so fast as his life and conversation pulleth downe most men not regarding so much what is said by Ministers as what is done by them and therefore our Saviour here earnestly perswades his Apostles and under them all Ministers to take heed that they be not found unsavoury salt Why must Ministers bee thus carefull to be in Quest 2 their lives and doctrine seasoning salt First because if they be unsavoury salt they Answ 1 will bee a meanes to draw many into euerlasting perdition Secondly because although otherwise they Answ 2 be endowed with great and eminent gifts yet if they be unsavoury salt they are altogether unprofitable in the Church of Christ Thirdly because if they bee not savoury salt Answ 3 they shall bee had in contempt for that is signified by this phrase of treading under foot Fourthly if they be not seasoning salt they shall Answ 4 bee cast into utter darkenesse where their torments shall bee greater and more exquisite then the torments of other wicked men And therfore great should the Ministers care be that his owne soule may bee seasoned with knowledge and grace that his doctrine may be sound and his life sincere that so both by doctrine and example they may be instruments to season the hearts and direct the lives of others VERS 14. Yee are the light of the world Vers 14 a City that is set on an hill cannot be hid § 1. Yee are the light of the world The occasion Sect. 1 of these words was this I. Some altogether neglect the word preached II. Some hate he preaching of the word Whence it comes to passe that Ministers are partly weary with preaching because they see they doe but cast pearls before swine and plow the sand Our Saviour in his infinite wisedome observing and knowing this doth excite and stirre up Ministers unto industry and diligence in their office by a double parable First of salt vers 13. Secondly of light vers 14 15 16. Whether doe these two parables signifie one Quest 1 and the same thing or divers Both the Parables have the same scope Answ but yet a threefold difference may bee observed in them viz. First salt doth preserve meat from being any worse then it is whē it is salted but if it be tainted before it be salted then the salt doth not reduce it to his first estate or make it as good as it was But light doth reduce us from that darkenesse and ignorance wherein we were a Chrysost imperf s Secondly salt hath reference to a good conversation light unto sound Doctrine b Ib. Id. or as Aretius thinkes contrarily salt signifies sound and wholesome doctrine and light a holy and unblameable life Thirdly Ministers are salt unto believers light unto the ignorant Conversatio sine luce non adducit ad veritatem scientia sine pietate non praeservat in sanctitate c Id. Ib. A conversation without the light of doctrine cannot bring us unto truth knowledge without holinesse cannot preserve us in piety And therefore it is necessary for Ministers to be both Salt and Light Quest 2 Why must we be first salt then light or why doth our Saviour observe this order Answ 1 First because it is a Ministers part first to keep those which he hath then to gaine those which as yet he hath not and therefore first he useth salt for the preservation from corruption of those who doe beleeve◠and then light for the enlightning of others who sit in darkenesse and in the shadow of death Answ 2 Secondly because it is first requisit to live well then to preach well Nam conversatio ducit ad scientiam contrarium vix Multi scientes sine timore Dei nulli timentes sine scientia d Chrysost imperf s A good conversation leads unto knowledge but seldome the contrary For many know much who feare not God but none truely feare God without some knowledge The feare of God being the beginning of wisedome Answ 3 Thirdly salt was for the Jewes that they might be preserved in their knowledge light was for the Gentiles that they might be reduced from the darkenesse of ignorance and therefore Christ first gives the parable of salt before this of light To conclude this question observe First salt is the way unto light that is piety leads unto true knowledge Secondly that is no true knowledge that doth not arise from piety and holinesse Thirdly that is not true piety which doth not hunger after the knowledge of God Sect. 2 § 2. Yee are the light of the world Christ was Obiect 1 the light of the world Ioh. 8.12 and 9.5 And Iohn was not that light but was sent onely to beare witnesse of that light Ioh. 1.8 How then are the Apostles the light of the world Answ 1 First light is taken in Scripture diversely to wit Marlorat Thesaur First for the Creator of light as Iohn saith The light shined in darkenesse and the darkenesse comprehended it not Ioh. 1.5 Secondly for the Sonne of God thus Saint Iohn the Evangelist saith of Saint Iohn Baptist He was not that light that is the true Messias but was sent onely to beare witnesse of that light e Ioh. 1.8 Thirdly for that power of the understanding and reason which is kindled in the minds of men thus Iohn saith Christ was life and the life was the light of men f Ioh. 1.4 Fourthly for the knowledge of the glory of God Thus Saint Paul saith God who commanded the light to shine out of darkenesse hath shined in our hearts to give us the light of the knowledge of the glory of God g 2 Cor. 4.6 Where light is taken both for the knowledge of spirituall and celestiall glory Fiftly for sanctity of life What communion sayth Saint Paul hath light with darkenesse that is what agreement is there betwixt sanctity and sinne h 2 Cor. 6.14 And so our Saviour in the next verse save one unto this saith let your light so shine before men c. Where by light is expressed to bee meant a holy life replenished with good workes Sixtly light sometimes is taken for the doctrine of the Gospell according to that of Saint Paul Christ being risen from the dead shall shew light unto his people the Jewes and to the Gentiles i Acts 26.23 that is shall send his Gospell to be preached unto both Seventhly light is taken for the Doctours of the Evangelicall doctrine as in this verse yee are the light of the world Eightly all Christians are called light So the Apostle exhorts the Philippians to be harmelesse blamelesse and without rebuke because they were lights among the ignorant Gentiles l Phil. 2.15 Now true Christians are called light in a threefold regard First because they are enlightned in themselves by that most true pure and bright light the illumination of the Spirit of Christ Secondly because they walke in the light And thirdly because by their pure and holy
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
is a necessity of service we must not serve God as one Neighbour helpes another who will lend when they please but will not acknowledge any debt but we must confesse our selves to bee the Lords Servants and bound to doe more then we are able therfore when we have done all we must confesse our selves to bee but unprofitable servants Omne tulit punctum he doth understand his Masters will a right who hath learnd to conjoyne these two together Servire liberè ex officio to serve God with a free ready willing and cheerfull heart with a filiall affection and without any servile compulsion and yet in thus doing confesse that it is his duety to doe what hee doth II. It obligeth the outward life as well as the conscience For we must not live to our selves but to Christ 1 Peter 4.2 Rom. 14.7 c. and 6.11 13. and 12.1 Sect. 2 § 2. Learne of me As we must be Subjects as was shewed in the former Section so wee must bee Disciples as comes now to be considered wherein we must observe that First Christ teacheth unto us the necessity of learning we must be taught And Secondly he shewes that he is the onely true Doctour and Teacher opposing himselfe I. To the Pharisees who taught salvation by the Law without Christ And II. Perhaps to the wisedome of the flesh and humane reason And III. To the Doctrines of the flesh and world But IV. Most certain it it is that Christ here is opposed to all other Teachers as weake and invalide in regard of him who onely is able to teach us the truth truely Matth. 23.8.10 Observ Hence then learne That we must bee made the Disciples and Schollers of Christ and submit our selves to be taught by him Esa 54.13 Ephes 4.21 Iohn 6.68 Quest 1 Why must we be made the Disciples Schollers of Christ Answ 1 First because it is necessary that we should be taught no man is borne learned neither is any borne holy in corrupt nature the Philosophers who were most learned had Children born unto them who were most ignorant of all literature For Nature gives us two things but the third it cannot namely it gives I. Strength of body And II. A towardlinesse and readinesse of mind But III. Learning it cannnot give that beeing obtained onely by study And therefore wee being naturally borne ignorant it is necessary that wee should be taught Secondly because it is necessary that we should Answ 2 be taught by Christ none else being able to teach us as is cleare in a fourefold regard namely I. Respectu Doctrinae in regard of the Doctrine which is the knowledge of God Iohn 17.3 But this onely Christ teacheth and knoweth Luke 10.22 Iohn 1.18 II. Respectu subjecti in regard of the Subject for wee are not onely to be taught in our eares for so man could teach us but also and principally in our hearts and so onely the Lord of the Spirits teacheth us Ierem. 31.33 and 32.40 Luke 24.32 III. Respectu Officij in regard of his Office for Christ was ordained to preach Luke 4.18 Deuter. 18.15 Iohn 3.2 IV. Respectu gratiae communicatae improssae in regard of grace communicated and imprinted for knowledge is a light 2 Cor 4.6 And Christ and his Father are the light and the givers of light as appeares by Luke 2.32 Iohn 1.9 and 1 Iohn 1.5 and Iames 1.17 and Iohn 5.35 And therefore seeing Christ is onely able to teach us the true knowledge of the true God and alone able to teach the heart yea ordained and appointed by God his Father to preach unto us and to communicate unto us spirituall light and knowledge it is then necessary that we should be taught by him How many wayes doth Christ teach us Quest 2 First hee teacheth us by the preaching of the Answ 1 word Heb. 1.1 whence I. It is called a light to guide and direct our paths Psalme 119.105 And II. We are directed and sent thereunto To the Law to the Prophets Esa 8.20 And III. We are commanded to seeke the sence and meaning of the Law of the Ministers God himselfe endowing them with knowledge and sending us then unto them Malach. 2.7 Yea IV. It is hence called the mighty power of God unto salvation 1 Cor. 1.18.21 And therefore if we desire to know whether wee be taught by Christ or not let us seriously and heartily examine whether wee bee good hearers of the word or not viz. First are we reverend hearers doe we tremble in the hearing of the word because it is Gods not mans Esa 65.2 or doe we sleight and despise it Secondly are wee industrious hearers hearing daily and treasuring up in our hearts what wee heare Matth. 13 51.52 Or are we sluggish hearers who heare but carry nothing away of all that we heare Thirdly are we profitable hearers not onely remembring what wee heare but practising carefully what we remember Luke 8.15 Or are wee obdurate and perverse hearers who will neither learne nor practise what is taught Answ 2 Secondly Christ teacheth us by his holy Spirit in ou◠hearts thereby converting us unto himselfe 2 Corinth 3.16 and without this our hearing is unprofitable Heb 4.2 And therefore St. Paul prayes for the Spirit of Revelation Ephes 1.18 But this wee cannot hope to obtaine except we deny our owne hearing and the worke of the Minister and expect spirituall light and knowledge onely from the Lord by the operation of his blessed Spirit Some hope to be taught by the word although in the hearing thereof they look no further at all then either to their owne diligence in hearing or ability and capacity of understanding and taking up what is delivered or to the faithfull and powerfull delivery of the word by the Minister now these cannot expect to be taught by Christ because both our hearing and the Ministers preaching will bee like water spilt upon the ground without the operation of the Spirit of God for except he give the encrease Pauls preaching and Apollos watering will bee fruitlesse That Noble Souldier and godly Centurion certainly was convinced of this truth when he said and that unto Peter himselfe Wee are all present here before God to heare all things that are commanded thee of God Acts 10.33 whereby he intimates that the word is Gods the work is Gods the message is Gods the direction is Gods yea the blessing that comes by hearing is Gods also And therefore if we desire to know whether wee be taught by Christ or not let us examine these three things viz. I. Doe we desire with our hearts and Spirits when we come to heare the word that we may be taught by the holy Spirit of God or doe we trust to our own hearing or the Ministers preaching not thinking at all upon the operation and assistance of the Spirit II. Doe we in our hearing lay aside all respect of the man who speakes unto us contemplating and beholding onely the Lord
〈◊〉 QVESTIONS Dogâ—â—â—icall OBSERVATIONS Aâ—â— Evangelicall ESSAYS VPON THE GOSPEL OF JESUS CHRIST ACCORDING TO St. MATTHEW WHEREIN About two thousand six hundred and fifty necessary and profitable Questions are discussed and five hundred and eighty speciall points of Doctrine noted and five hundred and fifty Errours confuted or Objections answered together with divers Arguments whereby divers Truths and true Tenents are confirmed By RICHARD WARD Sometimes STUDENT in the famous VNIVERSITIES Of CAMBRIDGE In ENGLAND St. ANDREWS In SCOTLAND And Master of Arts of both the Kingdoms And now a Preacher in the famous City of LONDON Si in Scriptura sacra tantûm essent quae facillimè intelligerentur nec studiosè quareretur nec suavitèr inveniretur veritas Augustâ— de verà religione â—on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in serâ—â—num foliis sed in radice rationis Hier. in Epist ad Ephes So they read in the Book in the Law of God distinctly and gave the sense and caused them to understand the reading Nehem. 8.8 LONDON Printed for PETER COLE and are to be sold at his shop in Cornhill at the sign of the Glove and Lyon neer the Royall Exchange M.DC.XL THE DEMONSTRATION OF THE SCRIPTVRES BEing about by the grace of God to cleare some difficulties and to collect a few observations from some verses of this Gospel written by St Matthew it will not bee amisse first of all to resolve a generall question or two Our first question then shall be this Quest 1 How this Booke or any other may bee knowne to be the divine word of God dictated by the Holy Spirit of God and not the humour or fancy of a private erring spirit Answ I answer Scripture is knowne to be Scripture and canonicall bookes are knowne to bee such by these proofes properties infallible markes First by the evidence of the Spirit imprinted in the Scriptures and shewing it selfe in every line of them or the testimonies of the Scripture it self that is the testimony of God speaking unto us in the Scriptures as Rom. 10.8 This is the word of Faith which we preach Rom. 10.8 Secondly the purity and perfection of Scriptures sheweth it to bee Canonicall For they teach nothing but truth and teach all truths necessary unto salvation They are both pure and perfect Psal 19.8 9. Psal 19.8.9 First pure they being a doctrine according to holines a rule to direct our waies in righteousnesse all the exhortations and examples therein tending thereto Secondly they are perfectly holy in themselves and by themselves whereas all other writings are profane farther then they draw holinesse from these which yet is never such but that their holinesse is imperfect and defective Prov. 8.8 and 30.5 Psal 12.7 But the Scriptures are perfectly profitable in themselves to instruct unto salvation a Iames 1.21 All other writings are utterly unprofitable thereunto any further then they draw from them yea they containe full and perfect Doctrine for the pacifying setling and directing of the conscience in all things Many Histories shew us the heavy wrath of God upon man for sinne but the Scriptures onely shew us Morbuâ—â— medicinâ—â— medicâ—â—â— That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anotheâ—â—â—ere being a perfect concord and harmony in all the Bookes both of the Old and New Testament notwithstanding the diversity of persons by whom the places where the times when and matters whereof they have beene written b Acts 26.22 There may seeme some contradiction amongst the writers of holy Scripture but indeed there is none but a perfect harmonie And therefore when we see the heathen history or Apocryphall bookes contradicting the holy history we should stand for the holy Scripture against them but when we see any appearance of contradiction in holy writ we should labour to reconcile it When Moses saw an Aegyptian and an Israelite striving together hee killed the Aegyptian and saved the Israelite c Exod. 2.12 but when he saw two Israelites striving together he laboured to reconcile them saying Yee are brethren why doe ye strive So when we see heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite as for example Iacob cursed Simeon and Levi for murthering of the Sichemites d Gen. 49.7 But Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith They shall returne in the third generation e Ierem. 27 7. But Baruch saith They shall returne in the seaventh generation Baruch 6. Here let us kill the Aegyptian but save the Israelite but when we see any appearance of contradiction in the holy Scriptures we should labour to reconcile them because they are brethren Weemse Fourthly the antiquitie of it the Scripture being the most ancient of all Histories from the creation of the world to the flood was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hid unknowne time there being no humane Historyes of any thing before the flood but the Scriptures beginne at the beginning of the world and continue the History of the world unto the flood Againe from the flood to the Olimpiâ—ds of the Grecians which began but in the dayes of Vzziah was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time and all their Histories of Hercules Promâ—thine and the rest being but lying and forged tales but the Scriptures goe on setting downe unto us the History of the Church from the stood even unto the comming of Christ Thus we see how farre Gods word exceedeth humane writings in antiquitie it beginneth with the world f Luke â— As he spaâ—â— by the mouth of his holy Prophets which haâ—e beene since the world beganne and endeth with it g 1 Pet. 1.25 For the world of the Lord endureth for ever Fiftly the Majesty of it in plainnesse of speech the Scriptures seeme at the first view to bee very plaine but at a full sight are full of Majesty above all other writings h â— Cor. 1.17 18.21.24 and 2.15 1 Tim. 5.21 Thus their plaine and cleere manner of setting downe things sheweth them to be Divine i Esa 8.1 Take a great roule and writ in it with a mans pen Behhoret Enosh that is clearely that the simplest among man may understand it so k Deu. 30.11 This Commandement which I command thee this day is nor hidden from thee neither is it far off In the Hebrew it is Lo niphleeth non separatum a te i. e. It is not separated from thy knowledge that thou canst not understand it neither is it farre from thee those things which are obscure which wee cannot take up are said to be farre from us and those things which we understand are said to be neare us l Rom. 10.8 Sixtly the power and force it hath over the conscience it makes often
the world III. The impediments lets of the world And IV. Our own corrupt affections Why must we love the Lord First because all good things are prepared Quest 3 for those that love him eye hath not seene nor Answ 1 eare heard nor have entred into the heart of man the things which God hath prepared for them that love him 1. Cor. 2.9 Read also Ephes 6.24 2. Timoth. 4 8. Iames. 1.12 Secondly because it is a shame for Christians to love the world and not to love God Larkes Answ 2 that soare aloft in the ayre build their neasts in the earth but the children of men should not doe so The wood Pecker is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for her beauty feathers of divers colours but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Arist she builds her neast in the earth so there are many men of rare parts otherwise who spoile all by groveling upon the earth setting themselves wholy to gather the thick clay of this world together Now it is a great shame for those who would bee helde the children of God and members of Christ to love any created temporall thing more then God Answ 3 Thirdly if wee looke upon God wee shall finde that there is great cause to love him and that in many respects namely I. In regard of his Law and that First because hee commands us in his Law to love him Secondly because his Commandements are just holy and equall II. In regard of his relation unto us because he is our Father Master and King therefore we should love him III. In regard of his liberality and mercifull bounty unto us extended both in our creation as also in providing for us what is good in protecting us from all evill in bestowing spirituall mercies and meanes upon us yea in giveing of Christ for us And therefore wee shouâ—d love him IV. If wee respect the essence and nature of God we shall see therein great cause to love him and that First in regard of himselfe because hee is invisible immutable incomprehensible immortall the most high and blessed Lord God Secondly in regard of our selves because he it the object of the soule and there is nothing that can give rest to the soule but God The heart of man is like the needle of the Compasse that trembleth untill it come to the Pole The soule of a wicked man is in a sling r 1 Sam. 25.92 Now that which is in a sling is violently tossed about and so is the soule when it is not upon the proper object David said Libbi schharchar my heart was troubled Psalme 38.10 Sohhâ—r is called a Merchant which goes to and fro to sell his wares to shew how the heart of man is troubled about sundry things yea further the letters here are doubled to signifie the great care and trouble that David had when hee sought after these things as the Merchant seeketh for his gaine When the rich man said in the Gospell Soule take thy rest for now thou hast much goods laid up for many yeares Luke 12.19 Hee put the soule then from the right object But when David said Returne my soule to thy rest Psalme 116.7 Then he set his soule upon the right object As light is the first object of the eye and not the light of the Sun or Candle So God is the first object of the soule but not this or that way revealed by his creatures or by his word And therefore hee ought to bee loved for himselfe Quest 4 By what meanes may we be inflamed with the love of God Answ 1 First labour to feele the sweetnesse of God labour to know how good and gracious the Lord is All men desire that which they judge to be principally and chiefely good for them And therefore if wee could but once tast or conceive how sweet and good the Lord is it would make us to love him A man comes to this knowledge partly by the hearing of the Word of God and partly by meditating of the great and gracious workes of God but principally by Faith in Christ Secondly pray daily unto God that hee Answ 2 would so shine into thy heart by some glimpse of his holy Majesty that thou mayst become sick of love Thirdly separate thy selfe from all those Answ 3 things which may hinder thee from loving the Lord. What things let or hinder us from the love Quest 5 of God First the love of sinne Non bene conveniunt the Arke and Dagon cannot both stand in one Temple nor God and sin be in one soule And therefore labour to leave and learne to loath all sinnes whatsoever because God will not come where sinne is wittingly harboured without any opposition or reluctation Secondly the love of the world as in this Answ 2 verse and Iames. 4 4. 1. Iohn 2.15 Wherefore love not the world Thirdly the blindnesse of the judgment Answ 3 sense preferreth temporall things before spirituall And therefore labour that our understandings may bee enlightned and our judgements informed that being able to discerne between things that differ we may with Christ know to refuse the evill and chuse the good Å¿ Esa 7.15 How may we know whether we love the Quest 4 Lord or not First if wee hate sinne the world and Answ 1 worldly things and all things that are opposite or contrary unto God it is a signe that we love him Secondly if we thinke and meditate seriously Answ 2 and frequently upon our God in private it is a signe that we love him Thirdly if we have a high estimation of our Answ 3 God valuing him above all other things it is an argument of love Alexander desiring to know whether Apelles were in love with Campaspe whom hee had intended for himselfe caused his page when Apelles was in serious discourse with him to cry out Apelles Apelles looke about you your shop is one fire wherewith hee being afrighted cryed out aye mee if the Picture of Campaspe bee burnt I am undone Thus if we can say with him we are undone if we loose our God or with David that there is nothing in Heaven or earth that wee desire besides him it is a comfortable signe of love t Ps 73.25 Fourthly if our love bee perpetuall and Answ 4 constant it is a signe of true love Gasper de Magno a Knight of Millan bare a Stock-dove with a Diamant in her bill it being the nature of this Bird never to loose any thing it hath once taken thereby to inferre that he would never give over to love his Lady whose name was also Diamanthe His Motto was In aeternum For ever Thus it is not enough to love the Lord at times or for a time but if wee desire to approve our love to be faithfull and unfained we must love him above all things and that for ever and ever Sect. 4 § 4. Or he will cleave or bold to the one and forsake the other I
secure they are more hardly assaulted and with great difficulty sacked so God is in the midst of his Church b Psal 46.5 and will establish it for ever c Psal 48.8 And therefore the children of God and the inhabitants of this City need not feare because the Lord is their watch-man who is able to preserve them and so carefull of them that hee neither slumbers nor sleepes Sect. 7 § 7. Cannot be hid Why are these words added Quest 1 Answ That the Apostles might be the more carefull to give all diligence in their ministry from the successe because their lives could not be so spent in obscurity but that either praise would redound unto them for their diligence or infamy for their negligence Quest 2 What is the meaning of these words It cannot be hid Answ 1 First some understand it of the visibilitie of Glory and Chrysostome thinkes this spoken prophetically that although now the Gospell of the Kingdome bee but newly published yet in time the Church shall flourish Answ 2 Secondly some understand it of the visibility of the word that the word shall bee revealed to all or preached through the world Ephes 3.5 Colos 1.26 Answ 3 Thirdly some understand it of the visibility of workes in Ministers that they must use their utmost endevour to bee unblamable in their lives and indefatigable in their callings because all men see them all eyes are upon them Vers 15 VERS 15. Neither doe men light a candle and put it under a bushel but on a candlesticke and it giveth light to all that are in the house Sect. 1 § 1. Neither do men light a candle and put it under a bushel c. Argum. The Papists hold that the Scriptures are not to be translated into the vulgar tongue whereby the vulgar sort may read them against which Tenet wee produce this place arguing thus The Scripture being like a lighted candle is therefore given unto men that it may shine unto all that is be expounded and explaned to their understandings and capacities And therefore that it may give light unto all and be seene by all it is necessary that it should be translated into that language which is understood by them d Scharp curs theolog f. 37. arg 9. Sect. 2 § 2. It giveth light to all that are in the house Quest 1 What is meant here by House Answ In this place House is to bee taken for the Church Militant which is therefore called a House because it is a segregation or separation or separating of a company of people from the rest unto the profession of religion Teaching us Observ that the Church of God is a society or assembly of the houshould of faith separated unto the service of God The house is the Church 1 Tim. 3.15 the Citizens are the houshold of God Ephes 2.19 and of faith Gal. 6.10 How are the faithfull separated from the Quest 2 world First by profession of the true God they are Answ 1 separated from the Gentiles who serve Idols Secondly by the profession of Christ they are Answ 2 separated from Turkes and Jewes who deny him Thirdly by the profession of the pure word Answ 3 of God they are separated from heretikes who hate the word as the thiefe hates a candle or hee that doth evill light VERS 16. Let your light so shine before men that they may see your good workes Vers 16 and glorifie your Father which is in heaven § 1. Let your light so shine before men Sect. 1 What is the sense and meaning of the whole Quest 1 verse First the true genuine and naturall interpretation Answ 1 in generall is this Let your light shine not onely before God but also before men not onely in doctrine but also in the workes of your ministery yea in your whole life that men not onely may heare but likewise may see your good workes not to the intent that they may celebrate your praise but that they may glorifie your Father which is in heaven Secondly more particularly the sense and Answ 2 meaning of this verse is thus to be taken up viz. First the Ministers of the Church of Christ ought to shine before men not onely by sound and saving doctrine but also by a sincere and sanctified life Secondly those Ministers doe neither rightly nor sufficiently shine unto edification who doe onely teach and preach well but their life is not answerable to their doctrine Thirdly the preachers of the word must not onely in that which they doe satisfie their own conscience betwixt God and them but as Saint Paul saith they must provide for things honest not onely in the sight of the Lord but in the sight of men ſ 2 Cor. 8.21 they must circumspectly avoid all scandalous actions or which may be interpreted to be such Fourthly the Ministers of the word both in their preaching and in all the actions of their lives must seeke the glory of their heavenly Father and not their owne fame honour gaine esteeme or the like Fiftly our Saviour doth here seeme to imply that if in the preachers of the Gospell sound doctrine be stained with a corrupt life God is not then glorified but rather dishonoured and scandalized by them t Rom 2.24 How may this verse be divided Quest 2 Herein two parts may be observed viz. First the Commandement wherein are two things Quid what is commanded let your light shine Quibus to whom before men Secondly the reason of the precept taken from the end which is twofold First that men may see your good workes Secondly that God may be glorified wherein there are First the maine end which is aimedat in our workes and that is Gods glory Secondly the name given unto God your Father Thirdly the place of his abod or of the greatest manifestation of his glory and that is in heaven I have propounded this question and divided this verse because I shall treat a little more amply upon it than upon the former Sect. 2 § 2. Let your light shine What is meant by Quest 1 this Shining light which is here commanded to be held forth Answ 1 First some expound it of preaching onely thus Let the light of the word shine that the workes or fruits of your labour may appeare for thus sometimes the fruits of the Gospell are called workes Are not you sayth Saint Paul to the Corinthians my worke in the Lord u 1 Cor. 9.1 And hence he exhorts the Thessalonians to esteeme highly their Ministers for their workes sake v 1. Thes 5.3 yea preaching is called the worke of an Evangelist 2. Tim. 4.5 And hee who desires to bee fitted for and admitted into this calling is sayd to desire a good worke w 1 Tim. 3.1 Teaching us that it is not enough Observ 1 for a Minister to have knowledge but he ought so to preach as to make it his worke that so by the blessing of God upon his labours he may
bee an instrument to convert many Musculus sup Answ 2 Secondly some expound this of preaching and pietie together as if our Saviour would say shine in doctrine but withall let men see your Obser 2 good workes Gualt s Teaching both Pastors and people that to the knowledge of the word they must adjoyne the practise of pietie Or they must diligently labour to encrease both in knowledge and practise Quest 2 Why are both knowledge and practise thus necessarily to be adjoyned Answ 1 First because without the knowledge of religion our pietie and devotion is but blinde knowledge being the eye by which religion is directed and therefore they are necessarily to be conjoyned Answ 2 Secondly knowledge and practise are the two wings of religion without either of which our religion is lame and falles to the ground And therefore if with the Eagle wee desire to soare up unto heaven we must adjoyne and linke them both together Answ 3 Thirdly knowledge is not required in us or to be acquired by us for it selfe but that thereby we might be more enabled to performe our duties towards God which we cannot without the knowledge of the word and therefore it is requisite that first our hearts should be instructed in the knowledge of God and of his Law and of our Masters will and then carefully to performe what wee know our God requires of us Who are faultie in this particular First those who preferre ignorance before knowledge darknesse before light Secondly those who are remisse in seeking for knowledge who are ignorant and negligent in the use of the meanes of knowledge Vult non vult pigeâ— thâ—y love wisedome and say they long for understanding but other things wholly divert them from the quest thereof And therefore it is necessary to heare and read and learne and pray for the encrease of knowledge Thirdly they are too much defective here who labour for knowledge and rest only therein whether Pastors or people for we must not bee hearers onely or speakers onely or knowers onely but doers also because without a holy obedient and religious life our preaching hearing and knowledge is altogether fruitlesse Indeed it is true that a knowing Minister by his preaching may benefit others but not himselfe except hee bee a follower as well as a leader a Disciple as well as Doctour a practitioner as well as Teacher Fourthly those Ministers are principally faultie here whose lives are scandalous and conversations impious who doe not onely no good but also much evill These weave Penelopes web undoing as much by their evill life as they doe by their good doctrine destroying as fast with the left hand as they build with the right Thus much for the second generall answer to the first question the third and last remaines Thirdly some expound these words Let your Answ 3 light shine of pietie onely Thus Calvin most truely as though our Saviour would say as you are the light of doctrine verse 14. so shine in good workes that men seeing them may glorifie God Who are they that are commanded to let their Quest. 3 light shine or to hold forth a good example unto others First this belongs unto all in regard of all Answ 1 those to whom their life may be made knowne and that for these causes First because all men ought to glorifie God by their workes Secondly because there are none but they may exhibite something in their life whereby some others may either be confirmed or furthered by Thirdly because all men in their severall states and callings have some singular occasions of doing some good which others upon the like occasion offered ought and may imitate And therefore every one should labour to shine in the workes of holinesse and uprightnesse that others thereby might be provoked to the like Answ 2 Secondly they principally are enjoyned to hold forth the lampe of a pure life who either in age gifts or office are superiours unto others that is old men must be a president unto young Masters a patterne unto servants Fathers a copie unto children Magistrates an example unto people Ministers as Leaders unto their flocke and the like Read 2 Thessal 3.9 and 1 Tim. 4.12 and Titus 2.4.7 Now the reasons why this dutie of shining unto others belongs unto all sorts of superiours are these First because much is required of him to whom much is given w Luk. 12 48. and therefore the more God hath honoured any let them bee the more carefull to honour him the higher hee hath raysed any the more are they engaged to strive by the light of a holy life to advance his glory Secondly because the more eminent a man is in place the more conspicuous is his life and is the lesse hid as our Saviour sayth in the former verse save one A Citie set on a hill or a lighted candle put into a candle-sticke cannot bee hid Those who are in any high place cannot conceale their lives and actions but they will appeare to those who are under them either to their glory or infamy and therefore it concernes all superiours and Governours to be carefull that their light so shine unto others that God may be glorified by them and in them Thirdly because those who in place degree or rank are above others ought in going before to shew the right way to others Fourthly inferiours depend upon superiours and therefore for the most part compose themselves according to their example If a Ruler sayth Salomon hearken to lies all his servants are wicked x Pro. 29.12 And therefore all Governours had need to be wary lest they mislead those whom they must answer for and so their blood bee required at their hands Sect. 3 § 3. Before men What is the meaning of these words Quest Answ 1 First Musculus understands it of preaching the word as though our Saviour should say you must preach the word to all without respect of persons that is first to all nations and people whether Jewes or Gentiles Secondly to all of what order and degree soever whether rich or poore masters or servants Kings or subjects Thirdly to all of what condition qualitie or disposition whatsoever whether wise or simple ignorant or learned wicked or righteous obedient or rebellious for whether they will heare or whether they will forbeare the word must bee preached unto them y Ezech. 2.4 c. that those who will not amend may be left without excuse Answ 2 Secondly these words Let your light shine before men may be expounded of pietie also as well as preaching as if Christ should say you must bee carefull to order your conversation aright as well in regard of others as of your selves For first they are our brethren and therefore wee ought to love them Secondly by our evill example we may hurt pervert debilitate detain and keepe them backe from the wayes of grace and worke of the Lord. Thirdly by our good example wee may helpe convert