who being truely regenerated become burning and shining lamps Rom. 12.11 And these are but few in comparison of any of the rest Question 4 Why doe the most part walke the wayes of sin Answer 1 First because sinne is most naturall unto all 1. Cor. 15. First comes that which is naturall and afterwards that which is spirituall wee were all conceived and borne in finne and nature and sin works in all grace but onely in a few Answer 2 Secondly because sinne is pleasant to flesh and blood By reason of that innate and naturall concupiscence which is in us temptation workes upon every part of the soule and sense and body and all follow willingly but perswasion unto good workes onely upon some few And therefore more follow the broad way of sinne then the strait way of grace Answer 3 Thirdly because Sathan is so craftie subtle strong and vigilant that hee is called the prince of this world and the god of this world 2 Cor. 4.4 And therefore hee drawes the most part of the world after him Answer 4 Fourthly because it is easier to fall and to lie still then to rise and flie unto heaven And therefore the most men walke not in this strait and painefull way Answer 5 Fiftly because temptation unto evill is like poyson which infects with a light touch thereof or whereof one drop will doe hurt But perswasion unto good is like a potion or purgation which except it be drunke up and well digested doth not produce his wished effect And hence it is that so many are taken captive by sinne and few wonne by grace Question 5 How can this be that the most part of men walke in the broad way Is not Multitude a true note of the true Church Answer No For the true Church is but small in comparison of the world of wicked men The most part of the world is without the Church overwhelmed with the deluge of ignorance and Atheisme and in the Church there are but a few good And thus wee see how Many here is referred to the broad way E Secondly this word Many may be referred to the wide gate Now by the Gate we showed before was meant Death so that the meaning of these words Many there bee which goe in thereat is that that the most men dye unto condemnation or enter in by death at the gates of hell Wee see there were but onely eight out of the whole world preserved and saved in the Arke amongst which small number was wicked Cham. Wee see that ten righteous men could not bee found in five populous Cities of Sodome Genes 18. Yea wee see that of six hundred thousand of Israelites there were but two onely that came into the holy Land And one Nicodemus only we reade of amongst the Senators How doth it appeare that the most part of men are Question 6 damned It appeares most evidently thus First Answer there are many who know not God and Christ John 17.3 and 2 Thess 1.8 Secondly there are many who contemne and despise the word which is the meanes to bring them unto saving knowledge Thirdly there are many who although they doe not contemne it yet susque deque habent they neglect it and doe not much regard it Fourth there are many who care for no hing but the world and honours and pleasures and riches Fiftly many are ensnared and entangled in sinne and wholy serve either some publike or private lust Sixtly many boast and brag of their owne righteousnesse and feele no want neither stand in any neede of Christ Seventhly there are but very few who feele their sinnes to be a burden unto them and desire to bee eased of that loade by Christ And therefore these things considered we may safely say that it is as cleare as the Sunne that the most of men enter in at the wide gate of destruction Whence comes it that the most perish Question 7 First from the weakenesse of our nature Nature Answer 1 cannot save us by grace only we are saved and hence it is that so few are saved and so many damned Secondly this comes from the nature of sinne and Answer 2 here is to bee observed that even one sinne without repentance sufficeth unto condemnation one such transgression is enough to bring a man to eternall destruction as wee see in Achan in Korah and his company in the man who gathered stickes upon the Sabbath day (g) Num. 15.36 and in him who blasphemed Numb 24. We see how at once for one rebellion there dyed foure and twenty thousand 1 Cor. 10. Thirdly this comes from the nature of our enemies Answer 3 who are many and strong as for example 1. The World 2. Sathan 3. The flesh 4. The custome of evill 5. Men. or friends who often tempt unto evill 6. The scoffes and taunts that are thrown upon the profession of the Gospell 7. Carefulnes for the things of this life All these are enemies unto us and one or other of them daily prevaile against us Fourthly this comes from the nature of the multitude Answer 4 or of the men in the world Here observe that in the world there are foure sorts of people
wee have comes from God Who are here to be taxed Quest 2 First those who expect heaven and hope for Answ 1 happinesse although they have received as yet no gift of grace from God Rom. 5.5 Secondly those are egregiously faulty who Answ 2 waxe proud of the things they have received whether they be I. Temporall as riches honour knowledge and the like Or II. Spirituall as grace faith sanctity and herein the Papists faile For First none prohibits men to labour and endeavour after a greater measure of sanctification for this is commanded positively by Saint Paul Phil. 4.8 Nor Secondly is it forbidden men to rejoyce in the testimony and evidence of the holy Ghost in their soule But only Thirdly we are forbidden to ascribe that to our merit or to boast of that which we have received What hast thou saith the Apostle which thou hast not received and if thou have received it why dost thou boast as though thou hadst not received it Why doth God give good things unto us Quest 3 Not to hide in a Napkin but to improve Answ and to make good use of as for example First doth God give us riches and possessions then we must be liberall bountifull and free unto every good worke Secondly hath the Lord raised us to dignities and honours then we must use our countenance friends and place for the good and patronage of the profession and Professors of the Gospel Thirdly hath the Lord endued us with prudence and wisedome then wee might counsell advise and instruct others so helping those who are weake in understanding knowledge policie and the like Fourthly hath the Lord inriched us with Religion then we must so shine before others that by our light of a holy life they might bee brought out of darkenesse Mat. 5.16 f 1 Pet. 2.12 and 3.1 Fiftly if the Lord hath bestowed upon us Confidence Boldnesse and magnanimity wee must not use it as many doe for our owne revenge or only in our owne private affaires but also and especially for our brethren or the publike good How did the Apostles receive Gratis Freely Quest 4 Freely yee have received First in respect of the gifts because they Answ 1 could not buy them neither had any right at all unto them Secondly in respect of the price because the Answ 2 Apostles gave nothing for them Thirdly in respect of the persons because the Apostles were n◠better then others yea rather of the most abject sort 1 Cor. 4.9 Whence we might observe Observ That all the gifts of God are free This thus appeares First otherwise grace were no more grace Rom. 11.6 Yea Secondly otherwise God should not bee the only Fountaine of good for all merit is good and therefore if merit came not from God hee should not be the only Fountaine of all good Sect. 3 § 3. Freely give Quest 1 What is meant here by Gratis Freely Answ It is taken here Adverbiè non Adjectivè and signifies two things namely First that they must doe the worke for which they are sent cheerfully and with alacrity labouring in season and out of season 2 Tim. 4.2 Secondly that they must do their worke without any price or compact Whence wee may learne Observ That things freely given should be freely bestowed 2 Cor. 11.7 and 1 Cor 9.15.18 c. Quest 2 Why must we freely give what we have freely received Answ 1 First because the name imports it these free gifts are called Charismata and therefore they must not be bought and sold That which belongs unto Gods house must be free because his house must not be made a house of Merchandize Iohn 2.16 Zachar. 14.21 Answ 2 Secondly because a price will blind the eyes and quickly mislead a man Although spirituall dignities should not be bought and sold yet it is too ordinary One askes what difference there is Inter Patronum Latronem betwixt a Patron of a Living and a Thiefe For they both often steale mens money out of their purses and many Patrons dispose of their livings to them who will best reward them or to some unworthy friend or Kinsman These are theeves to the Church of Christ Answ 3 Thirdly because if a Patron give a Living to an honest man but yet for money he is a thiefe because hee enricheth himselfe by that which is not his For a Patron is but a Surety or Feoffee in trust not an Vsurer of a Living or Gods Almoner or Treasurer betrusted to see the place well supplied for the glory of God and his peoples gaine and not for their owne base lucre But because some may thinke Simony a stranger to this place therefore I doe not enlarge it Quest 3 How farre and wherein doth this precept oblige us Freely give because yee have freely received Answ 1 First some by this Command take away from the Ministerie all Stipends affirming that they must live in a voluntary povertie and of meere almes And not only the Monkes thinke thus but also many godly persons for it was the common opinion of the Albigenses and of those faithfull Martyrs Fryth Tyndall and Barnes who were deceived with a temporall precept as followes by and by Answ 2 Secondly if our Saviour speake here of preaching the Word then it is but a temporall Precept and is not to be extended to all times And that I. Because S. Paul himselfe urgeth Stipends and that by divers strong and convincing reasons II. Because Christ himselfe seemes to reuoke this Precept when he said But now he who hath a Purse let him take it and likewise his Scrip Luk. 22.36 Thirdly if our Saviour speake of preaching Answ 3 then although the Precept be but temporall yet there is a perpetuall morality to be acknowledged herein viz. I. That we preach the Word cheerfully and willingly And II. That wee bee contented with necessary things not seeking for great things yet in the meane time wee are not prohibited to live upon the Altar 1 Corinth 9.14 h Vide Carletonum Tillesleyum Idquè honestè non sordidè Bucer And hence the Tithes were consecrated and set apart for the Priests both before the Law and now after the Law g Fourthly but certainely this charge was given Answ 4 concerning Miracles and the power of healing and of casting out devils and the like because these were not wrought by their owne power but by the power of God and therefore they must not sell them nor as Physicians and Chirurgeons now doe and justly may doe bargaine and contract for such a summe for the healing of such a sicknesse or for cleansing a Leper or for raising one dead unto life or for dispossessing some possessed with a devill This power they have freely received and therefore they must freely give and this is the true sense and meaning of these words namely That those Miracles which they worke in the name of Christ they must doe Gratis not seeking their owne gaine and lucre in them Why must
no branch of it shall goe unpunished except it be repented of Why must wee not deny Christ Quest 3 First because if wee deny him we shall bee denied Answ 1 by him 2. Timoth. 2.12 and in this verse Secondly because if we deny the Sonne wee Answ 2 have no part in the Father 1 Iohn 2.23 Thirdly because it is a signe of Reprobation Answ 3 and sure condemnation to deny Christ 2. Peter 2.1 Iude 4. Fourthly because not to deny but to confesse Answ 4 Christ and the truth is a thing praise-worthy with God as appears by that excellent commendation given by the Lord unto the Church in Pergamos Revel 2.13 Fiftly because if wee doe not deny him then Answ 5 he will preserve his Church planted amongst us that our enemies shall not prevaile but rather be subiected unto the Church Revel 3.8 9. What are the causes which move men to deny Quest 4 Christ First hatred and thus Iulian the Apostate out Answ 1 of an impious and blasphemous hatred against Christ and his truth denied both Secondly Ignorance for those who are Ignorant Answ 2 of Christ and his truth are easily perswaded to deny them Thirdly shame or reproach makes many with Answ 3 Nicodemus afraid to confesse Christ yea rather choose to deny him then to undergo the taunts and scoffes of mocking Ismaels Answ 4 Fourthly feare of Persecution makes many deny Christ as we see Iohn 18.25.27 Answ 5 Fiftly gaine promotion the love of the world and estimation of great ones are meanes to draw many to a deniall of Christ as we see in Demas and Francis Spira and divers others And therefore if wee would not deny Christ then let us learne to love him and his truth and not to hate it let us labour for a true knowledge of Christ and his truth and beware of ignorance let us not feare the disgrace and reproach of men but by our constant and couragious confession of Christ and Religion procure the praise and commendations of God Let us not feare those who can but hurt the body yea not hurt that nor a haire of our heads without the permission of God but feare him who can cast body and soule into euerlasting perdition Let us not deny Christ for any temporall thing but contemne all as nothing worth in regard of Christ Hormisda a great Noble mans Son and a man of great reputation among the Persians was condemned by the King Sapor when he understood that hee was a Christian and denied to turne from his Religion to keepe his Elephants naked In processe of time the King looking out and seeing him all swarted Theodor. lib. 5. cap. 39. and tanned in the sun commanded him to have a shirt put on and to be brought before him whom then the King asked if he would deny Christ Hormisda hearing this tare off the shirt from his body and cast it from him saying I will never surely deny my Christ for a shirt So wee should never deny our Lord for riches or honours or the esteeme of the world but reckon all these as dung and drosse in regard of him Phil. 3.8.9 Sect. 4 § 4. Him will I also deny before my Father which is in heaven Quest 1 When will Christ deny those who deny him Answ At the day of judgement for our Saviour speaks here clearely of that day To teach us Observ That at the day of judgement there shal be a retribution of all those who deny Christ The truth hereof appeares most plainely by these particulars viz. First there shall be a day of Judgement Acts. 17.31 Rom. 2.16 Secondly then Christ will returne Math. 24.30 and 25.31 and Acts. 1.11 and 1 Thessal 4.16 Thirdly then all shall bee gathered together Mat. 24.31 and 25.32 Rom. 14.10 Revel 20.12 Fourthly the sheepe and goates shall then be separated asunder Math. 25.32 c. Fiftly all men shall then be judged 2. Corinth 5.10 Revel 20.12.13 Sixtly the godly shall then be received into glory Mat. 25.34 and 1 Corinth 15.52 and 1 Thes 4.17 Seventhly and lastly the wicked shall then be cast into hell Mat. 25.46 And therefore in all our sinnes and delayes and worldly delights Luke 16.25 let us meditate what the end of all will be and what will become of us at the last What must we meditate off or remember in regard of this last dreadfull day We must remember continually these seven things namely First that wee are all guilty of manifold Quest 2 transgressions Answ And Secondly that none can deny none can palliate or conceale their sinnes the books shall bee opened Revel 20.12 the accusers mouth will not be stopped and our own consciences will bee as a thousand witnesses against us And Thirdly that the judge of all the world cannot be bribed And Fourthly that all helpes and meanes wee can use to prevent this judgement or condemnation are vaine whether they be riches or honour or craft or friends or the like Fiftly that Christ will deny us there if here wee be wicked this wee should seriously consider of and say with David whō have I in heaven but thee O Christ Psalme 73.25 and wilt thou deny me This was it which went so close to the heart of Vsthazares one of king Sapores Eunuches and made him so bitterly cry out woe is mee with what hope with what face shall I behold my God whom I have denied when as this Simeon my familiar acquaintance thus passing by mee so much disdaineth me that hee refuseth with one gentle word to salute mee If any desire to reade the whole story let him looke upon M. Foxe his Booke of Martyrs fol. 97. 98. Sixtly that we can by no meanes delight our selves or arme or strengthen our minds to suffer those paines which wee shall be adjudged to undergoe For as the mind of the righteous shall be confirmed and established for ever in ineffable peace and perfect joy Phil. 4.7 So the mind of the wicked shall be dejected and deprived for ever of all comfort peace or light and the darkenesse of the heart shal be more full of heavinesse and Lamentation then hell it self And Seventhy that the last comfort which miserable men have shall bee taken away and denied unto those who here denied Christ either with their mouth or hearts When men are in excessive and extraordinary misery their comfort is that death will put an end unto it but there the miserable can neither kill themselves nor dye for ever but must remain alive for all eternitie although the pangs of death be continually upon them And all these miseries and many more we must remember are prepared for those who deny Christ What deniall doth our Saviour speake of here Quest 3 I will deny him c. There is a double deniall namely Answ Verball amongst men and reall which is a direct Rejecting of one and this our Saviour speakes hereof to teach us That those who are wanting to the profession of Christ Observ or
The Germaine Priests and Bishops being forbidden marriage some 700 yeares after Christ Answ by Pope Boniface Hildebrand and some others maintained Priests marriages against them by the word of God and some of their arguments were these First because God in the old Testament allowed wedlocke to the Priests And Secondly because no where in the new Testament is it prohibited either by GOD or CHRIST And Thirdly because St. Paul saith expressely That concerning Virginity he had no command from God And Fourthly because St. Paul would have Bishops and Deacons to be the husbands of one wife And Fifthly because both Christ and Paul affirme That all men cannot receive this Counsell of continencie but only they to whom it is given § 5. For the Kingdome of Heavens sake Sect. 5 The Rhemists object this place to prove Object that the vow of chastity and single life is both lawfull and meritorious because Christ saith Some have made themselves chast for the Kingdome of Heaven First this is meant onely of those who have Answ 1 the gift of continencie who if they be sure that they have received it may vow and purpose single life but without such assurance no man can vow continencie lawfully neither can every man receive this gift that will as appeares by Verse 11. Secondly as for meriting of heaven it â—â—â—â—â—neth Answ 2 neither by being married or unmarried but it is the free gift of God through 〈◊〉 Rom. 6.23 Vers 13 14 15. VERS 13 14 15. Then were there brought vnto him little Children that he should put his hands on them and pray and the Disciples rebuked them But Iesus said suffer little Children and forbid them not to come unto me for of such is the Kingdome of heaven And he laid his hands on them and departed thence Sect. 1 § 1. And the Disciples rebuked them Quest Why did the Apostles of Christ rebuke and blame those who brought Children to their Master It was not out of envie to the children ' or the bringers of them but out of zeale for the honour and quiet of their Master Answ For First they imagined that Christ should be inaugurated into an earthly Throne and Kingdome and therefore it did not suite with the Majesty of a King to trouble himselfe with women which seeme to have bene the bringers of the babes and young children And Secondly they rebuked those who brought the Children in love to their Master that he might not be over-wearied they saw him to be so troubled molested and pressed upon that often times he could not get leaue or have leasure to eat and therefore they thought that he would be tired outright if he were troubled with children too as well as men And Thirdly hitherto the sicke had come unto Christ and the Disciples commiserating their sicknesse and desiring their health suffered them to come unto Christ but these children were well and wanted nothing and therefore what need was there to offer or bring them unto Christ Thus they rebuked them because they thought it a needlesse worke Yea Fourthly they thought that Christ could doe nothing with or unto these children And therfore they blame the bringers of them The Apostles see the children to be young and as yet neither capable of reason nor able to heare their Masters words with profit nor to judge of his miracles and therefore what should their Master doe with them Now all these conceits our Saviour implicitely taxeth in saying Suffer little Children to come unto me and forbid Sect. 2 them not Object § 2. Suffer little children to come unto me The Papists say that men and women at any age if they be come to yeeres of discretion may take upon them the vowe of Monkerie and because we deny this therefore Bellarmine produceth this place for the proofe of it Christ saith Suffer little Children to come unto me Ergo young men and maids may become Monkes Answ 1 and Nuns First the text speaketh of little children such as were not yet come to yeares of discretion now the Papists themselves say that they must be of yeares of discretion who undertake this vowe or profession of Monkerie And therefore this place is corruptly applied to the question Answ 2 in hand Secondly from this place they might as well conclude that none can come unto Christ but through a Monks cowle because our Saviour saith Suffer such to come unto me Answ 3 Thirdly the text saith Of such is the Kingdome of heaven and therefore by this reason of Bellarmin's the gates of heaven should onely be open to Monkes and Friars which is the right heresie of the Pelagians and Manichees that promised the Kingdome of God to none but those who cast away their riches Sect. 3 § 2. For of such is the Kingdome of heaven Quest Whether or no by Baptisme can and ought the Kingdome of Heaven be applied and sealed to Infants seeing by the word and the other Sacrament it cannot be and consequently whether are they to be baptized Answ The affirmative namely that heaven may be applyed and confirmed unto Infants by baptisme is proved by divers arguments taken from Scripture by which also it appeares that they ought to be baptized First Christ here saith Of such is the Kingdome of heaven now none can enter into heaven except hee be regenerate Iohn 3.5 and baptisme is called the laver of regeneration Titus 3.5 And therefore it is necessary that Infants should be baptized that they might be borne againe of water and the Spirit and consequently enter into the Kingdome of Heaven Secondly it is not the will of God that Infants perish Math. 18. And therefore he would have them saved Now God doth not save them without meanes but by the laver of regeneration Tit. 3.5 And therefore Infants are to be baptized Thirdly if those who are guiltie of sinnes would not perish in their sinnes nor for them it is necessarie that their sinnes should be pardoned which remission is conferred by the meanes appointed by God for this end now Peter Acts. 2.38 exhorts them to be baptized for the remission of their sinnes And therefore if we desire that Infants may not perish we must admit them to baptisme for the remission of their sinnes Fourthly Christ would and commanded Infants to be offred and brought unto him Math. 18. Now we cannot corporally and visibly put infants into the armes of Christ but we doe it by baptisme for as many as are baptized into Christ saith St. Paul have put on Christ Rom. 6. Galath 3. And as many as are baptized into CHRIST are baptized into his death and are buried with him by Baptism Now because there is no question of this that Infants are to bee brought unto Christ he having commanded it but that the controversie betweene us and the Anâ—baptists is concerning the manner how they ought to be brought unto him We therefore follow the conduct of the Scriptures which teacheth â—s that Infants are to be offred
said else where He taught the people in Parables because they seeing see not and hearing they heare not neither doe they understand a Matth. 13.13 First Christ did not use a figurative speach Answ 2 unto these two brethren for this end but because they being fishers knew and understood best of all the Art of fishing and therefore our Saviour teacheth unto them spirituall things by a naturall and familiar similitude which they were well acquainted withall Secondly our Saviour useth this allegory Observ to Answ 2 teach us that the practise of Ministers using metaphors or allegoryes or similitudes which the people understand is not to be disproved As for example first sometimes we use the similitude of Fishers that there are two Fishers the first is Satan whose baites is pleasure and whose hooke and net is death the second is the Apostles and Ministers of Christ who labour to winne us unto him Secondly sometimes we use the similitude of Husband-men that we are all barren by nature untill the word be sowne in our hearts that the earth must be tilled the fallow ground broken up the weeds and stones cast out the field carefully watched least tares encrease and overspread the corne Thirdly sometimes we use Domestike examples as the garden is to be hedged digged and attended otherwise the hearbes will not prosper Satan is a thiefe and therefore we must be very watchfull and keep the doore of our hearts fast locked and bolted against him that we are but wild Olive trees untill we are ingrafted into the true Olive Jesus Christ Fourthly sometimes we allude unto School-masters that people like schollers stand in need daily to be taught and therefore they must not be trewants neglecting knowledge and trifling away their pretious time Fiftly sometimes we use the resemblance of Sheepheards that we are wandring sheepe therfore we must be reduced unto the pleasant pastures againe by the Sheepheard of our soule Now whereunto serve all these Certainely that all the people by these similitudes may the better understand the divine truthes delivered which was the cause why our Saviour useth this allegory of Fishers in this verse Quest 3 We have heard why our Saviour useth an allegoricall speech unto Simon and Andrew It may now further be demanded why he useth this allegory of Fishing unto them Because this allusion doth most aptly denote unto us the office of Ministers to wit the Fishing and gaining of soules unto God Malac. 4.6 Answer particularly observe That in fishing wee must consider both the Fish themselves who First would not bee catched or taken but swimme away from the Net so naturall and carnall men would not be wonne by the word of God would not be taken captive by the Net of the Gospel Secondly they are not taken by the hooke except they bite Ob Ierusalem how gladly would I have gathered thee together as a hen gathereth her chickings under her wings but ye would not b Matth. 23.37 Fishers and that both in respect of the 1. Knowledge Fishers must know all shelves and rockes and shallowes the ebbing and flowing of the sea so Ministers must know how to direct in prosperity and adversity how to steere aright course through the vices and heresies of the world they must know the evills and remedies that they may both save themselves and those that heare them and saile by their direction 2. Diligence and care required in them wherein observe three things First Fishermen must observe the heavens and the nature of the fishes thus the Apostle saith to the weake I became as weake that I might gaine the weake I am made all things to all men that I might by all meanes save some a 1 Cor. 9.19.20 21 22. Secondly they must endure cold and danger Fishers must put to sea in winter as well as Sommer exposing themselves to dangerous stormes which frequently assaile them in their calling Thus the Apostles suffered hunger and thirst and nakednesse and colde and buffeting and persecuting b 1 Cor. 4.11 and 2 Cor. 6.8 Thirdly Fishers worke continually night and day we have laboured all night saith the Apostles but have catched nothing c Luke 5.5 Fishes are not taken except they bite and eat the baite and therefore First recusants that will not come unto the word of God can gaine nothing by it Secondly those amongst us that like Martha are troubled about many things preferring the cares of the world before the cates of the word cannot be wonne by it Thirdly those that are present at the preaching of the word but not attentive unto the word preached reape no benefit by it because they learne it not Fourthly those that attend to the hearing of the word but cannot intend the practise of the word are not catched by it Fishes are not taken by looking upon the bait but by the eating thereof so it is not speculation but practise not knowledge but active obedience that benefits our soules Fishers had neede know both shelves and shallow places and therefore those that are ignorant of the nature of sinne and grace or that knowe not the evils and remedies of the disease and the cure should not intrude themselves into this function for they are unfit fishers of men Fishers observe the seasons and the nature of the fishes for which they labour so Ministers must first observe the heavens the blasts of the Spirit the zeale of the hearts that is the occasions offered unto us by the Lord of preaching the word as Saint Paul saith I came to Troas to preach Christs Gospel and a doore was opened unto me of the Lord g 2 Cor 2.12 that is the Lord gave me liberty opportunity or occasion with benefit and profit to preach the Gospel of Christ Secondly we are made all things to all men we must apply our selves to all sorts of maladies evils diseases and sores and that three manner of waies viz. First Opere by preaching and catechizing examining conferring disputing that the people may bee made perfect h 2 Tim. 3.16 and 4 2. Secondly Objecto by reprehending and reprooving whatsoever is amisse whether drunkennesse or adultery or oppression or blasphemy or lying or filthy speaking or any sinne whatsoever Thirdly Modo sometimes reprooving mildly sometimes with feare plucking them out of the fire i Iude ver 22.23 sometimes with a rod sometimes with the Spirit of meekenesse reade 1 Cor. 4.21 and corner 1 Cor. 5.3.4 with 2 Cor. 2.7.8 and Gal. 3 1. with 4.12.19 and Nehem. 5 11. with verse 13. Neither must people thinke that Ministers doe this in hatred to the partie sinning but that they might present them as chast virgins unto the Lord. Fishers expose themselves to cold and danger in the discharging or executing of their callings so doe Ministers and therefore people first should thinke Ministers worthy of honour and reverence yea secondly of maintenance yea thirdly and principally be careful that they loose not their
labour that they fish not all night and catch nothing that they rise early and goe late to bed expose themselves to perills and dangers to no purpose or benefit at all unto their people Fishers worke night and day so Ministers must preach diligently because all the names given unto them signifie labour and paines Whether the Church of God bee compared to a House then wee are the builders thereof 1 Cor. 3.10 Or Family then wee are first the Stewards to take care for the provision of all a Cor. 4.1 Secondly Schoolemasters to teach the children of and in the family Thirdly Physitions to cure the maladies of the sicke in the house Or Sheepefold then we are the Sheepheards Or Field then we are First the husbandmen or tillers thereof b 1 Cor. 3.9 Secondly the planters and waterers c 1 Cor. 3.6 Thirdly the workers in the vineyard d Mat. 9.38 Or Sea then we are First the Pylots of the ship Secondly the Fishers in this Sea And thus we see by this Allegory of fishing Christ doth to the life point out the office and vocation of Ministers Obiect Against this it may be objected the world is incredulous stupide dull and wicked therefore we shall gaine none we shall catch nothing Answ Thus the Apostles laboured all night but caught nothing Luke 5.5 but Christ commanding and they obeying they catch many verse 6. and therefore our Saviour here saith ego faciam I will make you fishers of men Obser Teaching us hereby that Christ will water and prosper the labours and endeavours of the Ministers I will saith he be with you f Matth. 28.20 and I will not forsake you g Iohn 14 18. but will give an encrease unto your paines h 1 Cor. 3 6. How doth Christ give a blessing to the labours of his servants the Preachers By the Holy Spirit which workes with the Quest 4 word effectually in the hearts of the hearers Answ Vers 21 VERS 21. And going on from thence hee saw other two brethren Iames the sonne of Zebedee and Iohn his brother in a ship with Zebedes their father mending their nets and he called them Sect. 1 § 1. Hee saw two brethren in a ship In the Allegoricall sense of this verse we may observe That this world is like unto a Sea Observ and that in three regards first because in the sea there is nothing but floods tempests and stormes no safety but on shore So in the sea of this present wicked world there is no peace no rest no safety but rather danger and distresse Secondly in the sea the greater fish devoure and prey upon the lesse so in this world the rich oppresse the poore and the high the low Thirdly in the sea the Mariner is carried violently by the tempest whether he should not so in the world by our headstrong and violent affections we often are driven to the quick-sands of destruction § 2. With Zebedee his Father Why was Sect. 2 their father with them Chrysostome answers Non ut adjuvaret eos sed ut solarentur illum not that he might helpe them but that they might obey and comfort him And this their love and care and duty towards Quest 1 their father is expressed here by this our Evangelist for the imitation of children towards their parents Answ Obser Why must children give obedience to their Quest 2 parents The first reason hereof is Temporall children Answ 1 are heires of their fathers estates they labour for them sic vos non vobis parents take care and paines for their children therfore there is great reason that children should obey respect and reverence their parents The second reason is Naturall children have Answ 2 from parents their life their light their body their meat and maintenance their education and the like and therefore they owe all love reverence and subjection unto them yea they owe themselves and whatsoever is theirs The third reason is Spirituall and this is Answ 3 twofold First because parents are the Image of God the Lords substitutes and deputies Secondly because God commands children to obey their Parents that is both Father and Mother Reade Exod. 20.12 Levit. 19.3 and 23.22 Ephes 6.1.2 What doe children owe unto Parents Quest. 3 Foure things viz. First Nutrimentum Answ sustenance if fathers want it and sonnes have it Thus Ioseph tooke care to provide for his old Father in the time of that long famine i Gen. 45.9.10 And therefore unnaturall are those men who being rich suffer their parents to want Secondly Amorem love children whether they or their parents be rich or poore they must love and tenderly endeare their parents Thirdly Reverentiam reverence and respect Non vultu laedendi a Ambros s children must not wound their parents with darts of discontented countenances for Qui torvo visu elatis oculis meretur supplicium b Hierom. s he that beholds his Parents with a proud looke or a sterne and grim eye deserves to be punished Solomon when a King honours his Mother Bathsheba and Hester when a Queene her Uncle Mardochee who in stead of a Father had brought her up Hest 2.7 Fourthly Obedientiam obedience and duty for this obedience I. God commands Colos 3.20 II. God commends where he findes it as we see in the Rechabites Ierem. 35.18 and Prov. 15.20 III. the contrary hereunto God threatens Deut. 21.20 and complaines of Ezech. 22.7 IV. the obedient unto parents God comforts Prover 13.1 Is the cause of disobedience towards Parents Quest 4 alwaies in the children Certainely the fault may be in parents Answ and often is And that either First by education either By not educating them civilly but rudely and unmannerly as many doe Or By bringing them up unto drunkennesse gaming sports and the like Or By pampering them too much or by beeing too much indulgent over thē not crossing them in their wills or desires nor correcting them for their faults Or Secondly by enriching themselves by wicked meanes and so God in judgement giving them children that shal prodigally scatter what they impiously did gather de malè quaesitis vix gaudet tertius haeres evill gotten goods last not long Fathers wickedly gather and sonnes profusely spend so that within a time those goods are possessed and enjoyed by others Now although Parents thus may be the occasion of their childrens disobedience yet this doth not excuse the undutifulnesse of the child because their Fathers have not deserved it at their hands Sect. 3 § 3. Mending their nets Why did some mend Nets and some fish Quest First some Chrysost oper imperf s say fortè it Answ 1 may be because the one were more industrious the other more slothfull he dare not affirme this no more will I but barely leave it Answ 2 Secondly some say perhaps that Peter onely fished and Iohn mended the Nets Answ 3 Thirdly this plainely demonstrates unto us their poverty they were inforced to mend