truth of this answer will appeare particularly thus First all men without Christ are subject to death all have sinned and come short of the glory of God e Rom. 3.23 all men have sinned and therefore death hath passed upon all men f Rom. 5.12 who cannot bee freed from this spirituall death or made partakers of the life of grace but onely by Christ g Rom. 8.2.3 Secondly all men without Christ are in blindnesse and darkenesse no man is borne learned neither can we without Christ learne or understand any thing that is good spirituall things are spiritually understood and the naturall man cannot aright conceive them or take them up h 1 Cor. 2.14 by reason of his naturall and innate blindnesse Thirdly this blindnesse and ignorance shewes it selfe in the Gentiles two severall waies viz. First in their Idols which they honored and held as Gods when ye knew not God ye did service unto them which by nature are no Gods said the Apostle i Gal. 4.8 yea they made Gods of birds foure-feeted beasts and creeping things k Rom. 1.23 yea so palpable was their blindnesse that they made a God of the devill the things saith Saint Paul which the Gentiles sacrifice they sacrifice to devils not to God l 1 Cor. 10.20 Secondly the blindnesse of the Gentiles shewes it selfe in their horrid worship or service of their Gods for first they had a Barbarous worship as appeares in their Bacchanalia which were celebrated with drunkennesse brawles madnesse and the like Secondly they had a filthy obscene and uncleane worship which was celebrated with fornication and adultery thus Priapus was worshipped and thus amongst some of them the Bride must be deflowred by the Priest before she was given unto her husband Thirdly they had a cruell worship which was celebrated by murther their sacrifices being of humane flesh thus the Gothes sacrificed often men to their Idols and the Carthaginians to Saturne Fourthly this blindnesse and ignorance shewes it selfe in the Jewes who first offered up their children to divels Reade Psal 106.36 2 King 16.3 and 17.27 Secondly made unto themselves divers Idols worshipping them as gods as we may see in the calfe Ex. 32. 2 King 17.29 and Deut. 32.17 and 2 Chron. 11.15 And thus we see how the whole world lyes in wickednesse without Christ m 1 Ioh. 5.19 and therefore he came to deliver us from this ignorant and wicked world n Gal. 1.4 § 2. That sate in darkenesse To sit signifies Sect. 2 three things first to delay or procrastinate Exposit Thus the people of Israel say why doe we sit still b Ier. 8.14 that is why doe we deferre any longer Secondly to love thus David pronounceth him an happy man that sits not in the seate of the scornefull that is loves not their society c Psal ◠1 Thirdly it signifies to endure patiently and contentedly Sit thou silent and get thee into darkenesse oh daughter of the Caldeans that is be quietly contented with thy portion of affliction d Esa 47.5 The meaning of this verse then is The Gentiles did love their ignorance and most patiently did brooke it procrastinating and neglecting the remedies against it § 3. They saw a great light What was Sect. 3 this light Quest 1 I answer Christ Answ for hee was the onely light promised unto the world from eternity or the remedy against the darkenesse of the world is in Christ alone How doth it appeare that Christ is this great Quest 2 light that enlightens all the world By the animadversion or consideration of these three dependent particulars to wit Answ First the expectation of light and knowledge is from God Thou art my lampe oh Lord said David and the Lordwill lighten my darkenesse e 2 Sam. 22.29 so againe unto the upright there ariseth light in darkenesse f Psal 112.4 that is from the Lord and therefore Saint Iohn saith God is light g 1 Iohn 1.5 Secondly God from whom we expect light promiseth to impart it unto us by Christ I will give saith the Lord a light to the Gentiles h Esa 42.6 49.6 and againe the Sunne of righteousnesse shall arise i Malach. 4.2 to give light to them that sit in darkenesse and in the shadow of death k Luke 1.79 Thirdly God hath performed his promise unto us by giving of Christ who is the life and light of men l Ioh. 1.4 yea the true promised light which lighteneth every man that commeth into the world m Ioh. 1.9 And lest the world should be ignorant of him doth openly himselfe professe that he is the light of the world n Ioh. 8.12 which is come for this cause into the world that they that beleeve in him should not abide in darkenesse any longer o Ioh. 12.46 hee being the onely light of the world so long as he was in the world p Ioh. 9.5 and therefore it is manifestly apparent that Christ was this great light What manner of light was Christ or what Quest 3 light doe we gaine or receive by Christ First there is a double light First the light Answ 1 of nature which was in us in our first creation but this is lost by the fall of Adam Secondly there is the light of grace a reparation of our former light lost which is our onely light and this is the light we enjoy by Christ for he is the way the truth and the life q Iohn 14 6. hee was made unto us wisedome righteousnesse sanctification and redemption r 1 Cor. 1.30 yea all the promises of the Gospel are yea and Amen unto us in Iesus Christ ſ 2 Cor. 1.20 Answ 2 Secondly by this Light Christ wee gaine foure things First illumination of the understanding Secondly direction of life Thirdly peace comfort of conscience Fourthly life eternall First this light Christ doth enlighten our understandings and encrease our knowledge Quest 4 How doth Christ teach us informe us or illuminate our understandings Answ 1 First by his comming into the world God who in divers manners taught his people in times past hath in these last dayes taught us by his Sonne a Heb. 1.1.2 which is the light that shineth in darknes the dawning of the day yea the Day-starre that ariseth in our hearts b 2 Pet. 1.19 Answ 2 Secondly Christ doth teach and instruct us in knowledge by the Ministerie of his word the Angell doth not teach Cornelius Acts 10. nor Christ Paul Acts 9. but the Angell sends Cornelius unto Peter to bee taught by him and Christ directs Paul unto Ananias to bee instructed because God hath now committed unto us the Ministers the word of reconciliation c 2 Cor. 5.19 Answ 3 Thirdly Christ doth teach us by his holy Spirit enabling us thereby to call God Father d Rom. 8.15 and Gal. 4.6 Secondly this light is profitable unto us
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
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
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