they were more obedient ut essent corpore viciniores quia animo praeceptis appropinquabant a Aug. de S. D. in Monte. Observ that they might be nearer to his person in body as they were nearer to his precepts in mind Teaching us that the more obedient any man is unto God the nearer Christ will draw him unto himselfe and hence come those phrases If ye obey me ye shall bee my friends and my brethren Mark 3.34 Ioh. 14.6 They came unto him If any man desire to be Quest 2 made partaker of Christ hee must as the Apostles doe here come unto Christ But it may be asked how must we come First not negligently or remissely we must Answ 1 not seeke Christ in our beds nor come slowly unto him Answ 2 Secondly we must not come unto him with a bare externall profession onely Matthew 7.21 Answ 3 Thirdly but wee must come with a longing and hungry affection after him If any man thirst saith Christ then let him come unto me b Ioh. 7.37 Wee must be so sensible of the want of Christ that wee desire nothing in comparison of him And therefore let us not come unto Christ with idle desires or sluggish endeavours vult non vult piger but with longing desires and labourous endeavours untill wee have found him whom our soule loves and are made partakers of him Object We can do nothing of our selves we can neither fervently desire Christ nor faithfully labour to approach and draw neare unto him and therefore in vaine is this exhortation Answ Certainly without the Divine assistance of the Spirit of God we can doe nothing that good is but when God gives posse velle good desires and ability and power to effect that which is good then we must endeavour to perfect and finish it we must not sit still and cry God helpe us but use those means which the Lord commands and endeavour to performe what hee prescribes and conanti aderit Deus he will certainely blesse those our endeavours and assist us by his grace to worke out thorowly the worke of our salvation c Phil. 2.12.13 What is required on our part for the obtaining Quest 3 and enjoying of Christ First thou must take up thy crosse patiently undergoing whatsoever the Lord laies upon thee to beare Answ 1 Secondly thou must deny thy selfe Mat. 16.24 Answ 2 that is thy owne workes thy owne merits thy owne desires yea thy owne affections thou must put off the old man with his old garments and put on Christ by faith and new obedience not making provision for the flesh to fulfill the lusts thereof but labouring to fulfill and obey the will of God d Rom. 13 13.14 casting away from us though never so deare unto us whatsoever may hinder us from approaching neare unto Christ blind Bartimeus threw away his cloake because it was an impediment unto him when Christ called him he Traveller and Souldier cast away whatsoever may hinder them in their journey or warefare and thus must we if wâ—â—esire with the disciples here to come unto Christ we must cast off those sinnes that hang so fast on and cleave so fast too and runne cheerfully unto Christ e Heb. 12.1 VERS 2. And he opened his mouth Vers 24 and taught them saying § 1. And he opened his mouth Why doth the Sect. 1 Evangelist use this periphrasis or circumlocution or needlesse phrase Quest can any speake without opening of his mouth First it is an Hebraisme he opened his mouth that is exorsus loqui Calvin s hee begunne to Answ 1 speake thus Saint Peter when hee had heard why and upon what occasion Cornelius sent for him opened his mouth and said f Act. 10. â— 34. that is begun to preach unto them True it is the Jewes did not alwayes use this phrase of opening the mouth when they meant to expresse the beginning of a speach but onely when they were to speake of some serious and weighty things thus the Psalmist I will open my mouth in a parable I will utter darke sayings of old g Psal 78.2 And thus Salomon Open thy mouth for the dumbe yea open thy mouth and judge righteously That is bee carefull to speake and plead the poore mans cause which is oppressed h Pro. 31.8.9 Thus Gualter sup thinkes that the Hebrewes onely used this phrase in such cases of moment but Beza thinkes it is not universally true Secondly this phrase is here used to shew the originall of the Prophesies and predictions of the Answ 2 Prophets that it was Christ who opened their mouthes as if he would say Christ now opened his owne mouth who of old opened the mouths of the Prophets Thus August S. Dom. in monte Thirdly or this phrase may here bee used to shew that Christ taught some and sometimes Answ 3 without the opening of his mouth and that either by internall revelations or inspirations or visions or by his workes and externall miracles thus Chrysost sup Fourthly or this phrase doth shew that Christ Answ 4 was wont to keepe his mouth shut and to open it but when there was need as David saith The mouth of the righteous speaketh wisedome and his tongue talketh of judgement i Psal 37.30 And Solomon the mouth of a righteous man is a well of life yea the mouth of the just bringeth forth wisedome k Pro. 10.11.31 Teaching us hereby two things to wit First that we ought to set a watch over our mouthes and keep Obser 3 our tongues as with a bridle Secondly that we ought liberally and freely to open our mouthes to preach the Gospell of Christ and the word of God VERS 3. Blessed are the poore in Spirit Vers 3 for theirs is the kingdome of heaven Blessed There are three parts of this Sermon Sect. 1 preached by our Saviour upon the Mount the first whereof is the Preparation layd downe in the two first verses of this Chapter the second is the Sermon it selfe beginning at this verse and continuing unto the Chapter 7. vers 28. The third is the Conclusion in that 28. vers This Sermon doth either Prepare the Apostles and that By comforting them Chap. 5. vers 11.12 By counselling and advising of them chap 5. vers 13. Teach the Prophets what is to be Known to wit two things First true happinesse wherein First generally he recites 8 severall beatitudes Secondly particularly he applies the 8th to his Apostles vers 11. Secondly the exposition of the Law wherein First he speaks of the Interpreters thereof the Ministers vers 13. c. Secondly of the interpretation thereof vers 17. c. Done viz. holinesse of life where he removes the Remoraes and that both in The sixt chapter wherein he names Hypocrisie vers 1. c. Care of this world chap. 6. vers 19. c. The seventh chapter wherein hee takes away many and sundry impediments vers 1. c. Blessed The Fathers l
thee to returne backe a part thereof unto God againe Answ 2 Secondly Si de malè partis If thy goods bee evill come by then satisfaction is to bee made to him that hath beene wronged not unto God or the Church or the poore for that were to offer unto them a part of a spoyle unjustly acquired But wee shall have more direct occasion else where to cleare this more fully and therefore I thus here superficially leave it Sect. 2 § 2. Goe thy way Object It may here bee objected This departure could not be warrantable being contrary to the expresse law Ezech. 46.10 where the Prince himselfe might not depart till all were ended The Prince shall goe in when they goe in and when they goe forth he shall goe forth Answ This rule might be understood of departure out of the outer court of the Temple whether the people brought their sacrifices soone after they had presented thē before they were begun to be offered for untill the Priests had begunne this service it was lawfull for the people to depart especially upon this occasion which our Saviour here instanceth in Sect. 3 § 3. And bee reconciled unto thy brother and then offer The meaning of this is compose your jarres linke your selves together in the chaine and bond of Christian charity and then offer your sacrifices unto the Lord. Quest 1 Why must we not offer sacrifices unto God untill we be reconciled unto men Answ 1 First because God accepteth nothing but that which issues from a pure heart but wrongs and injuries doe corrupt and defile the Soule and therefore nothing is gratefull unto God which comes from such men Answ 2 Secondly anger hinders our prayers that is makes us unfit to pray and the petitions which we powre forth are unpleasing unto God And therefore it is necessary that we should be reconciled unto our brethren before wee offer up the sacrifice of prayer unto God Thirdly God loves concord and unity amongst his he himselfe not being the authour of confusion but of peace yea commands us Answ 3 to love one another to forgive those who injure us to blesse those that curse us to pray for those who persecute us c. And therefore both the person offending and offended should seeke for peace and reconciliation Fourthly wee are all brethren yea all members Answ 4 of one and the same mysticall body Now no man ever hated his owne flesh Ephes 5.29 but nourisheth and cherisheth it yea though the hand should harme the eye or foote the body will not therefore hate the hand but pardon it and prize it as highly as ever it did before Saint Peter useth this argument to perswade us to this duty Finally be ye all of one mind having compassion one of another love as brethren bee pitifull bee courteous And therefore before wee can offer any acceptable sacrifice unto God wee must bee reconciled one unto another that is both the injurious person and the party injured He who hath beene unjustly injured and palpably Obiect 1 wronged by one who will not acknowledge his offence neither sue for pardon or reconcilement will here object that it is a very hard thing to forgive such an one but to seeke to him is so difficult that flesh and blood cannot endure it First flesh and blood shall never inherit the kingdome Answ 1 of heaven 1 Cor. 15.50 and therefore desperately miserable is that mans condition who can doe or suffer no more then flesh and blood can Secondly all good and holy duties are difficult Answ 2 and therefore if the difficulty of the worke discourage us wee must give over working the worke of God or walking in the waies of religion for no spirituall duty can be done aright with facility and case Thirdly the question is not what thy brother Answ 3 doth or what he is but what thou oughst to doe namely to be obedient to thy Lord and Soveraigne in whatsoever he requires of thee Now as hee commands thy brother to seeke peace and atonement at thy hands so he commands thee to forgive thy brother as often as he offends thee though it were 70. times 7. times that is 490. times in a day b Matth. 18.22 Fourthly suppose Christ should as hee doth Answ 4 indeed tell thee that it is a very hard thing to obtaine or to bee made partakers of him wouldest thou give him over for the difficulty of the worke if thou wouldest not as thou shouldest not then no more forbeare this Christian duty of pardoning and seeking for reconciliation at thy brothers hands Fifthly the worke indeed is not difficult because Answ 5 God will enable thee thereunto if thou from thy heart desire it and with thy heart endeavour it Sixtly it is an excellent signe of a mind truely Answ 6 humbled for the offended to seeke reconciliation and agreement from him that hath done the offence Mich. 6.8 Seventhly and lastly if thou wilt not pardon thy brother no more will the Lord pardon thee Answ 7 if thou wilt not seeke unto thy brother no more will thy Father seeke unto thee but leave thee unto thy selfe and thy proud perverse will Obiect 2 The party who is injured may against this yet object he hath done me wrong yea harme and therefore why should I either seeke to him or forgive him if he seeke not to me Answ 1 First hath he not formerly done thee more good then now hurt if he have then ballance the one against the other Answ 2 Secondly hast not thou wronged some other as much as he hath thee yea hast thou not formerly beene as injurious unto him as he is now unto thee if the former then think him to be an instrument of Gods anger unto thee for thy correction If the latter then there is no reason but thou shouldest forgive him as thou wouldest be forgiven by him Answ 3 Thirdly what evill hast thou done unto Christ how often hast thou transgressed his Lawes and thereby incensed his anger against thee how many talents dost thou owe unto him which thou art not able to pay And therfore if thou desirest to be forgiven and to be received into favour then doe so to thy brother Mat. 6.14 and 18.21 Obiect 3 But the unjustly injured person will yet object I did not deserve this wrong at his hands for I never did him hurt but good And therefore he neither deserves to bee pardoned nor sought unto Answ 1 First if thou hadst deserved those wrongs which are offered unto thee then thou deservest neither praise nor reward though thou shouldst pardon them For if a man doe evill and being punished for his evill take it patiently what reward shall he have Matthew 5.46 and 1 Peter 3.16 Answ 2 Secondly what hath Christ deserved at thy hands that so injuriously thou dost daily and hourely exasperate him he never deserved such dealing at thy hands thou never didst so much good unto thy brother as hee hath done for
adaequate contraries For wicked workes are I. in themselves perfectly wicked but good workes are imperfectly good being blotted with many infirmities And II. evill workes are eternall in will that is if we should live for ever we should sin for ever but good workes are performed only by starts with a fraile and wavering affection and unconstantly wherefore there is no equall proportion between good works and evill as we may see evidently in that difference which Saint Paul makes The wages of sinne is death but the gift of God is eternall life f Rom. ◠23 What doth our Saviour meane by this interrogation Quest 1 What reward have ye Answ This question shewes that there is a reward of workes truely good the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the present time as if our Saviour would say if your workes be truely good then you have now a reward in certaine hope but in these things which Publicanes and wicked men performe what reward can you hope for or expect Christ hereby teaching us Obser that the good workes of the godly shall certainely be rewarded this is confirmed further from Gen. 4.7 Psal 19.12 Pro. 11.21 Esay 3.10 Mat. 10.41 Why shall the workes of the righteous bee Quest 2 thus rewarded by God First because they confirme their faith the Answ 1 holy works of the faithfull argue a living faith And therefore they shall never goe unrewarded Secondly because God doth accept of those Answ 2 things which are done for his sake as though they were done unto himselfe In as much as you did it to them you did it to me Mat. 25.40 Thirdly because God hath ordained that Answ 3 those who glorifie him in this life by their good workes Mat. 5.16 should be crowned in heaven with eternall glory Rom. 8.17 And therefore the Papists shamefully belie us in saying that we destroy good workes for Meritum non Mercedem destruimus we labour to overthrow Mans Merit not Gods reward Object 3 Here they object They who say worke but ye shall have nothing discourage men from working But Protestants say so Therefore they are hinderers of good workes The Major wee grant but deny the Minor for we doe not bid men work Answ and tell them they shall have no reward but we perswade men to worke chearefully the worke of the Lord and they shall have more then they have deserved yea although they have merited nothing by their workes yet they shall be plentifully rewarded We tell men that although their workes be imperfect and weake yet if they bee but sincere God will accept of them God will reward them even to a cup of cold water g Mat. 10.42 onely we prohibite men to brag or boast of their merits or workes Quest 3 To performe good workes so well that wee may be sure they shall be rewarded is very hard And therefore how may this difficultie be overcome Answ 1 First in generall the difficultie of sanctitie may be overcome by this Argument that an ample reward shall be given thereto working for nothing makes men lazie but the hope of a liberall reward will encourage and spurre forward a sluggard to worke Moses was encouraged by this argument to neglect and refuse honour and pleasure h Heb. 11 26. Christ hereby was encouraged to endure the crosse and to despise the shame i Heb. 12.2 And the Apostles for this immortall and incorruptible reward did cheerefully undergoe affliction and persecution Reade 2 Tim. 4.8 Iam. 1.12 and 5.7 8. and 2 Cor. 4.17 and 1 Pet. 4.13 Revel 22.12 Answ 2 Secondly more particularly the difficultie of good workes and sanctitie will the better bee endured and overcome by the consideration of the severall pul-backes we have and the encouragements against them as for example I. In the waies of grace thou shalt meete with many dangers but here is thy comfort that thy God will be with thee and therfore thou needest not care who is against thee Rom. 8.32 II. thou shalt bee hated of men but thy comfort is that God and Christ and the Saints will love thee III. If thou addict thy selfe wholy unto the service of the Lord it may bee thou shalt loose many a friend which now thou hast but thy consolation is God hath said I will never faile thee nor forsake thee Heb. 13. from Iosh 1.5 IV. In the way of religion perhaps thou maist walke alone unaccompanied by any but bee not any whit herewith dismayed for Elias thought thus but God telleth him that there were seven thousand who served the Lord and not idoles yea thou shalt bee accompanied by God the Saints and Angels who are ministring spirits for the consolation of the godly V. It may be thou maiest meete with derision taunts scoffes and mockes by the world and worldlings for thy good workes and sanctitie but remember thou art deare and acceptable unto God who doth commend praise thee for thy obedience VI. Thou maist thinke that it is a hard thing to forgive him that hath done thee wrong but thou maist be encouraged hereunto by this that if thou pardon him God will pardon thee Mat. 6.14 VII It may seeme hard unto thee to give over all unlawfull pleasure but here is thy comfort that if thou dost this on earth for Gods sake thou shalt bee rewarded by him in heaven with everlasting joy VIII If thou thinke it difficult to renounce the world who is like a beautifull harlot then remember that if thou dost it thou shalt in the world to come be made partaker of those joyes which eye hath not seene nor eare heard c. 1 Cor. 2 9. IX If it seeme much unto thee to impaire thy substance by imparting thereof to the fatherlesse and widdowes then consider that hereby thou dost lay up treasure for thy selfe in heaven yea thou treasurest up hereby riches for thy children Thus consider how great blessings the Lord promiseth to bestow upon us if we labour to bee rich in good workes both towards God and man and this will be a meanes to overcome the difficultie of good workes What workes shall be rewarded by God Quest 4 First the worship and service of God ye Ans 1 shall serve the Lord your God and then he will blesse your bread and your water and take sicknesse from you Exod. 23.25 Secondly the hearing and obeying of the Ans 2 word of God If thou shalt indeede obey his voice and doe all that I shall speake then I will be an enemie unto thy enemies c. Exod. 23.22 Thirdly the observation of the Sabbath If Ans 3 thou call the Sabbath a delight and shalt forbeare to doe thy owne pleasure and will c. Then I will cause thee to ride upon the high places of the earth and feede thee with the heritage of Iacob Esay 58.13 14. Fourthly the preaching of the word he that planteth and that watereth are one and every man Ans 4 shall receive his
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
First we learne hence that in Heaven God is perfectly worshipped and obeyed without any defect or failing at all Quest 3 How doth this appeare Ans 1 First in Heaven we shall be like unto the Angels Mat. 22.30 But they serve the Lord perfectly Psal 103.20 21. Ans 2 Secondly in Heaven we shall be like Christ 1 Iohn 3.2 therefore without sinne Ans 3 Thirdly in Heaven wee shall rest from our labour Revel 14.13 therefore from sinne Ans 4 Fourthly in Heaven death shall be destroyed and consequently sinne for sinne is the sting of death 1 Cor. 15.55 c. Ans 5 Fifthly in Heaven we shall put off all corruption 1 Cor. 15.42 and in all things we shall be perfect compleat in knowledge 1 Cor. 13.10 yea perfect men Ephes 4.13 Sixthly all mutable and changeable things Ans 6 shall cease in Heaven and therefore sinne All things there then shall be eternall as God is And there shall be time no longer What meanes must wee use to be made partakers Quest. 4 of this Kingdome where we shall perfectly obey our God First meditate upon a three-fold life namely Answ 1 1. Of Adam in Paradise 2. Of our selves in the flesh 3. Of the life which is lead in heaven First meditate upon the life of Adam in paradise that so we may remember from whence wee are fallen and repent Revel 2.5 Yea consider our losse and seriously bewaile it Remember what thou wert there namely I. Innocent pure without sinne created after the Image of God Genesis 1.29 Ephesians 4.24 II. Secure and safe in peace and tranquillitie for there was neither danger nor death nor enemies III. Familiar with God In Paradise Man durst talke with his Maker without feare IV. In the Garden mans wisdome was excellent hee could name the woman and all the creatures with names suting unto their natures But by sinne man hath lost all these Oh who would not desire to recover this condition And therefore remember if thou wert in heaven thou shouldest have all these and much more and shouldst never lose them Secondly meditate upon our life which wee leade in the flesh what manner of life it is To wit that here is First calamities and sudden chances Secondly poverty and want the best standing in need of many things Thirdly troubles crosses griefes frettings and never quiet Fourthly and the sinnes which thou hast committed thou committest daily this would make any tender conscience cry out Woe is me that I am constrained to dwell in Mesech Psalm 120.5 Fifthly infirmities and weakenesses whereby we are not able to doe what wee should First Temptation ariseth and assault us unto evill Secondly many sinister ends we have in the performance of good duties Thirdly a sluggish wearinesse and unwillingnesse seizeth upon us in good workes Fourthly if any good duty be performed willingly and cheerefully we are ready presently to brag and boast of it Fifthly we are very uncertaine and inconstant in the way and worke of the Lord And therefore what cause of mourning doth this life afford unto us Sixthly blindnesse of minde so that we can neither Meditate of eternall joyes Nor Understand spirituall things 1 Cor. 2.14 Seventhly all things are fraile nothing is stable And therefore who is there who would not be weary of this life when he seriously remembers these things Thirdly meditate upon that life which the Saints lead in Heaven that so we may hunger the more earnestly after it Remember there First that an end shall be put to all evils for ever all things there being sweet and happie Secondly mutability shall be taken away all things there being eternall and stable Thirdly the chaines of sinne shall be broken and the minde shall be free from all evill there shall be chastity without any uncleannesse sanctitie without any pollution gravity without any foolishnesse temperance without any gluttony there the minde shall be alwayes sober holy pious wholly and alwayes addicted to the love of God Fourthly We shall see God face to face Mat. 5.8 Revel 22.4 Answ 2 Secondly let us consider our folly who yet wallow in the puddle of sinne and acknowledge our danger who are deceived by Satan as by Dalilah was Sampson Answ 3 Thirdly let us remember the danger of procrastination and delay For I. Satan is crafty II. Sinne daily increaseth within us both in regard of quantity and quality III. We daily are estranged more from God and stray farther from him IV. Death comes daily creeping upon us oh consider how many fall into the snares of death at unawares when they thinke of no such thing at all Answ 4 Fourthly let us recall our spirits from the love of all earthly things with Mary chusing the better part and placing our affections upon those things which are above using the world as though we used it not 1 Cor. 7.30 And thus much for the first thing observable in this petition that in Heaven God is perfectly worshipped and served Secondly from these words Thy will be done on earth as in Heaven we learne that God is not perfectly worshipped in earth for otherwise Obser 2 what need we pray Or that the will of God is ordinarily violated upon the earth 1 Iohn 5.19 Quest 5 How doth this appeare Answ 1 First there are many in the world who know not the will of God the Gentiles are ignorant of the truth and Word of God yea how many Sects are there in the world both in China Aethiopia Turkie Persia and India yea how many Papists Heretickes Familists Libertines and Separatists who understand not aright the will of God And therefore no wonder if they doe not obey it Secondly in the Church there are many wicked many disobedient unto the will of God Answ 2 Thirdly the godly in the Church are infirme Answ 3 and weake the best of all sinning often 1 Iohn 1.8 9. How many sorts of people are there in the Quest 4 Church who doe not fulfill the will of God Many but principally these five namely Answ First prophane persons to whom nothing but sinne and iniquity is pleasing Secondly morall and civill honest men who are without all taste or rellish of Religion Thirdly Hypocrites who have a forme of godlinesse but deny the power thereof in their hearts b Tim. 3.5 Fourthly those who are halfe converted as Agrippa was halfe perswaded to become a Christian and Herod contented to do halfe the work of a Christian man Mark 6.20 Fifthly those who stick at the threshold and cleave in the barke of Religion tything mints and straining gnats but neglecting the greater things of the Law What is required of the righteous within the Church towards these Quest 7 Wee must endeavour to helpe them to fullfill the will of God Answ by these meanes to wit First by counselling advising exhorting and perswading them unto obedience Secondly by shining before them in a holy life and conversation that what our exhortations cannot our examples may doe Thirdly by our
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
watch for him and sleepe not those who hunger after him but doe not unwillingly or impatiently brooke his delay 2. Those who rejoyce in him and not those who delight themselves in the world 3. They that worke righteousnes that is doe not good now and then but make it their worke 4. They who remember the Lord in their wayes or in his wayes that is not those who remember the Lord in the wayes of sinne and when they commit evill thinke upon him as a Judge who will punish it but those who remember the Lord in their wayes possessing their hearts always with an apprehension of his presence and having the God of Jacob alwayes before their eyes Or those who remember the Lord in his wayes that is walke continually in the wayes of the Lord calling him to minde as a liberall rewarder of the workes of his children And therefore we should from the bottome trie our selves by the signes laid downe in these two verses whether we patiently and constantly wayte for the Lord or not whether we rejoyce in the Lord above all other created delights whether wee worke righteousnesse incessantly and whether wee alwayes remember the Lord our God not onely as a just Judge who will punish sinne but as a pure God who cannot endure sinne and a gracious God who will abundantly reward the sincere obedience of his servants Thus we have heard the first cause why our Saviour here saith Strait is the way which leades unto Life and not which leades unto Heaven because true life is the end of this strait way I Secondly it is said here which leades unto life to teach us that this mortall life which wee Observat 2 live on earth is not worthy to be called life heaven onely being the true life Or that this naturall life is not true life the eternall onely being absolutely called life How doth this appeare that this life is not true Quest 4 life First from Scripture where 1. Affirmatively we may see that spirituall and Answer 1 eternall life is the true life as John 11.4 and John 5.24.26 and 6.33.35 and 10.10 and 20.31 Rom. 5.17.18 and 2 Cor. 5.4 2. Negatively we may see that this naturall life is not true life as Joh. 3.36 and 6.53 Heb. 13.14 Secondly from the names or things whereunto it is resembled as for example Answer 2 1. It is resembled sometimes to dust as Genes 3.19 and Psal 103.14 2. Sometimes it is likened to smoke as Psalme 102.3 3. It is compared sometimes in regard of the brevity of it to a hand-breath as Psalme 39.5 4. Sometimes it is resembled to the grasse and flowers of the field as Esa 40.7 Job 14.2 and Psal 102.3.11 and James 1.10 5. It is said sometimes to be like a shadow as Psalme 102.11 and 109.23 Job 8.9 and 14.2 6. Sometimes it is compared to a sleepe Psalme 90.5 sometimes to a vapour Jam. 4.14 sometimes to a thought Psal 90.9 Answer 3 Thirdly it appeares that this naturall life is not the true life by the nature of this life For 1. This life is full of evils having in it more gall then honey more sorrow then joy more evill then good There is to be gathered in India Arabia and the Holy-Land a certaine hearbe of an extraordinarie sweet smell with leaves broad fat and juicie which being pressed yieldeth both Aloes and honey but more Aloes then honey from whence this Metaphoricall Proverbe was used Quod plus molestiae quam voluptatis gignit it is more troublesome then profitable thus Juvenal saith an evill wife hath more of Aloes then of honey and Plautus saith most truely that the life of man tasteth more of Aloes then of honey 2. This life is full of labours and paines man being created unto labour Job 5.7 Eccles 1.8 If the King should bestow upon one of his Favorites one of his stately Palaces charging him to keep it in repaire the Favorite could not but take it as a great favour and esteeme the gift highly in regard of the giver but in regard of the care cost trouble and paines which he must be at in the dressing repairing and maintaining thereof hee had better be without it So this life is to be esteemed in regard of the authour and giver thereof but in regard of the labours and evill which it is fraught withall it rather deserves to be layd aside then retained to be lost then found 3. This life is but a pilgrimage unto death and every day wee come neerer our journeyes end then other and therefore it may better bee called death then life as followes by and by 4. In the best sort of men this life is but a pilgrimage unto true life where there is perfection of felicity Genes 47.9 and Hebr. 11.13 and 1 Pet. 2.11 and therefore it cannot truly be called true life it selfe Answer 4 Fourthly it is cleare that this naturall life is not true life even from the division thereof Here observe that there is a threefold life namely 1. Naturall this is falsely so called because it is common unto brute beasts 2. Spirituall this is Typically so called because it gives unto us hope of true life Ephes 2.5 And therefore is onely life in hope 3. Eternall and this onely is truly called life because true life consists in the perfection of the soule to wit in eternity Quest 5 Whether hath the naturall man life in him or not Answer No but is dead Here are two things briefly to be shewed namely First that naturall men have no true life in them their life being either 1. The life of brute beasts which consists in the delights of the belly and in satisfying carnall appetites Or 2. Worse consisting in gluttony revenge drunkennesse murder and the like Or 3. Foolish unconstant vaine consisting in the delights of honours riches and pleasure Secondly that naturall men are dead untill they be changed and regenerated and that in this regard 1. They are dead in understanding for now they cannot take up spirituall things 1 Cor. 2.14 2. They are dead in quiet for now there is no peace at all to them so long as they are naturall There is no peace to the wicked saith my God Esay 48.22 3. They are dead in comfort and spirituall joy the holy Ghost being given unto none but unto those who are spirituall 4. They are dead in purity being altogether corrupted with sin uncleannes which hath covered them as a garment both in body and soule 5. They are dead in regard of spirituall societie being strangers from God and from the Common-wealth of Israel Ephes 4.18 6. If this life be not the true life then who Quest 6 erre concerning it Answer 1 1. First those who so highly prize this life that is either 2. Neglect life eternall for it preferreth that before this the body before the soule the pleasures of this transitory life before the joyes of the eternall Or 3. Set up their rests here oh who would
the Law is Love thy neigbour as thy selfe but he who kills himselfe loves not himselfe yea if it were lawfull for a man to kill himselfe he might argue thus I must love my neighbour as I love my selfe but I care not to kill my selfe And therefore I may murder him Secondly the Law is Thou shalt not kill It is worth observing that the Lord in the ninth Commandement saith Thou shalt not beare false witnesse against thy neighbour but here the Lord speaketh indefinitely Thou shalt not kill that is neither thy selfe nor thy neigbour Indeed it is lawfull for men to kill beasts and therefore the Law is Non hominem occides Thou shalt kill no man but hee who kills himselfe kills no other then a man therefore it is a direct breach of this Commandement 4. When thou killest thy selfe either Reason 4 First thou murdrest an innocent man and so becomes guilty of innocent blood Or Secondly thou murdrest a guilty man now this is unlawfull Suppose a man have privatly to bâ— bad or murdred his brother it is not lawfull therefore for him to goe hang himselfe because hee must neither bee his owne judge nor executioner nor deprive himselfe of the space of repentance Reason 5 5. It is a practise which cannot bee patronized by any president in Scripture that is none of the Saints or holy men who are recorded in Scripture for such have done it although they have beene subject to extraordinary great evills and miseries both in body and good name Looke upon Ioseph David Job and wee shall set them to have beene sometimes a very Map of miserie but yet they never went about that wee read of to lay violent hands upon themselves but patiently underwent and endured the crosse Saint Paul being extreamely grieved and perplexed by reason of those strong remainders of corruption which were in him cryeth out Me miserum quis liberabit Oh wretch that I am who shall deliver mee he doth not answer himselfe Ingâ—â—â—m a halter shall deliver me Indeed this practise hath presidents in Scripture and may bee patronized by the example of wicked men for wicked Soul fals upon his owne sword (q) Sam. 31.4 treacherous Achitophel hangs himselfe (r) 2 Sam. 17.20 and traiterous Iudas together with unjust Pilate murther themselves but no righteous men have done so in all the word Objection 2 If any object here the example of Sampson who pulled the house upon his owne head I answer Answer 1 First hee was a Type of Christ who was to dye for his people Answer 2 Secondly hee intended directly to kill the Philistines not himselfe although hee did foresee that his owne death must necessarily follow M. Thirdly wee have to consider the punishments allotted unto this unnaturall sinne Punishment of selfe-murther namely 1. The Athenians punished him who did attempt to murther himselfe but was by some meanes prevented with the losse of the right hand cutting it off Rhoding 2. The Ancients held that death of all others most infamous and did forbid buriall unto such by this law Qui sibi manum admoverit insepuleus jaceat Rhoding Let not him bee buried but cast into the high way like a dead dog who layeth hands upon himselfe 3. God is angry with such as a Master with his slaves who kill themselves If a man buy slaves that they may worke his worke and enrich him thereby he cannot but be exceedingly incensed if they should kill themselves and by that meanes frustrate his expectation So the Lord hath both created and redeemed us for his service and therefore hee is sore offended with him who by the shortning wilfully of his dayes defraudes him of his expectation and declines his worke 4. This sinne is greater then disobedience and therefore shall bee more severely punished He who kills himselfe in the battell is more exceedingly to be blamed then hee who denieth to fight for hee may disobey and repent as the younger sonne in the Parable who said I will not and yet afterwards went But hee that cuts the thread of his owne life can never doe service any more 5. God will reject such a soule so sent unto him Josephus being hid in a cave with fiftie â—â—re who would have killed themselves disswaded them from it by this argument If we send our soules unto God before hee call for them hee will not receive them when they come Shewing most truely that we must expect Gods time for the dissolution of our lives as good old Simeon â—â—d Lord now litheâ—â— thiâ— thy servant depart in peace Luke 2.29 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Siryach renders Ianuam câ—ncurà aperis Lord now thou openest the prison dores So. S. Paul saith I desire to be dissolved Phil. 1.23 to wit of the Lord. And therefore wee should patiently endure all afflictions and temptations and trials whatsoever and avoide this monstrous selfe cruelty as we would the torments of hell § 7. And few there be that finde it Sect. 7 How are there few that walke in the strait way Question 1 when there are many in heaven Answer 1 First absolutely there are many in heaven Isa 60.4.16 * Matth. 8.11 Revel 7.9 Secondly but comparatively there are but few and thus our Saviour meanes in this place teaching us that there are but few truly pious or religious in comparison of the wicked Or Observat That there are but few who walke in the narrow and strait path of pietie in comparison of those who walke in the broad and wide way of sinne and iniquitie Read Matth. 20.16 and 22.14 and Psalm 14.3 and Isa 53.1 Rom. 9.27 How doth it appeare that there are but few who Quest 2 walke in this strait way First from divine examples wee reade of eight Answer 1 onely preserved from the deluge 1. Pet. 3.20 of two onely who came into the Land of Canaan of all those who came out of Aegypt Numb 14.30 of Lots faâ—â—ly onely in wicked Sodome Genes 19. of Elius onely in the sight of the world 1. King 19.10 Secondly this may be proved from experience Answer 2 who teacheth that there are many rebellious many ignorant many hypocriticall many halfe converted but very few truely religious vel duo vel nemo Good Christians are to bee esteemed among us as good Publicanes were in Rome where a faithfull Publicane was so rare that Sabinus for his honest managing of that office in an honourable remembrance thereof had certaine Images erected with this superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the faithfull Publican I dare not say as an Athenian said who being commanded by the Roman Embassadors vvho came to Athens to goe cal the honest men of Athens to come to the Embassadors vvent to the Tombes and bid the dead men come and being demanded the reason thereof ansvvered that the honest men of Athens vvere dead and that there vvas not one novv to be found alive This I most not say but I
was said before Question 5. That is let us examine our selves by these signes namely First whether doe wee forsake all things for Christ that is I. All our sins because we know that sinne is contrary to the service of Christ yea directly opposite unto Christ therfore for Christs sake we desire to abstaine from sin and whatsoever is evill Deut. 8.19 Hos 2.7 Rom. 6.2.18.22 This is a good signe of a good servant II. Doe wee for Christs sake deny our owne wils submitting our selves wholly to be guided and directed by him Numbers 15.39 and Iob 31.7 Certainly it is a hopefull signe of a happy servant Thus wee must examine our selves whether we acknowledge Christ only to be our Master or whether Sathan the world sin or our own wils be our Master Secondly examine whether thou carriest thy selfe as becometh a servant for it is not enough for a servant to acknowledge such an one to bee his Master but hee must behave himselfe also like a servant both in mind humbling himself unto his Master and in life doing the worke and service of his Master and that not with eye service but in singlenesse of heart So the servants of the Lord must serve him with their minds and hearts and inward man 1 King 14.8 Mat. 8.19 and 15.9 Deut. 30.10 Rom. 7.15 19 and also in their lives working the Lords worke and not their own Mat 5.16 Psalme 38.20 Ephes 4.1 Philip. 2.15 and 1 Tim 6.18 and 1 Pet. 2.19 Thirdly examine we whether we worke the worke of the Lord industriously or negligently servants must be both painfull and carefull and constant in their Masters service And so must wee I. Be diligent in the service of the Lord and the exercises of Religion not performing them remisly superficially or sleightly â—ut diligently and industriously Phil. 2.12 anâ— 3.12 Heb. 12.4 II. We must be carefull as wâ—ll as painfull lest through carelesnesse heedlâ—â—nâ—sse or forgetfulnesse we do something which we should not or leave undone something which wee should do Ephesians 5.16 III. We must be constant and perseverant in the service of Christ as well as industrious and carefull Wee must not take the Plow of God in our hands and loâ—k back wee must not begin in the spirit and end in the flesh we must not begin the Lords worke and give over But wee must continue running till our race be finished we must continue fighting untill the last enemy Sathan bâ— overcomâ— we must continue working untill the Evening and Sun-set of our life Num. 14.24 and 32.11 Deut. 1.36 Iosh 14.14 How must we follow Christ Quest 8 First in faith walking by faith not by sight Answ 1 2 Cor. 5.7 placing our whole confidence and affiance in him l 1 Sâ—m 12.14 Buâ— this is Christs worke Iohn 6.29 Philip. 3.14 hee only enabling us hereunto Secondly as wee must follow Christ by faith Answ 2 beleeving in him so vvee must follovv him by obedience obeying of him in whatsoever he requires of us Deut. 13.4 Iohn 14 15. Thirdly we must follow Christ in profâ—ssion Answ professing him before men and our selves to bee his servants Romans 10.10 Fourthly wee must follow Christ in imitation Answ 4 Philippians 2.5 and Ephes 5.1 Hebr. 12.2 and 1 Pet. 2.21 and 1 Iohn 2.6 and 1 Cor. 4.16 and 1 Thessal 1.6 Wherein must we imitate Christ Quest 9 First in humility for hee was humble Mat. Answ 1 11.28 Secondly in patience for he was as a Lambe Answ 2 dumb before the Shearer 1 Thess 2.14 Thirdly in love towards our brethren for he Answ 3 loved all his 1 Iohn 3.16 Fourthly in love unto our enemies for hee Answ 4 doth good unto the evill Mat. 5.44 Fifthly in freedom from fraud and deceit Answ 5 for no guile was found in his mouth 1 Pet. 2.22 Sixthly in the love of goodnesse and good Answ 6 duties for he was given unto prayer and holinesse Luke 22.39 § 4. Let the dead bury their dead Sect. 4 Is the burying of the dead to bee neglected and omitted as evill Quest that our Saviour will not permit this Disciple to bury his Father Answ 1 To bury the dead is a Christian worke and therfore Christ doth not simply prohibite it Râ—ade Gen. 25.9 and 35.29 and 47.29 Iosh 24.30 Amos 2.1 Quest 2 Why doth humanity and Christianity require that the dead should be buried Answ 1 First because it was given as a curse not to be buried but to be cast out like a dead Dog anâ— hence I conceive it was that the Fathers and Patriarkes were so carefull to provide for their Funerals Genesis 49.29 m Gen. 50.25 Answ 2 Secondly because to lay up the bodies of those who are deceas d doth testâ—fie our hope of the Resurrection Our Saviour to this Disciple who desired leave to goe bury his Fath r answers Let the dead hury their dead but follow thou me As if he would say thou art nâ—w called from amongst the dead and therefore let them alone and meddle no more with them but follow mâ—e In these words then our Saviour Christ would have us to observe Observ That we are all dead untill we be called and quickned by Christ Quest 3 What death doth our Saviour hâ—re mean Answ Theâ—e is a three-fold death namely temporall of the bâ—dy spirituall of the soule eternal both of body and soule Now the Text speaks of the second the meaning therefore therâ—of is That all men by nature are spiritually dead in sinne Quest 4 How doth this appeare Answ 1 First from these places of Scripture Luke 15.24.32 Iohn 5 25. Romans 6.13 and 2 Cor. 5.14 Ephes 2.1 and 5.14 and Colos 2.13 Answ 2 Secondly because sin hath slaine al Rom. 3.23 and 5.12 Here two things are to bee observe viz. I. God created us pure good and living creatures both in soule and body giving unto man a double perfection to wit First Naturall and thus in his body he had strength agility nimblenesse soundnesse health beauty and the like and in his soule reason will memory judgement yea all the faculties therof perfect Secondly Spirituall which consisted in these two things namely I. An immunity from sinne man in his first creation being without spot or wrinkle II. In strength unto good man in his first forming being able to perform whatsoever God required of him Now this spirituall perfection is called in Scripture sometimes Vprightnesse as Eccles 7.29 sometimes Glory Rom. 3.23 sometimes Honour Psalme 8.5 II. The sin of Adam hath corrupted all the sons of Adam both in soule and boâ—y Vulnera tur in naâ—â—â—tibus expoliatur in gratuitis u Beda Gloss ord s Luk. 10. Mankind by the sin of the first man is wounded in his naturall faculties but killed outright in his spirituall as appears thus First although our naturall faculties remaine yet they are wounded with a deepe and double wound viz. I. Hâ—betantur in tanto they are dull senslesse blockish and brutish in regard
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
the former verse All things are delivered mee of my Father and Chap. 28. 20. hee more plainely saith All power is given unto me in heaven and in earth III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that promiseth to helpe save and succour all that come unto him must not only bee able to performe his promise or have free power granted unto him to doe it but hee must have also a readinesse and willingnesse of mind to helpe all such as hee hath promised to succour Now who can be more willing then Christ is who doth not only refresh and give rest to all whosoever come unto him but over and above doth invite and call those who delay and procrastinate to come saying Come unto me Secondly because he workes good things in us that is I. He roots grounds and setles us in the most holy faith Colos 2.6 c. II. He reveales his will his love himselfe and his Father unto us from whence wee have full and compleate joy Read Iohn 17.3 Ephes 1.18 and 3.17 c. and 1 Iohn 1.1 c. III. He guides and directs our feet in the wayes of God and in the pathes of grace e Gal. 2.20 c. Thirdly because of all other things hee is the best and most profitable for us Luke 10.42 f Philip 3.8 Sect. 4 § 4. All yee that labour and are heavie laden Quest 1 Whom doth our Saviour meane here by labourers Answ 1 First those who in the Ceremonies of the Law or traditions of men or the workes of the Law seeke with great labour difficulty and sorrow the grace of God the peace of conscience salvation and eternall life These Christ cals unto him that in him they may find rest because in those things they can never Chrysost s Answ 2 Secondly those who were burdned with their sinnes and sensible of the wrath of God for their sinnes Now of these by and by Answ 3 Thirdly those who being pressed both with inward and outward afflictions and griefes doe not fall to impatiencie against God or to blaspheme his name or become more obstinate and obdurate thereby but more humble patient meeke and submissive to the will of God Now these also Christ cals unto him and promiseth to afford comfort unto them Answ 4 Fourthly Laborantes onusti labouring and heavie laden are one and the same for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee that labour signifies not only to labour but to be weary with labour and spiritually is to be understood of the labour of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee that are heavie laden signifies not onely to carry a burthen but also to be pressed and depressed therewith and Metaphorically is to be understood of a thing troublesome odious and grievous From hence then we may observe Observ That without humiliation there can bee no comfort or none shall bee comforted by Christ except onely those who are wearied in mind and depressed and burthened in conscience by reason of their sinnes Read 1 Peter 5.6 Iames 4.10 Quest 2 How manifold is Labour Answ Two-fold namely First of the body and such sleep sweetly Eccles 5.11 This is not here spoken of Secondly of the Mind and this is two-fold namely when a man labours I. In affection and that either First because hee desires that which hee cannot obtaine or attaine unto Or Secondly because he feares that which he cannot flee from or avoid Or II. In sense when a man grieves and mournes under some burden which is not pleasing but painefull and odious unto him Now of this more by and by Why shall none be comforted by Christ but Quest 3 those who are laden with the burden sight and sense of their sinnes First because untill wee be truely wearied of Answ 1 our sinnes and humbled for our sinnes we cannot seeke Christ or regard him or desire him as wee ought A man will never seeke to the Physician for helpe untill he find and feele himselfe to be sicke neither will sinners seeke to Christ the Physician of their soules untill they bee sensible of the wounds of sinne Secondly because Christ came not to call the Answ 2 righteous but sinners to repentance hee was not sent but to the lost sheepe of Israel and to those who were sicke Mat. 9.12 Hee was sent not to comfort those who stood in no need of comfort but to comfort those who mourne Luke 4.18 Who are here to be reproved and taxed Quest 4 First those who rejoyce in the world Christ Answ 1 is so farre from comforting these that hee denounceth a woe against them Luke 6.24 Secondly those who place their felicity only Answ 2 in the world not in the Lord. Thirdly those who deride the threatnings of Answ 3 God in his word and are not humbled by them Reade Psalme 94.7 and 2 Pet. 3.4 Fourthly those who are not sensible of their Answ 4 sinnes nor grieved with the burden of them Now these are either I. Those who doe not thinke themselves to be sinners as Esa 65.5 but proudly boast of themselves Luke 18.11 and in comparison of themselves contemne all others yea condemne others as sinners but not themselves 1 Iohn 1.9 These are either hypocrites and proud Pharisees or morall civill honest men Or II. Those who through a blockish stupidity and insensibility perceive nothing neither examining at all how miserable their estate and condition is nor what the end of them will be Or III. Those who would not heare or see their sinnes and therefore hate the word of God instead of being humbled for reproving of their sinnes Or IV. The Papists who instead of feeling the burden of their sinnes brag of their workes and merits Fiftly those are here faulty who hypocritically Answ 5 faine themselves to be sinners but thinke better of themselves then so who pretend sorrow and humiliation outwardly in their countenance but their hearts have not the least sense or touch of their iniquities Sixtly those who are not wearied with labour Answ 6 who would fight but not unto blood Heb. 4.12 who would worke the Lords worke but not so as to tyre or weary themselves who are content to be lazie servants and idle worke-men but not painefull labourers Christ will not comfort these because God hath cursed them Ierem. 48.10 And therefore if wee desire consolation from him wee must labour and that unto wearinesse Quest 5 Are all those who labour and are weary or who are weary with labour happy and blessed or assured of comfort and rest from Christ There is a double labour namely Answ 7 First mundane and worldly and this is two-fold namely either I. Innate naturall and ordained For First all things are full of labour Iob 5.7 And Secondly God hath ordained that man should labour and get his bread with the sweat of his browes Gen. 3.16 And Thirdly men can expect no blessing without labour neither obtaine any by their owne industry except the Lord blesse their labour Now this labour and paines
respects and considerations maketh him forbeare to offend He is tempted unto sinne and wrastles against it with manfull wrastlings because hee feares to offend his God yea because he loves his God and Res est solliciti plena timoris amor perfect love is full of feare yea for him to put forth his hand unto wickednesse were to crucifie unto himselfe againe the Lord of Glory and put him to an open shame and therefore hee resists sinne even unto blood In a word the love of CHRIST constraines him to strive against sinne And thus in him the Spirit lusts against the flesh Secondly in the Unregenerate man the flesh lusts against the flesh that is Naturall carnall and mundane respects and considerations cause him to abstaine from Sinne and to strive against it He is tempted often to Drunkennesse revenge Fornication deceiving by false weights and measures and the like and he resists and withstands these temptations and why For feare of the Judgements of GOD or the displeasing of some men or the staining of his reputation estimation and credit and the like carnall respects and thus in him the Flesh lusts against the flesh IV. The last difference betweene the striving of the Regenerate and the Vnregenerate man shewes it selfe in the meanes by which they resist For First the troubled Conscience onely of the Vnregenerate man resists and for the most part by little and little the Conscience growes sencelesse and hard and then hee sinnes without feeling Ephes 4.19 But Secondly the Regenerate resists Sinne by the word and grace of God and as his knowledge in the word increases and the grace of God is increased in him even so his strength and hatred against sinne increases And therefore if we would know whether we be Regenerated or not wee must examine whether we warre against sinne with Spirituall or Carnall weapons 2 Cor. 10.4 5. And thus much for the first answer and the first effect of Regeneration Answ 2 Secondly the next effect of Regeneration is a holy life and conversation For those who are in CHRIST will labour to purge themselves even as hee is Pure 1 Iohn 3. and that by Faith Act. 15.9 Here observe in the Regenerate foure things to wit I. Hee conceits of Sinne and lookes upon whatsoever is evill as a thing not belonging but as a stranger unto him he knowes sinne is not his worke and therefore he imployes not himselfe therein but as an enemy hates it and fights against it But II. Hee lookes upon that which is good as his owne proper worke which he is bound to obey and to performe and therefore according to St. Pauls advice Philip. 4.8 he labours after whatsoever is holy just pure and of good report because the Lords worke is his employment and the Lords wayes are his path and as the Lord by the effectuall vocation of his Spirit hath called him unto holinesse so he labours to walke in the wayes of holinesse and to worke the worke of the Lord. Hence III. When hee is not able to doe that good which he would and should as a Sicke man sometimes is not able to disgest his meat then is he sensible of his weaknesse and sorrowfull for it and apprehensive of the want of grace in his Soule as the body is for want of meat crying out and complaining of his impotencie and inability with St. Paul Rom. 7.15.19.24 And IV. When he finds that he is not able to doe what he would then he strives to doe what hee can and that to the uttermost As it is with an industrious man who being wounded in his legges and forced through lamenesse to keepe house strives to be doing something and employes himselfe in one good and profitable worke or other untill he bee able to goe about his affaires and to follow his owne proper and particular calling So the Regenerate man if he be not able to walke in the wayes of God and to worke his worke as he desires through infirmity and weaknesse then hee labours to employ himselfe as he can and to doe what good workes he is able with an earnest desire of more strength and a faithfull promise and full purpose to runne swiftly the race that is set before him when the Lord shall give his anckle bones strength and to worke cheerefully the worke of the Lord when he shall be pleased to strengthen his hands And therefore if we desire to know whether wee be Regenerated or not let us examine our purposes and promises our desires and endeavours of a new life and holy conversation for they which are borne againe will avoyd all evill impure and scandalous actions and labour to abound in every good worke and grieve when they are not able to doe what they desire and rejoyce when the Lord increaseth their strength and makes them thereby able in some good measure to obey his will Thirdly the next effect of Regeneration is a Answ 3 certainty thereof Here observe these things viz. I. As an Infant knowes not that it lives neither is sensible of life So those who are Infants in grace and newly regenerated and converted are not sensible for a while of the Spirituall life of Grace but when they come to a greater maturity of grace they easily perceive it and know it II. As a melancholy man may thinke himselfe to be sicke yea dead when in the meane time the actions of life and motion convince him to be alive So the Regenerate in the houre of temptation doth often thinke himselfe to be dead in Sinne and deprived of all Spirituall life when in the meane time his feare to offend God his sorrow for his sinnes his warring against sinne and his unblameable conversation shewes and proves that he is a living Soule and alive in the Lord. III. As a man by some deepe wound or extreame blow or the decaying of the Spirits may faint or swound and become insensible of life So may the Regenerate man after the committing of some great and grievous Sinne as wee see in David Psal 22. and 32. and 42. But as those are brought unto themselves who faint with rubbing and other the like meanes so these by the wounds and checks of Conscience and by an earnest endeavour in the exercises of Religion may by little and little returne unto themselves and their former assurance of Grace and Regeneration IV. If the Regenerate man be not an Infant nor under the burden of temptation neither hath committed any great or grievous Sinne then hee may know his estate and condition and that he is alive unto the Lord 1 Iohn 2.13 and 3.14 because the actions of life prove him to live and his life is no longer hid from himselfe An Jmage or Picture may in outward shew bee like to a living man in all things although it have no life in it at all but this concludes not that therefore a living man câ—nnot tell certainly whether he lives or not A man asleepe may dreame that he
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
1 2. III. They differ Modo in the manner of doing For First the Morall man workes good workes ad libitum aâ— he list himselfe or he performes some particular good workes according to the election and choise of his owne will But Secondly the Spirituall man labours to performe all the will of God and to obey whatsoever the Lord requires of him fearing to disobey the Lord in the least thing IV. They differ Persuasione vel effectu in perswasion and effect For First the morall workes of the Morall man doe puffe up and make the doer of them boast and swell with pride Luke 18.11 At least they so please him that he acquiesceth and resteth in them But Secondly the spirituall workes of the spirituall man doe both I. Humble him as a tree laden stoopes the lower 1 Tim. 1.15 And II. Displease him as writing the sufficiency of sanctfiication Romanus 7.8 19 24. and Philip. 3.12 13. And hence comes that constant labour and endeavour to be more and more holy and pure and perfect Thirdly the Morall man must learne to judge his life according to the law of God and here foure things are to be learnt namely I. He must learne a difference betweene the literall exposition of the law and the spirituall II. Hence he must confesse that his sinnes are more then he thought them to be Yea III. He must know and acknowledge all his best workes to be polluted and impure Luke 18.14 Rom. â— 20 IV. He must learne to acknowledge his blindnesse and to flye unto Christ Rom. 10.3 and Philip. 3.9 12. But this followes in the next paricular II. The Morall man may learne from the parts of this generall preparation and worthinesse of the person to flee unto Christ and that foure manner of wayes viz. First by rejecting himselfe and all selfe-confidence Secondly by adding Religion to morall honesty that is he must learne I. To acknowledge himselfe bound in duty to doe whatsoever he can yea more then ever he is able here perfectly to doe 1 Corinth 13.10 And II. To make conscience of doing any thing which God forbids or leaving undone any thing which God commands And III. To be zealous for the glory of God and in his service Thirdly by laying hold upon the promises of the Gospell unto salvation And Fourthly by adding the seale of the Sacrament unto it Rom. 4.11 And thus much for the generall preparation unto the Lords Supper and the worthinesse of the person Secondly there is a particular preparation and a worthinesse of the action Wherein doth this worthinesse of the action Quest 32 consist First in a preparation which is two-fold Answ 1 namely I. Jn the conscience which is also double to wit either First a dejected and humbled conscience cast downe either I. Through a fight and sense of naturall miserie which is either First generall because we are dead in sinnes and trespasses Ephes 2 1. And strangers from God and from the Common-wealth of Israel Ephes 2.12 And heires of death and destruction because of our sinnes Rom. 6.21 23. Or Secondly particular when we are dejected and cast downe for our particular offences and daily failings and fals Or II. Through shame for the sinnes committed Nehem. 9. Erra 9. Dan. 9. Or Secondly a cheerefull and erected conscience which ariseth I. From a knowledge of the love of God and mercy of CHRIST And II. From the knowledge of the vertue power efficacie and force of this Sacrament For First although the Lords Supper doe not give grace Ex Opere operato by a bare communicating of the outward elements but onely confirmes grace given Rom. 4.11 yet Secondly grace is I. Given by CHRIST And II. Exhibited and shewed forth in the Sacrament And is III. Sealed by the Sacrament And therefore in the Sacrament are given outward and visible signes Thus in our preparation there are two things to be laboured for or which we must labour to be sensible of viz First the heavy burden of our sinnes which presseth downe Secondly the assurance of mercy by CHRIST which raiseth up II. This preparation consists Jn a right affection which consist in three things namely First in a desire of the Sacrament Here observe that this desire is either I Evill which ariseth either First from custome thus many desire to communicate at Easter because they have beene alwayes accustomed to receive at that time Or Secondly from thence because they are of age or stature sufficient Or Thirdly from a false opinion Operis operati that the very outward communicating of the Elements will conferre and give grace Or II. Good when men desire the Lord onely for himselfe and his owne sake Now this good desire is twofold to wit First a desire of God himselfe Read Psalm 23.2 and 27.4 and 42.1 and 63.1 Philip. 3.8 And from this fervent desire of God proceeds the hatred of sinne and a desire and hope of reconciliation by CHRIST Secondly a desire of the Sacrament for the confirming of these Secondly in a full and faithfull purpose of turning unto the Lord. For when mercy is offered upon conditions then the conditions are to be observed unto the obtaining of mercy Now three things are required in this purpose of conversion to wit I. Jt must be a true purpose not a false and fained II. Jt must be a fervent purpose not a â—ey co ld one or sluggish Râ—vel 3.18 III. It must be often reiterated and renewed at least every time we receive this Sacrament Thirdly in true love and charity towards our Brethren 1 Cor. 10.17 Ephes 5.29 1 Iohn 2.9 and 4.20 Matth. 5.23 and 1 Cor. 11.18 Men that feasted and banqueted together were wont to wash their hands before they sate downe to shew that there was nothing but love and amity amongst them and thus should all who come unto the table of the Lord wash their hands and hearts from all malice hatred envie rage and the like The places above mentioned doe efford us so many reasons why we must be in love and charity with our brethren when we come unto the Table of the Lord. I. Because we must not presume to offer Sacrifice unto God untill we be reconciled unto our Brethren Matth. 5.23 II. Because otherwise we are unworthy to come unto the Lords Supper 1 Corinth 11.18 III. Because we are brethren and members of the same body 1 Corinth 10.17 but never any hated his owne flesh Ephes 5.29 IV. Because if we love not our Brethren wee love not our Father 1 Iohn 4.20 Answ 2 Secondly this worthinesse of the action consists in an examination of our selves before we come unto the Table of the Lord Now three things are here to be examined viz. I. Wee must examine our knowledge and prove what our estate and condition is for it behoves us to be in a state of grace when we come to this Sacrament because otherwise the Elements which we receive will be as bad as mortall poyson unto us Calv.
from God Part 2. fol. 1. a. b. To which of Christs Apostles he gave Power and what power hee gave them Pt. 2. f. 1 b. Absence See Presence Abuse The best and most lawfull things may be abused Part 1. fol. 243. b. Account Divers necessary questions concerning our Spirituall account and reckoning with God Pt. 2. fol. 328 329 330. Actions Workes Divers profitable questions concerning the definition division necessity and nature of Workes in generall and good workes in particular Pt. 1. f. 72 a b. and 154. a b. 158 b. 177. b c. 179. a. b. 266 b. 270. b c. 341. b. 425. b c. 427. a. 471 a. 50â— b. 506 a. Pt. 2. f. 16 b. and 129 a. Divers questions concerning the merit reward examination and regulating of good Workes Pt. 1. f. 98 b. c. 158 a b. 258 b. 259 260. 266. 269 b. 270. 403 b. 426 b. 428 b. and Pt. 2. f. 46 b. 73 a. Who are enemies unto good Workes pt 1. f. 161. b. 259 a. 273 a b. Vnbeleevers cannot performe good Workes Pt. 1. fol. 262 a. Whether the Workes of the Righteous be perfect Pt. 1. fol. 330 331. Questions concerning Supererogatory Workes Pt. 1. f. 188 a. and pt 2. f. 235 a. 337 b. Adiaphorall things Ceremonies The Ceremonies of our Church used in Baptisme and the Lords Supper are lawfull Pt. 1. f. 67 b. and pt 2. f. 354. b. 355. Circumstances may make indifferent and lawfull things unlawfull and how pt 1. fol. 98 a b. Lawfull and Adiaphorall things are to be regulated according to a three fold rule Pt. 1. f. 98 a. Divers questions concerning Offences given and taken by Ceremonies and Adiaphorall things Pt. 2. fol. 207 208 c. and pt 1. f. 496. a b. Admonition Advice Counsell Who hide their Counsels and how it may lawfully be done Pt. 1. fol. 32. a b. Wee must Admonish Counsell and advise our Bretheren how and why Pt. 1. f. 153. a b. and pt 2. fol. 19. a b. Questions concerning Evangelicall Counsels unto Perfection Pt. 1. f. 186 a. 226 a. 262 b. and pt 2. fol. 243 b. 286 b. c. Adoption The nature markes and signes of adoption Pt. 1. f. 113 a. 487 488. Adversity Affliction Divers questions concerning the Causes end utility removall reward and benefits of Affliction and our duty in affliction Pt. 1. fol. 50 b. 112 b. 142 a. 169 a b. 303 a b. 314 a b. 362. and 439 b. and 448 a. and pt 2. f. 58 59. and 159. and pt 1. fol. 489. The Lord afflicts his Church and why pt 1. fol. 78 a. Vnlawfull meanes are never to be used in Affliction and misery and why pt 1. fol. 99 b. 100 a. Advice See Admonition Adultery Fornication adultery and uncleannesse must be avoided and why pt 1. fol. 216 a b. and 227 b. c. Divers questions concerning the division effects punishments and remedies of adultery fornication and uncleannesse pt 1. fol. 216 c. to fol. 223. Affections A right use of the affections helpes us in Gods service pt 1. fol. 41 b. Affliction See Adversity Agreement Vnity Concord Questions concerning our Vnion with Christ pt 2. fol. 278 a b. The Vnity and Vnion of the Church and faithfull is manifold pt 2. f. 8 a. 40 a. How brotherly Unity and Concord are to be continued pt 1. fol. 321 b. c. Christ loves Amity and unity amongst brethren pt 1. fol. 120. Allegories Figures It is lawfull to use Allegories and Figures in preaching pt 1. f. 120 b. Rules observeable in the Allegorizing of any Scripture pt 1. fol. 43 a. Almes Charity Divers questions concerning the division necessity impediments and remedies thereof and rules to be observed in the distribution of almes pt 1. f. 153. 155 156 157 158 160 b. 248 b. 268 269. Who are enemies to Almes-deeds and workes of charity pt 1. fol. 150 b. 151 a b. 267 a. Whether Almes-deeds be meritorius pt 1. fol. 160 a. and 267 a. Ambition Ambition is often the cause of arrogancy and arrogant presumption pt 1. fol. 46 a b. Amen What is meant by this word Amen part 1. fol. 321 b. Amity Love Divers questions concerning Love in generall the definition and division thereof and of our Love unto God pt 1. f. 133 b. 252 b. 334 b. 335. and pt 2. f. 54 b c. 286 287 288. Divers questions concerning the Love of our brethren Pt. 1. fol. 120 a. 159 b. 252 b. and pt 2. f. 56 b. 57 a. 135 b. 288 b. 289 a. Concerning the Love of our enemies See Enemies How Love is the fulfilling of the Law pt 1. f. 405 a. pt 2. f. 289 a b. Whether Love be a meritorious worke or not pt 1. folio 254. a. Anabaptists Famalists Separatists The Conventicles of Anabaptists and Familists are not warrantable pt 1. fol. 125 b. 126 a. Separatists are unpleasing unto God pt 2. folio 8 a b. The faithfull must be separated from the world and how Pt. 1. f. 175 b. Angels Divers questions concerning the evill Angels pt 1. f â—7 a. 140 b. 346. â— Questions concerning tutelary Angels part 2. fol. 214 b. Anger Divers questions concerning the nature originall causes effects degrees kinds and punishments of anger and the remedies against it pt 1. fol. 44 45. 105. 108. Christians must not be angry why pt 1. fol. 197. a. And what commendable anger iâ— Pt. 1. fol. 198 b c. and pt 2. fol. 297 b c. Whether anger be a â—eniall or mortall sinne pt 1. fol. 196 197 b. Anguish Griefe Mourning Divers questions concerning godly Mourners and mourning and the comforts and blessednesse which belong unto such Mourners Pt. 1. folio 142 143 144 145. There are divers sorts of Mourners pt 1. fol. 143 a b and 509 a. The outward expressions of sorrow are divers pt 2. fol. 8â— b. Answers All our Answers must be gentle and to the matter and why Pt. 1. fol. 114 a. Antichrist Who is Antichrist pt 1. folio 19. Whether he be one particular man pt 1. folio 17 b. and pt 2. fol. 315. b. Whether Antichrist be yet come pt 2. fol. 312 a. 313 a b. Antiquity When and how farre Antiquity is to be beleeved pt 1. fol. 189 b. 190 a b c. 194 b. Antiquity is a good proofe in controversies pt 2. fol. 233 a. Apostacy Backsliding The causes why so many are in danger to fall back and why so many doe fall back from Christ and Religion pt 1. fol. 132 b. and 506 a. and pt 2. fol. 28 a. 69 a b. Those who forsake and fall from Religion shall be forsaken pt 2. f. 6 a. Apostles Disciples Divers questions concerning the 12 Apostles and Disciples of Christ pt 1. fol. 134 135. 140 a. 171 172. 467 a. 495 a. and pt 2. fol. 1 a b. 2 a b. 12 a. 27 b. 387 b. Ministers must be Disciples before Apostles and why pt 2. fol. 1
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
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
wel viz. that thou may conceale Thine anger Prov. 12.6 The sinnes of others Prov. 17.9 But this silence is not lawfull if thou doe it onely to hide thy malice and desire of revenge c. Simulatio counterfeiting of that which is not or a meere pretence and this is altogether unlawfull It may bee here replyed Pretences are lawfull and allowable and therefore all are not forbidden Object 2 Answ I answer Pretexts are either False and this is palpable fraud and no lesse than lying being lawfull to none at any time upon any occasion and this was HERODS fault a meere false pretence True and that is either Conditionally true as our Saviour made as though hee would have gone further g Luk. 24.28 and certainly so would if they had not entreated him to stay with them Partly but not totally true and this sometimes is lawfull as Zedechiah the King bids Ieremiah the Prophet if the Princes shall aske him what he sayd unto the King h Ierem. 38.26 he must answer that he entreated the king that he might not returne to Ionathans house to dye there This he said unto the King but this was not all he sayd unto him so that it was partly but not totally true it was verum but not veritas that which he told the Princes was true but that was not all the truth I will therefore thus conclude this question I. All verball Dissimulation is evill II. All counterfetting of that which is false is evill III. All dissimulation unto evill is fraudulent yea IV. All counterfeiting and feigning also if it be for an evill end § 4. That I may come and worship him The Sect. 4 Magi came from farre to seeke Christ and from their hearts desire to finde him Herod pretends the same outwardly though the newes touch him to the quicke Hence a question may be propounded How may hypocrites and the enemies of Christ Quest bee discerned from the children of God and the true friends of Christ I answer By these notes Answ or markes of hypocrites First they are wary craftie and wickedly prudent and politicke as we see here in Herod Secondly they are diligent and industrious compassing sea and land to effect their purposes as Herod both in this verse and afterwards verse 16. Thirdly they are false in their words not sticking by lying and counterfeiting to bring to passe their projects as wee see Herod doth in this verse Fourthly they counterfeit friendship that they may kill with more freedome and safetie And thus doth Herod also in this place Fifly they suborne others to assist them vis unita fortior that many forces being conjoyned together they may the easilier prevaile and thus Herod subtilly would have had the wise men to have had a hand in this crueltie and to have assisted his bloudy purpose by their information Sixthly they are cruell breathing nothing but threatnings slaughters bloudshed and crueltie and thus did Herod vers 16. when hee was crossed of his information and intelligence from the wise men Seventhly they are no better than Atheists thinking that they can kill Christ as Herod did here or at least prevaile against him and his Thus although many outwardly professe a love unto Christ the Gospel and true Religion yet if they be inwardly enemies they may be discerned and unmasked at one time or other by some one of these markes or other Vers 9 §. 1. VERS 9. When they had heard the king they departed and loe the starre which they saw in the East went before them till it came and stood over where the young child was Sect. 1 Wee may observe here how many impediments and lets these Wise men meet withall and yet how constant they are in their resolution of finding out Christ First the starre failes them and appeares not which was their principall guide Secondly they come then unto Jerusalem but there they finde not the babe Thirdly the Jewes unto whom they came were offended with their tidings Herod and all the people being troubled vers 3. Fourthly no man accompanies them when they prosecute the quest and search of Christ yet all these doe no whit discourage or dis-hearten them from their former intent and purpose Observ Teaching us thus much that wee are not to bee hindered by any obstacles from the course of pietie and religion but constantly to proceed on in the wayes of God notwithstāding all hindrānces whatsoever Quest Here it may be asked what lets are there in the way of Religion and how may we arme our selves against them Answ I answer First many are dismayed by reason of the greatnesse of the labour and difficultie of the worke of the Lord but let us remember that Labor omnia vincit be not weary but be industrious and thou shalt prevaile for conanti aderit Deus God hath promised to be graciously assistant to every one that in sinceritie of heart desires and endevours to serve him Secondly many are discouraged because the way of Religion is not liked by the world neither the professors thereof loved but rather despised and scorned neither this should hinder us from the service of the Lord although others be offended with thee because thou seemest by thy puritie and splendor to eclipse their credit estimation yet be not discouraged but remember Christians must bee principally carefull to please God not men a Rom. 12.3 both because wee are the servants of the Lord not the servants of men and also because wee shall be judged by God and not by man at the last day Thirdly some are with-held from the zealous profession of Religion by reason of the paucitie of companions that trace that path there are but few truly religious and therefore they dislike the practise of it but we should bee here most resolute saying as Peter sayd Although all men should forsake Christ yet we will never forsake him b Mark 14.29 though none should accompany or associate us in the worke of Religion yet this should not dismay us but with resolute Ioshua we should resolve let others doe as they will we will serve the Lord c Iosh 24.15 and 1 King 19.10 calling to minde these two things I. vivimus legibus non exemplis God doth not command us to follow Presidents but to follow precepts II. If thou desirest presidents as well as precepts remember then that thou hast many examples in this kinde to imitate both in the Old and New Testament yea Even compassed about with a cloud of witnesses d Read Hebr. 11. the whole chap. and 1◠1 and therefore follow not a multitude unto evill but a multitude of good men unto good Thus let us be like these Wise men constant in the labour of the Lord and in the course of holinesse all the dayes wee have to live not being either hindred or turned backe or diverted by any impediments whatsoever § 2. The starre which they saw in the East went Sect. 2 before them Observ
him that lookes upon it with an earthly and carnall eye to be worthy of shame and to deserve a blush and that in all regardes 1. If we respect religion it selfe that is foolishnesse g 1 Cor. 1.18 and a stumbling blocke h 1 Cor. 1.24 2. If we respect outward Churches or visible societies professing this religion we shall finde them in regard of heathenisme but a very little flocke i Luk. 12.32 3. If we respect the outward worship or externall exercises of religion we shall finde that First the religion of the heathen is more pompous Secondly that the preaching of the Gospel seemes but foolishnesse k 1 Cor. 1.18 2.1 c. in regard of that pompe which was in the Iewish ceremonies 4. If we respect the stones of this Church the men or the professors of religion we shall perceive them to be many times of the inferiour sort l 1 Cor. 1.26 Great men being hardly drawne from their pleasures 5. If wee consider the outward estate of true professors we shall finde them for the most part to bee the scumme of the world in the worlds esteeme yea the of scouring and laughing-stocke of men and Angels m 1 Cor. 4.9 c. and the most miserable also of all men n 1 Cor. 15.19 And thus we often see that in no respect outwardly is the true religion pompous or stately Sect. 2 § 2 And they fell downe and worshiped him Quest It may be asked here How or for what end do the Wise men who were Gentiles worship Christ Answ 1 First some say that they were altogether ignorant of the mysterie of the Messias and did onely worship Christ after the Persian manner but this is false as followeth by and by Answ 2 Secondly Is it probable that they would worship a young babe that by reason of his infancy understands nothing except they did beleeve some divine thing to be in him and therefore not the childhood but the divinitie in the child was worshipped by them o Chrysost s Answ 3 Thirdly if Christ had beene no more then a naturall child they would never have undertaken so long so tedious and so perillous a journey to have found him out principally considering that in all probability as I conceive they themselves were little inferiour to the Kings of the Iewes Answ 4 Fourthly It is uncertaine what these Wise men who were Gentiles knew particularly concerning the mysterie of the Messias but certainely they knew that hee was something more then a man by the internall revelation of the Spirit of God who by faith taught them to beleeve that he was a King though in a cottage and a God though in a cradle and therefore as unto a God they fell downe and worshipped him Sect. 3 § 3. And they presented unto him gifts frankincense and myrrhe Quest 1 These wisemen they come to seeke Christ but they come not empty from whence it may be questioned Why they offer gifts unto Christ Answ To teach us that we must never come unto God empty handed without some offering or present Quest 2 What have we to offer unto God Answ Spirituall sacrifices of repentance and thankesgiving p Hebr. 13.15 but of this more largely else where Quest 3 What offer they unto Christ Answ Gold Frankincense and Myrrhe Why doe they offer these unto Christ Quest 4 I answer first these were in times past offered Answ 1 up unto Kings and that for a double end First for a politike end they offered unto their Kings 1. Gold for their expenses or for the maintaining of their state and pompe q Psal 72.15 2. Frankincense for their sacrifices 3. Myrrhe for the splendor and ornament of their sepulchers r Muscul s Secondly for a morall end they offered unto their Kings 1 Gold that they might learne to be of golden manners 2. Frankincense that they might learne to sacrifice unto the Gods 3 Myrrhe that they might remember their mortality ſ Gualt s Secondly these three the Wise-men offer Answ 2 now unto Christ either First in regard of his offices and so they give him gold as a King Frankincense as a Priest and Myrrhe as a Redeemer or Secondly in regard of his nature and then they offer unto him gold as a King Frankincense as a God and Myrrhe as a man Or Thirdly they offer them all unto him as a King according to the Persian manner as is shewed in the former answer Or Fourthly by these they enrich Christ that he might be furnished and provided for his flight into Aegypt Or Fiftly they present these unto Christ because the Persians and Arabians abounded with these three things t Carthus s Or Lastly they offered these three in regard of the present estate and necessitie that is because they saw the poverty of the Mother the tendernesse of the child the nastinesse and noysomnesse of the place wherein Christ was the Stable therefore they offer unto him these things for the releeving of these necessities they present him with gold for the releeving of his Mothers poverty with Frankincense for the expelling of all noisome smels and Myrrhe for the consolidation of the infants joynts u Carthus s What benefit may we reape or learne by these Quest 5 their offerings I answer Answ we must by their example be incited to doe the like first offering nosmet our selves secondly nostra our substance First we must offer up our selves unto Christ giving our selves wholy unto him and devoting our selves wholy unto his service x Rom. 12.1 because he hath bought ransomed and redeemed us for this end and purpose y Luk. 1.75 and 1 Cor. 6.18.19.20 Secondly wee must offer our estates or substance unto God that is offer unto him 1 Gold 2 Frankincense and 3 Myrrhe First present God with thy Gold that is 1 Temporall gold by almes charitie liberality and hospitality for such as are rich in goods must be rich in good workes z 1 Tim. 6.18 2 Spirituall gold viz. 1 a true a lively faith for this is more precious then gold to trust confidently in God 2 a pure unblameable life for this is more esteemed by God then the Gold of Ophir the pure in life being precious in his eye sight this is more excellent in regard of our selves for riches availe not in the day of wrath but righteousnesse delivereth from death a Pro. 11.4 And thus by true charitie towards others by true faith in God and purity of life in our selves wee offer unto God Gold and wee build with Gold which will endure the fire b 21 Cor. 3.12 Secondly we must offer unto God Frankincense that is faithfull pure and fervent prayer Thirdly we must offer unto God Myrrhe and that is either 1 Good workes or 2 Mortification and that first externall by suffering affliction and willingly undergoing whatsoever the Lord is pleased to lay upon us Secondly or
Saviour exhorts unto this goe thy waies and sinne no more c Ioh. 8 11 yea this is the seale of God by which we may know whether his stampe bee upon us or not d 2 Tim. 2.19 if we depart from iniquitie yea without this forsaking of sin we cannot please God sinne pollutes and therefore the vessell must bee purged from it before God will come unto the heart e 1 Thess 4 4. and therefore unto true repentance these things are required First leave thy deare and beloved sinnes those sinnes that hang so fast on and cleave so fast too f Heb. 12.1 for this is our warfare these are our enemies and therefore resist them even unto blood g Heb. 12.4 Secondly leave all sinnes Many men are content to leave many sinnes but not all some seeme as little as Zoar did unto Lot h Gen. 19.18 some are as precious and deare as Herodias was unto Herod i Mark 6. but if wee desire truely to repent and surely to receive pardon wee must forsake all both small and great publike and private externall and internall letting the time suffice us which is already past to have beene spent in sin k 1 Pet. 4.3 while it is said to day turne from whatsoever is evill never to turne unto it any more because this is our first promise and vow unto God Secondly we must solemnely vow and promise newnesse of life unto the Lord that henceforth wee will serve him in new obedience and an active life all the dayes that we have to live wee must bequeath and devote our selves wholy unto the Lord as new creatures l 2 Cor. 5 17. and that for these three causes First because nothing else can assure us of eternall mercies neither circumcision nor uncircumcision nor any thing else availing unto salvatition but a new creature m Gal. 6.15 Rom. 6.4.19.22 Secondly because negative obedience doth not please God nil agere est malè agere not to doe good is to doe evill if the husbandman sowe not good seede tares will come up though he sowe them not Thirdly because these two are alwaies coupled by the blessed Spirit to shew that they should never bee separated in us David that Kingly Prophet exhorteth us to eschew evill to doe good n Psal 34.14 The Prophet Esai of Kingly race adviseth us to cease to doe evill and to learne to doe well o Esa 1.18.19 So Saint Paul intreateth that we would not be conformed to this world but transformed by the renewing of our mind p Rom. 12.2 and afterwards abhorre that which is evill and cleave to that which is good q Rom. 12.9 and againe r Rom. 13.13 we must walke honestly not dishonestly we must put off the old man and put on the new ſ Ephes 4.22.23 Col. 3 9 10. Observ Thus to forsake sin and to obey God are alwaies united by the spirit of God to teach us that although they are two distinct things as are heate and light in the fire yet they cannot truely and really bee separated one from the other any more then these which are the inseparable properties of the fire Heere it may bee demanded Wherein doth Quest 12 this our new obedience consist I answer in these three things First Answ in the workes of sanctity towards God by purging the inward man from prophanesse and all love of sin by clensing the outward man from all prophanation of the name worship and day of the Lord by having our inward man filled with holy thoughts desires purposes and meditations and our outward man abounding in the worke of the Lord. Secondly in the workes of equity and uprightnesse towards man as reverence towards superiours love towards inferiours truth justice and love towards equalls mercy towards offenders charity towards the poore and such like Thirdly in the workes of sobriety not giving our selves unto pride or a high conceit of our selves nor unto the contempt of others nor unto prodigality or drunkennesse or gluttony or fornication and uncleanenesse but unto humility moderation temperance sobriety and urbanity towards all as becomes new men in Christ Jesus Thus much for the second part of our Resolution consisting in promises and vowes made unto the Lord. Thirdly our Resolution consists in Implorando in imploring the ayde and assistance of God against sinne This is not an essentiall part of repentance although it be a necessary part in regard of the weaknesse of our nature we not being able either to leave sinne or abstaine from sinne or overcome sinne by our owne strength and therefore our repentance is to be corroborated by invocating the divine helpe of God hence it is that wee are commanded to pray continually a Eccles 6.18 and alwayes b 1 Thess 5.17 to watch in prayer c 1 Pet. 4.7 and to be fervent in prayer d Rom. 12.12 ◠lest we enter into temptation e Matth. 6.12 Prayer unto God being our onely Delphian sword wherewith we defend our selves against all temptations And thus much for the second generall part of Repentance that is Resolution Thirdly the last part of Repentance is Execution when a man labours faithfully to performe Quest 13 what hee hath promised and resolved Hence a question wil be asked What is a man to performed for the finishing perfecting of repentance Answ I answer foure things first our repentance must be true secondly it must be timely thirdly it must be constant fourthly it must be crescent Quest 14 First our repentance must be true not false It may here be asked when is our repentance true Answ I answer then onely when a man beginnes seriously to obey God both with a negative and an affirmative obedience that is carefully to performe whatsoever God requires of us to doe and to shun and avoid whatsoever he forbids us as appeares thus first this is the beginning and and of all f Eccles 12 13. Secondly this is that which makes us truely happy so saith our Saviour if ye obey my words happy are ye g Iohn 13.17 and his Apostle that man which is a door of the law shall bee blessed in his deed h Jam. 1.25 Thirdly the end of all both legall and evangelicall precepts is that wee might glorifie the Lord which is done by obedience as wee see by our Saviours command Let your light so shine before men that they seeing your good workes may glorifie your heavenly Father i Matth. 5.16 Fourthly we are called unto obedience and the worke of the Lord to be labourers and not idle in the Lords-Vineyeard k Matth. 20.1.2 Fiftly without this serious and sincere obedience all other things are nothing that is neither 1. the compunction of the heart without the obedience of the heart and life is pleasing unto God for this was in Balthazar His knees smote one against the other and his heart was troubled
l Daniel 5. this was in Esau he wept sore m Gen. 27.38 yet obtained no mercy n Heb. 12.17 because obedience was wanting II. Neither the confession of the tongue is acceptable unto God without service in the life for Cain could confesse his sinnes to be great o Gen. 4.13 and Saul acknowledge his iniquity unto the Prophet with a peccavi p 1 Sam. 15.24 I have sinned yea Iudas doth confesse his particular transgression for which he is sorry in these words I have sinned in betraying of innocent blood q Matth. 27.4 but yet none of these received either benefit or comfort by this their confession because it was not accompanyed with obedience III. The externall humiliation of the body availes nothing without this neither for Ahab humbled himselfe in dust and ashes r 1 King 21.27 and yet was slaine not long after ſ 1 King 22.35 IV. Affection unto religion without zealous obedience is not gratefull unto God for Agrippa was halfe perswaded to become a Christian t Act. 26. and Herod in practise as well as affection was halfe a Christian for he heares Iohn Baptist gladly and doth many things and abstaines from some sinnes u Mark 6. like the stony ground that sends forth a blade and grasse x Matth. 13. yet all this profits them not so long as true repentance and sincere obedience is wanting in them And thus our repentance must bee true Secondly our repentance must be timely and mature begunne betimes without procrastination or delay while it is said to day while we have life while we have hope in regard of Gods gracious invitations remembring that repentance is not in our power wee cannot turne unto God when we will yea the longer wee delay it the more unfit we are to performe it Nam qui non hodiè cras minus aptus erit he that is not in fit case to repent him to day will be more unfit to morrow and therefore call upon God while thou mayest be heard approach unto him while the doore is open y Matth. Obiect It may here be objected Deliberandum est diu quod statuendum est semel nothing is to bee done rashly and that which is but once to be done had neede be undertaken with a great deale of deliberation festina lentè make not too much hast is a good rule Relapses are dangerous and therfore men had neede beforehand to beware sat citò si sat bene if we repent truely at any time we tepent soone enough a King must not wage warre with a Potent Foe but upon mature deliberation neither is a man to lay the foundation of a building untill seriously in his thought hee have considered how he shall be able to reare up the edifice and therefore Repentance being a weighty worke of great importance it is not so suddenly to be undertaken I answer first there is a great difference betweene Answ 1 Deliberation and Delay the latter feares and neglects the former considers consults and then speedily effects and undertakes Secondly deliberation concerning repentance may be two fold First an poenitendum whether thou must or ought or shalt repent or not now this is not to bee doubted of and therefore there needs no deliberation but rather a quick and speedie determination in the particular because without repentance there is no hope of mercy or remission or eternall salvation Secondly quomodo poenitendum the second deliberation is how we must repent and this is twofold 1. First quibus viribus by whose power thou must repent there is no neede of deliberation heere neither art thou at all to doubt of this because all sinners must acknowledge these two things first that of themselves they have no power to repent and this is necessary to bee confessed least otherwise they presume that they can repent when they will and therefore may procrastinate the worke Secondly that repentance is wrought in them by God alone who is able to convert when and whom he pleases this wee must undoubtedly acknowledge also least otherwise the sight of our sins and the sense of our owne insufficiencies cause us to despaire thus the Prophet praying for the people frames his petition turne thou us oh Lord unto thee and then we shall be turned a Lam. 5.21 as if he should say we are not able of our selves to repent and therefore it thou oh Lord leave us unto our selves we shall never be converted but thou art able to worke true repentance in our hearts and therefore if thou wilt bee pleased to take the worke in hand then wee are certainely assured that we shall be truely turned 2. Secondly quibus laboribus wee must consider what is required unto true repentance and here onely Deliberation is seasonable and needfull for this is indeede seriously to be considered of wee must observe the requisite conditions unto conversion that we may be the more careful stare pollicitis to performe our promises and to keepe the conditions required of us The conditions of this obligation made betweene God us in Repentance are these First to denie our selves and confesse our selves wholy only subject to the wil command of the Lord. Secondly to take up our crosse of what nature or kinde soever that is patiently to endure and undergoe all afflictions that the Lord shall please to exercise us with all whether in body or goods or good name Thirdly not to esteeme our lives deare unto us when God calls for them whether by a naturall or a violent death Fourthly to persevere in the service of the Lord unto our lives end Fiftly to oppose our selves unto Sathan the world and the flesh and to strive against all sin alwaies even unto blood b Heb. 12.4 And thus therefore I conclude this objection the Thesis is to bee granted that we must repent and that by and by without delay the Hypothesis is to be considered and meditated of but ut muniaris non ut cuncteris that is thou must not so deliberate upon the worke that thou delay it but so seriously consider of it that thou mayest the more carefully arme thy selfe both to overcome all impediments that might hinder thee from the perfecting of it and also to accomplish what the Lord expects from thee and what thou hast resolved to put in execution And thus our repentance must be mature and timely as well as true Thirdly our repentance must be constant for it is not true except it endure unto the end and therefore we must be perseverant c Ephes 6 18. Heere a question may bee made why must Quest our repentance bee perpetuall for terme of life I answer First because otherwise it shall not Answ 1 be crowned with a crowne of glory d Matth. 24.13 finis coronat opus the end proves the truth of the work and therfore hee that lookes backe and proves retrograde is not worthy of this reward
Psal 66 10.1â— Fiftly the Baptisme of Death as our Saviour saith I have a baptisme to bee baptized with and how am I straightned untill it be accomplished d Luk. 12.50 Christ already had undergone three of these the Baptisme of the Word Water and Spirit and therefore hee doth out of hand undertake the fourth that he may be prepared for the fift Secondly this was done in regard of us to Answ 2 teach us that after the purpose of a new life Observ our temptations and trials will bee multiplied as soone as Christ is baptized hee is led aside to bee tempted and thus when we by the Baptisme of the Spirit have put on Christ with a full purpose and resolution to leave sinne and to live as becomes new creatures and the members of Christ wee must then expect more temptations and trials than formerly wee underwent as soone as the Husbandman sowes corne the enemie sowes tares e Matth. 13.25 as soone as Elijah was called to his office hee is called to suffer f 1 King 19.3 and so also the Patriarches g Heb. 11.38 VVhence comes it that our trials and temptations Quest 3 are encreased after the resolution of newnesse of life First this comes from God who hath not Answ 1 given us armour and weapons in vaine when by the baptisme of the Spirit wee have put on Christ wee have put on armour of proofe against sinne and Sathan Now the Lord armes us with this harnesse not that we should be idle but that we should fight the battels of the Lord manfully against Sinne Satan the World and the Flesh because these are enemies unto Christ whose colours we beare under whose banner wee fight and whose Souldiers we are A valiant Champion is not armed from head to foot to fit at home or rest him upon the bed of case but that he may be prepared for the battell so the Lord first armes us and then brings us into the lists Secondly this comes from the Devill because Answ 2 after the Baptisme of the Spirit wherein wee have renounced Sathan hee lookes upon us as enemies and esteemes us his adversaries no longer as servants and friends and therefore doth oppose us manibus pedibusque with all his might and the utmost of his strength While we were his vassailes he kept us in peace h Luk. 11.21 but when once we have entred into a league and covenant with Christ then he doth resist us with all his policie power craft subtilty and strength Obiect If it be thus that our temptations and trialls encrease after the purpose of leading a new life then it is good to procrastinate our conversion and to put it off till the last that so our conflict may be the shorter Answ 1 To this I answer First woe bee unto him that doth the worke of the Lord negligently i Ier. 48.10 Secondly we must goe when God calls not Answ 2 being hindred by any lets or dangers that may befall us k Acts 22.16 Answ 3 Thirdly God requires in our obedidience of him two things The first is cherefulnesse readinesse willingnesse now procrastination and delay argues unwillingnesse in us when a man delayes to doe that which God requires it is a signe that hee hath no stomacke thereunto The second is feare and an awfull respect of his sacred Majestie for the Lord requires that wee should serve him with feare l Psa 2.11 now delay argues a direct neglect of God hee that deferres from day to day to do that which God strictly commands him doth plainely testifie that hee doth not feare nor care at all to offend God And therefore let us labour by and by to put on Christ in newnesse of life meditating continually of these five things First remember the necessity of the worke how necessary it is that thou shouldest leade a new life it is the end of thy creation it is the only way unto salvation and therefore what will it profit thee to gaine the whole world and loose thy soule Secondly remember the Lords acceptation so thou shalt please the Lord and otherwise thou canst not we study often yea upon every occasion to please great ones but wee should rather study to please the Lord who is a King of Kings and a Lord of Lords Thirdly remember the danger of neglect it is no lesse then the perdition of thy soule to deferre to put on Christ by the Baptisme of the Spirit for if once thy day be past and Gods appointed time be neglected be sure the doore will be shut against thee and thou damned to the pit of hell Fourthly remember how long thou hast already neglected to serve the Lord in newnesse of life how often with the crowe thou hast cryed cras cras to morrow to morrow thou wilt serve and obey him how long like a bad debtor thou hast put off God from day to day from yeare to yeare yea all thy life time untill this present houre Fiftly remember how little time remaines behind and how uncertaine thy life is that the remembrance hereof may make thee the more carefull by and by to purpose resolve and endeavour to give thy selfe wholy up unto the service of the Lord in new obedience and true sanctification although presently hereupon thou be led aside by the Spirit to be tempted of the devill as Christ here was Why doth God permit us to be more tempted Quest 4 after we have purposed to leade new lives and to live wholy unto him then we are before I answer for these causes First Answ that Sathan might be the more confounded knowing that now we have left him and forsaken his service Secondly that we might be the more comforted in knowing that God hath enriched us with gifts and graces because otherwise the devill would never be so hostile against us The children of God in these temptations may thus argue with themselves if God had not bestowed new graces upon us the devill would not thus warre against us for he keepes his owne in peace a Luk. 11.21 and if the Lord had not endued us with new strength we could never have held out so long against the strong temptations of Sathan but long ere this had beene overcome Thirdly that wee might acknowledge the strength that God hath girded us withall and use it that by the use and exercise thereof it may encrease and we be made stronger and stronger for the worke of the Lord. Fourthly that we might be held in aequilibrio in an equall ballance when the ballance is unequall one scale is carried up and the other down so when wee are burdened with afflictions and temptations and not sensible of the grace of God sustaining and upholding us wee are with the weight of our burthen pressed downe to the ground On the contrary when we looke with a full sight upon the gifts and graces which God hath bestowed upon us and whereby wee excell many others and
for some civill respect that so nothing may hinder the intended purpose thus certaine Jewes vow they will fast untill they have killed Paul a Acts 23.12 Fourthly there is a miraculous fast such was the fast of Moses upon the mount Exod. 34.28 and of Elias in the wildernesse 1 King 19.8 and of Christ in this place This fast is supra nos not to be imitated but admired by us and therefore although it be the fast here expressed yet I passe by it also and onely enlarge the next Fiftly there is a religious fast instituted for a religious end and of this onely something amply How manifold is this religious fast I answer the religious fast is diversly divided Quest 3 Answ First in respect of the mooving causes thereof into an ordinary and an extraordinary fast Secondly in respect of the authority into a voluntary and an injoyned or commanded fast Thirdly in respect of the persons fasting into a publicke and a private fast Fourthly in respect of the duration or continuance thereof into an absolute and a respective fast All these I let slip in this place Fiftly a religious fast is divided first into a false fast Secondly into a true fast First there is a false religious or a Popish fast which is an Idoll of the true and obtruded upon the Church by the devill for the deceiving of men which is not onely unprofitable unto the Agents but also displeasing unto God yea provoking his Majesty against us as may appeare by these places of Scripture Esa 58. Ier. 14.12 Zach. 7.5 Maâ—t 6.16 Wherein doth this false fast of the Papists consist Quest 4 For the true resolving of this doubt Answ wee must observe a threefold errour First in the Merit of their fast Secondly in the Object of their fast Thirdly in the Adjuncts thereof First the first errour in the false fast observable is in the Merit thereof and that first because they expect a merit or a deserved reward for it as it is a good worke but yet this is not all for they expect the same for every good work they doe whatsoever it be Secondly there is another fault here in the merit and that is this they thinke an outward fasting it selfe a good worke or that the abstinence from flesh onely or the outward works of fasting is in it selfe pleasing unto God But to eate or to abstaine from meat is an indifferent thing and therefore the outward worke is not acceptable unto the Lord. Quest 5 Is not fasting a good worke Answ 1 I answer first some workes are good in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the obedience unto the Commandements of the Lord which is alwaies to be performed they being good yea the rule of goodnesse fasting is not such a good worke Answ 2 Secondly some workes are good by consequence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they are not commanded for themselves but as helpes unto some other good workes such a worke is fasting enjoyned for some other workes sake as followeth afterwards Secondly the second errour in the Papists fast shewes it selfe in the Object thereof Quest 6 How doe the Romanists erre in the Object of their fast Answ I answer they erre both in the Excesse that is in the difference of meates and in a generall prohibition of flesh Defect in approving and allowing of dainties and delights both in First Quality Secondly Quantity First they erre in a generall abstinence from some certaine meats onely that this is an errour appeares thus First the true fast ought to bee a totall abstinence for the time of the continuance of the fast from all meats whatsoever as may appeare by the Jewes fast c Hester 4.16 and Ninivehes fast d Iona. 3.7 who forbad the tasting of water except necessity urge and inforce the contrary and that either I. by reason of the weakenesse of the person fasting or II. by reason of the extension or length of the time fasted Secondly for these causes amongst the Ancients the Respective fast was more frequent then the Absolute wherein they did eat something and that with some choise making or difference Thirdly they did make no choice of meats or put a difference in meates according to the kinds of them as though there were a holinesse in meats for they knew that all the creatures of God were lawfull in themselves to be used and are made unlawfull unto us in these regards to which the Papists themselves subscribe viz. First in respect of the body those meates which overthrow the health of the body are not to be eaten Or secondly in respect of the substance or estate those dainties which cannot be had without exhausting of the treasure or profuse wasting of the estate or diminishing of our charity and liberality unto the poore are not to be procured but forborne Or thirdly in respect of the Magistrate those meates which are prohibited by superiours for some uivill end are to be abstained from and the Magistrate to be obeyed by vertue of the fift Commandement but this belongs not unto the tye of the conscience neither makes us fear or tremble to touch taste or handle a Coloss 2.17.18 that which the civill Magistrate for a politique end hath forbidden Or Fourthly in respect of Charitie if a Christian brother be offended wee must abstaine after Saint Pauls president who had rather eate no flesh so long as he lives than doe it with offence unto others b 1 Cor. 8.13 But this is in respect of weake brethren who are not throughly instructed not of obstinate persons who refuse to be otherwise taught Or V. in respect of the Soule those meats which inflame excite and provoke unto lust are to bee avoyded and this respect is truly religious I conclude therefore that thus to forbeare some meats is warrantable and commendable because the end of fasting is to helpe and further the soule unto the performance of spirituall duties wherefore those dainties and Cates which corroborate evill concupiscence are to bee layd aside And in these regards as was sayd before the Papists w th us acknowledge that lawfull meates become unlawfull But in making a distinction or difference of meates we and they disagree in two things viz. First in Lege in the law of Fasting Secondly in Praxi in the practise of fasting First we and the Papists differ in the law of fasting Here observe First the Thesis or the generall law that we should fast is prescribed in the word of God Secondly the Hypothesis or particular law how we should fast that is upon what dayes or how long or from what meat we should abstaine is not found amongst the Fathers nusquam invenio sayd Augustine c Aug. ad Casulan epist 86. the manner how wee should fast I cannot finde prescribed So Primasius d s Rom. 14. quomodo unusquisque c. How every man is bound to fast I cannot by the Fathers expresse quum praceptum nemo ostendere
dangerous temptation Honores mutant mores honours change dispositions and good manners Stephen Gardiner and Bonner were never persecuters until they were made Bishops Saul was puer bona indole a youth of good hope and towardnesse untill he was advanced unto a Kingdome The number of those who have been made worse by honours is like the number of blacke Swallowes but of those who have beene made better thereby is like the number of blacke Swans Fourthly wouldest thou wish health and quiet ease freedome from sickenesse affliction misery injuries wrongs and the like Thou little knowest how profitable physicke for the soule these bodily afflictions are although for the present they be not joyous but grievous m Heb. 12.11 And therefore tempt not God in lusting for that which thou wantest but be joyfully and thankfully contented with that lot and portion which thou hast in temporall things Fiftly and lastly we tempt God in his promises by beleeving too much when we expect to enjoy what we desire although we neglect the use of those lawfull meanes which God hath allowed and commanded us to use This is the sinne which the Divell here tempts Christ unto and which we with Christ must carefully avoyd not presuming either of the providence or protection of God without a warrant and a word of promise from him Here then two things are to be eschewed First Nemedia praetereamus that we doe not omit lawfull meanes thus although Iacob had a promise to prevaile and finde mercie at his brothers Esaus hands yet hee sends gifts unto him which in him was a lawfull meanes Hezekias had a promise of a longer life and yet he useth the meanes to preserve it And therefore First they are to blame that neglect to be providently carefull for themselves or their families yea they are worse than infidels But such will say God will provide I answer God hath provided and done this already for he hath given unto thee either some substance to employ and improve or some wisdome and understanding or some strength and ability to worke and imploy thy selfe and therefore thou shalt give an account unto God of this talent given unto thee by him Secondly they are to blame that neglect spirituall meanes as the hearing and reading of the word of God prayer the Sacraments mutuall pious conference and the like These will say we are not called I answer you must not expect to be called sedentes but sudantes not when you are idle but when you are imployed in the outward work of the Lord when the Eunuch was reading the Scriptures then God sends an Expositor unto him to cleare his doubts Those that would bee healed did wait at the lake of Bethesda those that would be hired must attend in the market place Thirdly they are to blame that neglect the health of the body or the preservation of their life as first those that wil not defend themselves or stand upon their guard when they are assaulted as the Macchabees did Secondly those that neglect medicines and physick in sickenesse why hath God given herbes and medicines and the Art of Physicke but to be used Thirdly those that will not for their healths sake eat those meats which are good and wholsome the learned Papists allow those that are weake and sicke upon weighty occasion and urgent necessity to eate flesh or broath wherein flesh hath beene boyled upon a Friday or a fasting day and yet there are some so ignorantly superstitious that they will rather wholly overthrow their healths yea indanger their life then doe it Thus much for the first thing to bee avoided Secondly the other thing to be avoided is Ne in pericula nos conijciamus that wee doe not cast our selves into unwarranted and unnecessary dangers This is the very sinne that Christ is here tempted unto to hope for mercy which was not promised unto him Thus the Israelites presume to go up to the hill against the word of God and are therefore slaine by the Amalekites a Numb 14.44 and therefore we must not thus tempt the Lord by intruding our selves into any dangers beyond our callings either in generall as we are Christians or in our particular callings Quest 5 Why must we not tempt the Lord Answ 1 First because we are not stronger then he is 1 Cor. 10.22 Answ 2 Secondly because those that did tempt him were destroyed of the destroyer 1 Cor. 10.10 Answ 3 Thirdly because it is displeasing unto God and provokes him unto anger against us Answ 4 Fourthly because it makes God turne blessings into curses Psa 106.14 to give us those things which with murmuring wee tempt him to give in anger thus hee gave the Israelites Quailes and Manna but leanenesse in their soules Vers 10 VERS 10. Then saith Iesus unto him get thee hence Sathan for it is written thou shalt worship the Lord thy God and him onely shalt thou serve Sect. 1 § 1. Abi get thee hence Some here observe a difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used to the divell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used to Saint Peter Matth. 16.23 But this observation is not worth observing because Saint Luke Chap. 4. Vers 8. useth the same phrase to Satan which he doth unto Peter The meaning is this cease satan desist tempt no more but submit thy selfe Sect. 2 § 2. Get thee hence satan Why doth Christ Quest 1 now use the divell so rigorously and severely Answ I answer Christ did this in a threefold respect viz. First in respect of himselfe Secondly in respect of Sathan Thirdly in respect of sinne First Christ now handles satan severely and with power in respect of himselfe that hee might shew that he was all this while tempted willingly and not by the will of satan and that satan can tempt him no longer then he pleaseth that we hence might reape comfort in temptations It may here be demanded Are all temptations directed and ordered by Quest 2 Christ The temptations of the faitfull are guided and disposed by Christ Answ who will not suffer them to be tempted above their strength a 1 Cor. 10 13. he is alwayes present with his children and alwayes watchfull over them and therefore they shall not be tempted further then he pleases Quest 3 Why are the temptations of the righteous guided and ordered by Christ Answ 1 First that we might learne hence that we are not tempted at the divells pleasure neither can he sift us when he will but onely goe as farre as God gives leave and assault when Christ permits as we see in Iob. 1.12 and 2 6. and 38.11 Secondly that wee might learne hence that Answ 2 we are not suffered to be tempted that we might be harmed or killed but onely for these good and profitable ends First that we might be proved and tried b Iam. 1.2.3 that our faith may thereby the better appeare c 1 Pet. 1.7 Or Secondly that we might be
the beginning of his preaching and yet some are gained Teaching us that the preaching of the Observ 1 word is never barren or unfruitfull but converts some wheresoever it comes How comes it to passe Quest that the word of God never returnes in vaine First because the Gospell is a seed and alwayes Answ 1 some falles in good ground Matth. 13.5 It is a two edged sword Hebr. 4.12 and therefore wounds some wheresoever it is sent Secondly the principall reason of this is because Answ 2 God doth order and dispose the journeyes of his servants and directs their preaching and that two severall wayes viz. First by hindring them from going to some places thus God hindered Saint Paul from going to Rome h Rom. 1.13 and 15.22 and hee was hindered also from going to Thessalonica i 2 Thess 1.18 yea directly forbidden by the holy Ghost to goe either to Asia or unto Bithynia k Acts 16.6.7 Secondly Sometimes Ministers are called by God from one place unto another thus Saint Paul was called from Troas to Macedonia l Acts 16.8.9 And hence it comes to passe that whithersoever God sends his word there hee doth call some by it which may serve for the comfort and encouragement of the Ministers to continue faithfull and painfull in their vocation because so long as they continue and abide they may hope God hath some there to convert and turne unto him But some Ministers will object Obiect their people are stubborne rebellious refractory and doe not feare neither care to heare neither will obey and therefore they may as well not preach at all as to the walls or to no purpose First be people never so wicked yet Ministers Answ 1 must preach for their owne sakes because thus they shall save their owne soules If thou warne the wicked of his way to turne from it if hee doe not turne from his way he shall die in his iniquity but thou hast delivered thy soule a Ezech. 33.9 Secondly Ministers must preach though Answ 2 people will not obey and that for the peoples sake That they may know that there hath beene a Prophet among them b Ezech. 2.5 Thirdly they must not forbeare to be instant Answ 3 in their calling because God hath his wheresoever the Gospell is to be called and united unto Christ in his due time and therefore Ministers must let nothing be wanting in them but doe their endeavour then leave the successe unto God waiting his appointed time for a blessing upon their labours § 3. He saw two brethren And afterwardes Sect. 3 he met with the sonnes of Zebedee Why is mention made here of their affinity Quest 1 and kindred that they were brethren First to teach us that the Ministry is a kinde Answ 1 of Fraternity and therefore all Ministers should be one first in opinion at least in fundamentall and necessary truths Secondly in mutuall love one of another Thirdly in care over and for their flockes Fourthly in the worke of preaching the message of the Lord. Secondly to teach us that Christ loves this Answ 2 brotherly concord and agreement Quest 2 Why doth Christ thus love and delight to see brethren to dwell together in amity Answ 1 First because it is a good thing whatsoever is good Christ loves but for brethren to dwell together in unity is good c Psa 133.1 therefore Christ loves it Answ 2 Secondly because God commands it whatsoever God commands Christ loves but God commands this concord and brotherly amity therefore Christ loves it Love comes from God 1 Ioh. 4.7 and is both the new and old commandement 1 Ioh. 2.7 yea it is the fulfilling of the commandements Rom. 13.9 Answ 3 Thirdly because Christ himselfe hath commanded it Whatsoever Christ doth command he loves and delights to have obeyed but Christ commands that we should love one another as brethren therefore he rejoiceth when we doe so this is my commandement saith Christ that ye love one another d Ioh. 15.12 Answ 4 Fourthly because we are brethren that is first brethren among our selves members of the same body Rom. 12.5 and 1 Cor. 12.12 Secondly we are the brethren of Christ Mat. 12.38 and Heb. 2.17 and therefore Christ loves to see us live as brethren Answ 5 Fiftly because this is the practise of the Church of Christ the members of the Church and professours of Christ did live in unity love and concord as one man as we see by these Scriptures Acts 1.14 and 2.44.46 and 4.32 they had their Agapae or love feasts Jude 12. vers they had their kisse of love 1 Pet. 5.14 yea a holy kisse as we see Rom. 16.16 and 1 Cor. 16.20 and 2 Cor. 13.12 and 1 Thes 5.26 All which shew their mutuall and reciprocall love and endeared affection one towards another which our Saviour loves to have us imitate Answ 6 Sixtly because it is an argument that wee are the Disciples of Christ translated from death unto life in whom God dwells and purified by the Spirit of God That which testifieth and approveth us to be the Disciples of Christ purged by the Spirit translated from death and the Temples wherein God dwells is pleasing and delightfull unto Christ but to love the brethren with a pure heart fervently doth argue us to be the Disciples of Christ Iohn 13.35 translated from death unto life 1 Ioh. 3.14 purified by the holy Spirit of God 1 Pet. 1.22 in whom God himselfe dwells and resides 1 Joh. 4.12 therefore it is gratefull and delightfull unto God Vers 19 VERS 19. And he saith unto them follow mee and I will make you fishers of men Quest 1 What is the meaning of this phrase Fishers of men Answ 1 First sometimes the phrase is taken in mala◠partem in the worst sense thus the Lord threatens his people for their Idolatry Behold I will send for many fishers and they shall fish them f Ierem. 16.16 Answ 2 Secondly some times the phrase is taken in meliorem partem in a good sense thus the Lord shewing unto the Prophet g Ezech. 47.10 the vision of the holy waters sayth And it shall come to passe that the fishers shall stand upon it Thirdly the sense of the phrase here used is Answ 3 by an Allegory of fishing to shew forth the nature of the Ministry In the allusion there are foure things observable First the Sea that is the World Secondly Fishes that is Men not onely rich men but all men Thirdly the Net is the Gospell the kingdome of heaven that is the Gospell is like unto a Net saith our Saviour and therefore they are wicked fishers who leaving this net fish with other poysoned hookes that is preach their owne inventions errours heresies schismes and the like Fourthly the Fishers are the Ministers Why doth Christ speake unto these two Apostles Quest 2 in an Allegory they being unlearned was it because he would not have them converted as it is
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
20.2 and Ahaziah is blamed for this because he sought not unto God in his sicknesse but to the Physitians d 2 King 1.3 Fourthly off-spring and children come from the Lord thus the Psalmist Children are an heritage of the Lord and the fruit of the wombe is his reward e Psal 127 3. and it is he onely that opens the wombe making the barren to bring forth for which cause Anna repaires unto him praying for a child f 1 Sam. 1 10. Fiftly Marriages are disposed by God and a good wife comes from him g Prov. 19 14. and therefore Abrahams servant prayes unto him so to direct his journey that he may obtaine a wife for his Masters sonne h Gen. 24.12 c. and v. 50. Sixtly Food and Raiment comes from the Lord and therefore Iacob not knowing what would become of him in the place to which hee went he desires God to provide him meat to eat and cloathes to put on i Gen. 28.20 Seventhly the Lord prospereth buildings and therefore Nehemiah fearing lest the worke should be hindred prayeth unto God to prosper it which he doth k Nehem. 4.9 Eightly Raine in time of drought comes from the Lord and therefore Elias prayes unto him for it l 1 King 18.42 Thus the Lord is our cornucopia that affords unto us whatsoever is good in him dwelling all fulnesse and therefore in all our necessityes let us repaire unto him begging from him what wee stand in need of observing these two cautions I. In petendo in thy supplications crave first those things that are most worthy and temporal things onely in the second place m Mat. 6.33 II. In sperando in our hope to be heard let us first labour to bee converted from sinne unto God and then we have a promise to be heard n Malach. 3.10 otherwise none o Ierem. 5.25 Thirdly Christ chooseth to heale cure and the like that in a type hee might shew that hee onely cures the diseases and maladies of the soule but of this wee have elsewhere amply to treat of and therefore here I omit it § 6. Healing their sicknesses and Sect. 6 diseases How doe these differ Quest First some say by sickenesse is meant the infirmities Answ 1 of the body but by diseases the maladies of the soule thus thinkes Chrysost if it be his worke op imperf s Answ 2 Secondly others thinke that they both are to be referred to the body and are either Synonyma both signifying one and the same thing or that the one signifies great infirmities and the other little Thirdly it is onely to bee understood of bodily Answ 3 infirmities griefes historically or literally but typically it may imply spirituall diseases and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the greater maladies and more grievous and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesser and more easie to be borne which is therefore added to shew that Christ cured the least as well as the greatest or that he vouchsafed to helpe all that were in any sort distressed that either came or were brought unto him but of this in the next section Omnes all diseases and all sickenesses How did Sect. 7 Christ heale all Quest 1 Not collectivè as they say as though hee Answ 1 left none sicke in all Galilee or in any place where he came but distributivè that hee cured some of all sorts of diseases Thus answers Calvin Secondly I rather thinke that is to be understood Answ 2 collectivè then distributivè that is both of persons and maladies that all persons whatsoever and howsoever diseased that either came or were brought unto him were cured by him no person or plague sent away without redresse Wherein two things are held forth unto our view first that nothing is impossible unto Christ for he can cure all and all manner of sicknesses and diseases Secondly that Christ cures all our sicknesses and all our sores or Christ perfectly cures all our sinnes What sinnes doth Christ cure Quest 2 All whatsoever Answ though our sinnes were as blood yet they shall bee cleane washed away Isai 1.18 read Ezec. 18.22 Ier. 50.20 Mich. 7.19 and 1 Ioh. 1.7 The blood of Christ purgeth us from all our sinnes How doth this appeare that Christ purgeth us Quest 3 from all sinnes First it appeares robore agentis by the omnipotency Answ 1 of the work-man Christ doth nothing imperfectly Secondly this appeares valore pretij by the Answ 2 worth and value of the price paid by Christ his blood was a satisfaction to the full for all our sinnes Thirdly this appeares modo agendi by the Answ 3 manner of working Non tollit ut non sint sed ut non imputentur Hee hath cured and healed all our sinnes not so as that we have no sinne inhering in us but that none we commit shall be imputed unto us And therefore if we have Christ we have enough we need not the merit of the Saints to bring us to heaven as the Papists teach But they object Object that they desire not the merits of the Saints to bring them to glory but only the intercession of the Saints for them unto Christ and some simple Papists thinke this to be all that they believe or that their Church teacheth First suppose it were thus yet there is no necessity Answ 1 of this for Christ is more full of mercy and love towards his then either man or Saint or Angell can bee they dare avouch indeed the Blessed Virgin to be more mercifull then Christ but this is no lesse then plaine blasphemy as shall elswhere be shewed I say there is no need of any intercessours unto Christ nay there ought to be none because intercession is the office of Christ And hence the Wise Men being instructed by the Holy Spirit as was shewed before fall downe before Christ not before the Virgin and worship him not her Answ 2 Secondly the objection is false for besides their invocation of Saints they doe offer up the Merits of the Saints unto God with manifold blasphemies as for example First they offer unto God the Merits of the Saints or more plainly they pray unto God to heare them for the Saints sake Quaesumus domine ut per merita Christoferi Erasmi Thomae c. Wee beseech thee oh Lord to heare us for the Merits of Saint Christopher Erasmus Thomas Becket Damian Hierome Martha Gertrude c. a Chemnit exam p. 3. 154. Yea most plainely Supplicamus domine ut meritis Rochae ab aeternà morte liberemur b Ibid. f. 153. b. b. That is heare us good Lord by the Merits of Saint Roch deliver us from eternall death and divers the like blasphemies c Lege f. 158. a. Secondly they desire protection and preservation from the Saints they have a prayer unto Saint Andrew O tuis meritis me a futurà irâ defendas Oh holy Saint Andrew defend me by thy merits from the wrath to
povertie Or II. because although they have enough in regard of necessary things that is sufficient for food and rayment yet they are not content but with an unsatiable desire wish for more and grieve for the want thereof The mourning of these shal not bee turned into mirth neither Thirdly some mourne and grieve Carnaliter these are they who sorrow for the punishment but not for the sinne as Pharaoh Cain and Iudas did and therefore shall be no more comforted than they Fourthly some sorrow Impiè wickedly these are they who mourne because it is not lawfull for them to sinne freely and without any punishment either humane or divine Many grieve that there are lawes forbidding drunkennesse fornication stealing and the like and wish that there were no sinnes forbidden or duties enjoyned because then they might live merrily whereas now they mourne by reason of restraining lawes This is a most infallible token of a wicked man and therefore such mourners have neither promise of blessednesse nor of comfort Fiftly some sorrow Diabolicè with a Divellish sorrow these are they who grieve unto the death that is unto desperation thus Achitophel grieves that his counsell is not followed and to put an end thereunto puts an end unto himselfe thus Iudas mournes that he hath betrayed his innocent Master and in his agonie hangs himselfe These mourners are utterly deprived of all comfort both here and hereafter Sixtly but we must doe thus if wee desire consolation in our sorrow to wit I. lament our owne sinnes and the sinnes of the Church land and common-wealth wherein we live II. let us hope for mercy upon the condition of true and unfained repentance III. and then it is lawfull for us to weepe and mourne for our afflictions which wee groane under because they are the fruits of sinne and occasioned thereby and blessed are they that thus mourne for they shall be comforted What comfort or consolation is it that shall Quest 4 be imparted unto these mourners First the world hath many solaces for those Answ 1 that are in distresse to wit honour riches pleasure security false counsell vaine comfort fained freedome and the like which I omit to enlarge because these are not the comforts here promised Secondly the comfort of these blessed ones Answ 2 doth consist in the Holy Spirit that true comforter What comfort or consolation doth this Paracletus or Comforter give unto these mourners Quest 5 Answ Three viz. First Temporall Secondly Spirituall Thirdly Eternall First the Holy Ghost gives unto the mourners in Zion Temporale solamen temporall comforts first Providence hee will so provide for them that they shall want nothing although it bee with them as Bias said Omnia mea mecum porto that they carty all they have about them as Hagar and Iacob who had no more then the cloathes upon their backes and the water in their bottles yet when those are spent and gone hee will provide more Secondly Protection and Deliverance he will protect defend and deliver them from all evill as carefully as hee doth provide for them what is good Many are the afflictions of the righteous but the Lord delivers him out of all that is either 1. takes away the affliction wholly or 2. takes away the sting thereof as he did unto Paul giving him sufficient grace to endure the temptation though he tooke not the buffet from him and therefore let us place all our hope and confidence upon God let us depend first upon him for whatsoever good temporall blessing wee stand in need of And secondly for deliverance either from the affliction if the Lord may see it good for us or from the evill of the affliction Quest 6 These are ordinary and generall things What particular temporall comforts doth this Blessed Comforter afford unto these true mourners Answ The Lord hath particular consolations First for all men Secondly for all dangers First for all sorts of men the Lord hath sundry sorts of comfort as we may instance in some few to wit Ministers Magistrates Poore men Godly men Professours First the Lord hath comfort in store or store of comforts for Ministers who are painefull and faithfull in their calling notwithstanding those many discouragements that they meet withall therein as for example First few will beleeve their doctrine this is irksome unto them and makes them in the anguish of their heart cry out Lord who hath beleeved our report and to whom is the arme of the Lord revealed o Esa 53.1 Secondly they are made a spectacle unto the world and to Angels and to men p 1 Cor 4.9 Thirdly sinne which by their preaching they labour to beate downe doth grow up and abound more and more Fourthly hence they grow weary of their lives as we see in Elias who desires that he may die because of the wickednes of the world q 1 King 19.4 so holy Ieremiah cries out Woe is me my Mother that thou hast borne me a man of strife and a man of contention to the whole earth r Ierem. 15 10. Yet let them lift up their heads and listen unto the comforts pronounced unto them For First God saith to Moses and Samuel and under them to all his Prophets and Christ to his Apostles and under them to all faithfull preachers They have not dispised you but me Secondly the Lord saith unto them feare not I am with you ſ Ierem. 1.8 Thirdly their labour shall not bee altogether in vaine in regard of others for some shall be stil converted wheresoever the Gospell is preached t Acts 17.34 Fourthly their paines shall not be at all in vaine in regard of themselves for they shall bee crowned Thus the Lord is pleased to comfort the sad hearts and lift up the drouping and hanging downe heads of his faithfull Ministers Secondly Magistrates they watch when subjects and inferiours sleepe they take care for all and yet though they bee thus faithfull and zealous they are not respected but rather disobeyed hated and sleighted by the vulgar sort of the sonnes of Beliall This is enough to make them mourne and a just cause of sorrow and therefore to comfort them the Lord bids them not to feare for hee will bee with them u Iosh 1.5 9. and their worke shall bee rewarded Thirdly poore men want in a manner all necessary things which makes them grieve but for these if good the Lord hath these comforts that 1. hee will give them needfull things though not superfluous to the supplying of their wants though not of their desires and 2. those things that hee with-holds from them hee detaines because hee sees them to bee poyson and hurtfull unto them Fourthly Godly and pious men dare not lye nor defraud nor cosen by false weights or false measures and therefore their gaines and meanes is very small but here is their comfort God will provide for them Secondly the Lord hath comforts and consolations for all perils and dangers and
1 12 9. 2 cor 9.9 that is largely and liberally Thus Solomon describes the liberall woman Shee stretcheth out her hand to the poore yea she stretcheth forth her hand unto the needy k Prover 31.20 yea this is the Lords command If there bee a poore man among you thou shalt not shut thy hand from him but thou shalt open thy hand wide unto him and shalt surely lend him sufficient for his neede in that which hee wanteth l Deut. 15.7 8. Quest 17 If Parsimonious almes bee not Mercy then what is the measure of Mercy Answ 1 First negatively the measure of mercy is not our coveteous minde and will But Answ 2 Secondly the Mercy of God Dicit da mihi ex eo quod dedi tibi August s Psal 103. God saith give me part of that which I have given unto thee and let my bounty shewed towards thee be thy rule to direct thee in shewing mercy towards others Answ 3 Thirdly the measure of our mercy is our brothers misery our almes must bee according to our brothers want Deut. 15.8 Fourthly another measure of mercy is our owne hand that is our ability and power Non solum quantum sed de quanto Ambros s Corinth Answ 4 God doth not so much looke at that which thou givest as at that which thou hast to give And therefore the Holy Ghost doth neither condemne the Disciples because they gave but little nor commend them because they gave much but praiseth them for this That every one of them according to his ability sent reliefe unto the brethren which dwelt in Iudea m Acts 11 29. Fiftly sometimes the Lord doth prescribe unto some a particular measure of mercy which Answ 5 is to be observed as for example First the Lord did appoint unto the poore all the fruit that sprang up or grew the seventh yeare n Exod. 23.11 Secondly some remainder and gleanings every yeare Deut. 24.19 Thirdly sometimes halfe of that which wee possesse thus Christ commands the people o Luk. 3.11 and thus doth Zacheus p Luk. 15 8. Fourthly sometimes God commands us to sell all and give unto the poore Matthew 19.21 Luke 12.33 Fiftly sometimes we are commanded if wee have for the present nothing to give to labour that we may be able to helpe others Acts 20.35 Ephes 4.28 Who offend against this rule First those that labour hard in their callings Quest 18 not that they may be enabled to give almes but Answ 1 that they may have enough to satisfie their greedy appetites of gluttony or drunkennesse Secondly those that give sparingly unto the Answ 2 poore I speake not here of those who give little because they have not much for certainely the widdowes mite shal be accepted but of those who have much and yet give but little The Apostles assertion is generall For if there be first a willing minde it is then accepted according to that which a man hath not according to that which hee hath not q 2 Cor. 8.12 where he most plainely layes downe two rules of charity the first is whatsoever we give whether little or much it must bee given willingly the second is that wee must give proportionably unto that which wee possesse that is if wee have but little God will accept then of a little but if we abound in estate wee must abound in good workes Thirdly those erre from this rule that spend Answ 3 and give much for other things and in regard of that but little unto the poore it is no almes or true worke of mercy to give a peece of bread or a penny unto a poore man when in the meane time we spend much other waies either 1. upon our lust or pleasure as many spend much for the sight of Stage Playes much upon Hawkes much upon Hounds much at Dice and Cards yea much upon Harlots or 2. when we wast and consume much by drunkennesse or 3. by feasting frequently great men Certainely we are no almoners except we bestow distribute and disperse a greater part of that which wee possesse upon the poore then upon our pleasures and lusts and our sentence is this if we sow sparingly we shall reape sparingly and if we sow plentifully we shall reape plentifully r 2 Cor. 9.7 Secondly our almes must be given with a continued hand true mercy is not sometimes to be done but to be habituated by a frequent and daily practise Give saith Salomon a portion to seven and also to eight Å¿ Eccles 11.2 and Saint Paul would have the Corinthians to lay by some thing in store every Lords day t 1 Cor. 16 2. and disswades all men from being weary of this duety of charity u Gal. 6.19 or of forgetting the workes of mercy v Heb. 13 16. Quest 19 Why must we be thus constant in the workes of mercy and charity Answ 1 First because there is daily need of the exercise thereof the belly of the poore man will still cry for meat yea new poore people will daily spring up the Lord hereby proving and trying us whether we will continue in the workes of mercy or be weary of well-doing w 2 Thes 3.13 Answ 2 Secondly because otherwise we shall have no reward It is not enough to begin well except we continue in well doing for without perseverance there is no blessednesse Answ 3 Thirdly because constancy in the workes of mercy is recited unto the praise of such and imitation of others by the Holy Spirit Thus we read of the daily distribution of the Church x Act. 6.1 and of Cornelius his constant course of prayer and almes y Act. 10.2 that wee might learne to imitate them in this vertue so lauded by the Lord. Quest 20 How long must wee continue in giving almes Answ 1 First wee must give so long as wee see any stand in neede and when none wants then we may retaine unto our selves what we enjoy but that will be never and therefore we must never cease to give Answ 2 Secondly wee must give untill we have satisfied the mercies of Christ wee must doe good unto the poore members of Christ untill wee have done as much for them as Christ did for us but this will be never as that liberall Almoner said z Iohn Elecmosynarius Leontius vita unto a poore brother Nondum sanguinem pro te c. I have not yet shed my blood for thee as Christ did for mee and therefore I must not yet give over doing good unto thee And thus we must continue liberall so long as we continue in life and ability to doe good Having shewed how the rules of Almes-deeds doe respect the hand it followes in the second place to consider how they respect the affections wherein we have also two rules diligently to observe viz. Dandum hilariter Dandum cito First what wee give must bee given willingly and cheerfully or true mercie gives with a willing
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
power to will and doe what is good Phil. 2.13 And therefore he is said to have mercy upon us Rom. 11.32 Thirdly the Lord having converted regenerated Answ 3 and justified us then onely are we able to bring forth good workes When once Christ hath redeemed us then by Christ wee are enabled to serve God in righteousnesse and true holinesse q Luke 1.75 but not untill then When the Lord infuseth grace in our hearts then are we by his grace enabled to deny all ungodlinesse and worldly lusts and to serve him all our dayes r Tit. 2.11 And from this ground it is that the Apostle Saint Paul doth so stiffely deny justification by workes Rom. 3.20 c. unto vers 28. and 2. Tim. 1.9 and Titus 3.5 c. holding them like two incompatible qualities that cannot stand together Rom. 11.6 Are all good workes like an unnecessary garment Quest 28 to be layd aside We doe not deny Opera but Operum merita wee finde no fault with good workes Answ but onely blame the merit that Papists put into them Why may wee not ascribe some merit unto our workes Quest 29 Because this were to arrogate unto our selves both against Christ precept and Pauls president Answ our Saviour commandeth us when wee have done all wee can to say we are but unprofitable servants and therefore have deserved nothing ſ Luk. 17.10 S. Paul is so afrayd to ascribe any thing unto himselfe that he desires when his hand is to bee held up at the barre of Gods Tribunall at the last day he may bee found not having his owne righteousnesse of workes but that which is through the faith of Christ the righteousnesse which is of God by faith t Phil. 3.9 And thus much for the inference The second particle of the second part of this verse is the Position or Reason why the mercifull are blessed because Misericordiam habebunt they shall obtaine mercie Shall everie true mercifull man finde Mercie Quest 31 Certes no truly mercifull man shall lose his reward Answ for such an one doth good to his owne soule Prov. 11.17 And therefore hee is happy Prov. 14.21 and he shall be blessed Prov. 22.9 Quest 32 Why is this mercy and blessednesse promised unto the mercifull man Answ 1 First because he honours God as Salomon hath it he that hath mercy on the poore honours his maker Prov. 14.31 and therefore God will honour him as hee said unto Samuel concerning Eli. Secondly because herein he imitates God Answ 2 and shewes himselfe to be a child of God he being mercifull yea the Father of mercies Psal 103.8.9.13 and 145.8.9 And therefore let the certainty of the reward be a meanes to induce us to be mercifull Quest 33 What reward shall be given to him that is truely mercifull Answ Saint Luke Chap. 6. vers 38. saith there shall be given unto him good measure pressed downe shaken together and running over from whence Stapleton observes foure degrees of this reward viz. First there shall be given him good measure In temporalibus pressed downe in naturalibus shaken together in spiritualibus and running over in aeternis Particularly First there are but three sorts of Rewards Temporall Spirituall and Eternall wherefore I will comprehend all the blessings promised unto the mercifull man under one of these beginning with the first to wit temporall blessings for he that gives to the poore a Prov. 19.17 lends to the Lord b Quest. 34 What temporall blessings is the mercifull man promised to enjoy Answ 1 First all shall blesse him and on the contrary the unmercifull man shall be cursed thus saith Salomon Hee that withholdeth corne the people shall curse him but blessing shall be upon the head of him that selleth it b Pro. 11.26 If he that selleth unto the poore be blessed then much more he that giveth on the other side if he be cursed that denies to sell so is also he that refuses to give in the time of need but elswhere the Kingly Preacher hath it more plainely in these words hee that hideth his eyes from the poore shall have many a curse c Pro. 28.27 Indeed sometimes the curse of the poore is vaine and idle because it is pronounced sine causà without just cause but when it is provoked by the cruelty or coveteousnesse of men it is then most powerfull and prevalent and doth pierce the clouds and on the contrary blessed is he whom the soule of the poore man blesseth and therefore by mercy and charity we should procure their prayers Answ 2 Secondly he shall be freed and delivered from his miseries and dangers and that one of these two wayes First it may be the Lord himselfe will deliver thee as David saith Blessed is he that considereth the poore the Lord will deliver him in the time of trouble d Ps 42.1 we have examples hereof 1. in Rahab who was saved from destruction with all her houshold for her mercy and hospitality extended unto the Spies Josh 2.12 and 6.23.2 in Ebed-melech the Ethiopian who was delivered for his compassion shewed unto Ieremy f 3. in a Citizen of Antioch e Jer. 39.16.17 whose History is this Under the the Emperour Mauritius the City of Antioch was shaken with a terrible Earth-quake after this manner There was a certaine Citizen so given to bountifulnsse to the poore that he would neither sup nor dine unlesse he had one poore man to be with him at his table Upon a certaine evening seeking for such a guest and finding none a grave old man met him in the market place cloathed in white with two companions with him whō he intreated to sup with him but the old man answered that he had more need to pray against the destruction of the City and presently shooke his Hand-kerchiefe against one part of the City and then against another and being hardly entreated forbore the rest Which he had no sooner done but those two parts of the City terribly shaken with an Earth-quake were throwne to the ground and thousands of men slaine Which this good Citizen seeing trembled exceedingly to whom the old man in white answered and said by reason of thy charity to the poore thy selfe house and family are preserved f D Beard Theater of Gods Judgements f. 587. Thus sometimes the Lord himselfe extraordinarily delivers those that are mercifull Secondly sometimes the Lord excites and stirres up the enemies of mercifull men unto mercy as the Psalmist saith He made them also to bee pitied of all those that carried them captives g Ps 106.46 2 Chro. 30.9 Thirdly he that gives to others to him it shall be given that is First he shall not want thus saith the wise man Hee that giveth unto the Answ 3 poore shall not lacke Prov. 28.27 And Saint Paul confirmes it positively in these words Hee that ministreth seed to the sower will minister bread for your food if ye be mercifull 2 Cor.
and man then how is their preaching to bee heard by the people It must not bee heard for forme or fashion sake or with itching eares Answ but as the word of reconciliation and a message of peace Wherein these things are required of us to wit First so hear the word of God that thou mayst learne thereby to breake that covenant which thou hast made with the world and with thy owne affections and lusts that so thou maist have peace with God Secondly labour in the hearing of the word for the remission and pardon of thy sinnes already committed Thirdly strengthen thy selfe daily with a new and renewed purpose of repentance for thy sinnes committed Fourthly so heare that faith may be wrought in thee that is examine by that which thou hearest thy selfe thy estate and condition wherin thou standest thy repentance thy love unto that which is good thy hatred unto that which is evill and the like Fifthly when thou art thus carefull to examine thy heart and to direct thy life by the word of God then thou shalt be made partaker of the peace of God and the Ministers of the word shall be messengers of peace and reconciliation unto thee Fourthly the last peace is the civill peace amongst brethren And thus Chrysostom Hierome Calvin Aretius Gualter Musculus and Obser 2 divers other 's expound this place Teaching us that it is a godly and blessed worke to make peace betwixt brethren and to compose strife beweene neighbour and neighbour A foole saith Salomon breeds jarres amonst friends but a man of wisdome appeaseth strifes Quest 7 Why is it so good and happy a thing to make peace and to appease strife betwixt brethren Answ 1 First because peace is a common good and therefore every one should seeke after it both in themselves and in others yea it is such a good that all things desire it in a three-fold regard First ratione conservationis in respect of preservation for without peace nothing can subsist If a Kingdome be divided against it selfe saith Christ it cannot stand Secondly ratione perfectionis in regard of perfection in life for without peace nothing can live Thirdly Ratione fruitionis in respect of possession because no man without peace hath joy in that which he doth possesse And therefore seeing peace is so good a thing so common a good and a thing so much desired it must needs bee a godly and blessed thing to make peace betweene those who are divided Answ 2 Secondly God will not dwell in a contentious heart and therefore those who compose strifes prepare mansions for the Lord of Hosts to dwell in which is a good and a blessed thing It is a good and happy thing for a man to make up a breach betwixt man and man And therefore much better to atrone and unite God and man Now when one man is reconciled unto another there is a way made for both their reconciliations unto God Answ 3 Thirdly because by appeasing jarres and composing strifes we imitate Christ who is our Mediatour Intercessour Arbitrator and Peace-maker Quest 8 Are not they pragmaticall and too great medlers who thus trouble themselves and interpose themselves betweene man and man Answ Some men meet together to provoke and inflame one another unto strife contention and discord and therefore why may not the children of God intrude themselves to make peace where it is broken Certainly the Lord did not hold Moses as a busie-body when he did interpose himselfe to compose the contention which arose betweene the two Hebrewes o Exod. 2.13 but hath rather set it downe for our imitation because it is the dutie of all Christians not onely to care for themselves but to bee carefull to preserve peace amongst others And he who thinks this office of making peace belongs not unto him hath forgot that hee is a member of Christ Some perhaps will object here the saying of Obiect 2 Pittacus That a man must not bee Judge or Arbitrator between two friends lest by judgeing profitably for the one hee loose the friendship of the other First we must give way unto an inconvenience rather than a sinne now it is but an inconvenience Answ 1 to loose the friendship of a man but it is a sinne to neglect that which God requires of us for so wee shall lose his friendship now the Lord commands that we should follow after peace both by embracing it in our selves and by endevouring to preserve it amongst others Secondly in all Christian duties required of Answ 2 us wee must use the meanes but leave the successe and event to God who can order all things as he pleases Thirdly some have beene arbitrators between Answ 3 friends and have both reconciled them one to the other and retained the friendship of both also and therefore there is a possibilitie that wee may doe so Archidamus the Lacedemonian being chosen arbitrator to decide a contention betweene two friends first brought them into the Temple of Diana then secondly made them both sweare upon the Altar precisely to observe whatsoever hee determined And then thirdly gave this verdict that neither of them should depart out of the Temple untill they were reconciled And thus they were both constrained by reason of their oathes taken to make themselves friends and to agree betwixt themselves and both still esteemed alike of Archidamus because hee had given definitive sentence against neither And thus by wisedome and prudence a man may so order and dispose of himselfe that hee may both make peace betweene friends and also keepe peace with friends § 2. For they shall bee called the Sonnes of Sect. 2 God How are Peace-makers the Sonnes of Quest 1 God Three manner of wayes viz. First in Answ 1 the worke of reconciliation wrought by them they therein being helped and assisted by God Who is the author and fountaine of every good gift and every perfect beeing Iames 1.17 To compose strife and to unite dis-joynted brethren is so good a worke that our Saviour hath here pronounced that man blessed that doth it and therefore hee that doth this worke must needs acknowledge that hee was assisted by God his Father in the doing of it Secondly Peace-makers are the children of Answ 2 God in imitation It is the Lord who creates peace Esai 45.7 From God comes peace Rom. 1.7 because he is the God of peace Rom. 15.33 and 16.20 And therefore lovers of peace imitate God therein Answ 3 Thirdly Peace-makers are the children of God in Reward For first all men are the children of God by creation whether good or evill But secondly onely the godly and righteous by Adoption for whom alone the heavenly inheritance is prepared and reserved and thus these are the children of God and are therefore by Christ here pronounced blessed because they shall bee made partakers of the kingdome of God Quest 2 Why doth our Saviour say they shall be called the Sonnes of God are they not indeed Gods
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
1. seeing how deformed a thing it is they may hate it 2. seeing how deformed it makes them in the eyes of God they may be afraid and stricken with terrour and trembling of the just judgments of God and 3. being afraid of the anger of God for sinne they may the more fervently pray against sinne and for the pardon of their sinnes 4. and that thus praying they may endeavour withall that they may bee truely converted and turned from sinne God is glorified by our hearing when we thus heare Secondly in hearing we must learne the mercy of God that is I. consider in the word how mercifull the Lord is in his owne nature II. admire the infinite mercy of God unto us and unto all mankinde III. Labour to be made partakers of this mercy beg it earnestly at Gods hands that being sensible thereof thou maist truely rejoyce God is glorified by our hearing when we thus heare Thirdly hearers must learne so to heare that their lives may bee directed piously prudently watchfully and unblameably because God is glorified by their thus hearing of his holy word as followes in the next particular Thus we have shewed the first work which Christ requires unto Gods glory which belongs unto Ministers namely the preaching of the word Secondly the next worke belongs both unto Preachers and people and that is the practise of religion For all men must labour so to live that God may be glorified in them and by them or wee must labour to abound in those workes by which glory may redound unto God Quest 3 How is God to be glorified in our lives Answ 1 First when we being truely by God converted unto himselfe doe give praise and glory and honour unto God our mouths being full of his praises by reason of his manifold mercies extended towards us but of this we have to speake elswhere Answ 2 Secondly when the workes themselves which wee doe doe praise the Lord that is when our lives are replenished with those workes which are both pleasing unto God and gratefull unto men For the better understanding of this observe that there are three kindes of workes to wit First some workes are odious and abominable both unto God and man as Murther Incest Treason Rebellion Cruelty and the like there is no question to bee made of these for all wil grant that God is not glorified by these but dishonoured Secondly some workes are odious unto God but gratefull unto men as to flatter and sooth up men to apply themselves to their dispositions These workes are not to be done for although they please men yet they do not glorifie God Thirdly some workes are both acceptable unto God and gratefull unto men And in these workes must we principally labour because all good men will commend them and give glory unto God for them And therefore although all good workes are to be wrought yet principally such as procure praise unto God from men being approved as pretious both by God and men Quest 4 What workes are these Answ Such workes as have in them these two things namely first those whose goodnes is evident apparent unto all viz. a solid observation of the morall Law a life unblameable uprightnesse in dealing conjoyned with modesty a holy life conjoyned with humility an honest walking in an honest calling with paines and diligence patience in all crosses injuries and wrongs conjoyned with prudence and the like for the goodnesse of this is questioned neither by Jew nor Gentile all men by the light of nature approving of them Secondly as their goodnesse must be evident unto al so they must be profitable also unto men S. Paul distinguisheth between a righteous man and a good man telling us that for the former scarce any would dye but for the latter some would dare to dye p Rom. 5.7 Now this is the true good man which some would lay downe their life for who doth abound in those workes which are beneficiall and commodious unto others namely first the workes of pardon towards offenders laid downe in these places Rom. 12.14.17 19. Coloss 3.13 and 1 Cor. 6.7 and 1 Pet. 3.9 It is profitable to those who offend to pardon their offences and it is pleasing unto all to observe how ready wee are to pardon and passe by wrongs And therefore Christ prayes for those who crucified him Father forgive them and Stephen for those who stoned him Lord lay not this sinne unto their charge Secondly the works of mercy whereof wee treated largely before vers 7. And therefore I conclude if we desire so to live that the Lod may be glorified in us and by us we must abound in every good work but principally and chiefly in those which are 1. good in themselves 2. gratefull unto the good God And 3. pleasing and profitable unto men § 7. Your Father Sect. 7 Why doth not Christ call God the Lord Quest or Judge of all the world or by some of his terrible names but onely Father Because our Saviour by this relative compellation would provoke them unto a greater care Answ as if he would say let this move you to shine before others in a holy life because he is your Father whose glory I perswade you to seeke and they are children whom by your good workes you ought to bring unto the Father And therefore he who neglects to hold forth the light of a holy conversation doth both neglect the glory of his Father and the conversion of his brethren § 8. Which is in Heaven Sect. 8 Why are these words added Quest Because by the very mention of Heaven Answ all earthly impediments are obliterated and extinguished as if our Saviour would say bee not hindred from shining before men by the world for this is the will of your heavenly Father that you should doe it VERS 17. Vers 17 Think not yee that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill In this Sermon preached by our Saviour upon the Mount there are these three parts To wit the Exordium wherein our Saviour treats of true blessednesse chap. 5.3 unto vers 13. Tractate concerning instructions which direct us in a holy life unto chap. 7. vers 24. Conclusion which is parabolicall chap. 7. vers 24. c. unto the end of the chapter The Tractate hath a double instruction whereof the first is of the preaching the Law and that both of the Preachers the Apostles chap. 5.13 unto verse 17. Law preached and this both in Generall shewing that the Law is to be observed and kept chap. 5.17 unto vers 21. Particularly correcting some errors about the Law alledged by the Jewes either Truely but not aright explicated as of Murder chap. 5.21 unto 27. Adultery chap. 5.27 unto 31. corruptly and that either Indirectly and that either because First it was not a true or positive Law but onely a toleration as of Divorce vers 31. unto 33. Secondly it was
one of these Cōmandements he doth by and by adde Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees yee cannot enter into the kingdome of heaven signifying hereby that this righteousnesse of the law did farre exceede and excell that righteousnesse which the Pharises did exercise and commend as most perfect Secondly the reason why the Cardinall perswades Answ 2 himselfe that this is an Evangelicall promise is because it comprehends the Kingdome of heaven But this is nothing for by the kingdome of heaven is meant life eternall as all grant And life eternall was propounded and promised to legall righteousnesse as the Papists themselves confesse Wherefore what should hinder why wee may not say that the kingdome of heaven is propounded and promised to legall righteousnesse I confesse that this kingdome is in some sort proper to the Gospel namely in a double regard First because the plaine and direct name is in the Gospel not in the law this phrase The kingdome of heaven being frequent in the New Testament but not found in the Old Secondly because this kingdome of heaven is obtained by the Gospel not by the law Now if these two regards should make the kingdome of heaven not to belong unto the law the same would make life eternall not to belong unto the law which is absurd Thirdly although wee should grant that this Answ 3 is an Evangelicall promise not a legall yet the argument is idle because it doth not prove the antecedent condition of workes which is the thing in question but the consequent that is that good workes doe not goe before as meritorious causes of justification and salvation but followe after as fruits of sanctification Fourthly the last words of the Jesuites objection Answ 4 are as false as the rest for this consequent righteousnesse is not placed in a perfect observation of the Commandements of God for this would destroy the remission of sinnes If wee could perfectly fulfill the law then wee needed no pardon but this is grossely absurd and false as shall else-where be shewed y Chamier tom fol. 521. de neces oper lib. 15. cap. 5. Sect. 3. 4. 5. 6. § 2. Your except your righteousnesse c. Why doth our Saviour adde this word Your Because righteousnesse is not acceptable before God except it be Ours we cannot bee helped by another mans righteousnesse but every Sect. 2 one must be saved by his owne faith Rom. 10. How then are wee saved by the merits of Quest 1 Christ Answ Because they are Ours as appeares thus Answ first Quest 2 they were done for us Christ fulfilled the law and performed whatsoever his father required of him and that for us Secondly faith applies Christs active and passive obedience to us yea Christ himselfe unto us and with him all things z Rom. 8 3◠Thirdly faith purgeth and sanctifieth or leadeth unto puritie and sanctitie thus saith the Apostle God put no difference betwixt us and them purging and purifying our hearts by faith a Acts 15.9 and Saint Iohn saith hee that hopes to be saved by Christ will purge himselfe even as hee is pure b 1 Iohn 3.3 And thus the righteousnesse of Christ is imputed unto us and applied unto us and so made Ours Quest 3 What may wee thinke of Supererogatory merits and Church treasure doth not that availe others and please God yea satisfie his justice in the behalfe of others Answ This is false and ridiculous For first a man cannot save his owne soule by his owne workes much lesse then save his brother by his overplus Secondly no man can doe more then hee ought to doe for himselfe and therefore none can have any overplus of workes wherby others may be bettered Thirdly the Scripture plainely affirmes that to redeeme a brother from death or to save a soule is too great a worke for man and must be left wholy unto the Lord who onely can doe it and therefore although a man could satisfie for himselfe yet hee could not for another by his merite Quest 4 The Papists here demand why our brothers merits may not as well be applied unto us as the merits of Christ are Answ 1 First this is little better then blasphemy thus to compare God and man together for God owes nothing unto man and therefore may give communicate unto him what he pleases but every mans owes all he can doe and more unto God and therefore hath no good workes or merits to impart unto his brother Answ 2 Secondly Faith apprehends the merits of Christ and makes it ours but what faith can we have in our brothers workes or merits faith is built upon the promises but where have wee any promise that by other mens workes of supererogation we shall be saved A Papist with his mony may buy of the Priests some of this Church treasure but he can never by faith enformed and founded upon the word of God be assured that it will availe him at all Answ 3 Thirdly Christ was given unto us for a Mediator now how injurious is it to the office of Christ to make our brother our Mediatour unto God that he would accept the overplus of their merits for us Sect. 3 § 3. Righteousnesse except your righteousnesse This place is alleadged by one of the present pillers of our Church against Popish equivocation Argum. That doctrine which is lesse honest then the doctrine of Pagans is intollerable among Christians But Jesuiticall equivocating is lesse honest then the doctrine of Infidels and Pagans Therefore ought to bee esteemed abhominable among Christians The Major proposition is taught by our Saviour in this verse Except your righteousnesse doe exceede c. shewing where there is more knowledge of Christ there the profession must be more honest And Saint Paul saith expressly There is such fornication among you as is not among the heathen c 1 Cor. 5.1 Concluding that it is blasphemy against God for a Christian to bee more vile in life then a Pagan The Minor is proved from the Jesuit Eman. Sà Ies Aphor. Tit. Iuramentum who telleth us that some of the Papists hold that a prisoner unjustly detained in prison if upon his oath he be licenced to goe forth is bound according to his oath to returne againe except hee bee absolved from his oath by a Bishop This is an oath without equivocation but our Equivocators thinke their equivocation in making an oath better and of more power then any Bishop to free them from perjurie in an oath esteeming it as good as no oath wherein they use their Reservation when as yet the very infidels in respect of their naturall knowledge of God kept better fidelity among men If any desire an example or further proofe of this I referre him to Bishop Mortons confutation of Equivocation Chap. 17. part 3. fol. 89. Sect. 4 § 4. Except your righteousnesse exceede the righteousnesse c. Quest 1 What doth our Saviour condemne in the Pharisees
together For First in the world my fault shall be hid the better if he be gone to whom the wrong was done Secondly if he were a holy and good man then I know hee would forgive me before he died for he durst not then harbour vengeance or malice in his heart Thirdly if he were a wicked and ungodly man then 1 hee dares not goe unto God to accuse me or 2. if he durst yet God would not heare him for he heares not sinners And therefore these things considered what hurt or danger can it be unto me though he die before our jarres be composed First what will it availe thee that the wrong Answ 1 done by thee unto thy brother should by his death be concealed from the world considering that both God the Devill and thy owne conscience sees knowes and remembers it Secondly if thy brother were a member of Answ 2 Christ then certainely he would forgive thee but it doth not hence follow that thy guilt is washed away or thy sinnes pardoned by God for before him thy sinne remaines unblotted out because thou didst not reconcile thy selfe unto thy brother before hee was taken hence by death Thirdly if thy neighbour against whom thou Answ 3 hast sinned were a wicked man then First hee dares goe unto God more impudently and cry out unto him for vengeance more enviously and with a greater and more perfect malice then a holy man would or durst Secondly and although if he be wicked God will not heare him when hee prayes for some blessing for himselfe yet he will heare him when he complaines upon thee For That were contrary to Gods justice not to heare the cry of him that is wronged This is according to Gods justice to heare the complaints of the oppressed and to revenge them § 2. While thou art in the way What is meant Sect. 2 by these words Quest 1 Some understand them Allegorically Answ Dum in via whilest thou art in the way that is in hà c vita whilest thou livest Thus Chrysostome oper imperf And all the Fathers What doth our Saviour imply in these words Quest 2 thus Allegorically understood First Christ hereby would teach us that this Answ 1 life is the way both of good and evill men of corne and chaffe of wheate and tares which God will not as yet separate Secondly our Saviour would teach us that Answ 2 this life is the way unto Judgement or that so long as we live here on earth we are but travellers unto the tribunall seate of God It is appointed unto all men once to die and after death comes judgement c Hebr. 9.27 where wee see life brings us to death and death unto Judgement Thirdly Christ would hereby teach us that Answ 3 the remembrance of the Judgement of God should detaine us from jarres and discord one with another The remembrance of the Reward will perswade us unto patience in wrongs Punishment will terrifie us from seeking revenge What will it helpe a man to revenge himselfe upon his brother and himselfe therefore to bee judged and condemned by God and therefore we must so meditate of the severitie and terrour of the last day that wee may avoid dissensions and embrace Christian charity Quest 3 From the second answer to the former question it may bee doubted why our judgement shall be no longer deferred then death Answ 1 First there is a double day of Judgement to wit first generall of all flesh this shall not bee untill the end of the world when all the elect shall be gathered together Secondly particular of every individuall and numericall man whether righteous or wicked and this shall bee at their death when the righteous shall goe unto rest and the wicked unto woe poore Lazarus as soone as he dieth is carried into Paradise but rich Dives into the painefull prison of eternall destruction d Luke 16.22.23 Secondly this life is the very last period of Answ 2 Gods long suffering and therefore the night of death being come God will deferre Judgement no longer Answ 3 Thirdly the justice of God cannot bee violated neither shall it ever be made voide Iustice and mercy hath kissed each other but not crossed thwarted or contradicted each other And therefore mercy at death gives way unto judgement For the understanding hereof observe That there are 2 parts of Gods mercy viz. First to pardon the penitent and those who are reconciled And here the suffering of Christ doth satisfie the mercy of God Secondly to expect those who are obstinate rebellious and disobedient that they laying hold upon mercy and turning unto God might be saved e 1 Tim. 2.9 and Pet. 3.9 And this part of Gods mercy shall bee satisfied at the last dreadfull day Rom. 2.4 and 2 Thes 1.8 Quest 4 What must we doe to bee made partakers of everlasting mercies as well after this life as in this life Answ Remember seriously and frequently these three things First that wee are strangers and pilgrimes in this life and altogether uncertaine how neare we approach unto the gates of death And though we see not our Judge yet hee standeth before the dore f Iam. 5.9 Secondly remember our life is lent us not to sinne or to corrupt our waies but that wee might be converted g Rom. 24. because our good and gracious God desireth not the death of a sinner but rather that he would repent and live h Ezech. â—3 1â— Thirdly remember that after death there is no mercy to be expected by those who have not laid hold upon mercy while they were in the way as the tree falls so it must lye wherefore let us spend our lives I. in striving wrastling and fighting against sinne and out owne innate corruptions Heb. 12.4 II. In watchfulnesse and circumspection against evill and the occasions thereof Ephes 5.15 III. In growing and encreasing in the waies of grace 1 Pet. 2.2 IV. In redeeming the time by-past of our lives by being zealous of good workes devoting our selves wholy and sincerely unto the service of the Lord. § 3. He shall not come out untill he have paid the Sect. 3 uttermost farthing The Doway men undertake to prove Purgatory from hence by the justice of God Object because when any dieth penitent and yet hath not made any full satisfaction they must suffer for that which remaineth after death and bee purged before they can enter into rest which remnant of debt our Saviour calleth the last farthing and saith here it must be paid and therefore there is a purgatorie wherein this satisfactorie punishment must be inflicted i Doway Bible pag. 33. First if a man die truely penitent all his sinnes are forgiven him in Christ and none of his Answ 1 transgressions shall bee mentioned unto him Thus the thiefe was received unto mercy upon the crosse there being no further satisfaction required of him Secondly the satisfaction to Gods justice is Answ 2 not payed by us but
not be offended therefore wee must doe nothing that may displease him we must abstaine from every appearance of evill therefore we must disobey and resist the Magistrate rather than yeeld to such ceremonies as seeme evill to some This is to strain the Scripture beyond his native sense and to make it speake a strange language § 2. Thou shalt love thy Neighbour Sect. 2 How many degrees of love are there one towards another Quest The Ancients have these eight degrees I. Answ Some love those who love them this is naturall love II. Some love those from whom they have received or hope to receive some good turne this is mercenary love As Augustine saith Qui amicum amat propter commodum non amicum convincitur amare sed commodum Hee who loves his friend for his gaine thinkes gaine worth loving but not his friend III. Some love others because they trace the same path of impiety that they doe thus drunkards love drunkards and Hereticks love those who maintaine the same Heresie that they doe this is a wicked and diabolicall love IV. Some love others for some good worke that they have done or because they see them to be good men this love is commendable V. Some love others because they are members of the same body with them that is the children of their heavenly Father this is a spirituall love VI. Some love those who love not them and this is a gratious love Cheâ—â— Harm c. 51. p. 5â—6 There are two degrees more which the Ancients have ranked with these but they cannot be called degrees of love but rather of hatred namely VII Some love not those who love them and these are perverse persons VIII Some love not entirely any but are lovers of themselves and this is an humane corruption and infirmitie § 3. And hate thy enemy Sect. 3 The Scribes and Pharisees say this Observ but Christ rejects it and therefore we may easily affirme it to be false and this to be true That the true Christian must hate none Why must we hate none Quest 1 First because hatred is alwayes forbidden and Answ 1 ranked with those things which are evill The workes of the flesh saith the Apostle are these adultery fornication c. hatred variance c. Secondly because God loves all his creatures as followes verse 45. and therefore wee Answ 2 should herein imitate him hating none Answ 3 Thirdly because the blessed Spirit of God teacheth us to hate none and Christians ought to practise no other things then he teacheth unto them Answ 4 Fourthly the Scribes and Pharisees acknowledge that we must love our brethren now unto Christians all men are brethren either in Christ or for Christ as was shewed before verse 7. of this chapter and therefore we must love all and hate none Object But against this it will be objected the Israelites were commanded to hate the seven Nations to smite them to destroy them to make no covenant with them to shew no mercy unto them Deut. 7.1 2. Iosh 23.7 12. Answ 1 First this was a peculiar precept and therefore is no generall rule neither concludes any thing against what hath beene formerly affirmed Answ 2 Secondly although it be not allowed to hate any man for the evill that is in him yet it is lawfull to hate the evill that is in men Quest 2 How farre and in what regards is it lwafull for a man to hate his enemy There are two sorts of enemies to wit ours and Gods Answ First if they be our enemies then wee must not hate them at all Indeed it is lawfull for us to pray against them as David did arise O Lord disappoint him cast him down and deliver my soule from him d Psal 17.13 And againe O Lord overthrow thou the counsell of Achitophel Secondly if they be wicked men and so Gods enemies then these things are required of us namely First we must hate their wicked workes yee that love the Lord hate evill Psal 97.10 The flesh that toucheth any uncleane thing must not be eaten e Levit. 7.19 nor the society of sinners must be delighted in f Prov. 1.10.15 but wee must hate the wickednesse of the wicked with a perfect hatred g Psa 139 21. Secondly it is lawfull for us to pray against their malice whether it be 1. against God Or 2. Religion Or 3. Our brethren Thirdly we must decline familiarity and all intimacie with those who are Gods enemies Davids delight was in the Saints h Psal 16.3 and so must ours be not in the wicked for their company we must avoid i Psal 26.4 5. and 101.6 Esa 52.11 and that for these three causes 1. Lest by their society we should be drawne into sinne as Salomon was 2. Lest we should bee punished with them Read Numb 16.26 Prov. 13.20 and 22.24 Apoc. 18.4 3. Lest at least our hearts should be grieved and our eyes and eares offended with their wickednesse Thus Lots righteous soule was grieved with seeing and hearing the abomination of the wicked Sodomites k 2 Pet. 2.9 Here wee must distinguish between those who Oppose themselves obstinately against all goodnesse and Religion these are to be avoided and their company not to be frequented Are blind and ignorant doing evil because they know no better these are not altogether to bee shunned but as occasion offers it selfe to be instructed and exhorted Fourthly but whatsoever they be though never so bad yet they are to be loved 1. Because they are flesh of our flesh of the same species with us 2. Because it may be they shall be converted hereafter And therefore love them for that hopes sake which thou maist have of them VERS 44. But I say unto you love your enemies Vers 44 blesse them that curse you doe good to them that hate you and pray for them which despitefully use you and persecute you § 1. Love your enemies Sect. 1 How doth it appeare that our enemies are to Quest 1 be loved First from Levit. 19.17 18. Thou shalt not Answ 1 hate thy brother in thy heart thou shalt in any wise rebuke thy Neighbour and not suffer sinne upon him Thou shalt not avenge nor beare any grudge against the children of my people c. Where we see 1. Our enemies must be reproved and wee must not suffer them to sinne vers 17. 2. We must not avenge our selves upon them 3. We must not remember the injuries they have done unto us vers 18. Secondly it appeares from Rom. 13.9 Thou Answ 2 shalt not commit adultery thou shalt not kill thou shalt not steale all is comprehended in this thou shalt love thy Neighbour as thy selfe And therefore Saint Augustine saith l De doct 1.30 this precept of loving our enemies belongs unto all Thirdly it appeares from Rom. 12.20 21. If Answ 3 thine enemy hunger feed him if hee thirsâ— give him drinke and be not overcome of evill but â—vercome evill with
neither the liberall nor his shall lacke n Psal 37.25 A man cannot better provide for his children then by giving a part of their portion unto the Lord to keepe who will certainely returne it unto them with advantage Imped 4 Fourthly the opinion of our proper and peculiar interest in that which we possesse is an impediment often unto us as we see in Nabal shall I take my bread and give it to others 1 Sam. 25.11 But what hast thou which thou hast not received o 1 Cor. 4.7 yea what art thou not the proper owner but onely a steward who must give account of every peny given unto thee Imped 5 Fifthly sometimes the smalnesse of the gift hinders the giver many say they are not able to give much and therefore they may as well give nothing as so little as they are able to give But feare not that for a small almes shall bee accepted if given willingly as followeth afterwards Imped 6 Sixthly the multitude of poore hinders a multitude from helping the poore but men must doe what they can giving as much and to as many as they can and God will accept of it Imped 7 Seventhly some are discouraged from doing good in this kinde by reason of the paucitie and rarity of examples they see so few liberall that they withhold their hands from the poore fearing lest they should be thought singular But here we should not stay for others but remember that it is an honour to goe before and to be an example unto others because in a good worke a man had better be first then second yea consider that although there are but few that are charitable yet there are some and it is a shame that we should not be excited by those who are good and yet bee hindered by those who are evill Imped 8 Eightly the unworthinesse and wickednesse of the poore this was answered before Matth. 5.8 Imped 9 Ninthly some refuse to give by reason of some private grudge and spleene against the poore but here we must remember 1. that this is an unworthy thing to bee angry or to beare a grudge unto a poore man Non dignus irâ Caesaris yea 2. consider that the charity is so much the greater which is extended unto an unworthy person Imp. 10 Tenthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the want of naturall affection or an insensibility of the sympathy of parts And therefore wee should remember 1. that they and wee are but all one body 2. that Christ is the head of this body And therefore 3. We should see Christ in our brother And 4 Be as sensible of our brothers want as one member is sensible of the paine and anguish of another Sec. 2 § 2. Let not thy left hand know what thy right doth What is the meaning of these words First some allegorize them thus we must doe nothing sinisterly but all things dexterously or Quest 1 in a dexterous worke let no sinister thing bee Answ 1 mingled as for example Almes is a good worke and therefore it must be free from covetousnesse anger disgracefull tearmes vaine-glory opinion of merit partiality and the like p Gualt s Secondly some oppose these words onely to Answ 2 publike almes as if our Saviour would say give in secret of which afterwards in his proper place Thirdly some further stretch the words as if Answ 3 our Saviour meant an absolute concealing of the workes of mercy let not thy left hand know c. That is let none know it at all or do not onely conceale what thou dost in part but altogether Fourthly some understand these words of hiding Answ 4 our almes-deeds from our selves let not thy left hand c. As if our Saviour would say thy good deeds must be concealed from thy selfe if it be possible lest thou shouldest be proud of them in thy selfe Why may we not behold and looke upon the Quest 2 good duties which we performe and delight in that good which is done by us First because for the most part they are hypocrites Answ 1 that bragge of their good deeds Secondly because they seldome stand who Answ 2 bragge and boast Peter makes a galiant promise That though all the world forsake Christ yet he will never forsake him Mat. 26.33.35 but hee performes it badly verse 69. Thirdly because this will make us bee ready Answ 3 to trust in our selves and so come the more speedily into danger Sub hoste quem prostravit moritur qui de bono quod gesserat elevatur Greg. Mor. lib. 20. He perisheth by his enemie whom hee hath subdued who is puffed up with that good worke which he hath performed Fourthly for a man to behold the good works Answ 4 which he hath done with a delight in them as his is a pride no lesse then outwardly to bragge and boast of them for there is a double pride viz. I. to be outwardly puffed up for something done or for some naturall parts or endowments II. to be inwardly proud of some good worke although no pride appeare outwardly this is also carefully to be avoided The fault in both these is not in him who praiseth and commendeth the good worke done but in him who is proud either of the praise given or of the deede done I actantia non est vitium laudis humanae sed perversae animae laudem amantis q August de civit Dei 12. Boasting is not the vice of the man who praiseth but of the perverse minde which loveth the praise of men And therfore let us not accustōe our selves to reade over and over the Bookes of our good deedes for that is a Catalogue which will puffe us up and make us with Pymalion fall in love with our owne handiworke for good workes are often like beautie wit learning and knowledge which are known and being known puffe up 1 Cor. 8.1 Is it never lawfull for us to looke upon or to Quest 3 speake of the good deedes we doe First sometime the aspect of our good works is Ans 1 lawfull profitable namely in a threefold time I. in the time of accusation when sathan strongly assaults and we are not sensible of the shield of faith wherewith we should resist him then it is good and necessary for us to prove our faith by our works which we cannot do without the looking upon our good workes II. In our daily examination we should seriously examine whether we be in nature or in grace in old Adam or in new r 2 Cor. 13.5 Now the tree is knowne by his fruit Mat. 7.16.20 and Iames 2.17 and therefore for the attaining unto the true knowledge of our estates it is profitable to looke unto our good workes III. When the heart growes dull and too forgetfull of rendring thankes unto the Lord for his great mercies then wee may consider how he hath washed us from our former pollutions how he hath renewed our strength how he hath mortified sinne in us how he
hath freed us from the snares of death and how he enables us in some weake measure to obey him in that which is good Ans 2 Secondly but in all these times whatsoever we see in our selves we must adde we are yet but unprofitable servants Luk 17.10 we have not as yet attained unto that perfection we ought to have Phil. 3.12.13 Happie is that man who seemes little in his own eyes but great in the eyes of others who shines unto others yet seemes darke unto himselfe and in that regard despiseth the praises of men Quest 4 The sweetest Musicke is a mans owne praise and therefore how may our hearts and eares bee stopped against these bewitching enchantmēts what shall we doe to be preserved both from the flatterie of others and from affectation in our selves Answ 1 First doe not delight thy selfe in reading or repeating the catalogue of thy good deedes as the proud Pharisee did Luke 18.11 Averte oculos ne capiâris formà lest thou grow proud Answ 2 Secondly looke downe to thy feet and consider the filthinesse and errors of thy former life Answ 3 Thirdly reade the booke of thy daily sinnes for this is a profitable catalogue to humble the soule Answ 4 Fourthly if flatterers should fill thy eares with thy owne commendations then remember they see what is without but not what is within they know not the many corrupt thoughts and desires and purposes that are in thy heart they are ignorant of thy many neglects in good duties and of divers sinister respects and ends which are frequently in the good workes thou dost Answ 5 Fifthly if thy owne heart and thoughts should tell thee that thou art good and there are not many better then meditate upon the puritie of God and his law looke unto thy copie compare thy selfe with thy exemplar Mat. 5.48 and thou wilt acknowledge that the East is not so farre distant from the West as thou art from what thou shouldest and oughtest to be Sixthly remember the many blots and defects Answ 6 that are in the best worke thou performest Who would brag of good wine if it were mixed with poyson And our best workes as comming from us are but like wine in a poysoned cup. Seventhly whatsoever thou hast it is the gift Answ 7 of God and by his grace thou art what thou art 1 Cor. 15.10 and therefore why shouldest thou thy selfe boast or any other make thee proud of that which is not thine for at the best thou paiest but God with his owne coyne VERS 4. That thine almes may be in secret Ver. 4 and thy Father which seeth in secret himselfe shall reward thee openly § 1. That thine almes may be in secret Sect. 1 The scope of our Saviour here is that pro virili Quest 1 as much as in us lies we must endeavour to hide and conceale the good workes which wee performe from the eye of the world Why may we not reveale our good workes unto men but thus hide them from them First because wee performe them for Gods Answ 1 sake not for mans and therefore if God see them it is enough though men know not of them Secondly it is not equall and faire dealing to Answ 2 reveale unto men our good deeds and conceale from them our bad and therefore either tell both or neither Thirdly vessels that sound most are most Answ 3 empty Come saith Iehu unto Iehonadab and see my zeale for the Lord 2 King 10.16 and yet vers 31. it is said Iehu tooke no heed to walke in the Law of the Lord God of Israel with all his heart for he departed not from the sinnes of Ieroboam which made Israel to sinne So the young man saith unto Christ Omnia feci all these things have I done Mat. 19.20 and yet hee will leave Christ rather than his riches So Peter speakes most boldly but falls most fowly Mat. 26. And therefore take heed of vaine ostentation in the performance of good workes Doth not this verse crosse Mat. 5.16 is there Quest 2 not a direct Antithesis and contrariety betwixt these two verses Let your light so shine before men that they may see your good works And Let your almes be done in secret that men may not see them They differ in two things 1. In re Answ in the thing done 2. In modo in the manner of doing First these two verses differ in the thing Here observe that some good works cannot be concealed some may First there are some good workes which cannot be hid as for example I. When a publike worke is commanded as the worke of the Lords day the preaching and hearing of the word and publike prayers these cannot bee concealed II. When the omission of duties may scandalize religion then they are not to be concealed III. When wee are seriously asked by our brethren what good workes we performe wee must not lie but yet there is a difference to be observed by whom we are asked For First if the question be asked by a Saint and holy man who hath no need of our example then we must rather urge our omissions and neglects of good duties and our answer must savour of the confession of our sinnes rather then of our good workes Secondly if the question be asked by one who is weake then build him up by thy example yet let it be done modestly Ostendens non Ostentans shewing him what thou dost but without all ostentation yea extenuating what thou shewest him and not amplifying of it nor taking any thing unto thy selfe but ascribing all the glory of thy good workes unto God Secondly there are some good workes which may bee concealed and yet in some cases may and ought to be manifested otherwise not as for example I. There are some workes which procure praise some which beget shame First some workes will humble us and affect us with blushing to lay them open as the sense and profession of our infirmities whether of anger coveteousnesse wantonnesse idlenesse and remisnesse in our callings These a man may shew unto a holy and faithfull friend modestly Secondly some workes beget praise as honest and beautifull workes such as almes is these must be concealed as much as we can II. Sometimes it is necessary that wee should hold forth our workes and be examples unto others As First when thou livest among those who are wicked who altogether neglect religious workes Secondly when the worke is difficult and rare as the daily examination of our selves and the pardoning of injuries and the like that so others by our examples may bee encouraged thereunto Thirdly when the worke is perillous as the profession of Christ among heretikes In these there is need of our example and therefore we should herein shew our selves III. Sometimes the glory of God is dishonoured by sinne here shew all the might and power thou hast If sinne be committed with a high hand then let religion be professed so also that is openly
heathens First because there are many in the Church who are meere naturall having no more grace then the very gentiles have and therefore no Ans 2 wonder if they be as bad as they Secondly because in naturall things and endowments many heathens doe farre exceede and excell many that are within the Visible Quest 3 Church of Christ What was the custome of the heathens in their prayers for the using of which our Saviour Answ 1 here taxeth the hypocrites First the Gentiles thought God was like an earthly man who might be perswaded by words Answ 2 Secondly they denied Gods providence and were not perswaded that God saw them or regarded their estate and therefore they used many words to acquaint him therewith Answ 3 Thirdly they thought by the force of words to prevaile with God And therefore they often repeated their petitions Oh Baal beare us Oh Baâ—l beare us 1 King 18. â—6 The heathens adored and worshipped a God that either 1. Was asleepe or doing something else and so could not attend unto or heare their prayers n Kin. 18.27 2. Or one who would not give them what they desired namely the divell Deut. 32.17 and 1 Cor. 10.20 3. Or one who could not give them what they wanted and demanded Thus some of them adored First dead Kings as Ninus was worshipped after his death Secondly in famous persons thus Priapus and Venus were adored Thirdly insensible Idols who had eies but saw not eares but heard not c. And therefore they were forced to crie much and long § 3. They thinke they shall bee heard for their Sect. 3 much speaking Our Saviour in these words shewes that many Quest 1 words and much speaking in prayer is a fault How many were guilty of this fault First some used many words hypocritically Answ 1 making long prayers that they might the better devour widdowes houses o Mat. 23.14 these prayed malitiously Secondly some used many words foolishly Answ 2 and these are they whom our Saviour here taxeth and condemneth They thinke to be heard for their much babbling Is it not meet and requisite that our prayers Quest 2 should be long First it is not alwaies necessary for occasions Answ 1 and circumstances are sometimes to bee observed Secondly but certainely long prayers are Answ 2 sometimes expedient and that in a threefold regard namely 1. That thou maist read over thy whole conscience and goe thorow all thy heart 2. That thou maist commend all thy estate unto God both in regard of the pardon of thy sins and the supply of thy wants and defects 3. Lest thou should seeme to worship God negligently Thirdly we have a Commandement to bee Answ 3 constant and perseverant in prayer Reade Luk. 11.5 and 18. 1. Rom. 12.2 and Ephes 6.18 and Colos 4.2 and 1 Thes 5.17 Fourthly we have Christs patterne and example Answ 4 for it who prayed all night and was moderate in all other things but prolixe in prayer Guevara Fifthly it is an unjust and unequall thing to Answ 5 be long in sinning and short in praying against sinne or for the pardon of sinne and therefore long prayers are sometimes convenient and fitting What much speaking is it which our Saviour Quest 5 here blames First not every long prayer for himselfe was Answ 1 prolixe in prayer as aforesaid Secondly not every repetition of the same Answ 2 prayer for Christ approves of this also by his owne example hee went againe and said the same words Mat. 26.44 Thirdly but prolixitis is forbidden in these Answ 3 things to wit I. if there be more words uttered then come from the heart if prayer be without faith or spirit that is if the multiplicitie of words procede not from the abundance of internall affection but from the vacuitie thereof II. If thou hope to bee heard for the multitude of thy words III. If thou thinkest that God is taught by thy many words IV. If there bee affectiaton and delight in prolixitie multiplicitie of words Answ 4 Fourthly much speaking or long prayers is not forbidden in these things namely I. If thou pray much or long for the exciting or exercising of faith II. If thou continue long fervently in prayer lest thou should seeme to worship or doe the worke of the Lord negligently III. When thou hast much within to expresse and utter when thou hast many wants to supply many weakenesses to discover and many sinnes to pray against Vers 8 VERS 8. Be not ye therefore like unto them for your Father knoweth what things ye have neede of before ye aske him Argum. The Papists say Prayer is meritorious against which tenet we produce this place That cannot merit at anothers hand the benefit whereof wholy redoundeth unto our selves But prayer is wholy for our benefit we praying for such things as we neede in this verse Therefore it cannot merit before God Vers 9 VERS 9. After this manner therefore pray ye Our Father which art in Heaven hallowed be thy name Sect. 1 § 1. After this manner pray ye Obser Our Saviour in these words doth definitely shew what we must thinke of prayer and that he doth not taxe the thing in taxing the vices thereof Or he teacheth us that the custome of prayer is neither evill nor arbitrarie but commanded and necessarie Sic orabitis ye shall pray thus Quest. 1 Why must we pray what necessitie is there hereof Answ 1 First because we want many things which of our selves we cannot procure and we have many enemies which by our owne strength we are not able to overcome And therefore we must pray continually Ephes 6.18 Answ 2 Secondly because it is the ordinary meanes appointed by God for the obtaining of our desires Aske and ye shall have Mat. 7.7 as if our Saviour would say no asking no receiving Object Against this it may be objected Many men obtaine many things without prayer and therefore it is not the ordinarie meanes for the supply of all our wants The Antecedent is thus proved I. wicked men who never pray at least aright have what their hearts desire Thus Iob saith the wicked are old mightie blessed in posteritie and with prosperitie c. Iob 21.7 8 9 10 11 Ans 1 12. Wicked men have these things in anger as a curse for verse 13. they spend their daies in wealth and in a moment goe downe to hell II. Infants enjoy many blessings and mercies and yet pray not Ans 2 First these cannot pray as yet and therefore God requireth it not of them Secondly these doe pray by crying The Ravens pray unto God that is crie after their manner and he feedeth them Psal 147.9 so infants pray when they cry Psal 145.15 III. The Ans 3 children of God receive many blessings and mercies from God when they neglect to pray True it is that God gives many things unto Ans 4 his children when they forget to pray but it is more then he hath promised Blessings being annexed
because that is like God himselfe infinite and perfect Answ 2 Secondly but we may enlarge and advance that accidentall glorie of God which is in the world viz the acknowledging preaching publishing and setting forth of his glory which is the thing we heere pray for and must here endeavour to practise Quest 4 How must we glorifie the Name of God how or wherein must wee set forth his honour Answ 1 First Opere in our deeds and works and that two severall waies to wit I. In our whole life we must studie to set forth his glory and whatsoever wee doe to doe it to that end II. Wee must patientlie suffer all injuries and wrongs according to the example of Christ our Saviour Esa 53. For God is glorified when we suffer undeserved injuries patientlie for his Name sake Secondly Ore in our speeches and tongues Answ 2 and that many waies namely I. By glorifying God and magnifying his Gospel and our profession of the true religion which wee are called unto and have undertaken for our mouthes should be filled with the praises of God and of his trueth and of that religion which we professe II. By being zealous professors of the Gospel and not lukewarme Christians Apocal. 3.16 III. By acknowledging the law of God to be just and gracious that he commands us nothing but what he may justlie exact yea his Commandements are light and easie in regard of what he might lawfullie and justlie exact IV. By acknowledging all the workes of God not onely to be just but mercifull also That man is happie who can see and clearelie interpret the mercie of God in all his works and dealings with him That howsoever the Lord handles him yet hee confesseth God to be mercifull because all the affliction the Lord hath laid upon him comes farre short of what he hath deserved V. By acknowledging all good things whatsoever we injoy to come from God Iames. 1.71 VI. By reading continuallie the praises of our heavenlie Father in the Booke of the creatures and the actions of the World everie creature in the World being a little Booke wherein wee may read the praises of our God Psalme 148. Thirdlie Corde in heart and that three Answ 3 waies namelie I. By remembring all the mercies we receive from God whether spirituall or temporall whether blessings or deliverances not letting any of them slip out of our memories II. By desiring the glorie of God and by studying how we may glorifie him more and more III. By being zealous of his glorie in our hearts and more moved when his Name is dishonoured then we should be for the greatest disgraces or indignitie that could be offered unto our selves remembring Gods honour is our glorie IV. By desiring with our hearts that we may see the glorie of God Psalme 27.4 and 42.1 2. And thus wee must labour to glorifie our Father which is in Heaven in thought word and deed How is the Name of God dishonoured Quest 5 As it is honoured three manner of waies Answ viz. by thought word and deed First God is dishonoured Corde in the heart and that divers waies I. By the love of carnall and temporall things God having made the heart for higher ends then these And therefore woe bee unto that man who makes unto himselfe a God in this world whether it be his belly or his gold or his pleasure For our hearts should be alwaies in heaven and our affections set upon those things which are above Colos 3.2 Otherwise wee dishonour our Father with our hearts II. By a neglect of spirituall things and a contempt of those graces which God offers unto us in and by the word III. If wee doe not labour and endeavour daily to weane our affections from the world and worldly things and to increase in strength of grace and wisedom and all vertues more and more seeing that we are imperfect so long as we are in the way wee dishonour our God IV. Wee dishonour the Lord in our hearts when we are inwardly or outwardly proud of graces given as the Pharisee was Luke 18.11 Secondly God is dishonored Ore by the tongue and that divers waies also I. By swearing Levitic 19.12 and Mathew 24.16 II. By medling with the attributes of God and holy things lightly idly vainely and without reverence These two belong unto the third Commandment and therefore I here passe them by III. By blasphemous speeches of God or his word or holy things IV. By murmuring either First against the law of God Or Secondly against Gods dealing with us in any particular affliction V. By excusing our sinnes 1. Iohn 1.8 9. and Iosh 7.19 My sonne confesse thy sinne and give glory to God as if hee should say hee who cloaketh denieth or excuseth his sinne dishonours God VI. By all vaine unseemely and filthy communication Ephes 5.3 4. VII By praying wickedly rashly or irreverently VIII By denying of Christ and that either First in generall by a cowardlinesse and fearefulnesse in our profession when we dare not professe Christ before men Or Secondly particularly by not speaking for God and Christ against sinne IX We dishonour God if we doe not glorifie him A dead Image doth not dishonour God although it speake no good but man that is a living Image of the everlasting God doth dishonour his Maker if he honour him not with his tongue and in his words For it it is not enough for man to speake no hurt or not to dishonour God by his words but hee must labour also that God may bee glorified by his gracious speeches and holy communication otherwise hee doth dishonour his God Thirdly God is likewise dishonoured Opere by our workes and that these waies I. By giving that glory which is due onely unto God unto the Saints as the Papists doe in their worshipping of them and praying unto them II. By magnifying glorifying and honouring men or our selves more then our God III. By sinning thus principally we dishonour God in our lives and actions Every sinne pollutes by every sinne God is dishonoured but chiefely by great sinnes which are either more exorbitant in themselves or are committed by men more eminent as for example First Ministers are Cities set upon a Hill and therefore they must be extroardinarily carefull not to defile their wayes because by their sinnes God is most of all dishonoured Secondly Magistrates are the Image of God yea his Deputies and Vice-gerents on earth being stiled by his Name and called Gods Psalme 82. And therefore if they bee wicked they much dishonour him whose Image and superscription they beare Thirdly those who are potent and rich whom God hath raised to great estate or high places it these be given to oppression or lying or covetousnesse or prophanesse or gluttony and drunkennesse or chambering and wantonesse they much dishonour God because the more abundantlie God blesseth them thē others the more is hee dishonoured by then if theY bee not better and their lives more unblamable then
passe Answ 1 First because this is the best way not to bee harmed by any casualty or crosse It is much better for a man to swim with the streame then by striving against the streame to be drowned A man had better patiently to yeeld and submit himselfe unto God in affliction then by repining and murmuring to adde affliction unto affliction for none gaines by contending with his Maker Answ 2 Secondly Vana est sine viribus ira Anger without power to revenge is idle wee cannot prevaile against God but doe we what wee can he will doe all his pleasure and therefore patience is the best Thirdly whatsoever the Lord doth is just Answ 3 as was said before and therefore patience and submission becomes us in all sorts of crosses whatsoever Answ 4 Fourthly the Lord hath Despotical and Lordly power over us we are but the clay the work of his hands the sheepe of his pasture and therefore we should be willingly contented with all his dealings Fifthly whatsoever the Lord doth unto us is done Paterno amore non tyrannico more with a fatherly affection not in a tyrannicall passion as thus evidently appeares I. He seekes our good he desires not our destruction but rather that we might live II. He takes notice of all our wants distresses and dangers the haires of our head are numbred before him p Mat. 10.30 And all our teares are put into his bottle q Psal 56.8 III. When he doth tempt and afflict us it is for our good Wee are chastened of the Lord that we should not be condemned with the world r 1 Cor. 11.32 IV. He never afflicts us above our strength but with the temptation makes a way to escape ſ 1 Cor. 10 13. And therefore who would not commend himselfe into his hands cast himselfe into his lap and commit himselfe unto his protection providence tuition and care Quest 7 Who are blame-worthy here First those who murmure against God in the time of adversity misery and affliction And therefore that we may not be faulty herein Answ 1 we should remember these things to wit I. If we give reverence to the Fathers of our flesh when they correct us shall wee not much rather be in subjection unto the Father of Spirits when he afflicts us t Heb. 12.9 II. If all be made partakers of chastisement then why should we murmure u Heb. 12.8 III. If correction be a signe of Gods love unto us then we should not repine at it v Heb. 12.6 IV. If affliction be a confirmation of our adoption then it is cheerefully to bee undergone w Heb. 12 7. V. If wee receive good things from Gods hands which we have not deserved shall we not receive evill things which we have deserved x Job 2.10 And therefore let us learne to be contented in the worst condition in regard of temporall things as Paul was y Phil. 4.12 let us patiently submit our selves unto God as David did z 2 Sam. 15.26 and learne to give thankes unto God or to acknowledge his justice in all his judgements as Iob did Iob 1.21 Secondly those who relapse and fall either Answ 2 unto idolatry or temporizing through feare of affliction Daniel and the three Children durst cast themselves upon God the one suffering himselfe to be cast into the Lyons denne rather then he would omit the worship of the true God the other into the fire rather then commit idolatry by worshipping a false God Dan. 3. and 6. Thus confident and constant were also the Apostles of Christ who herein are worth our imitation a Act. 4.19 5.29 Thirdly those who in the time of affliction give themselves to the use of wicked meanes as Answ 3 for example 1. In injuries men often flie presently unto evill speeches and revenge altogether unmindful that it was not done without Gods permission and providence 2. In sicknesse some repaire presently unto witches charmes and the like 3. In poverty some run unto theft fraud deceit cozenage supplanting others and the like Fourthly they who immoderately bewaile Answ 4 any losse or crosses the revelation of the will of God should cause to cease all such mourning 1 Sam. 3.18 and 2 Sam. 12.20 Fifthly those who are given to covetous wishes desires prayers and immoderate cares whereof afterwards Fifthly in this petition Thy will be done understood Answ 5 de voluntate decreti wee are taught to take heed that we doe not tempt the providence of God that is we must not so adhere unto the will of God that wee neglect the ordinary meanes which God hath appointed to be used for the meanes are the ordination of God and a part of his will and therefore by no meanes to be neglected What meanes are they which wee must not neglect Answ The meanes are either Externall which are either Remedies against evils and that either To come as caution circumspection and care not to intrude our selves into danger Present and that either In act as Medicines and Physick against sicknes In power as Marriage against concupiscence Meanes for the obtaining of good things as labour industry wisdome c. Internall are to be used according to the external which if they be Absent then wee must adhere to the internall and trust onely in them and that in their order namely First wee must use prayer thus doth Hezekiah both against his sicknesse and his enemy Esa 37.1 2 14. and 38.2 Secondly faith wee must say 1. God sees my distresse 2. God hath brought me into this straight And 3. hee will take care of me to deliver me and helpe me if it may stand with his glory and my good Thirdly patience although the Lord should not deliver us thus the three children say if the Lord will not preserve them then they will patiently suffer for his sake Dan. 3.17 Present they are either Evill and diabolicall which are not at all to be used as was said before Good and then First the externall meanes are to be used with all fidelity Secondly but we must not trust in them but corroborate them by the addition of the internall meanes Sect. 5 § 5. In earth as it is heaven Quest 1 What is the meaning of these words Answ 1 First something hath been said hereof before § 3 Answer 2. to the objection Answ 2 Secondly some expound this of Christ and his Church Thy will be done in earth that is in the Church the Spouse as it is in heaven that is by Christ the head of the Church Answ 3 Thirdly some understand this of the Church Militant and Triumphant Thy will be done in earth that is in the Church militant as it is in heaven that is the Church Triumphant And thus it is usually interpreted Quest 2 What is observable in these words Answ Two things viz. First that in Heaven God is perfectly worshipped Secondly that on earth God is not perfectly worshipped Obser 1
and the effect the sinne and the punishment the one being blotted out he will remember the other no more How doe we owe the debt of obedience unto Quest 6 God First wee owe it out of duty Because the Answ 1 Lord For this end hath I. Created and made us Ephes 2.10 Rom. 9 21. We were made men for his service II. Redeemed us that we might serve him in righteousnesse and true holinesse Luke 1.74 Tit. 2.14 III. Elected us and predestinated us unto the adoption of sonnes that as children wee might obey him i Ephes 1.4 IV. Called us that wee might obey him in sanctification and honour 1. Thess 4.7 V. Enlightned us that wee might increase in his service 2. Corinth 3 18. VI. Sanctified us in Christ that as members of Christ wee might performe his will Ephes 5.27 Answ 2 Secondly we owe obedience unto the Lord by command God hath given us a Law to obey and Christ hath renewed it Ephes 4.24 Wherefore S. Iames cals it the Law of liberty Iames 1.23 Now this command is that wee should serve him in Righteousnes towards man and Holinesse towards himselfe and that all our dayes Answ 3 Thirdly we owe obedience unto God for his benefits which wee daily receive from him Answ 4 Fourthly we are debters unto God by covenant and contract And that both First in Baptisme wherein wee promised fealtie and new obedience unto the Lord. Secondly in our profession and vocation unto Christianity as we are Christians wee have promised to put on Christ and serve God as the members of Christ all our dayes Thirdly in our daily Prayers wherein we make new promises unto God of new obedience Fourthly in the Sacrament of the Lords Supper wherein wee receive a pledge from God which is as a seale of that covenant which is made betweene us and God Quest 7 Is every man obliged to pay this debt unto God Answ Every man is obliged either to the debt of obedience or to the punishment of sinne whether they be Heathens or Christians or great men or the inferiour and ruder sort or prophane persans or ignorant or servants or children yea every one of what nation ranke or quality soever Sect. 2 § 2. Forgive us Obiect 1 Some object this place against the certaintie of remission thus Wee are here taught to pray for the pardon of our sinnes day by day al which were needlesse if we could be assured of pardon in this life and therefore there can bee no certaine assurance that our sinnes are remitted Answ 1 First this fourth petition must bee understood not so much of our old sins as of our present and new sinnes for as wee goe on from day to day so we adde sinne to sinne and for the pardon of them wee must humble our selves and pray Answ 2 Secondly wee pray for the pardon of our sinnes not because we have no assurance thereof but because our assurance is weake and small wee grow on from grace to grace in Christ as little children doe to mans estate by little and little and therefore we pray daily for more The Papists say Argu. that a man by good workes is justified Against this wee thus argue from this place Our Saviour teacheth every man though never so just to pray forgive us our sinnes And therefore no man is just by his workes To this Bellarmine answers Answ This petition of the Lords Prayer is to bee understood onely of veniall sinnes which are mixed with our good workes Bellar. de Iustif. lib. 6. cap. 20. resp ad loc 5. First the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts so that Reply 1 herein wee pray to have all our debts forgiven now wee are more endangered and endebted unto God by great sinnes then by small And therefore veniall sinnes onely are not here meant Reply 2 Secondly S. Luke readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinnes and S. Iohn defineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression 1 Iohn 3.4 But great sinnes are transgressions of the Law more then veniall Therefore they are not excluded Thirdly if good workes be tempered with Reply 3 veniall sinnes how can they being imperfect make us just and perfect before God But of this more by and by The Papists say good workes are meritorious Object 2 and satisfactory and from this Verse goe about to prove that Prayer satisfieth for sinne wee pray saith Bellarmine for forgivenesse of sinnes and by thus praying we satisfie for our veniall sinnes The Lords Prayer overthroweth their doctrine of satisfaction wee therein concluding Answ for thine is the glory wee take not the glory to our selves but ascribe all unto God Forgivenesse of the debt is of mercy where then remission is of grace there can bee no satisfaction of worthinesse Stand all sinnes in need of remission art not Quest 1 some veniall and pardonable of their owne nature First the Papists say some sinnes are veniall Answ 1 and that either I. Of their owne nature because they are not ontra legem sed praeter legem Dei against the Law of God but besides it as the hatred of our enemie in some degree or not to be silent when an Elder commands and the like Or II. for the littlenesse and smallnesse of the sin because they are not equall to eternall death neither deserve it l Staple◠Antid Evang Secondly the Papists agree but jarringly amongst themselves in this particular some saying Answ 2 they are veniall sinnes because they are not against the Law of God some saying that they cannot properly bee called sinnes thus Bellarm. Thirdly that which is not Answ 3 Contra legem Dei against the Law of God is not sinne For the Law is the Rule both of good and evill And every sin is sin in as much as it is a violation the Law Answ 4 Fourthly what is lesse then the eating of an Apple Gen. 3 then an idle word Mat. 12.36 Then a corrupt thought Gen. 6.5 And yet these are threatned with judgement and punishment Answ 5 Fifthly because Stapleton saith these sins are not paria aeternae morti that is there is no resemblance analogy or proportion betweene these small sins and eternall death I adde therefore this one answer more That there is a parity resemblance and equality I. In the affection of the person offending who would for ever have given way to these if he had lived II. In the person offended who is an infinite God And III. In the choise of sin before life eternall And IV. In the guilt and staine of sin because it can never be blotted out by time or torment Object 3 The Fathers speake of veniall sins and the Scripture of mortall And therefore some are veniall Answ Sinne is called veniall or mortall foure manner of wayes namely First comparatively as a sin which is lesse evill Thus there are seven deadly sins as the Schoolmen say which are greater then a sin of ignorance because
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
Jewes or Christians II. Because thus they should make a greater oftentation of their fasting then the Pharisees did Thirdly some expound these words literally Answ 3 but not so strictly according to the Letter as the former did to wit onely respectively according to the manner of the Gentiles and this interpretation is two-fold namely I. Because anointing was accustomed in the times of jollitie and mirth therefore wee must be so farre from shewing any heavinesse or sadnesse in our countenance that wee must rather put on a shew of joy and mirth thus Hilary sup But Calvin refutes this because this were to fall into the contrary dissimulation II. Those signes of cheerfulnesse which thou shewest at other times ordinarily in thy countenance refuse them not And this is principally and generally taken to be the meaning of this place and to this I assent because the inhabitants of the East did use to anoint themselves What use was there of Oyle amongst the Oriental or people of the East We read of a double use namely Answ Typicall which was two-fold Sacramentall thus the Kings and Priests were annointed Extraordinary as Iam. 5. of which in his proper place Ordinary which was either for Ornament thus almost every day they did anoint themselves except it were upon the dayes of fasting and humiliation Reade Ruth 3.3 and 2 Sam. 14.2 Mitth and rejoycing as Psal 45.7 this differeth not much from the former as appeares by 2 Sam. 12.20 Reverence Psal 23.5 thou anointest my head that is causest me to bee had in reverence and honour even is the presence of mine enemies thus Christs feet was anointed Luke 7.46 and his head Iohn 12.3 in token of reverence Sepulture and buriall thus Christ saith that Mary powred ointment upon him for his burialli. Agility thus their Champions were anointed to make them more quicke nimble and agile How may this anoynting of the head with oyle and washing of the face be applyed profitably to the present duty of fasting By an Analogie wee may collect from hence an Allegoricall description of a true fast For the better understanding and cleerer confirming of this observe these two things Obser 1 First true fasts ought to be performed and celebrated with the oyle of gladnesse that is spirituall joy Rom. 12.12 and 14.17 Philipp 4.4 Remembring that it is the worke of the Lord and therefore it must be done cheerefully yea it is a spirituall worke and therefore it must bee performed in spirit and truth that is with the alacrity of the soule More particularly 1. Wee must labour to performe our fasts with cheerfulnesse remembring these two things First how necessary it is to fast our sinnes are many our estate is perillous our enemies are craftie yea our pleasure doth often seduce and lead us aside And therefore very requisite it is that we should by abstinence strengthen our selves Obser 2 Secondly how profitable it is to performe this worke with readinesse and cheerefulnesse of heart for it shall be rewarded verse 18. 2. Wee must labour to sanctifie our fasts in the Spirit Rom. 5.5 Remembring that as we doe the worke of the Lord so we shall be assisted in our worke by the Lord. Secondly our Fasts ought to be pure and that both I. In conversation lest otherwise wee should be a disgrace and dishonour unto Religion II. In conscience Esa 1.16 and 52.11 and 1 Thess 4.3 c. because no uncleane thing shall come unto God Ephes 5.5 Act. 10.14 Quest 4 How may wee know whether our Fasts are sanctified unto the Lord or when wee fast whether we fast unto him By this if thou washest thy face in thy fast Answ that is if thou cleansest and urgest thy conscience from sinne This is Ignotum per ignotius or at least Quest 5 per aequè ignotum therefore how may we know whether we be washed and purified from our sinnes or not This may be knowne by the examination of these particulars viz. Answ First hast thou inquired out all thy sinnes both new and old both of omission and commission both substantiall and circumstantiall both of thought word and deed and that for this end that thou maist mourne for them and labour to expell them Secondly hast thou put off thy sinnes tearing them from thee as Hercules did the shirt sent him by Dejanira casting them from thee with a full purpose of heart never to put them on or to turne unto them againe Thirdly hast thou learnt the way of sinne that is all the turnings and windings and movings and secret passages and occasions of iniquitie Esa 5.18 Fourthly hast thou resolved to fast and to abstaine from all sinne as long as thou livest Fifthly hast thou by prayer washed thy owne soule both with the teares of contrition and the teares of supplication imploring the Throne of mercy for spirituall strength against sinne Sixthly hath Christ answered thee within speaking peace unto thy heart by faith Certainly if these things be in us and abound we may be certainly assured that our fasting shall be rewarded VERSE 19. Lay not up for your selves treasures upon earth where moth and rust doth corrupt and where theeves breake through and steale Capite hoc sexto duo prohibentur Hypocrisis versu 1. Amor mundi versu 19. c. vel Post exhortationem ad contemptum inanis gloriae jam hortatur ad contemptum mundi Cujus Cujus tres gradus videtur taxare viz. SordidaÌ„ avaritiam in quà taxanda duo ponuntur Regula duplex thesaurizande Negativa ne thesaurizetis super terram versu 19. Affirmativa reponite in coelis vers 20. Ratio quadruplex quarum Prima inclusa in praecepto quia Terrena incerta caduca vers 19. Caelestia secura certa vers 20. Secunda ab effectu quia cor abstrahunt vers 21. Tertia ab alto effectu quia sensum obtenebrant vers 22.23 Quarta ab officio serviendi Deo vel ab impossibili vers 24. Nimiam solicitudenem à quà dissuadet argumentis aliis Generalibus naturalibus quae possunt applicari omnibus hominibus k Vide Muscul s â—ag 160. b. Hic Regula Ne curate Vitam quid 1. edetis 2. bibetis vers 25. Corpus quid induemini vers 25. Rationes tum quia Deus dat majora Cur haec dubitas vers 25. Deus pascit volucres non laborantes ver 26. Cura tua vana nil potest efficere ver 27. Deus vestit flores vers 28 29 30. est argumentum A majori Ab exemplo Ab inutili Ab exemploalio Particularibus spiritualibus solis fidelibus applicandis Hic duo viz Prohibitio ubi duo Regula ne curate cibum potum vestes vers 31. Rationes duae Prima ab exemplo contrario Ethnicorum vers 32. Secunda a providentia patris vel a spe filiorum 32. Praeceptum ubi Regula quaerite primò Regnum coelorum vers 33. Iustitiam ejus vers 33. Ratio omnia addentur vers 33. Minimum gradum
of light But if thine eye bee evill thy whole body shall be full of darkenesse If therefore the light that is in thee be darkenesse how great is that darkenesse § 1. The light of the body is the eye c. Sect. 1 The Papists say Argu. that in men there is Liberum Arbitrium a malo ad bonum a freedome of will by which we may both doe good and abstaine froÌ„ evill Amongst many other arguments our men urge this verse arguing hence from the corruption of the understanding In man Liberum arbitrium proceedes from the understanding and wil which are faculties of the humane soule And therefore it is necessary that Free-wil Liberum Arbitrium should be such as the the understanding and will is The Argument is drawne from the understanding which is now corrupted in this manner If the understanding of man be evill then mans Free-will is not good If Free-will be not good then neither is it free from evill But the former is true therefore also the latter The consequence is plaine of it selfe but more evidently appeares from this verse The light of the body is the eye c. Which place all Interpreters acknowledge to be metaphoricall drawne from the light of the body unto the light of the minde see Chrysostome Iansenius and Lucas Brugensis sup The Antecedent namely that the understanding in all men naturally is corrupted vitiated depraved and obscured is thus confirmed from these places to wit I. From verse 23. If thine eye be evill c. Now that the eye is evill appeares from Luke 4.18 The Spirit of the Lord is upon me and therefore hath the Lord sent mee to preach the recovering of sight to the blind and therfore it appeares that all men without Christ are blinde as Cajetane well observes upon those words II. From Mat. 4.16 The people who sate in darkenesse saw a great light where we see the state and condition the Galileans were in when Christ came to dwell amongst them so Luke 1.79 III. Hence salvation in and by Christ is described to be a freedome from darkenesse ye are called that you might shew forth the praises of him who hath called you out of darkenesse into his marvellous light Col. 1.13 Thus without Christ all men are in darkenesse IV. Out of Christ all men are darkenesse Ephes 5.8 ye were darkenesse c. which darkenesse was wrought in us by Sathan 2 Cor. 4.4 If the Reader desire to see a further fuller and more ample prosecution of this Argument I referre him to Chamierus De libero Arbit lib. 4. cap. 3 Tom. 3. pag. 88. Sect. 2 § 2. If thy eye be single thy whole body shall be full of light Object The Papists hold that the workes of the righteous be perfect and Bellarmine De justific lib. 6. cap. 15. hopes to prove it from this verse arguing thus If thy eye be single thy whole body shall be light And Luke 11.36 for I joyne them as hee doth both together If thy whole body bee full of light having no part darke the whole shall be full of light as when the bright shining of a candle doth give thee light In these places is described a worke perfectly good both substantially intentionally and circumstantially both in regard of the matter intention and all the other circumstances For Oculus simplex the single eye is a good intention and Corpus Lucidum the light body is the good worke Now such a worke our Saviour pronounceth to bee full of light having no part darke But if such a worke bee a mortall sinne of his owne nature as the Lutherans say then it should be all darke For as an evill intention so any other fault or defect makes a worke evill although it be in his owne nature and kinde good Wherefore some certaine workes of the regenerate are so good that they are exempted and freed from all sinne defect fault and obliquity whatsoever First Bellarmine concludes extra thesin that Answ 1 which is not in controversie for wee doe not dispute whether the good workes of the regenerate be sinne in their owne nature for this none of us doe say and therefore he falsely ascribes this to the Lutherans but whether they be sinne by accident or not that is through the corruption of the workeman And this indeed we say that by reason of the contagion of our nature there alwaies adheres something to our best workes which of its owne nature is evill vitious and contrary to the law of God and consequently in the rigour severity of Gods judgement is mortall and deadly But we acknowledge that the good workes of the regenerate in their owne nature that is as they proceed from the grace of God within us and his Spirit assisting us they are good holy and pleasing unto God Secondly his consequence is naught Christ Answ 2 describes a worke perfectly and in every respect good Therefore the workes of the regenerate are such is a grosse and absurd conclusion We must not from hypotheticall and conditionall propositions collect categoricall and absolute conclusions for that is done without booke If thy eye be single thy whole body shall be full of light this is true but this proves not that the eye is so or if that were granted no more would follow from hence then this that all those actions which proceede onely from the mind were pure for the clearer taking up of this answer I lay downe these Propositions First in the law of God the Lord doth both Proposi 1 prescribe and describe workes perfectly good yea it is contrary to the nature of the law to admit of imperfection the law injoynes us to love the Lord with all our heart with all our soule and with all our strength in which words is described a worke perfectly good and so our Saviour in the places objected may give us an Idea of a worke full of light having no part darke in it Secondly although the law perscribeth and Proposi 2 describeth workes perfectly good yet it followeth not hence that any workes of the righteous are such When it is said that Philosophy is Amor sapientiae a love of wisedome the perfect nature thereof is described But we must not hence presently conclude that the Philosophy of Socrates or Plato or Aristotle was perfect Thus Christ saith not that any man hath a single eye or a body all light but speakes hypotheticâ—â— si fuerit If there be a single eye Thirdly by the eye is meant the mind which Proposi 3 is enlightned and healed by the grace of the holy Ghost Fourthly although we should grant that the Proposi 4 mind were perfectly enlightned and that all the actions of such a one were light in as much as they proceed from the grace of regeneration yet to those actions cleaves something which doth not proceed from this regenerate minde but from the corrupt and unregenerate flesh for that hath alwayes in it some darknesse and vitiousnesse
our pleasure unto the reliefe of the poore and every good worke we may then be called their Masters Secondly if Mammon First sends us whether hee will Answ 2 Per mare per terras if the love of riches cause us to expose our selves to imminent danger and hazards he is then our Master Secondly if thou darest not send thy riches abroad when necessity requires if thou darest not satisfie the necessities of the poore although they cry unto thee for feare of scattering thy riches then certainely thou art Mammon servant How is Mammon to be cast out By the workes of mercy Answ and exercising our Quest 6 selves in doing good be hospitable to strangers redeeme captives cloath the naked give bread to the hungry drinke to the thirsty comfort those who are in misery visite the sicke and the like for by this meanes wee may bee freed from Mammons service What is required of us unto this service of Quest 7 God First a serious labour of the life wee must Answ 1 serve him in righteousnesse towards men and true holinesse towards God all the dayes of our life The worke of the Lord is great and therefore it cannot be performed nor he served without a great deale of care and paines Secondly a generality of obedience both in Answ 2 regard of the Things commanded wee must not abstaine from some sinnes or doe some things as Herod did but labour to avoide whatsoever is evill and do whatsoever is good Times not obeying of God per intervalla by starts or for a time but all our time we injoy upon earth Thirdly feare wee must obey him with Answ 3 feare Malach. 1.6 If I be your Master where is my feare Wee must stand in awe of him and not dare to offend him Fourthly a desire to please him in what hee Answ 4 commands It is not naturall rationall politicall or hypocriticall obedience of which in his proper place which doth approve us to be Gods servants But that obedience which proceedes from a true and internall desire to please him VERS 25. Therefore I say unto you Vers 25 take no thought for your life what ye shall eate or what ye shall drinke nor yet for your body what ye shall put on is not the life more then meat and the body then rayment § 1. I say unto you Sect. 1 Why doth our Saviour give this counsell with an ego dico I say unto you Quest First because he was their Master and therefore Answ 1 they should heare his voyce Answ 2 Secondly because he was wise they were foolish and therefore they should give credit unto him Answ 3 Thirdly because he himselfe did as he said for hee was not carefull and therefore they ought to obey having both his precept and president for it Sect. 2 § 2. Quapropter wherefore I say unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore We may observe here how Christ perswadeth unto and disswadeth from nothing without reason he disswades from coveteousnesse and gives reasons for it he disswades from carefulnesse and gives reasons for it yea ever and anone doth so as else where what will it profit a man to gaine the whole world and loose his owne soule Teaching us hereby Obser That Religion is not contrary to reason Quest 1 How doth that appeare Answ Thus Reason is the rule Tum veri tum boni tum aequi tum justi both of that which is true and good and just and equall for the better understanding hereof observe that which is true in one science is not false in another that which is true in Philosophy is not false in Divinitie contrily to that which is true in Divinity is not false in reason but onely above her reach yea if any thing were true in one Science false in another then Verum non esset reciproca affectio entis that is that which hath a being should not be true that which is true should not have a being Foure things there are here to bee distinguished to wit Veritas supra infra juxta contra rationem First there is a Veritas supra rationem a verity that is above reason this is of things taken up by faith Secondly there is veritas juxta rationem a verity which is agreeable to reason this is of things taken up by reason Thirdly there is veritas infra rationem a verity which is under reason and this is of things taken up by sense Fourthly veritas contra rationem non datur there is no verity contrary to reason It is not against reason to beleeve that a Virgin conceived and bare a Sonne but it is above reason In Jsrael there was a judicatorie of seventy who judged of matters of greatest weight and there was an inferiour judicatorie consisting of three and these judged of goods and matters of least moment that which was truely concluded in the highest judicatorie was not false in the inferiour and although they could not judge of a false Prophet is the great Synedrion did yet they held it not false in the lowest judicatorie when the great Synedrion concluded such a one to be a false Prophet Quest 2 Whether is reason or religion Philosophy or Divinity to be preferred Answ Divinity and Religion are to be preferred before the other two else we should doe as Demonides a Schoolmaster in Athens did who having crooked feete had his shooes stolen from him which were made according to his feet whereupon he wisht that the feete of those who had stolen his shooes might become like unto the shooes which they had stolne This was a foolish wish to desire the straight foot to bee made fit for the crooked shooe whereas the shooe should be made fit to the straight foot Philosophy and natural reason is but a crooked shooe and therefore to conforme Divinity thereunto were to conforme the straight foot to the crooked shooe Divinitie must be the square to correct that which is not straight Who forme or frame a modell of Religion Quest 3 by the mould of humane reason The Church of Rome Answ if we will take a view of the severall points professed in Popery wee may easily perceive whence they have taken the patterne of them not from Moses on the Mount but frō scholastick speculations as for example First because the Mathematickes consider lines figures circles points abstracted from bodies therefore they gather that accidents may be in the Sacraments without the subject Secondly because Morall Philosophy establisheth neither punishment nor reward unlesse the free-will of man goe before hence they inferre that there is free-will in man Againe because morall Philosophy knoweth no vertues but inherent habits and vertues therefore it is that they set themselves against the imputed righteousnesse of Christ The morall Philosopher calles vice a voluntary evill therefore they inferre that concupiscence is not sinne because it is not altogether voluntary Thirdly from the Politicks in policie the best sort of governement is Monarchicall
Answ 1 his knowledge being infinite And therefore also of our words Answ 2 Secondlly because he expects that we should glorify him in our words and therefore hee markes whether we doe it or not Rom. 10.10 Colos 4.6 Answ 3 Thirdly because all sinfull words offend him and therefore he observes all our words that he may punish those which are not good VVhat words doth the Lord heare and Quest 2 marke First all our evill and wicked words namely Ans 1 I. All our murmurings grudgings and repinings Exodus 16.6.7.8 Numbers 14.27 16.41 II. All our blasphemous and atheisticall words Ps 14.1 53.1 III. All our insulting words Ezech. 35.12 13. IV. All our bragging and boasting words Ps 10.5 6. Esa 47.8 V. All our threatning and cruell words 2 Kin. 19 23. Esa 37.29 VI. All our idle words Mat. 12.36 Secondly the Lord heares all our good Ans 2 words namely I. All the Prayers we offer up unto him Psal 50.16 Esa 65 24. Apoc. 8.3 II. All our mournfull ditties Psalme 56.8 Exod 3 7. III. All our penitentiall words Ieremie 31.18 IV. All our pious and religious words Mala. 3.16 VERSE 33. But seeke yee first the Kingdom of God Vers 33 and his righteousnesse and all these things shall be added unto you § 1. But seeke Sect. 1 Our Saviour having shewed what wee must not doe doth now teach what wee must doe this verse being a prolepsis If wee must take no thought for the world Object 1 then what must we doe must we sit still and be idle and take care for nothing To this Christ answers nothing lesse Answ but we must bend and place our care upon greater better and more excellent things namely the Kingdome of Heaven and the righteousnesse thereof How may this verse be divided Quest 1 Into two parts viz. Answ A precept wherein are these two things First the things which are to bee sought for The Kingdome of God The righteousnesse thereof Secondly the manner of attaining them viz. by Seeking of them Seeking of them first A Promise And all these things shall be added I plainly divide this verse because some thing shall be said of every particular thereof Quest 2 What is meant by this word Seeke Answ 1 First sometimes it signifies to seeke after revenge and evill this belongs not to this place Answ 2 Secondly sometimes it signifies to seeke God and so it is taken for the whole body of Religion as seeke the Lord and yee shall live Amos. 5.8 And I have sought thee with my whole heart Thirdly Seeking is a diligent act and an act Answ 3 to bee continued untill wee have found that which wee seeke for The woman seekes diligently and continues seeking untill shee have found her groate So here Seeking demonstrates labour industry and paines Who are commanded here to seeke the Kingdom Quest 3 of God All men of all sorts ages and degrees Answ Why must all seeke the kingdome of God Quest 4 First because it is simply necessary unto happinesse Answ 1 and blessednesse as followes afterward Answ 2 Secondly because by reason of Adams fall we have lost this kingdome and are deprived of it Rom. 3.23 Answ 3 Thirdly because wee can never obtaine it without seeking 2 Chron. 15.2 Mat. 7.7 And therefore it is necessary that all the sonnes of Adam should seeke God Quest 5 What is our Saviours principall scope and meaning in this exhortation Answ To teach us that the kingdome of God is not idly to be expected but earnestly to be laboured for Observ Or that none can be made partakers either of the kingdome of grace or of glory without much labour industry and paines Read Deut. 4.29 Heb. 4.11 Luk. 13.24 and 2 Pet. 1.5.10 and 3.14 It is hard to live well easie to die well hard to obtain heaven easie to keep from thence he that adventured at the Olympik games must overthrow all difficulties so wee in our journey to heaven The old painters drew Timotheus the Athenian Captaine in lively colours harnessed and well weaponed and so sleeping and abiding in his tent and fortune catching Cities and Regions for him in a Net We must not think that we may take our pleasur and be negligent in the worke of God upon a foolish expectation and hope that fortune will catch heaven for us Quest 6 What can wee doe of our selves can we by our labour procure heaven Answ 1 First certainely our nature is so corrupt that we can never obtaine heaven viribus naturae by the strength of nature Answ 2 Secondly we must not expect grace from God without our sedulous endeavour Archelaus the Philosopher learning Geometrie of Hipponicus was so dull and yet so well learned therein that Hipponicus would say surely Geometry fell into his mouth as he gaped We must not thinke that heaven will come with an idle expectation or fall unto our share unawares for it must bee sought or it can never be found Obiect 2 Some may here object if heaven cannot bee had without our labour and paines then woe be unto us for wee are both unfit unwilling and unable for this worke Answ We should not be discouraged because the Lord offers life and salvation unto us upon easie conditions he doth not say that we must procure heaven with infinit labours and sufferings but onely that we must seeke it in this verse As the Physition doth shew the d sease and direct and prescribe the physicke and prepare the medicine and the sicke man doth but onely take the physicke and followe the directions so the Lord doth shew us our sins and the danger of them and the remedy against them and commandeth us onely to use the meanes and promiseth then to blesse and heale us for our Saviour hath said Seeke and ye shall find f Mat. 7 7. Quest 7 Whether doth God give heaven unto his servants gratis or not for it seemes he doth not if we must procure it with labour and paines Answ The Kingdome of Heaven is given freely The gift of God is eternall life Rom. 6.23 we being no way able to deserve it and that both because our workes are imperfect as also because they are but debts which we owe unto God and a man merits nothing for paying what he owes But heaven is called wages or reward Mat. Obiect 3 5.12 and 6.1 great is your reward And there-it is not given gratis but ex debito of debt First the Lord is pleased to use this phrase of Answ 1 speech for the comforting of our hearts and encouraging of us unto obedience because it shall be rewarded Secondly it is rightly called a Reward but Answ 2 such a reward as we are not able to merit and therefore is given unto us as children not as servants or workmen for the better taking up of this observe a double difference betweene a Workman and a child namely First to a workeman is given a condigne reward which he hath deserved but to
learne how to be saved 2 Cor. 5.19 and Ephes 4.11 III. The word is the instrument of begetting faith in us of giving the spirit unto us and of sealing us Rom. 10.14 17. Ephes 1.13 Must we ascribe all this to preaching and nothing Quest 6 to prayer reading meditating and the illumination of the Spirit in the heart and the workes of obedience in the life Certainely Answ great things are spoken of all these they are al greatly to be praysed highly to be prized and diligently to be practised but they are corroborated and strengthened by preaching as appeares thus I. Reading is unprofitable without understanding as is evident in the Eunuch Acts 8.31 but Preaching opens explaines and expounds the Scripture and makes it easie to be understood II. The hearing of the word preached begets the Holy Spirit in our hearts or is a meanes to bring him unto us As we see while Peter and Paul preached the holy Ghost was given unto the hearers Acts 10.44 and 11.15 III. The end of our prayer when wee come unto the house of God is that our hearing might be blessed and made profitable unto us IV. Our obedience is blind and lame except it bee directed by the word And therefore the word is the true guide unto heaven § 3. The Kingdome of God Sect. 3 How manifold is the Kingdome of God Quest 1 Two-fold of grace and of glory Answ To whom doth this kingdome of God belong Quest 2 To the elect Answ who in this life have the Kingdom of grace in possession and the kingdome of glory in hope and in the life to come shall enjoy eternall life Mat. 21.35 Luk. 12.32 and 2 Tim. 4.8 Who are the Superiours and subjects of this Quest 3 Kingdome First the King hereof is three-fold in a threefold Answ 1 respect to wit I. God the Father is the King of this kingdome of grace in respect of his creation thereof o Psal 149 5. II. God the Sonne is the King of this Kingdome of grace in respect of his redemption therof p Mat. 21.5 III. God the holy Ghost is the King of this Kingdome in respect of his sanctifying thereof q Psal 24.7 Secondly the subjects of this kingdome is Answ 2 the invisible Church Mat. 13.38 Luk. 1.33 and the sonnes of the Kingdome Thirdly the statute lawes of this kingdome Answ 3 is the word of God which is properly called a law I. Because it is a rule of our obedience II. Because Christ governes us by his word as Kings governe their subjects by lawes Why is the spirituall and invisible Church of Quest 4 Christ called a Kingdome Answ For the priviledges and prerogatives which we have therein as in a kingdome as for example First a King in his kingdome hath supreme power above all therein so the children of God have power over sinne sathan and themselves they neede feare none neither the calumnies of the wicked nor those who can kill the body but can goe no further Secondly a King may have whatsoever his heart desires so the children of God have absolute contentation and hence it is called a kingdome because it hath the commodities and benefits and good things of all townes and cities and we are Kings and Lords of all through contentation Quest 5 How doth the excellency and felicitie of this kingdome appeare Answer 1 First it is Kingdome in it selfe glorious even an inheritance of glory Therefore it is an excellent place Answer 2 Secondly all the subjects of this kingdome are Kings Therefore it is a glorious place Answer 3 Thirdly all the lawes of this Kingdome are perfect That is both teaching us the perfect will of God and our eternall felicitie and happinesse And therfore it is an excellent Kingdome Answer 4 Fourthly this Kingdome depends upon none that is neither wants nor stands in neede of any Ministers servants officers or the like to manage it as other kingdomes doe And therefore must needes be a rare Kingdome Sect. 4 § 4. n d the righteousnesse Queston 1 What is meant by righteousnesse First sometimes it is taken for righteousnesse by faith but not so here Secondly sometimes for righteousnesse Answer 1 of life and so it is taken in this place our Answer 2 Saviour hereby teaching us That heauen is in vaine expected Observation wished for desired or sought after without pietie of life follow peace and holinesse without which no man can be saved Heb. 12.14 Tit. 2.11 The Rhodians and Lydians made a law that vicious sonnes of vertuous parents should not inherit thinking it an unfit thing that those should inherit their fathers lands who did not inherit their fathers vertues So the Lord hath made a law that no wicked man shall have any part or portion in his kingdome at all 1 Cor. 9.10 The heathen thought that when good men died they were sent to the fortunate Islands but the wicked to the Isles of vengeance called Tartarus And thus indeede God hath determined that Qualis vita finis ita every mans reward and portion shall be according to his worke Romans 2.6 as followes by and by How doth it appeare that heaven cannot Queston 2 be had without holinesse of life for many hope to bee saved whose lives are both ungodly and unjust Answer The truth of it appeares thus namely First from the ordinance of God God hath ordained heaven for his glory and the blessednesse of his children and servants and therefore none shall be made partakers thereof but onely those who glorifie God in their lives loving him above al things as becomes sonnes and obeying him in all things as becomes servants Secondly from the justice of God who will judge every one according to his workes at the last day 2 Corinthians 5.10 And therefore where the life was wicked the doome shall bee wretched Thirdly from the mercy of God who loves the righteous but not the wicked The righteous Lord loveth righteousnesse and righteous men and therefore onely such shall bee saved Fourthly because where there is imapiety there is no Religion Romans 12.17 Philippians 4.8 and for the irreligious there is no happinesse Fiftly from the end Because this was the end First of our creation for wee were made that wee might be holy Ephes 2.10 Secondly of our redemption for wee were redeemed unto righteousnesse Luk. 1.75 Tit. 2.14 Thirdly of our vocation God hath called us unto the fellowship of his Sonne that we might be righteous and holy 1 Thes 4.8 Fourthly of our election wee were before all time elected that in time we might live as vessels elect and precious holy and pure Ephes 1.4 Fifthly of our reconciliation we were by Christ reconciled unto God that we might be righteous and holy Colos 1.22 All men in the world are sinners shall none then come to heaven all have sinned Queston 3 originally and the best as well as the worst doe daily sinne actually There is none so good but he daily trespasseth either
comforted and encouraged to walke on cheerefully in the waies of the Lord. II. God gives good things unto the righteous for the instruction of others that they may bee invited chearefully and willingly to undertake the worke of the Lord who so graciously rewards the worke of his servants Fifthly the righteous shall have heaven Answer 5 therefore much more the earth if God freely bestow the greater and more excellent things upon them then hee will not withhold the lesse worthy from them Answer 6 Sixthly the righteous have Christ therefore in him they shall have all things according to that Romans 8.32 Hee that spared not his owne Sonne but delivered him up for all how shall hee not with him also freely give us all things For earthly things are the pendents and appartenances of spirituall and therefore goe along with spirituall yea they are a part of Gods covenant with his children for hee hath promised that if they will but serve him faithfully and sincerely hee will take care both of their bodies and soules Reade 1 Corinthians 3.21 Leviticus 26.3 c. Deuteronomie 28.1 c. Psalme 81.13 c. Malachi 3.10 and 1 Timoth. 4.8 Answer 7 Seventhly it appeares that righteous and holy men shall lacke nothing that is good because I. They are the children of God II. The members of Christ III. And God loves them as a Father doth his children First righteous and holy men are the children of God the Lawyers observe that there are foure sorts of sonnes namely I. Some are naturall and legitimate to wit borne in holy wedlocke Thus Christ is Gods naturall Sonne II. Some are legitimate but not naturall these are adopted Children and were called by the Jewes Asuphim Collecti from Asaph Collegit Congregavit Psalme 27.10 When my Father and my Mother forsooke mee then the Lord gathered me Thus the righteous are the children of God by the grace of Adoption III. Some are naturall and not legitimate as those who are borne of harlots but not of common strumpets and these are called Nothi Bastards Thus wicked men are the children of God by the grace of creation And are called Bastards and no sonnes Heb. 12.8 IV. Some are neither naturall nor legitimate as those who are borne of common harlots such a one the Hebrewes called Mamzer and the latines call him Spurium and the Lawyers call such Iucertos quia incerto patre sed certa matre because although the mother was knowne yet the true Father was not And such as these might not among the Iewes enter into the congregation And thus we see that righteous men are the children of God by Adoption and therefore their Father will not see them want Secondly they are the members of Christ and therefore they shall lacke nothing all things being given unto him by his Father for the good of his brethren Thirdly God loves the righteous as a Father his children and therefore wlll not suffer them to lacke Esay 49.15 For we know that a loving and naturall Father I. Loves his child more then his riches and therefore will not spare them from him So our God prizeth and valueth all those who are righteous above all earthly things II. A Father doth protect and provide for his child to his power and so will God for the righteous as he hath promised in this verse What is the reason that some of Gods Question 5 children lacke not withstanding this love and power of God First sometimes the reason is because Answer 1 they love and desire temporall things too much yea oftentimes the love of the world is not thorowly crucified in their hearts And therefore God in love and mercy towards them withholds them least in stead of bread he should give them a stone Secondly sometimes the reason is Answer 2 because they seeke temporall things more then spirituall the righteous oftentimes are more sensible of temporall wants then Spirituall and grieve more for the lacke of externall things then internall and use more meanes and with more fervor for earthly then heavenly things and therefore it is just with God to deny and withhold them untill they have learnt to discerne betwixt things that differ and prize every thing according to his worth Thirdly sometimes the reason is because Answer 3 they are not profitable unto them but rather hurtfull Fourthly sometimes because they are Answer 4 not necessary God otherwise providing for them Who doe not aright adhere and Question 6 trust unto the divine providence of God First those who dare trust God with Answer 1 their soules and the things thereto belonging but distrust him for their bodies and temporall things Secondly those who dare trust God Answer 2 for temporall things of small moment but distrust him for great The lesser things of their body they will trust in God for but for greater they will trust to themselves Thirdly those who in great danger Answer 3 and distresses have recourse unto wicked meanes Fourthly those who murmur Answer 4 grudge and repine in their wants and disasters Answer 5 Fifthly those who doe not in all things certainely trust unto God for it is a degree of infidelity and an injurie unto God not to trust him for whatsoever we lacke For I. The nature of faith is to be sure and certaine and to apprehend an interest even in temporall things they being a part of Gods covenant as was shewed before II. Faith is founded upon the truth fidelity promise and particular providence of God who governes all things and therefore it should bee firme trusting God in all things II. Faith is not led by sense for those are opposed wee walke by faith not by sight 2 Corinthians 5.7 and therefore faith should beleeve without meanes according to that Romans 8.24 For wee are saved by hope but hope that is seene is not hope for what a man seeth why doth hee hope far And 2 Corinthians 4.18 Whilt wee looke not at things which are seene but at the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Wherefore let us learne to be righteous and confidently to rely upon the promise and providence of God and wee shall then want nothing which the Lord sees and knowes to bee requisite for us Question 7 What may the righteous confidently beleeve Answer 1 First that the Lords eye is alwaies upon them and he sees all their wants and miseries Answer 2 Secondly that the bowels of his mercy and of his compassion yerne upon them and hee loves them Answer 3 Thirdly that God is infinite in wisedome and sees what is profitable for them both for the present and future time Answer 4 Fourthly that God will protect them from evill or from the evill of evill Answer 5 Fifthly that God will provide for them what he sees good in his good time Answer 6 Sixthly the righteous may boldly beleeve that a sure hope and confidence in God
Judge not Answer 3 Fourthly some thinke this verse to be a generall Answer 4 Epilogue or conclusion of all the precedent precepts concerning love principally those laid downe Chapter 5. thus Muscul Aretius S. Fiftly some thinke this verse to bee an answer Answer 5 to an objection For some perhaps might say The law in many things is darke and obscure what therefore shall wee doe To this Christ answers in the text whatsoever you would that men should doe unto you c. Thus Gualter S. expounds the words And the rather because Christ had showed before that there were many lawes evilly understood Sixtly Calvin thinkes that this Ergo Therefore Answer 6 is redundant and that the sentence is compleate of it selfe and to bee reade by it selfe being independent And therefore in this great diversitie of opinions wee will follow our first propounded and formerly practiâ—ed method namely In this 7. Chapter our Saviour both shewes What wee must not doe namely First we must not judge our brethren Verse 1. Secondly we must not give holy things to dogs verse 6. What wee must doe wherein are two things First a preparation which is partly Exhortative Pray verse 7. Promissive And ye shall receive verse 7. Secondly an exhortation unto two things namely First love towards our brethren verse 12. Secondly holinesse towards God where Christ First teacheth that wee must enter c. verse 13. Secondly admonisheth that we should take heed First of false teachers verse 15. Secondly of all hypocriticall shewes verse 21. c. Sect. 2 § 2. Whatsoever yee would that men should doe c. Divines and Schoole-men observe that there are two sorts of Principles namely First Principia primo-prima first principles and these are made up in the hearts of man Secondly Principia secundo-prima second principles and these are deduced out of those There are some Primo-prima principia in the speculative facultie and some in the practicke as for example this is a principle in the speculative facultie Omne totum est majus suâ parte And this is a principle in the practicke facultie the will Whatsoever yee would that men should doe to you doe yee even so to them Whether is this precept naturall or not It is both naturall and also plainely divine Quest Answer being injoyned by this heavenly Law-giver both in this verse and also Luke 6.31 But yet notwithstanding concerning this precept three things are to bee observed namely First that it speakes not of that whole jus naturale but onely of that part thereof wherein is contained out duetie towards men Secondly that every kinde of vvill of ours is not a true rule of performing our duetie towards others For so hee who desires that another should make him drunke may make another drunke and hee who would have another to invite him unto Fornication or Adulterie might invite and allure another unto uncleanenesse but this precept speakes of the naturall Will well ordered and by no perturbation infected whereby wee wish that which is truly good unto our selves Thirdly our Saviour in this principall commands us not to doe all things in particular to others which wee desire should bee done unto us from others for so Masters should serve their servants and cease to bee Masters if they should doe as much and the same workes for their servants as they expect from them but this precept injoynes the same things proportionably as wee would have them behave themselves as servants so must wee carry our selves as Masters Or this precept injoynes the same workes conditionally namely if wee were as they are And thus this verse is most usually understood Children must obey parents so as they desire to bee obeyed if they were parents Servants must bee so faithfull and trusty and diligent and respectfull of their Masters as they would have servants unto them if they were Masters and so of all other degrees and conditions § 3. For this is the Law and the Prophets Section 3 Wee see here that CHRIST doth not neglect Observa 1 the Law as disanulled or made voide but as a thing for all times Matth. 5.17 ratified appeales thereunto Teaching us that CHRIST did not abrogate or dissolve the Law of God Did CHRIST make voide no law ordained and Quest 1 appointed by God First wee distinguish between the Ceremoniall and Judiciall Lawes and all those ordinances which were Typically given Answer 1 and these must necessarily cease when the thing typified came Morall wherein wee distinguish between the lawes Strength and power and that both Salvanda in saving us which it was altogether unable to doe Rom. 8.3 Galath 3.24 Damnando in condemning of us now the children of God are free by Christ from the curse of the Law Galath 3.13 Direction and here I distinguish between the exaction of Perfection which was first by the law required Galath 3.10 Sinceritie which only now is injoined (h) Acts 11.23 So hence wee may collect that the Types and Figures have ceased and also the condemning power of the Morall Law unto those who are in CHRIST because God now of them requires not that the Law bee perfectly and exactly fulfilled according to the strict rigor thereof but that they moderate and regulate their lives thereby labouring in sincerity of soule and with a full purpose of heart to obey him in all things whatsoever therein is required And this sincere obedience God for Christs sake doth accept as much as if it were perfect Answer 2 Secondly others here distinguish betweene The coaction and constraint of the Law this we are freed from by Christ The voluntarie Obedience this wee are taught 1 Iohn 2.27 And the love of God constraines us now to obey the Law and not the terrours thereof (i) 2. Cor. 5.14 and love is stronger then feare Cantic 1.3 and 8.6 c. Quest 2 Who are to bee blamed here Answer 1 First the practicall libertines who hope for salvation without repentance who expect a reward of glory without turning from sinne who thinke they may sinne against God and yet grace and mercy from God shall bee extended unto them (k) Rom. 6.1 These must know that without grace there is no glory and without repentance and conversion no favour or mercy Reade Matthew 3.10 Zach. 1.3 Isa 1.16 Acts. 2.38 and 3.19 and 17.30 Secondly the dogmaticall libertines who care Answer 2 not for workes or sanctification or obedience but hope and labour to maintaine that they may bee saved without them But the tree is knowne by his fruite and it is the Lords owne ordination that where there is no sanctification on earth there shall bee no salvation in heaven Hebr. 12.14 and where there is no works there shall be no reward But say thy faith justifies and therefore what Objection 1 needs works Faith works by love Gal. 5.6 Answer yea if faith worke not it is a deade faith Iames 2.17 The Law was not given to the righteous man 1. Objection
unto thee doe thou the same unto them And therefore let us acknowledge these two things to wit First that it is alike necessarie and generally commanded to doe good unto our brother as well as not to hurt him A man sinnes by the Law of God that harmes his brother yea hee sinnes no lesse who will not helpe his brother when hee may doe it Secondly hee is no Christian whatsoever hee thinkes of himselfe or seemes unto others who towards men is either false or hard or hardhearted or the like Verse 13.14 Enter yee in at the straite gate Verse 13.14 for wide is the gate and broad is the way that leadeth to destruction and many there bee which goe in thereat But strait is the gate and narrow is the way which leadeth unto life and few there be that finde it I have occasionally often said that the salvation of our soules is a matter of greatest importance both in regard of the losse i◠regard of the gaine No greater misery can come unto us then to bee deprived of Heaven no greater felicitie can we be made partakers of then to bee made partakers thereof And therefore I have propounded and resolved with my selfe to treate something more particularly and more amply of these two verses then of any either preceding or following What was the occasion of these words Quest 1 Christ had taught love and equitie towards man Answer 1 in the former verse and therefore now hee teacheth holinesse towards God And because two things principally hinder there from namely First the multitude of sinners And secondly false teachers who seduce men into wandering waies and by pathes Our Saviour therefore meets with them both First the multitude of sinners in the present Text Secondly False-teachers Verse 15. c. How are these verses divided Question 2 Answer Naturally into these two parts namely a Precepts wherein are three things to wit First there is a way that leads unto heaven Secondly this way is streight Thirdly it is to be entred into enter in at the streight gate Reason which is twofold taken either from the Broad way wherein are three things First there is a broad way and a broad gate Secondly it leads to destruction Thirdly many notwithstanding enter therein Narrow way wherein are three things First there is a striait way and a strait gate Secondly it leads to life Thirdly few there are who finde it Section 1 § 1. Enter in at the streight gate c. These words are a Metaphor whereby Christ shewes that our life is a way and that naturally we love to walke in the broad common and most easie way We have a journey to goe two wayes leading to the end one broad and smooth the other strait and craggy the one is vice the other vertue the one full of hazard the other void of perill and we leave the way of godlinesse that leades to heaven and take the way of wickednesse that conducteth to hell Were we called to a feast two dishes set before us one of sweet Sucket but full of poyson the other of sowre olives but very wholesome would a wise man refuse the Olives to eate the Sucket we are called to a feast where are two kindes of meare Christ and Sathan God and Belial salvation and damnation sinne and righteousnes set before us whereby the one seemes pleasant but is fraught with death the other soure but is the savour of life Yet wee choose the wayes of sinne which is death eternall before the reward of righteousnesse which is life everlasting as our Saviour lively expresseth in these two verses Some Heretikes have objected this place against Objection 1 the divine providence of God thus If God by his divine Providence doth rule and governe all things here below then without doubt hee would exile evill men out of the world for he can doe it and by so doing the vvorld vvould bee better and better ordered But hee hath not onely not exiled evill men out of the world but will have them exceed the good as in these verses many bad few good yea experience showes the truth thereof Besides those things by which wee are provoked to sinne and wickednesse are more in number then those things which may turne us from vice For inticements to evill are offered in all sides but allurements to good not so as our Saviour most truely hath said in these verses Narrow is the way which leadeth to heaven and few finde it but broad is the way to destruction and many enter therein Where it seemes that God made for the nonce one narrow way that fevv might walke in it to life and the other broader that more might give themselves that way so hastening unto death What kind of Providence therefore is this Answer 1 First in generall this seems indeed not to be well done but to tend to disorder and that it were not fit for a wise Prince to suffer or doe thus But why doth God that which doth seeme thus unto us Because the naturall man perceiveth not the things which are of God neither understandeth the causes of Gods counsell Now Gods judgement is one and ours another as the Lord himselfe saith by his Prophet My wayes are not as your wayes nor my thoughts as your thoughts Wherefore mans judgement is deceived while hee expounds that those things which belong to the most beautifull order of the whole and to the last end which is the glory of God doth belong to disorder This answer should suffice any godly man yea every one ought to say with the Prophet How wonderfull are thy workes oh Lord thou hast made all things in wisedome Answer 2 Secondly more particularly it is not against the most wise providence of God that there is a greater number of wicked then godly For God maketh no man evill but whatsoever he made was very good which Orpheus the heathen Poet saw and confessed when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of God all are made good and suffereth onely the evill to be Hil. Fift Booke of the Providence of God page 497. 501. Question 1 Whereunto is this word enter referred It is either referred unto the Answer Way and so is spoken to the carnall man A. Gate and so is given unto the spirituall man of this else-where This may be referred to the straight-way and so our Saviour speakes to naturall and carnall men as if he would say you are out of the way by nature which leades unto heaven you are strangers both from grace and glory And therefore labour to get into the right and straight-way Question 2 How is the naturall man a stranger from the way of grace Answer Two manner of wayes to wit First he is a stranger from this way in knowledge as appeares thus I. His affection lusts after evill and he desires not the knowledge of divine things they being foolishnesse unto him 1 Corinth 1.18 II. His reason cannot reach nor take up spirituall things
may truely and safely say that in comparison of the bad the good are very rare almost like the Phoenix in Arabia vvho is but one or the Philadelphi in Arays never above two Thirdly the trueth of this appeares by the multitude Answer 3 of vvayes for there are many covetous many prophane many drunkards many uncleane persons many stubborne many perverse many vvorldly many hereticall many hypocriticall many key-cold many professors for a time vvho aftervvards relapse with the dog to his vomite and with the swine who was washed to the wallowing in the mire 2 Peter 2.20 Suppose that there vvere more godly then there are drunkards or adulterers yet not more then there are hypocrites and formall professors much lesse then all these Answer 4 Fourthly it is cleare that there are but few which walke in this strait way even from the nature of the way it selfe For 1. It is a very obscure and blind path and therfore is hard to find but easie to misse 2. It is a laborious and painfull way many things are therein to bee done as followes by and by 3. It is a dangerous way in regard of the enemies which lurke and lye in waite therein Which are First very strong like a roating Lyon 1 Pet. 5.8 or a stout warrier armed Luke 11.22 Secondly very craftie and subtle as appeares by his deceiving of Eve in innocency and paradise Thirdly very industrious and never wearie but seeking night and day and going too and fro to seduce and betray 4. It is a hard way to flesh and blood both in regard of renouncing all our former sinnes and in denying of our selves and our owne wils Answer 5 Fiftly it is evident that there are but few truely pious from the promisses of the Word which telleth us that onely a remnant shall bee saved Esa 10.21 Rom. 9.27 Answer 6 Sixtly the greatnesse of the worke is not the least argument to prove this truth that there are but few who walke in this strait way which â—ades to life For 1. Wee must devote our selves unto the service of the Lord and submit our selves wholy unto his will 2. Wee must take up our crosse and patiently endure all the afflictions and tribulations which wee meet withall in the way whether they be long or heavie 3. Wee must runne with patience cheerefulnesse and constancie the race that is set before us 4. Wee must denie all ungodlinesse and unrighteousnesse whatsoever Tit. 2.11 5. Wee must cloathe our selves with righteousnesse and obedience as with a garment 6. Wee must resist all out corrupt affections and lusts 1. Pet. 2.11 Now whosoever doth desire resolve and endeavour to doe all these will finde it a very great and Herculean labour Quest 3 Who are here deceived thinking themselves travellers in this way to life and are not Answer 1 First some erre here through a blind zeale or ignorant and superstitious religion â—eade for the proofe hereof Acts 21.20 and 22.3 and Rom. 10.3 and 2 Peter 2.2 Answer 2 Secondly some erre through hypocrisie Psalm 78.36 Isa 29.13 Ezech. 33.31 Answer 3 Thirdly some erre through carnall security or a sleepie perswasion (q) John 6.44.65 Matth. 11.27 trusting either 1. To a morall life and some outward reformation and abstinence from some grosse sinnes Or 2. To some false dreames of faith Answer 4 Fourthly some erre through lakewarmenesse in religion not labouring to bee burning and shining lights How may wee know whether wee bee of this number or not which walke in this strait way Let us examine our selves by these markes or signes Quest 4 namely First by the trueth of our covenant Answer have wee entered seriously into a new covenant with the Lord to serve him with all our hearts and with all our soules and all the dayes we have to live Secondly by the trueth of our zeale whether is our pretended zeale for Gods glory true or not that is 1. Whether is it perpetuall or not It is good saith the Apostle to bee zealously affected alwayes in a good matter (r) Galath 4.18 wee must not bee zealous per intervaâ—â—a sometimes but alwayes 2. Whether is thy zeale resolute or not doest thou resolve that although none else should serve the Lord yet thou wilt with Elias 1 King 14. and with Ioshua Chapter 24. dost thou purpose in thy heart with Peter not to forsake Christ though all the world should forsake him Thirdly wee must trie our selves by the truth of our lives and conversations and here examine 1. Whether dost thou labour to abound in every good worke through the whole course of thy life 2. Whether dost thou labour daily to encrease in obedience and in every good worke Fourthly let us examine our selves 1. Whether dost thou endeavour to subdue all grosse sinnes or not whether anger lust pride drunkennesse and the like 2. Not onely these but also to subjugate and bring under thy internall affections corruptions and lusts If wee finde those things in us in trueth they will bee comfortable arguments unto us that wee are of this small number who walke in this strait way of Pietie and which shall enter in at the narrow gate of felicitie when the Lord by death takes us out of this world Verse 15. Verse 15 Beware of false Prophets which come to you in sheepes cloathing but inwardly they are revening wolves § 1. Beware Cavete Sect. 1 Sometimes wee are bidden to take heed of our selves now wee are bidden to take heed of other Whereby our Saviour would teach us Observat That it is not enough for us to bee circumspect in our selves but we must also beware of others as we see Christ would not commit himselfe to all neither would suffer his Apostles to meddle with the leaven of the Pharisees but bids them beware of it And S. Paul would not have us to become companions of those who might seduce us Ephes 5.7 Why must we beware of others First because wee are easily carried away with Question 1 examples and therefore it is called leaven Men are Answer 1 like sheepe who are more readie to follow one another then to follow the voice of the shepheard Viviruus legibus non exemplis wee should live by lawes not by examples but wee are more readie to follow examples then precepts And therefore wee must beware of those who goe about to seduce us Secondly naturally wee are Athenians and desire Answer 2 to heare new things and to embrace them Acts 17.21 and Ephes 4.14 And therefore we had need bee so much the more warie of all those who by novelties and strange doctrines go about to mislead us Thirdly false Prophets like the divell can Answer 3 transforme themselves into an Angell of light 2 Cor. 11.13 and therefore there is great need that wee should be very wary of them § 2. Of false Prophets Section 2 Our Blessed Saviour here foretelleth that there will be still false teachers in the Church Acts 20.29 and 1. Tim. 4.1
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
4.12 Why must the godly expect affliction Quest 5 First because it is their lot and portion Hebrew Answer 1 12.9 Secondly because it is the condition of glory Rom. 8.17 If we suffer wee shall bee glorified c. 2 Tim. 2.12 Thirdly because Sathan the sworne enemie of all the elect will labour by these meanes of overthrow Answer 3 them and draw them from God Somemetimes the divel tempts them by prosperity sometimes by â—dversity leaving no meanes unsought by which hee hath any hope to prevaile against them And therefore they must expect to be thus assaulted and labour manfully to withstand it Fourthly God often by this meanes trieth what Answer 4 is in us and whether we will acquit our selves like men adhering unto him even in the midst of danger Thus God tries Iob who in his heavie affliction promiseth not to forsake God though hee kill him And therefore seeing that both Sathan thus tempts and God tries wee had need to expect afflictions and to prepare our selves for them What afflictions must we expect Quest 6 First sometimes violent windes that is externall Answer 1 power opposition and persecution Secondly sometimes floods that is the wicked Answer 2 customes of our dayes and times and the perswasions and allurements of our society and friends Thirdly sometimes showres that is internall lusts Answer 3 and assaults by our carnall affections These wee must expect and these wee must labour carefully to arme our selves against 1. We must bee watchfull over our internall desires and take heede of the lust of the flesh the lust of the eyes and the pride of life 1 Iohn 2.16 for these are shrewd showres 2. Wee must take heede of the perswasions and examples of men For First some perswade unto heresy and schisme Secondly some perswade unto iniquitie and sinne as drunkennesse adultery theft and the like and that sometimes by word sometimes by example And these sometimes are strong streames 3. Wee must expect and prepare against persecutions for these are windes and stormes whether they be First open persecution Or Secondly hatred losse of goods or some inferiour punishment Or Thirdly scoffing and deriding as Ismael persecuted Jsaac § 4. And it fell not Sect. 4 We may see here the security of the godly our Saviour himselfe saying that those who heare and doe his words are like a house built upon a rocke which the winds and stormes of temptations and afflictions cannot overthrow according to that of the Psalmist Psal 15.5 He that doth these things shall never bee moved Psal 125.1 And againe They that trust in the Lord shall be as mount Sion which cannot bee removed but abideth for ever Psal 125.1 Yea the phrase or words here used are worth observing for the further proofe of this In this 25. verse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in verse 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first signifies properly to fall the second to cut off To show how that afflâ—ctions Fall upon The righteous as the stormes tempests and floods fall upon the rocke who notwithstanding all their fury stands immoveable and is not cut or broken in peeces by them The wicked and hypocrites as the axe fals upon the wood which is cut in peeces by the weight and sharpnesse thereof reade Job 38.11 Psal 104.6 and 46.1 Section 5 § 5. For it was founded upon a rocke Quest 1 What is the meaning of these words Answer The Church of God in Scripture is compared to a house Cittie Temple and therefore the beginning proceeding and encreasing of the same is rightly compared to a building Now in a building there must bee a foundation upon which all may râ—st and stay that is put into that same building And the foundation must be sure firme and immoveable for otherwise it will faile and so all others parts of the building wanting their stay will fall to the ground Now nothing is so firme sure and immoveable as a Rocke and consequently no building so strong as that which is raysed upon a rockie foundation A house saith our Saviour in this place builded upon the sand is easily ruinated soone shaken â—o pieces but that which is builded upon a rocke standeth sure and firme notwithstanding the furie and violence of the floods winds and tempests So that by a rocke in this place is meant a sure foundation that will not faile nor be moved or shaken how great a weight soever bee laid upon it And a man that persists in the observation of those things which he hath learnt from Christ is here meant by the house built upon the rocke Quest 2 How many things are required in a firme and sure foundation Answer Three namely first That it be the first thing in the building Secondly that it beare up all the other parts of the building And Thirdly that it be firme and immoveable For as Christ saith If the eye that is the light of the body bee darkenesse how great is that darkenesse Matth. 6.33 So if that which is to support and beare up all doe faile and shrinke all must needs bee shaken and fall a sunder Quest 3 Who is this Rocke or foundation Answer Christ onely is that foundation upon which the spirituall building of the Church is raised because he only is that beginning whence all spirituall good originally floweth and commeth and upon whom all the perswasion of the truth of things revealed stayeth it selfe as being the Angell of the great Covenant and that eternall Word that was with God in the beginning And upon whom all our hope confidence and expectation of any good groundeth it selfe all the promises of God being in him Yea and Amen 2 Cor. 1.20 1 Cor. 3.11 And in this sense the Apostle S. Paul saith Other foundation can no man lay then that which is laid even Iesus Christ Is there no oâ—her Foundation of the Church but Quest 4 only CHRIST First in generall In respect of some particular Answer 1 times persons and things and in some particular and speciall considerations there are other things that may rightly be named Foundations both in respect of the spirituall building of the Church and in respect of the frame and fabrique of vertue and well-doing raised in this building Secondly the first and principall vertue namely Answer 2 Faith upon which all other vertues doe stay themselves from which they take the first direction that any vertue can give is rightly named a foundation Thirdly in respect of the forme of Christian doctrine Answer 3 the first principles of heavenly knowledge are rightly named a foundation Hebr. 6.1 Fourthly in respect of the confession of the true Answer 4 faith concerning Christ the first cleare expresse and perfect forme of confession that ever was made concerning the same may rightly bee named a foundation And in this sence Peters faith and confession is by divers of the Fathers named the Churches foundation Leo in Annivers Assumpt serm 2. But they
things are observable viz. First the sum of it wherein is shewed First what the creatures have The Foxes have holes The Birds have nests Secondly what Christ hath not The Son of man hath not where c. Secondly the Application of it in these words Iesus saith unto him And therefore although they be first in shew yet they are last in the order of nature which order I here now observe Our Saviours answer to the Scribe seems to be not pertinent and indeed it doth not hansomly square with the words of the Scribe but with his minde meaning and understanding most properly which Christ shews is not hid from him but as he hears the words of the mouth so hee sees and knowes the thoughts of the heart whence we may learn Observ That Christ knowes the secrets of the heart Psalme 7.9 Zach. 4.10 Heb. 4.12 13. Quest How doth it appear that Christ sees the secrets of the hidden man of the heart Answ 1 First because he made the heart Psal 33.15 Answ 2 Secondly because he is true God and this is Gods Royall Prerogative Ier. 17.9 10. Answ 3 Thirdly it is clear that he sees the heart because he is angry and threatens to punish for the sins of the heart and inward man Ier. 16.16.17 and 17 10. and 32.19 Vers 21.22 VERS 21 22. And another of his Disciples said unto him Lord suffer me first to goe and bury my Father But Iesus said unto him follow me and let the dead bury their dead Sect. 1 § 1. And another of his Disciples said unto him Quest 1 What is meant by this word Disciple Answ 1 First commonly this name Disciple is attributed to the twelve selected Apostles Answ 2 Secondly sometimes it is given to the seventy Disciples Answ 3 Thirdly sometimes for all those who purposely followed him I dare here determine nothing positively but only say with Beza that this was none of the twelve but whether hee was one of the seventy or not I know not Quest 2 Why doth not Christ reject him and let him go as well as the Scribe Answ 1 First some answer because he was his Disciple one of his servants and family Answ 2 Secondly but I conceive that this Scribe which Christ suffers to depart was one of his Disciples also at least outwardly because it is said here Another of his Disciples said unto him c. which seems to imply that this Scribe whom Christ answered was one of his Disciples also Quest 3 If both these were Disciples then why doth Christ detaine the one and dismisse the other Answ Observ Because he would whence we may learn That salvation depends upon the mere mercy and free grace and dispensation of God Reade Iames 1.18 and Titus 3.5 and Rom. 9.18 and verse 15. and Exod. 33.19 Luke 17.34 Yea our disposition unto good is not the cause of Gods love towards us but the effect Sect. 2 § 2. Suffer me first to go and bury my Father Quest 1 What doth this Disciple desire of Christ Answ Leave to depart hee seemes to be of a good and honest heart because Christ recals him and retains him and yet hee begs temporall things before spirituall From whence we may observe Observ 1 That there are Reliques of sinne remaining in the Regenerate Rom. 7.23 25. and 2 Corinthians 12.8 9. Quest 2 Why hath God left the remainders of sin in his children Answ 1 First sometimes to prove and try us whether we will strive to hate them and expel them or not Exod. 20.20 Iudg. 2.22 Secondly sometimes to humble us that having Answ 2 such strong enemies and reliques within us wee might never be puffed up but stand in awe and fear 2 Chron 32.25 Thirdly alwayes to exercise us God would Answ 3 not have Adam idle in Paradise but he must dress the Garden Gen. 2.15 Much lesse must wee be idle in this wicked world and therefore that wee may be alwayes employed the Lord hath left us enemies that wee might bee the more watchfull and carefull over our selves and more couragious against our enemies Reade Iob 7.1 and Ephes 6.12 c. 2 Tim. 4.7 c. Heb. 12.14 and 1 Pet. 2.11 And therfore the best and al the Saints have their duties required of them as long as they live namely I. To weed and root sin and vice out of their hearts And II. To hold fast what they have whether grace or strength against sin Revel 2.11 And III. To labour daily to grow and increase in grace and strength more and more For how long time did this Disciple aske Quest 3 leave to be gone Only for a small time Answ but untill hee could bury his Father and yet Christ would not permit it To teach us that we must not absent our selves Observ 2 from Christ not for a small time but must labour to be present with the Lord continually either in our words by speaking of him or in our hearts by thinking of him or in our works by serving of him Why must wee never depart from our Lord Quest 4 Christ First because in Negative Precepts we are obliged Answ 1 Semper ad semper we must never doe any thing which is forbidden us as long as we live Secondly because we are alwayes in danger of Answ 2 sinning and can bee frâ—e no longer then we stick close unto him the occasions of sinne occurre daily and wee shall daily fall into sin except Christ protect us And therfore we must be carefull never to forsake him Must we never sin at all this is too strict May Quest 5 we not take liberty sometimes unto evill First sinne is poison and therfore as a man Answ 1 must not once take a draught thereof no more must hee sinne once for one Cup of poyson is mortall to the body and one sin to the soule Secondly sinne is a Serpent and therefore if Answ 2 it can but get entrance with the tip of his tayle hee will wind in his whole body Suggestion unto evill being harboured brings a man often times at length to finall impenitency Why did this Disciple desire to depart Quest 6 To bury his Father Answ Whether was his Father dead as Chrysostome Quest 7 thinkes or onely aged and decrepite as Gualter imagines and also Calvin Whether was hee Mortuâ—s or Moribundus It matters not much whether Answ seeing the Scripture herein is silent although I rather thinke the latter If his Father were dead was it not a good worke to bury him and if he were old was it Quest 8 not well done to attend upon him and to comfort him why then is it not granted Answ 1 First certainly children are to honour and tender their aged Parents Levit. 19.3 Prov. 23.21.22 and it is an unchristian thing not to bury the dead Answ 2 Secondly but the comparison is here whether we must forsake Christ or Parents and from our Saviour we are taught to contemne Parents in respect of Christ Answ 3
contemptible shape sometimes in the likenesse of a Frog sometimes of a Mouse sometimes of a Spider sometimes of a Bee or Fly And therefore he is not so bloody or cruell as was affirmed Answ The Devill doth sometimes hide his malice and his sting and the instruments of his cruelty transforming himselfe into an Angell of light 2 Cor. 11.14 that so hee may the more speedily and unexpectedly destroy The Fowler hides the net and shews only the shrap the Panther hides his fangs and holds forth only his sweet and beautifull skin the Crocodile cryes like a child that cruelly he may slay men And thus bloody cruelty is covered with the vaile of crafty simplicity Object 3 The Devill is ruled governed over-swayed and commanded by an old woman yea often by an Idiot which shews that he is not thus cruell as was affirmed Answ They seeme to govern and rule him but hee in truth and very deed rules and commands them Object 4 The Devill gives riches and good things and pleasures unto his servants and therefore hee is not fierce bloody and cruell Answ Certainly the Devill will give a man two Talents of silver for his destruction as he did unto Gehazi yea set men up in slippery places that he may destroy them h Psalme 73.6.18 being willingly contented that they should spend their dayes in good things that thus in a moment hee may bring them down into the pit Iob 21.13 Sathan delivers many from paines and evils Object 5 and that by good prayers and therefore it is clear that he is not bloody and cruell First hee freeth sometimes from those evils Answ 1 which are inflicted by himselfe Non sanando sed cessando he doth not properly heal and cure evils but only cease from inflicting of evils Abdias in S. Bartholomaeo Secondly he freeth men from evils after they Answ 2 have sacrificed prayed sued and sought unto him for untill then hee hath no power over their soules Id. Ibid. And when men are content to bequeath their soules unto him for the health of their bodies then he is content to cure and heale their bodies But the Schoolmen deny fury or concupiscence Object 6 to be in the Devils Quia nil in ijs irascibile vel concupiscibile Thom. 1.59.5 Quia pertinent haecad appetitum sensitivum non intellectivum Ibid. Yea sense memory and phantasie are not properly in devils but only understanding mind or will Aquinas Certainly as these are perturbations Answ arising from sense they are not in devils but are said to be in them Allegorically because they have a cruell and deadly hatred against man-kind out of an implacable envie But the sacred Scriptures witnesse that the Object 8 Devill is fearfull and will fly away if hee be resisted Iames 4.7 for otherwise it were in vaine to resist him Ephes 4.27 First the Devill is not such a Coward as many Answ 1 make him to be the Drunkard Swearer and cruell person will say I defie the Devill and I feare him not But these are lamentably deceived for whilst openly they defie the Devill secretly they are possessed by the Devill Secondly the Devill flies only from the faithfull Answ 2 when he is resisted by them 1 Pet. 5.9 Now this power comes from heaven not from themselves for the Devill is too strong to bee overcome by any arm of flesh as we may see by those dangerous fals and direfull foiles he hath given to the best of the Saints when God but for a while hath with-held his grace If Sathan be thus fierce cruell strong and Quest 2 powerfull then how comes it to passe that hee doth no more harm then he doth Oftentimes hee would do harm and cannot Answ because his power is not absolute but subordinate Si posset quantum vult nemo justorum remaneret i Aug. s Psalme If he were able to do what he desires hee would not leave a righteous man in the world Sathanae voluntas semper iniqua potestas nunquam injusta quia habet voluntatem à se potestatem à Deo Greg. moral The will of Sathan is alwayes wicked but his power is alwayes just because hee hath his power from the good God but his wil from his wicked selfe And therefore as farre as his sleeve or chain or power will reach hee is most cruell How doth it appear that naturally the Devil Quest 3 is fierce cruell and bloody Answ It appears three manner of wayes viz. First from the nature of Sathan or the nature of an Angell For as the spirituall Image of God in man was lost by the fall of man but the naturall Image remained So in Sathan the naturall power of the Angels remaineth still but their spirituall love is changed into hatred Now the power of the Angels we know is great as appears by the slaughter of those 185000. which were slaine by one Angell in one night And therefore if the naturall power of an Angell remaine in Sathan and his spirituall love bee changed into implacable hatred then without doubt by nature he is fierce and cruell Secondly from the names given unto him hee is called a Lyon 1 Peter 5.8 a Dragon a Serpent Revelat. 12.3.9 and 20.2 Psalme 91.13 Leviathan Esay 27.1 Behemoth a strong man armed Luke 11.21 a Murderer from the beginning Iohn 8.44 Lightning Luke 10.18 An Enemy Matthew 13.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adversary 1 Tim. 5.14 Abaddon and Apollyon Revel 9.11 Thirdly from his works consider but how grievously he afflicted Iob in his estate children body mind wife friends and dreames leaving no means unsought to make him miserable as farre as the Lord would permit him And in the New Testament we reade how hee sifted Peter Luke 22.31 and buffetted Paul 2 Cor. 12.9 Quest 4 How is Sathan this fierce and cruell enemy to be expelled and cast out Answ 1 First Negatively because he is strong and fierce therefore he cannot easily or with sluggish endeavours be expelled or cast out Answ 2 Secondly Iacobus de Valentia in Psalm 6. prescribeth unto us three excellent rules for the driving him way I. He must be cast out Cum pudore with shame and blushing that is we must learn and labour to be ashamed and confounded for our sinnes wherby we became the captives of Sathan Read these places and strive to imitate the practise of these Presidents Ezra 9.6 Daniel 9.7 8 Rom. 6.21 and 2 Cor. 7.11 Ier. 31.19 and 3.3 and 6.15 and 8.12 II. He must be cast out Cum violentiâ with force and violence that is we must resist sinne and Sathan manfully striving against them even unto blood Heb. 12.4 like Iacob who wrastled all the night with the Angell Gen. 32.24 that so wee may become strong in faith 1 Pet. 5.9 Nam quo magis videt rebellâ—nes eo acrius expugnare contendit k Greg. moral 29. The more earnestly we strive to overcome Sathan the more earnestly he strives to overcome us and therefore wee
the felicity and happinesse they have lost for there they are deprived First of the society of the Saints Heb. 12.22 And Secondly of light and the sight of heaven And Thirdly of God himselfe which by much is the greatest losse Chrysost s And therefore herein the Devill and reprobate Angels are worse I conceive then men are because they have more knowledge of the sweetnesse of God and his gracious and blessed presence then men have they being once partakers thereof in heaven which man was never Indeed if any should say that at the day of judgement it shall bee revealed unto the wicked how glorious the Lord is and how unspeakably hapâ—y all they are who enjoy that beatificall vision of his face in heaven that the remembrance of that losse may adde to their spirituall torment I could not tell how to gain say it but should be forced to subscribe unto it both because the evill Angels enjoyment of heaven was but short and also because there shall be nothing wanting to make wicked men perfectly miserable Hence III. In hell ariseth an envying of the happinesse of the Saints in heaven And here I conceive that the Devill doth exceed and excell all reprobate soules in envie because the righteous are perfectly and perpetually happy and can be harmed and molested by him no more m Ioh. 16.11 IV. In hell there is a desperation of helpe and mercy for all hope of favour or compassion from God there failes them Hence V. The mind is dejected and cast down being destitute of all courage to support it under so insupportable a burthen And thus wee may conceive what the torments are which are prepared in hell for the disobedient both in body and soule Quest 3 What things hinder us from preventing these torments by repentance Answ We are prevented principally by foure things namely First by insensibility as a man asleepe not being sensible of the danger wherein he is cannot be so carefull as he ought to avoid it So those who sleepe in sin and are neither sensible of the evill of sin or of punishment cannot be carefull to break off their sins or to avert these torments by repentance Secondly by presumption as they who are fully perswaded that they go right are carelesse to inquire after the right way so those who presume they are good enough are negligent in the preventing of this insufferable evill Iohn 9.40 Thirdly by Procrastination and delay Modò Modò non habet modum August many cry by and by and put off God with delays untill he cuts them off with death Many promise to repent to morrow and the next day to become new men but the new day brings new delayes and they still remaine the old men Fourthly by coldnesse in the perfecting of the worke many are content to repent and to turn from their sins and to turn unto God but they are too luke-warme remisse and negligent in the performance thereof not striving against sin even unto blood Heb. 12.4 And therefore if we desire to be free from these insufferable torments let us labour I. To be sensible of our sins and the miserable condition we are brought into and the punishments we are liable unto for our sins And II. Let us not presume of mercy and remission without faith and true conversion Yea III. Let us not delay our conversion but go about it out of hand Esay 55.6 And IV. Let us not undertake this difficult worke of repentance negligently remisly or sleightly but diligently and industriously remembring that the curse is not taken off but more surely set on upon such For cursed are they that doe this worke of the Lord negligently u Ier. 48.10 And V. Let us seeke unto the Lord by praier and powerfull supplication Ioel. 1.15 and 2.17 that he who alone is able would be graciously pleased to pluck us as brands out of the fire to convert us unto himselfe to avert from us those temporall judgements that we have deserved and to preserve us from those eternall torments which wee have just cause to feare How may we know whether wee shall be free Quest 4 from these torments or not For answer hereunto observe Answ that there are foure sorts of men to wit First some are affected with horrours and desperate fears as was Cain and Iudas Matth. 27.5 These are infinitly miserable Secondly some are insensible sottish and blockish fearing nothing though they run on in their sins these are equally and alike miserable with the former Thirdly some presume with their mouths but they lye with their lips they say they feare not the flames of hell they being assured of a part and interest in heaven but the Spirit of God doth not witnesse this unto their spirits it being only the suggestion of Sathan and a false perswasion And therefore these also are miserable because although they deceive themselves yet they cannot deceive God Gal. 6.7 Fourthly some have a true and living hope to be freed from painfull misery and to bee filled with perpetuall mercies 2 Tim. 4.8 And these are truly and of all these sorts only blessed and happy wherefore betwixt God and our owne consciencs wee should seriously examine of which of these sorts we are Sect. 2 § 2. Before our time The Devill seemes here most falsely to taxe Christ of injustice in these two phrases viz. First What have we to doe with thee Iesus thou Son of God As though I. Christ had had no power over Satan Or as though II. Christ had divided his Empire with Sathan Divisum imperium cum Iove Caesar habet Or III. Because Sathan had not invaded the parts of Christ but only the Gergasenes who were strangers from him and ther fore hee saith Quid mihi tecum what have I to doe with thee as if hee would say I harme none of thine Secondly why art thou come to torment us before our time As though I. There were a time of punishing prescribed unto God and that hee could not justly punish when he would Or as though II. It were not now time to subdue and bring under Sathan Luke 10.18 or to cast him out either of the bodies of those who were corporally possessed or out of the mind of those who were spiritually possessed Act. 26.18 or out of the Kingdome of the Gentiles Quest How did the devils know that the time of their punishment was not yet come Answ 1 First negatively it was not revealed unto them for our Saviour saith that of that day and houre knoweth no man no not the Angels of heaven and therefore much lesse the Angels of the bottomlesse Pit Mat. 24. Answ 2 Secondly they say their time of torment was not yet come because they did not expect it nor looke for it nor thinke of it Whence we might learne Observ That unexpected evils aggravate the punishment or a great aggravation of torment is for it to come unlooked for Matth. 24.50 and Iob 21.13 and
Tim. 1.20 And II. Absolves sorrowfull and penitent sinners 2 Cor. 2.7 8. Thirdly by Indulgences and pardons And this comes from the Church of Rome and it came in by steps and degrees For I. These Indulgences were onely for the remitting of the penance and punishment enjoyned II. Afterwards they were given or rather sold for the remitting both of the sin and punishment in this life And III. At length these pardons were not given to some who seemed penitent but to all that would buy them yea not only as profitable for this life but as helpfull for those who are in Purgatory VERS 9. And as Iesus passed forth from thence Vers 9 he saw a man named Matthew fitting at the receit of Custome and he saith unto him Follow me And he arose and followed him § 1. And Iesus passed forth from thence Sect. 1 As Iacobs hand holds Esaus heel Observ so doth our Saviours cares and labours for as soon as the miracle is wrought and ended another work begins without any intermission and that for our example and instruction that from thence we might learn That a Christians life is a constant labour Gal. 6.10 and 2 Thess 3.13 Gal. 5.7 How doth it appear that our life is thus laborious Quest 1 First because we have Enemies alwaies so long Answ 1 as we live the Devill will tempt us the world allure us and our own hearts suggest wicked things unto us And therefore we must perpetually labour to be free from these Ephes 6.11 12. Gal. 5. â—7 Rom. 13.12 and 1 Pet. 2.11 and 5.8 Secondly it appears that our life is full of labour Answ 2 because that is the end of our vocation or thereunto are we called as is evident from these phrases following namely I. Our life is called a warfare Iob 7.1 and 1 Tim 6.12 and 2 Tim. 2.3 c. Yea II. Our life is called a Watch and we are commanded to watch so long as we live d Iob 14.14 and 1 Pet. 5.8 And III. It is called a Race or course the end whereof is death and therefore we must not stand still or sit down but run swif ly and cheerfully untill we come to our journeys end e Psal 119 32. and Cant. 1.4 1 Cor. 9.24 Quest 2 Why doth the Lord allot so much and so great labour for us in this life Answ 1 First because great is the reward and notable is the price which is prepared for all true Christians The Crown which they fight strive and run for is immortall heavenly and glorious and therefore the Lord will have some proportion though far from adequate to be betwixt the labour and the reward Reade Gal. 6.10 and Rev. 2.10 and 3.13 and 14.13 Answ 2 Secondly because the Lord girds and indues his servants with a great measure of strength and affords unto them strong help and assistance therefore he appoints unto them a great and long labour God arms his children with grace which is stronger than sin and aids them by his Spirit which is stronger than Sathan wherefore they are able to undergo a great labour and fight of temptations Gen. 32.24 and 2 Cor. 12.9 Heb. 6.10 Quest 3 May we not cast all our labour and care upon God Answ 1 First certainly this is a most dangerous perswasion that we need neither care nor endeavour nor sweat nor fight but refer and leave the care and labour of all things wholly unto God Answ 2 Secondly why hath God given us power to walk run fight and strive but onely that we might reduce this our power into act the lame man was not cured to sit still but that being healed he might arise walk work and praise God Answ 3 Thirdly if we might let the Lord alone with all the care and labour and our selves do nothing then why are those many exhortations in the holy Scriptures Certainly they are not I. That we might merit our salvation as the Papists would have it Nor II. That they might be as idle appearances or skar-crows as some unjustly calumniate us to hold But III. That they might excite us unto labour giving us hope of help and assistance from God we are commanded to labour to work out our salvation with fear and trembling Philip. 2.12 and then we shall be aided by God who works in us both the will and the deed verse 13. Answ 4 Fourthly I briefly distinguish thus viz. The event is To be expected from God if we labour and endeavour for Conanti aderit Deus Not to be cast upon or left unto God if we neglect our duty and sleep That is Let us do our endeavour and as God hath commanded and then we may leave the successe and event unto him But to leave the issue to him and to be negligent in the use of the means is to tempt his providence and as a thing altogether unwarrantable is without all hope of good successe Wherein must we labour Quest 4 Labour is two-fold viz. First internall of the heart Answ whereby we endeavour to subdue those corruptions which war against our souls And Secondly externall of the life wherby we labour both to abstain from all evil to be rich in good works and to be industrious in the outward duties of Religion § 2. He saw a man named Matthew Sect. 2 Faustus from this verse objects Object that this Gospel was not written by Saint Matthew but by some other because of Matthew it is written in the third person he seeth a man named Matthew sitting at the receit of Custome To this Augustine answers Answ that by the same Argument Faustus may aswell conclude that Saint Iohn writ not his Gospel for he thus speaketh of himself Peter turning about seeth the Disciple whom Iesus loved that is Iohn himself following and he said unto Iesus Master what shall this man do e Ioh. 21.20 21. August contr Faust lib. 19. cap. 7. Here iâ— Matthew observe two things namely First that he had two names for here he is called Matthew and Mark 2.14 and Luke 5.27 he is called Levi. Musoulus thinks that he was a Jew and from the first was named Levi and afterwards took unto himself the name of Matthew which was a heathenish name and now was better known by Matthew than by Levi. Secondly Matthew writes these things and yet neither omits nor mitigates his own blots and blemishes Whence we might learn two things namely First that the failings and errours of the Saints Observ 1 do not a whit obscure the fidelity of the sacred Scriptures that is neither Noahs drunkennesse nor Davids adultery nor Abrahams dissimulation nor Lots incest nor Peters deniall nor Pauls contention with Barnabas nor Matthews being a Publican can detract or derogate any thing from the truth of the word of God Secondly from S. Matthews humility we may Observ 2 observe That those who are truly humbled will not be ashamed to reveal and acknowledge their sins and offences 2 Cor. 11.30 Why do
in the Acts we are running and leaping Acts 3.8 Hebr. 5.12 assoon as ever we have found our legs yea undertaking to teach others when we have need our selves to be taught Indeed great may their boldness be thought that seek without fear to set forth their knowledge or rather as I have done their ignorance and suffer their doings to be seen they care not of whom For not onely thereby do they bring men to think that they stand much in their own conceit but also they seem to assure themselves that all men will like whatsoever they write which is a great folly to imagine Now the best way for an Offender in this kinde to finde favour is to pretend a good intent and if a good intention happen to produce an evill action then to accuse himself and not to stand upon his own justification And therfore having by this Book both betrayed my own folly and given great occasion unto others to talk largely of me that thy censure may be the lighter I will Article against my self My intention in the publication of this imperfect Peece was sincere namely that by these my weak endeavours God might gain some Glory and his people my Country-men some profit and these were a pair of such sharp Spurs and prevalent Motives in and unto me that I fear many will either say or think that according to the Proverb I made more haste than good speed Skilfull Musicians are hardly induced to play but unskilfull Fidlers will scrape before they be entreated verifying the old Proverb None so bold as blinde Bayard Our great and learned Schollers when they write excuse themselves in their Epistles Dedicatory or to the Reader that they were unwilling to be seen in print and were induced to write being overcome with the importunity of their friends who would take no Nay But I cannot thus excuse my self and therefore am so much the more inexcusable for I was not provoked nor perswaded to make my self a publike Spectacle to all English eyes by any friends but willingly put my self upon it deserving therefore the whole blame for it Indeed the first Movers of this work was Gods glory and the Churches good and therefore whatsoever I deserve let me intreat thee Christian Reader not to take that with the left hand which was given with the right nor sinisterly to censure what was dexterously meant but to accept it in good part The Lord commanded that those who could not bring gold or silver or purple or scarlet or fine linnen Exod. 25.3 4 5. for the making of the Tabernacle should bring Goats hair or Rams skins or Badgers skins and promised that their offerings should be accepted not according to the worth of the thing offered but according to the ability and estate of the offerer Yea God is graciously pleased to accept of a Mite at a poor womans hands and of two Talents encrease where he gave no more Wherefore do thou imitate thy Father herein taking thankfully and blessing God for a weak work from a weak workman And as Charity covers a multitude of sins so shew thou thy self to be endowed with this Christian vertue by being more ready to cover than discover a fault more ready to excuse than accuse the faulty I will entreat thee briefly to take notice of two or three particulars and so I will commend thee to the Lords gracious protection and this Book to thy Christian consideration First I do not propound in this work to teach Teachers or to instruct those from whom I might receive instruction for both the language and method and matter and stile thereof shew that it was written ad vulgus onely for the help and benefit of the unlearned although perhaps the wise may learn something therein Secondly I do not professe my self to be an Interpreter and therefore I do omit some Verses wholly and some in part picking and chusing what I understand best my self and what I conceive may be most profitable and usefull for thee Thirdly a Gentlewoman having wrought in silk a curious Rainbow another viewing of it thus carped at it that the Rainbow should have all colours in it and this was defective not having such or such To whom the skilfull Sempster thus subtlely answers That she saw but one side of the Bow and therefore those colours she could not see she must suppose them to be on the back-side Let me entreat thee courteous Reader to do thus and if thou meetest with any Question or Objection sleightly answered to suppose that it is either more fully answered in some other place of this Tractate or is to be handled more amply in the ensuing Evangelists Fourthly some places I have handled herein something largely either because I have publikely treated of them and so my Meditations have been enlarged or because my helps have been more therein Now if in those places some necessary things as thou conceivest be omitted Remember I saw onely with my own dim eyes and conceived with my own dull heart and if I had the eyes fancies and understanding of all the work certainly would have been by much better than it is Fiftly if thou meetest with any thing which thou canst not understand and at once reading over then reade it twice that thou maist understand what thou readest for otherwise thou wilt not benefit thy self by thy reading Legere non intelligere negligere est A man reades no more to purpose than he understands And if thou canst not reade the divisions and subdivisions which ever and anon thou shalt meet withall then repair to any Minister or Scholler and they will easily teach thee Sixtly if thou findest any thing which dislikes thee either in the Method or Matter Remember this is not the work of any of our Antistites or mighty men or Worthies of our Church but of one who is no old man in yeers and but a childe in Vnderstanding And therefore I say if thou spiest any faults in this untimely and imperfect Booke as many will be spied by seeing eyes then doe with them as Appelles did who covered Venus mole with her finger that it might not be spied Where the beare cannot find Origanum to heal his grief he blasteth all other leaves with his breath So many reject whatsoever they reade if their expectation be not fully answered in every thing But this is no pious practise and therefore I entreat thee not to imitate it but make use of that which is good and labour to hide and conceal what is amisse Seventhly refuse not to buy this Book because the Author is alive for thou needst not fear any additions at all Epistle to the Reader Master Wilson having set out the Art of Rhetorique and in Rome being in danger of his life for it was entreated when he came home to amend it that it might be re-printed Whereunto he answered That his Book should mend it self if it would and make him amends for the
danger he was brought into by reason of it for for his part he would own it no more So say I take this as it is for I assure thee having exposed it to the wide world I will never receive it nor intertain it any more but as Beggars do with their Brats let it shift for it self Artificers are sometimes enamoured of their own works as Archidamus of his woodden Dove Pigmalion of his Ivory Image and Arachne of his wooden Swan resembling herein Narcissus who dâ—ated upon his own shadow Beleeve me I am none of these for I am so sensible of my own inabilities that none can dislike what comes from me more than I do in my self neither have a lower conceit of me than I have of my self When I call to minde how the Arabians being stuffed with perfumes burn Hemlocks and in Hybla being cloyed with honey they think it dainty to feed on Wax and how the Eagle fearing to surfet on spices stoopeth to bite on wormwood Then I confesse I have some hope that this Book will please some pallat for we do so surfet and are so cloyed with rare learned and Scholler-like Books that plain ones and unlearned perhaps will relish with us Eightly although there be many defects which may occur unto thee in this Miscellany yet excuse them and me thus That as the Vine is more regarded that beareth Grapes than the Ash that hath nothing but leaves and the Deer that encreaseth the Park more than the barren Doe and the Orchard that is fraught with fruit than that which hath nothing but Bloomâ— So it is better for a man to have but a little Learning and to employ it wholly to the good of others than to have much buried in him and learned onely unto himself for Bonum quo communius eo est melius Ninthly some scapes thou wilt meet withall which were committed through the negligence and eversight of the Printer but they are rectified and amended in the end of the Book in the Errata whereunto I intreat thee to turn when thou findest any fault and having found the correction to amend it with thy Pen. Tenthly and lastly thou hast a profitable Index at the end of the Book wherein thou maist see what is contained in the whole Work and how readily to finde out any of the things contained Thus intreating the Lord to enlighten thy understanding that thou maist understand what thou readest and to sanctifie thy affections that thou mayst put in practise what good duties thou understandest I bid thee in the Lord Farewell Thine in CHRIST IESU R. W. CHAPTER X. Verse 1 VERS 1. And when he had called unto him his twelve Disciples he gave them power against uncleane spirits to cast them out and to heale all manner of sicknesse and all manner of disease Sect. 1 § 1. HEe called unto him his twelve Disciples Observ Our Saviour heere calleth these twelve by their old name Disciples not by their new Apostles that he might teach us That Apostles are not chosen but onely out of Disciples or that we must first be Disciples before we can be Apostles Quest 1 How often were these twelve called and sent Foure severall times viz. Answ First when they were called into the family and society of Christ to follow him and to be his Disciples Mat. 4.18 c. Mar. 1.16 Luke 5.10 Secondly when the twelve were separated from the other Disciples unto the future Apostleship and were called Apostles Mar. 3.13 Luke 6.13 Iohn 15.16 Mat. 19.28 c. Thirdly when they were initiated into a particular office and sent onely unto the Jewes and of this the Text speaks as also doth Mark 6.7 and Luke 9.1 Fourthly when they were fully sent by a perpetuall ordination unto the Gentiles as Matth. 20.19 and Mark 16.15 and Luke 22.36 and Acts 13.46 And thus we see how they were called and sent by degrees Quest 2 Why must Ministers be Disciples before they be Apostles the servants of Christ before they teach others Answ 1 First because Piety is the greatest helpe unto the work of the Ministery and therefore is first to be learnt and laboured for Answ 2 Secondly because ability is not given by Miracle but God blesseth our indeavours And therefore it is necessary that learning should goe before the undertaking of the Ministery To this purpose mention is made of the Schoole of the Prophets 1 Sam. 19.20 and 2 Kings 2.3 5. And Paul telleth us how he was brought up under Gamaliel and how himselfe taught Timothy Aquila and Apollo yea hence it was that Universities were founded in those places where Christianity was embraced And therefore those who despise Learning and Literature are unfit for the Ministery neither savour of the Spirit of God Sect. 2 § 2. And gave them power Observ 1 We learne hence That all power is from God and every good thing in Man is from divine strength Quest 1 How doth this appeare Answ 1 First most cleerly from these Texts of Scripture 1 Chron. 29.12 Iames 1.17 Iohn 19.11 Mat. 6.14 and 1 Tim. 6.16 Answ 2 Secondly we have lost that power which was given us by nature Rom. 3.23 being now so impotent that we cannot so much as thinke a good thought 2 Corin. 3.5 And therefore it is evident that all power comes from God and the true way unto God is First to goe out of our selves and to confesse and acknowledge that we have no power nor ability at all unto any thing that is good we should confesse our owne naughtinesse and nothingnesse and cast our selves at the feet of God as good Origen did confessing that we are but unsavoury Salt Then Secondly let us beg and intreat new strength from God praying with David Teach Oh Lord my hands to warre and my fingers to fight Thirdly it is evident that all strength is from Answ 3 the Lord in the worke of the Ministery for I. Preaching is unprofitable without a calling and sending from God Rom. 10.14 How can he preach that is profitably or by his preaching beget faith in you except he be sent And therefore except God shine in us we cannot enlighten 2 Cor. 4.6 II. Hearing is unprofitable except God imprint and infuse Faith in the Hearers for if the Word be not mixed with Faith it cannot profit Heb. 4.2 Now it is God that both opens the heart Act. 16.14 and gives a blessing to the Word 1 Cor. 3.7 Paul may plant and Apollo may water but God gives the increase Fourthly it is apparent that all power is from Answ 4 God and that in regard of him all things are passive if we looke upon Miracles which are wrought onely by the finger of God but of this elsewhere To whom did Christ here give power Quest 2 To his Apostles and in them to the Church Answ What power did Christ give to the Church Quest 3 First he gave a limited power not absolute Answ 1 this being so undeniable that it is
not questioned I enlarge it not Secondly he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority unto them Answ 2 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power Luke 9.1 Men can give the former unto Men but not the latter that is Authority but not Power but God gives both I. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority over every hurtfull thing Luke 10.19 II. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power he promised it when he was ready to ascend up into heaven Act. 1.8 And he performed presently after reade Act. 3.12 and 4.33 and 6.8 Rom. 15.19 and 1 Thes 1.5 Thirdly he gave a miraculous power or power Answ 3 to worke Miracles Acts 10.44 and 19.6 To how many of the Apostles did Christ give Quest 4 power Unto all to Iudas as well as the rest Answ for the Text is plaine He called unto him his twelve Disciples now Iudas was one of the twelve verse 4. and gave them that is all of them power c. Whence we may learne That wicked Men Observ 2 may be true Ministers Matth. 7.22 and 23.1 and 1 Cor. 9.27 Balaam prophesieth and God often useth the Ministery and service of wicked Men bad Ministers may strengthen the feeble hearts of the righteous as the stalke upholds the Corne and yet when the Wheat is gathered into the garner with the straw they shall be burnt in unquenchable fire Sect. 3 § 3. Over uncleane spirits and to heale sicknesses and diseases Observ The phrase here is worth observing He gave thē power over Satan that They might cast him out They might cure sicknesses and diseases Because Satan wrought in them Whence we may observe That where evils are either brought or continued there Satan is the cause thereof for he provokes David to number the people 2 Sam. 24. he tempts unto sin that God may punish he hinders sinners from repentance because he knows that would turne away wrath and appease the anger of God Ionah 3.3 yea sometimes he is the Minister of God to inflict diseases as we see Iob 2. and Luke 13.16 Vers 2 VERS 2. Now the names of the twelve Apostles are these The first Simon who is called Peter and Andrew his brother c. Sect. 1 § 1. The names of the twelve Apostles Our Evangelist here intimates the degrees of the Apostleship for in the former verse they were called Disciples but here Apostles after they are called that they may be sent abroad But yet we see that it is onely these twelve who are called Apostles and not the seventy although they were also sent to preach the Gospel for they are still called Disciples Luke 10.1 Observ Whence we learne That there are degrees of eminencie and dignity in the Ministery it selfe reade Ioh. 6.70 Mat. 19.28 and 1 Cor. 12.28 29. and Ephes 4.11 Quest Who are here blame-worthy Those who maintaine a parity and equality of all Ministers Indeed as Noble-men and inferiour Justices are equall and alike in regard of their conjoynt charge when they are joyned together in Commission so Ministers are equall in regard of the Ministery but in regard of eminencie and dignity all are not alike for the degree of the Apostleship did excell the Disciples and all others Object 1 But these twelve Apostles are after this called Disciples And therefore Apostles and Disciples are equall Iesus going up to Ierusalem tooke the twelve Disciples apart in the way Mat. 20.17 And again He called his twelve Disciples together and gave them power c. Luke 9.1 Answ This name Disciple is a generall name unto both for Apostles and Disciples are not membra dividentia but Genus and Species for all Apostles are Disciples as was shewed in the former verse but all Disciples are not Apostles And hence our Saviour sometimes calleth the twelve Disciples Luke 9.1 and sometimes Apostles Luke 9.10 Object 2 But others besides those twelve are called Apostles and therefore there is no difference of degree between Apostles and Disciples First the name Apostle is used diversly namely Answ 1 I. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ consider the Apostle and high Priest of our profession Hebrews 3.1 II. Sometimes extraordinarily thus S. Paul is called an Apostle although he were not one of the twelve yet because he was extraordinarily called by Christ to the worke of an Apostle III. Sometimes the word is used generally for all those who labour in the worke of the Ministery thus Titus is called an Apostle and also the rest who were employed in the Lords worke Whether any enquire saith S. Paul of Titus or our Brethren they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles of the Churches 2 Corin. 8.23 And thus Epaphroditus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle of the Philippians Philip. 2.25 IV. Sometimes the name is used abusively They that boast are false Apostles deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11.13 Secondly although the name Apostle be thus Answ 2 diversly used sometimes yet this hinders not the genuine and naturall acception of it namely for those twelve according to the plaine Text of Scripture When it was day Iesus called unto him his Disciples and of them he chose twelve whom he called Apostles Luke 6.13 where we see the name Apostle distinguished from Disciple and given as proper unto the twelve The Apostleship or place of an Apostle is extraordinary Object 3 and therefore from thence we cannot from thence prove a disparity or inequality in those who are ordinarily called as all are now First it doth not seeme that the place of an Answ 1 Apostle was extraordinary for although S. Paul shew many extraordinary callings and places and things in others besides Apostles 1 Cor. 12.28 29. yet he omits them all Ephes 4.11 speaking there onely of ordinary places and yet even there Apostles are mentioned But Secondly the best rule of perpetuity is Use Answ 2 and Necessity and therefore by way of distinction I say I. In the Apostles there were some things which were extraordinary as to worke Miracles And II. Some things ordinary as to governe Churches to call Councels to determine of Controversies and points in difference Act. 15. Now although the first were peculiar unto themselves yet the second is communicable unto others that is principally to those whom God hath raised to greater eminencie and dignity in the Church § 2. The first Simon who is called Peter Sect. 2 How many names had this first Apostle Quest 1 Three namely 1 Simon Answ which signifies either fatnesse Staplet s Mar. 3. or obedient 2 Peter a petra from a Rock namely either from Christ or from his confession of Christ Matth. 16.18 3 Cephas a Rocke or a stone Ioh. 1.42 When was he first called Peter Quest 2 Answ 1 First certainly not when he was brought by Andrew unto Christ Ioh. 1.40 Neither Answ 2 Secondly when he was called with Andrew from mending the Nets Marke 1 16. But Answ 3 Thirdly when the twelve
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
they worke Miracles freely or Quest 4 why may they not take money for doing them First the Text saith because they have received Answ 1 this power freely if by long study they had found out the nature of hearbs plants roots and second causes and by those have cured or healed or if healing by meanes their physicke had cost them ought then they might have taken money for their cures but seeing neither their skill cost them study nor their meanes of healing money therefore they must give and doe these freely Secondly whether it was lawfull for them to Answ 2 take any gratuity for healing or not I confesse I am not able to decide This I know was unlawfull namely I. In healing to aime at their owne gaine and profit And II. To covenant for such a summe for such a cure But III. Whether here they were forbidden to take any gratuity which was neither thought of nor contracted for on their parts but freely offered and given by the partie or friends of the partie cured I confesse my selfe unable to determine Indeed I doe not thinke that ever the Master took any recompense for any of his cures nor doe I reade that the Apostles did for any of theirs and I know how Elias refused to take such a gratuity from Naaman and therefore I leave this to the intelligent Readers opinion to conceit of as he findes most ground for Answ 3 Thirdly the reasons why they must not contract for any thing for working any miracles but doe them freely are these namely I. Because spirituall things cannot be equalled to any terrene price and therefore they are not to bee sold Simon Magus would have given money for this power that upon whomsoever he should have laid his hands they might have received the gifts and graces of the holy Ghost but Peter rejects him and sharpely reproves him for it because it is a work more worth then all the money in the world II. That onely is to be sold whereof a man is master but the Apostles were not lords and masters of these gifts but onely dispensers h 1 Cor. 4.1 And therefore it were unjust to seek gaine by that which is not their owne III. In bestowing of these graces they must carefully avoid shunne and abstaine from gifts lest the grace of God in them should have been vilified For by the free magnificence of God who freely gives such power unto his servants and by the contempt of riches and gifts in the dispensers of these graces men will be the more provoked to admire those charismata and graces which are given and to glorifie God the free giver of them and to beleeve that doctrine which is sent from such a Lord and brought by such servants Men usually are wont lesse to admire or esteeme those things which they know how to esteeme and therfore the Apostles must freely give them because people should the more highly prize them and see and acknowledge that no price was able to purchase and procure them Verse 9 10. VERS 9.10 Provide neither gold nor silver nor brasse in your purses nor scrip for your journey neither two coates nor shooes nor yet staves for the workman is worthy of his meat Sect. 1 § 1. Provide neither gold nor silver c. Quest What is meant by this word Provide Answ 1 First the old Interpreter renders it Ne possidie possesse not but this is improper For 1. The word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both but more commonly to provide procure or get It is easier saith i Olyâ—â— â— Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep those things which thou hast then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to procure those things which thou hast not and hence Aristotle calleth those Arts whereby men provide and procure food Artes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Our Saviour doth not here command a long custome but an action or a law which is by and by to be revoked and repealed Luke 22.35 And therefore the word is unfitly rendred by the vulgar translation Possesse not Answ 2 Secondly the word is here to be understood either 1. De non possidendo of not possessing gold silver c. As the Votaries and Franciscanes corruptly would have it Or 2. De non accipiendo of not receiving gold silver c. of their hearers lest they should seem to preach for their owne gaines sake and not for Gods glory or the salvation of his people k Hier. s Non dicit ne accipiatis vobiscum sed ne possideatis aliunde Chrys s Or 3. De non portando of not carrying about with them these prohibited things And this I thinke to be the true meaning of the place For first it is most like that the Apostles themselves now had no money about them neither used to carry any because Christ bought and procured all things needfull for them all and Iudas carried the bag and Peter had not Didrachmum which is not above a shilling at the most in our money to pay Tribute withall Secondly our Saviour forbids them to goe home to their owne houses to provide these things for although they have them not now yet they shall be supplied when they want For the workman is worthy of his hire Luke 17.31 § 2. Neither gold nor silver nor brasse nor scrip Sect. 2 nor coates nor shooes nor staves Object Our Saviour seemes heere to answer an objection which they might make If we must give freely then might they say we must provide money and garments and purses for our selves otherwise we shall bee destitute To this Christ answers no Answer for I doe not bid you to give freely to others that you may burden and overcharge your selves but because you shall be freely provided for by others therefore carry not these things about with you neither goe home to make ready for your selves or journey Chrysostome observes here the order observed by Christ he doth not first say carry nothing with you but first gives them power to worke miracles and then afterwards bids them not to be carefull for their journey he gives unto them before he will burden them that so they may the more confidently and assuredly hope and trust to be provided for How many sorts of money are there that Quest 1 our Saviour forbids to provide gold silver brasse There are divers sorts of money Answer which are differenced two manner of wayes namely First in regard of time thus money first was made of Lether and of brasse and of iron and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any of these then secondly of silver and thirdly of gold Ita crescunt nummi decrescunt mores as money increased manners decreased Aetas Saturnia aurea Iovialis argentea Nostra ferrea Saturne lived in a golden age Iupiter in a silver but we in an iron age thus resembling Daniels Image Dan. 2.32 Secondly money is differenced in regard of its estimation for in one and the same time there
we doe not serve God with our whole heart Secondly we must serve God Interpidè without worldly feare no apprehension or feare of danger must daunt us or detaine us from the service of the Lord but like Daniel the three Children and Ioseph of Arimathea wee must boldly and before men professe the Lord otherwise we doe not serve him with the whole heart Thirdly wee must serve the Lord perfectly in all things Heb. 13.21 not parting of stakes with him And Fourthly we must serve him perseverantly not being weary of well doing Gal. 6.9 And thus if we desire so to live that the worthinesse of our conversation may appeare to the Church of God and the brethren of Christ we must take heed that wee bring no evil report upon our selves either by doing that which is evill or scandalous And wee must labour to procure a good report amongst men by being zealous in our profession and holy towards our God and both in word worke and thought just and true towards all and mercifull and pitifull towards the poore and afflicted yea all this sincerely not in hypocrisie fervently not key coldy perseverantly not by starts or unconstantly and then the Lord will accept of us as worthy to be made partakers of the preaching of his Word Observ 2 Secondly wee must first enquire after the worthinesse of people before we lodge with them the Apostles must first enquire who are worthy and then goe unto their houses To teach us that we must not converse with the unworthy or those who have an evill name or fame amongst men reade Psalme 1.1 Prov. 1.15 Ephes 5.7.11 Quest 5 How many sorts of unworthy persons be there Answ Foure namely First wicked and prophane persons Secondly hereticall persons Thirdly heathenish and barbarous persons Fourthly excommunicated persons Here observe I. That the two last are alike the excommunicated person might be unto us as a heathen II. That the Gentile or Heathen is worse then the excommunicate person because we must refuse to converse with him but only for a time 1 Cor. 5. For upon his repentance he is to be admitted againe unto the Church and unto the society of the Saints III. But it seemes that for the instant or during the time of his excommunication that the excommunicate person is worse than the heathen man because with such an one while he stands justly excommunicate it is not lawfull to eat which is not prohibited in or with a Heathen But I enlarge not this disputation because the present Text speakes of the first sort of unworthy persons namely wicked prophane and scandalous men Why may we not familiarly converse and associate Quest 6 our selves with wicked and unworthy persons First because as God is a jealous God so those Answ 1 who love him are very jealous also and as a chaste honest and loving wife will not love nor delight in nor frequent the company of whores or whoremasters so the friends and loveâ—s of the Lord will not love his enemies and those whom his soule hates For those who love the Lord will hate evill in whomsoever it be And therefore if we desire to approve our selves to love the Lord we must not frequent the society of those who hate and are hated of the Lord. Secondly we must shunne all familiarity with Answ 2 the wicked because otherwise we should seeme to justifie them in their wickednes and so bring a woe upon our selves Esa 5.20 And therefore if wee desire to approve our selves to hate the corruption of sinne we must not love the company of sinners Answ 3 Thirdly we must not converse with wicked men because so we shall be made like unto them Ioas was good as long as Iehojadah lived and men learne goodnesse by associating themselves with those who are good And on the contrary the company of wicked men begets corrupt and wicked manners As we see in Ioseph who learnt to sweare by the life of Pharaoh Answ 4 Fourthly we must not frequent the society of the wicked because if we be not righteous and holy wee cannot truly love it The bond of Christian love is mutuall piety and sanctity and therefore this bond being broken there can bee no true love It is a blessed thing for brethren to dwell together in unity Psalm 133.1 But what union or concord can there bee betwixt light and darknesse good and evill Quest 7 How many sorts of companions or associates are there Foure namely Answ First grosse palpable and enormous sinners These are altogether to be avoided Secondly those who are not enormous sinners neither shew forth any life or power of religion namely meere carnal men These are unworthy to be made chosen of for intimate friends Thirdly hypocriticall professours painted tombes these are to bee avoided and turned away from because they weare Christs livery and yet serve the devill Fourthly there are sincere professours These are most and best worthy of our love and society Quest 8 With whom must wee not hold familiarity and societie Answ With the two former sorts of companions namely who either follow after evill or fly that which is good who love vice and hate vertue For if we see men to grow wicked we must leave their friendship and familiaritie Here some things may be objected Object 1 First some will say I have formerly promised to continue a league of amitie for terme of life and therefore I must not shake off my friends acquaintance though he prove wicked Answ If our friends prove wicked then we must say that we onely said we would continue our former familiaritie but we did not promise it Not that it is lawfull linguà jurare as Eunius said to sweare or say that with our mouth which our heart never thought but because First promises of friendship familiaritie and intimacie made unto any are to be understood as long as he shall continue holy and religious but if hee turn to be irreligious or wicked then those promises are annihilated and void And Secondly because we are not of our disposing but of the Lords whose wholly we are and therefore it is not in our power to make any league of friendship with the enemies of God Quest 9 Concerning the second sort of unworthy persons mentioned Question 7. it may be demanded If it be not lawfull to associate carnall men There is a manifold societie Answ to omit marriages bargaines and the like namely First to live peaceably with our neighbours whatsoever they are And this is required of us for wee must have peace with all in as much as in us lies Rom. 12. Secondly mutually to helpe one another in our wayes and callings or to exercise the office of love and charity one towards another And this is necessarily to be done unto all for in this sense and respect every one is our neighbour and so to be esteemed Thirdly mutually to use the helpe one of another in our callings this is lawfull with this proviso that
the plots and endeavours of the persecuters And therefore the phrase is true in this sense Every persecution makes for Gods glory either by abiding it or by fleeing from it but in this sense the objection is Non-sense David by flight escaped the traines which Saul had laid for him and his escapes and preservation did more magnifie and illustrate Gods glory than if he had yeelded his necke to the sword of the persecuter at the first yea we see what elegant Psalmes David composed in his flight wherein sometimes he gives thanks unto God that had made his feet like Harts feet that is swift to flee away Answ 3 Thirdly these words in the objection By persecution we are made better and called home unto God are ambiguous also for herein that is attributed to Persecution which is proper to the grace of God and his holy Spirit to make us better to convert us unto God is the work of divine grace and cannot be ascribed unto persecution as the cause thereof except onely by accident the Spirit of God being the true primary and efficient cause thereof Answ 4 Fourthly and lastly I answer I. It is most true that to flee in the time of persecution is not alwayes lawfull namely either first when flight hinders our vocation hence it was that Christ would not flee but cals Peter a Devill for perswading him unto it because then he should have left the worke undone for which he was sent Or Secondly when the will of God is revealed and thus Eusebius telleth us that Christ forbade Peter to flee from Rome because he should suffer there Now II. On the other side it is as true that it is not alwayes unlawfull to flee and decline persecution as we see by Ioseph and Mary who fled and Paul Acts 9.25 and 14.6 and 17.14 and Christ himselfe Mat. 12.15 Quest 5 If flight in the time of persecution be sometimes lawfull sometimes unlawfull then how may we regulate our selves or know when we may flee and when we may not Answ Let us moderate and square our selves herein according to these rules namely Rule 1 First never flee except thou be persecuted we must not run away for idlenesse as some doe before ever they be so much as questioned or flee for feare as Ionas did before he had any just cause The Text here is plaine When you are persecuted in one City flee unto another and therefore where there is no persecution for the Truth but liberty and freedome given to professe it and to injoy the holy Sacraments and the divine Ordinances of the Word and Prayer there must be no flight nor departure for we must not flee for cowardlinesse but for conscience sake because we would not tempt the providence of God Rule 2 Secondly in our flight let us respect Gods glory and before we flee seriously consider all the weighty circumstances of both sides whether in probability God may be more glorified by our staying or by our going for that must be our first and maine scope Thirdly we must before we flee respect the offending Rule 3 of the weake brethren carefully avoiding as much as in us lyes the giving of offence unto any Now weake Christians are offended often by the fearfulnesse and too swift flying of the Ministers who leave their charges and forsake their flockes upon every jealousie feare and suspition of danger whereas on the contrary they should be like good Leaders the first in the field and the last out the first to assaile and the last to retire and by their example animate their people and barten them on to be constant and couragious in the profession of the truth Fourthly we must before we flee respect our Rule 4 office and function examining whether that will be hindered by our flight or not Christ here saith when they persecute you in one Citie flee unto another thereby shewing that Ministers must not by their departure hinder the preaching of the Word or by their flight forsake their function but if they cannot be permitted without persecution to preach in one place then they must go unto another to preach because their lives rather then their vocations are to bee laid downe if it lye in their power Thus Paul being persecuted flees but he preacheth whether soever he goes Act. 14.6 And great reason there is for it because we are thereunto called and sent For Ministers should seriously consider the end of their flight and beware they flee not with Ionas that so they may bee free from preaching the Word and live in ease and idlenesse but if one Citie persecute them they must flee unto another that is not cast off the worke of the Ministery but in other places and times put out the Lords talent to usury and labour to improve their gifts to Gods glory and the peoples benefit amongst whom they live Fiftly in our flight wee must respect the enemies Rule 5 of God and religion For it they bee so exasperated and incensed against some particular Minister that his presence doth but make them sinne more grievously and set themselves against the Church more maliciously and cruelly then they may lawfully depart p Chem. harm fol. 1043. medio but more of this by and by in the seventh Rule Sixtly in our flight wee must respect the place Rule 6 wherein and persons with whom we live For if the departure of the righteous doe hasten anger and fury and judgement from God upon the wicked as Lots departure did upon the wicked Sodomites then we must not be hasty to depart but labour rather to stand in the gap and to with-hold judgement from them by counselling advising admonishing and reproving of them and by praying for them yea continuing to doe this untill either the Lord by some particular command call us away or untill they come to that maturitie and ripenesse of sin that they will not endure instruction admonition or reproofe but hate us for it and set themselves against us and that not one or two but generally yea in a manner one and all as the Sodomites did against Lot Now if in this case wee may say with the people of God wee would have cured Babell but shee would not be cured let us therefore forsake her And if wee have any command or vision or voice from God as the faithfull in Ierusalem had who being in the Temple heard a voice saying unto them Migremus hinc let us flee hence or as Ioseph had Mat. 2.13 then wee must follow the Lords call and depart Rule 7 Seventhly a Minister in his flight should consider whether he onely be not aimed at by the enemies of the truth who for some certaine causes beare a personall hatred and grudge against him and if they could but procure his departure then the Church should have peace and tranquillity Chemnitius harmon fol. 1043. medio is of opinion and I dare not gaine-say it that that Pastor sins against and breakes
their profession and unblameable in their lives and conversations are of high price value and esteeme with God Seventhly because the name of God is blasphemed Answ 7 by the evill life of professors therefore those who desire to be saved must to outward profession conjoyne outward and inward practise he that honours God on earth him will God honour in heaven but he who dishonours him on earth shall be punished in hell Maillard reports how at Tours in the Raigne of King Lewis the eighth the Jews reproved Christians for saying that Christ dyed for them and yet they dishonoured and blasphemed his name Rom. 2.24 Eightly because profession without practise doth not free us from the servitude and bondage Answ 8 of sin and captivity of Satan None can be saved so long as they are the slaves and bondmen of sin and Satan but profession without practise cannot free us from these chains or bonds and therfore it is necessary for those who would be saved to conjoyne them together The service of Christ is to be judged by the subjugating of our wils unto the will of Christ and by giving up of our selves wholly unto him yea he onely is Christs servant who doth his worke and obeys his command Ioh. 8.32 Rom. 6.6 Wherefore if we would approve our selves to be free from Satan and sin and to be made the free-men of Christ we must obey and fulfill his will as well as professe his Name Answ 9 Ninthly it is necessary that those who would be saved should conjoyne strict profession and sincere practise together because profession without practise doth not please God As the Vine is more regarded that beareth Grapes than the Ash that hath nothing but Leaves and the Deere that increaseth the Parke more than the barren Doe as the Orchard is better that is fraught with Fruit than that which beares nothing but Bloomes So those who are rich in every good worke 1 Tim. 6.18 are more acceptable to God than those who are onely rich in leaves shadows and outward shews for these the Lord cares not for at all Sect. 2 § 2. I will confesse him before my Father which is in heaven Object The Papists say that because the Saints suffred more than their sins required therfore the overplus of their passions and satisfactions belong unto the Treasure of the Church And Bellarmine argues for the proofe hereof thus The Martyrdome of the Saints is able to redeeme great offences as Christ saith Whosoever confesseth me before men him will I confesse before my Father which is in heaven But many of the Martyrs had small offences at the time of their Martyrdome And therefore there remaineth abundance of satisfaction for others g Bell. lib. 1. de Indulgent cap 2 Prop. 4. Answ The Martyrdome of the Saints was profitable unto themselves God crowning their patience with immortality through Christ but they are no way available unto us save onely for example in which sense Saint Paul saith was Paul crucified for you 1 Corin. 1.13 And Saint Ambrose saith well Pendebat in câ—uce filius c. While her Son hanged upon the Crosse Mary offred her selfe to the Persecuters Si fortè suà morte publico muneri aliquid adderetur sed Christi passio adjutore non eguit if so she by her death might adde any thing to the publike benefit but Christs passion needed no helper Institut virg cap 5. Now if the suffrings of Mary could adde nothing to Christs passion much lesse the afflictions of others For the understanding of these words I will confesse him before my Father which is in heaven observe these three things to wit First to confesse signifies to acknowledge and to owne and accept before God Secondly to the presence of God is added the presence of the Angels Luke 12.8 9. He that confesseth me before men him shall the Son of God confesse before the Angels of God Thirdly the time when is declared to be at Christs second comming in glory both by Saint Marke chap. 8.38 and Saint Luke chap. 9.26 Whence we learne Observ That they who adhere and sticke close on earth to Christ and the profession of Religion shall at last be received into eternall happinesse Or Those who are sincere in their profession and practise shall be saved Sacerdos Dei evangelium tenens Christi praecepta custodiens occidi potest vinci non potest h Cypr. He who holds and maintaines the doctrine of the Gospel and is obedient to the precepts therein contained may be killed but cannot be overcome because Christ hath promised that he will confesse and own him at his comming to judgement quem Christus tum confitetur invictus est Cypr. Besides for the proofe hereof we may reade these places Luke 22.28 Rom. 8.16 and 1 Cor. 1.21 and 2 Tim. 4.8 and Revel 2.9 10 11. Religion is the commandement or worke of God life eternall is the reward Hebr. 6.10 And therefore it is both Equall that this service should be crowned with a reward Rom 1.17 2 Tim. 2.12 and also Iust 2 Thess 1.6 7. Wherefore they that in sincerity of heart confesse themselves to be the Lords servants and in integrity and singlenesse of spirit labour to serve him shall certainly be crowned with blessednesse at the last What is required of us in regard of Religion Quest 1 and the profession thereof First we must neglect the care of our bodies in Answ 1 regard of the care of Religion Mat. 10.28 and 16.25 Acts 20.24 and 21.13 Rev. 12.11 We must not care for the world Iames 4 4. but cast that care upon God 1 Pet. 5.7 And bend all our study and care how to glorifie God and helpe forward the profession of Religion Secondly we must not feare infamy for Religion Answ 2 or the profession thereof but if we be laughed at and scoffed by reviling and taunting Michols for our profession and service of God with David confidently let us say That we will yet be more vile for the honour of Religion 2 Sam. 6. Lucrece for feare of infamy murdred her selfe but Susanna would not neither must we doe evill that good may come of it But remember these two things namely I. That the providence of God rules and governes all things Acts 3.18 and 4.28 A dog cannot barke at nor a wolfe bite the righteous without Gods permission the wicked cannot open his mouth to slander backbite and revile the righteous nor stretch out his hand to hurt them except God give him leave And therefore we need not feare reproach for Gods sake II. All things at last shall be revealed and the truth of every thing appeare verse 26. of this chapter and therefore although we should be calumniated for Religion and detracted for the practise thereof yet we need never feare but in the end God will cause our innocencie to breake forth as the Sun out of a cloud as we see in Ioseph and David Thirdly we must constantly
therefore can we know what religion is according to the doctrine of the Scriptures Answ 1 First all things in the New Testament and Epistles of the Apostles are not hard but some onely 2 Pet. 3.16 Answ 2 Secondly those things which are necessary to be knowne unto faith and salvation may bee knowne viz. I. By a diligent reading of the Word And II. By a frequent and attentive hearing of the Word And III. By a sincere and strict obeying of the Word read and heard And IV. By comparing place with place and judging of every place with humility and not with wilfulnesse or selfe-conceitednesse And V. By fervent prayer unto God to enlighten our understanding and to anoint our eyes with that eye salve that we may perceive what we reade and heare Answ 3 Thirdly in the New Testament two things are principally aimed at to wit I. The exaltation of the name and glory of our Lord and Saviour Iesus Christ And II. The spirituall worship and service of God and Christ And therefore that doctrine is according to the doctrine of the Apostles which teacheth us rightly to worship to searve God and Christ as is prescribed in the Word namely First by a mortification of the flesh and a dying unto sinne And Secondly by a newnesse of life and a living unto God And Thirdly by a spirituall obedience Quest 7 How must wee so professe Religion that wee may be certainely assured that Christ will confesse us Answ 1 First forsake not Religion for gaine or the pleasures or honours of the world as many doe The Citizens of Heidelberge leaving a little Village called the Holy Mount Tilly from thence battered the Citie So Religion being once forsaken we are easily overcome because without Religion wee are truely miserable And therefore neither a Land nor Citie in generall nor any particular person should forgoe or fall from the profession of Religion Secondly forsake not truth for errour nor religion Answ 2 for superstition nor God for Idols as the Philistines who would forgoe the Arke for Dagon Woe be to that people or person that shall thus reward the Lord to forsake the ever-living waters and digge to themselves Cistâ—rnes that wil hold no water Thirdly doe not staine the purity of Religion Answ 3 with the blots and blemishes of sinne For God and Mammon and the Arke and Dagon cannot stand together Wherefore wee must labour that we may be purged from all pollutions both of the flesh and spirit 2 Corinthians 7.1 Fourthly direct we all our actions according Answ 4 to the rule of Religion and Law and word of God Psalme 119 9.105 Here two things are worth our observation namely I. The sacred Scriptures teach and instruct all sorts of men how to walke and live as for example the Word teacheth Kings Princes and Iudges Psal 82. and Bishops 1 Tim. 5. Yea both wise men and fooles old and young Eccles 11. and 12. The Word directs Husbands how to carry themselves unto their Wives and Wives unto their Husbands Fathers unto their Children and Children unto their Parents Servants unto their Masters and Masters unto their Servants Colos 3. 4. Ephes 5. and 6. yea in the Word both rich and poore are taught And who not II. The Scripture descends to all the particular actions of our lives Forbidding First all grosse and enormious sinnes as Drunkennesse Adultery Oppression Vsury and the like Rom. 13.13 And Secondly all small and petty things as namely I. The detaining of the poore mans wages Levit. 19. And II. Filthy and impure communication Ephes 5.3 And III. How wee must beare our selves in selling Levit. 25.14 Prov. 20.14 And IV. What wee must doe about Corne-selling Ames 8. Prov. 11.26 And V. To avoid Suretiship Prov. 6.1 and 17.18 And VI. To leave gleanings for the poore Levit 19.9 And VII It teacheth huswifery Proverbes 31. Yea VIII It teacheth us how to eat or what to doe when wee eate i Corinth 10 31. 1 Tim. 4.4 Now to what end is all this but only to teach us that all sorts of men in all the severall actions of their lives are to be regulated by the word of God And therefore Religion doth not require only the worke of the Lords day although many will not give God that but it requires the labour of the whole life and that all our workes should bee directed with conscience rightly informed And if wee doe thus that is preferre Religion before gaine and Idols and sinne and square all the actions of our lives by the Word of God then wee may certainely expect that reward of glory which is here promised § 3. Whosoever denieth me before men Sect. 3 How manifold is denial or how many kinds Quest 1 thereof are there Deniall is manifold to wit there is Negatio First Di nitatis a refusall of dignity or honour Thus Moses denied to be Pharaohs sonne in law or his daughters son Hebrewes 11.24 Secondly Sacerdotis thus the Israelites denied and refused Moses saying who made thee a Ruler and a Iudge Act. 7.35 Thirdly Resurrectionis Thus the Sadduces denied that there was any Resurrection Luke 20.27 Fourthly Mendacitatis when men deny the truth as Sarah did Gen. 18.15 Fiftly Pompositatis of pride when men raised and promoted unto honour will not daigne to acknowledge or take notice of their poore friends and kindred Iob 8.18 Sixtly Timiditatis of fearfulnesse thus Peter denied Christ Marke 14.71 but of this by and by Seventhly Parcitatis vel Cupiditatis of coveteousnesse when men deny to relieve or to give almes unto the poore Iob 31.16 Eightly Egoitatis and thus wee are commanded to deny our selves Matth. 16.24 Ninthly Deitatis or Infidelitatis when men through Infidelity deny God Now this is two-fold viz I. When men deny God the Father who is denied three manner of wayes namely either First Directly Corde ore simul when men deny God both with their hearts and tongues as the Atheists doe Psal 14.1 Or Secondly Indirectly Corde tantum only in heart that is when men deny the providence of God and all his Attributes that is when men blasphemously affirme either I. That God is ignorant of humane things and knowes not what is done on the earth Iob 22.12 Psalme 10.11 and 64.6 Or II. That he cares not for the things of this life but Susque deque habet although hee sees humane things and knowes what is done below yet hee cares not which way they goe Or III. That hee cannot resist the wicked world Iob 22.17 Psalme 10.4 and 12.5 k 2 King 18.32 Or IV. That hee neither is able to punish the wicked and wickednesse of the world nor to reward the righteousnesse of the righteous Iob 21.14 15. Psalme 10.3 Zeph. 1.13 Thirdly God is denied in our workes Titus 1.16 They professe that they know God but in their workes they deny him that is although they know him yet they doe not worship and serve him But of
this were enough to move the affections to love God Thirdly Elicitus or love freely proceeding now this love proceeding freely is that when the affections make choise of God freely when as the consideration of his goodnesse breeds admiration in us when the consideration of his bountie breeds love in us and his sweetnesse doth so satisfie our whole desires that wee thinke nothing so worthy an object to be beloved as our God who hath all these excellent properties in him Why must we love God above all others Quest 3 Because he loved us first Iohn 3.16 Answ and 1 Iohn 4.10 and therefore wee are bound to love him againe and that above all things Here observe that there are three sorts of love viz. First the love that seeks his owne profit only as when a subject loves his Prince only for his goods such was the love of Laban to Iacob here the Prince is not bound to love his subject againe neither was Iacob bound to love Laban for this sort of love Secondly the love that lookes to lewdnesse and dishonestie such was the love which Potaphars wife carried to Ioseph Gen. 39.9 Now Ioseph was not bound to love Potaphars wife againe in this sort of love Thirdly there is a most pure and holy love and in this love we are bound to love back againe God loved us before we loved him yea he loved us freely and for no by-respect therefore wee are bound to love him first and above all things Weems Image of God part 2. pag. 191. Verse 38 VERS 38. And he that taketh not up his Crosse and followeth after me is not worthy of mee Sect. 1 § 1. And followeth after me Observ Our Saviour here expresly teacheth that it is not sufficient to beare the Crosse except also wee follow him Mat. 8.22 and 4.20.22 and 9.9 and 19.27 Luke 18.43 Revelat. 14 4. Iohn 10.4.27 Quest 1 Why is it not enough to suffer but we must also follow Christ Answ 1 First because wee cannot suffer persecution for any other cause for to beare the Crosse for error or pride or vaine glory or desperation or the like belongs not at all unto Christ it being the cause not the punishment that makes the Martyr Answ 2 Secondly because this is the end of persecution it being so hard to follow Christ that a man cannot do it without some persecution or other or without crosses in some kind or other Many are the enemies of Christ and religion and therfore we must suffer that so wee may follow our Saviour which without suffering wee cannot doe for if a man could follow Christ without persecution there were then no need that hee should suffer at all Quest 2 To whom doth it belong to follow Christ or who must doe it Answ This duty of following Christ belongs unto all and is common to all none being excepted or exempted but onely those who exclude themselves Here observe three sorts of men viz. First some thinke that sanctity belongs not unto them but onely unto Ministers but these must know that they who follow not Christ in the waies of holinesse follow the Divell in the waies of wickednesse Secondly some say they have their labours and employments and callings to follow and therefore have neither leasure nor spare time to follow Christ but these must know that to follow Christ is the principall and most generall vocation of the soule and woe bee to him that puts Christ into the Manger and post-pones the following of him unto wordly affaires Thirdly some binde themselves Apprentices and give themselves wholly up to the service of Christ both in prosperity and adversity both in persecution and peace And these as the best of the three by much are to bee imitated But it may bee objected that this dedicating of men unto the service of God Object doth make them neglect their vocations and callings And therefore is it not to be imitated Religion doth not teach this Answ and therefore they who under colour of Sanctity and profession neglect their callings doe amisse and are neither to bee imitated nor excused For First Religion teacheth us to devote our selves wholly up to the service of the Lord. And Secondly to follow our callings in the Lord because hee hath so ordained so commanded § 2. He is not worthy of mee Sect. 2 None is worthy of God or Christ Object and therfore this censure of our Saviours is needlesse First certainely no man in himselfe is worthy Answ 1 of God or Christ Secondly without doubt none can repute or Answ 2 think themselves worthy of God or Christ without a great measure of pride for if any be worthy indeed then grace is no grace Rom. 11. Thirdly but the Lord is graciously pleased Answ 3 to esteeme those who are in grace worthy of him as was shewed before verse 13. Hence wee may then observe That those who endeavour to give themselves Observ 1 up in love to the service of Christ Christ will esteeme them as worthy of himselfe by his grace See before verse 10. and Luke 21.36 Culos 1.12 and 2 Thes 1.5 Why will Christ esteeme such as these worthy Quest 1 First because their persons are worthy both Answ 1 in regard of the Covenant contracted betweene the Lord and them and in regard of their participation of Christ and also in regard of that New Garment of Christs which they have put on Secondly the Lord is pleased to thinke such Answ 2 worthy because the holy Spirit leads them unto worthy workes Ephes 4.1 and 3 Iohn 6. Galath 5.22 And therefore if wee desire that our Lord should thinke us worthy of him let us walke worthily bringing forth fruits worthy of amendment of life Mat. 3.8 Acts. 26.20 Philip. 1.27 Colos 1.10 and 1 Thessal 2.12 For I. This God commands And II. Unto this the Spirit aid◠and assists us What is the scope of these words He is not worthy Quest 2 of mee First our Saviour hereby would teach us why Answ 1 others are rejected namely because they were unworthy Mat 7.23 and 22.8 Secondly our Saviour hereby would teach us Answ 2 why others are unworthy namely because they despise Christ who gives such great things for vile and base things Whence we learne That it is a most unworthy thing to preferre Observ 2 worldly things before Christ Ierem. 2.13 Ionah 2.8 Esa 1.4.28 and 1 Samuel 8.8 and 15.11 How doth it appeare that it is an unworthy Quest 3 thing to preferre other things before Christ First because God hath done such great Answ 1 things for us Iohn 3.16 Secondly because hee is the living fountaine Answ 2 of all good Ierem. 2.13 Iames 1.17 Thirdly because Christ purchased us at so deare a rate to wit by his death and suffring Answ 3 Fourthly because all worldly things in regard Answ 4 of Christ are base and vile Philip. 3.8 And therefore to preferre such things such a God and Saviour and Redeemer is a most unworthy
Iohn 3.26 Whence I might observe That there will bee emulations in the Church of Christ and that among the godly but I passe this by Or II. Iâ—hn sent them by Christ that they might be instructed in Christ He was now shortly by death to depart from them and to leave them and therefore he sends them unto Christ that they might adhere unto and follow him To teach us Observ 2 That the nearer any approach unto death the more careful they should be to bring theirs that is those who are under their care and charge unto Christ Iacob blesseth his before his death Gen. 49. and Isaac Gen. 27. Because they knew that they must give an account of those who were committed unto them Quest 4 Must we not take care of those who are under us till a little before our death Answ Certainely wee must and ought alwayes to say with Ioshua Let others doe as seeme good in their owne eyes but we and our housholds will serve the Lord Yet here two things may be distinguished and observed namely First wee must prepare and instruct them and this is alwayes to bee done 2 Corinth 11.2 As Abraham taught his children Gen. 18. and family the feare of the Lord. And the sooner this be done the better it is Prov. 22.6 Eccles 12.1 Secondly to deliver some particular directions and instructions to those who are under our care and charge and this is to be done at or a little before our departure out of this life Thus David did both to Solomon his sonne and to his people 1 Cshron 28. and 29. Chap. When a Father or Master of a family can no longer remaine with their children or servants it is the Christian-like done to administer holy and religious counsell and advice unto them and to take the best care for them that possibly they can For herein we shall imitate our blessed Lord and Saviour who when hee was to depart recommended his Mother to Iohn and his flocke the people to Peter Iohn 21. Quest 5 Who are here justly to be taxed Answ 1 First those who instead of breeding theirs up to Christ bring them up to the devill and that either I. By teaching them to sinne as poore people often teach their children to steale and others their children and servants to lye and others to revenge injuries and to put up wrongs at no mans hand and others to slight and neglect the word and to bee carelesse of all religious worship Or II. By giving wicked examples unto them either of drunkennesse or whoredome or prophanenesse or the like Or III. By soothing them up and suffering them in their sinnes And this good old Ely could not wash his hands of Answ 2 Secondly they are faulty here who provide for their families but doe not teach them wheras we should teach them perpetually Deut. 6.7 yea have more care of their soules then of their bodies more care to teach them then to feed them and not like some who fat up their children and teach their cattle thus inverting the order both of nature and religion Thirdly they are here to blame who teach Answ 3 their children but neglect their servants or the rest who are under their tuition and care These must looke upon the fift Commandement and from thence remember that the King must give account of his people the Pastor of his flocke the Master of his family the In-keeper of those who eate and lodge within his gates What is the best meditation or worke wee Quest 6 can take in hand when we have cause to expect and looke for the approach of death Our best worke is Answ to doe as Iohn Baptist here doth to bring our children and family unto Christ Here observe that certainely our first care is to commit and commend our owne spirits into the Lords hands as David did Psalm 3.15 But this work the godly man doth long before his death Age dum sanus tum securus August Men are wont when they begin to thinke of death to set their house in order and to take in hand these things namely First to cast up their estates to prize all and then to draw their estate to a totall summe Then Secondly to appoint such and such legacies to such and such persons Then Thirdly if their children be marriageable to take care for the disposing of them in marriage Thus wee all should doe indeed with a little change viz. I. Let us cast up our accounts and render a reckoning unto our God how many talents wee have gained that is how many children or how many servants have wee brought in our life time unto our Lord Christ II. Let us dispose and appoint our Legacies give Christ unto thy family and give thy family unto Christ Remember that hee promised to give unto thee himselfe and his Father and his love now therefore before thou goest away assigne all these over unto thy children III. Let us marry our children before wee goe unto the Lord oh it is an excellent work and earnestly to be taken in hand for what is dearer unto a man then his children what should a man care for more then his children wherein can a man better shew his care for his children then here in marrying them unto the King of Kings and the Lord of Lords yea unto the Lord and King of heaven and earth The Papists take care to get their daughters into Nunneries and their sonnes into Abbies but our care should be to get them entred and admitted into the Free-Schoole of Religion before wee die and then both we and they shall be happy Hereunto three things are required of us to wit First to pray daily unto the Lord for them and that hee would season and sanctifie their hearts with saving grace And Secondly to instruct exhort teach and admonish them so long as we are with them but principally and most pithily and vehemently when we are to depart from them For the last words take a deepe impression in the hearts of those who have any grace at all And Thirdly let us bee lights and patternes unto them both of piety and purity in life and of courage cheerefulnesse patience and constancie in death Thirdly Iohn being in prison sends his Disciples unto Christ Causâ Christi totius Ecclesiae in regard of Christ and his Catholike Church And that either I. That hee might congratulate with Christ as wee are wont to say by way of rejoycing to our friends when they are returned after a long absence and expectation of them Venistine What art thou come Answer I dare not subscribe to this particular and that First because if this be the meaning of the Interrogation then these words or shall we looke for another are idly added And Secondly because Christ would not have returned an answer if a question had not been intended by Iohn And therefore the cleare fountaine of the word is not to bee troubled with the clay of mans inventions
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
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
Confession the use of the Crosse and Marriage which must be beleeved to be a Sacrament Thirdly Necessaria depravata things which are necessary in themselves but polluted and corrupted by them as the Sacraments good Workes Prayer and Fasting Thirdly there is Iugum Dei the Lords yoke Answer 3 and this is two-fold viz. I. Afflictionis the yoke of affliction now this God hath promised to take from the necks of his children Esay 9.4 10.27 47.6 And to put it upon the necks of the wicked that those who will not beare the yoke of obedience and service may beare the yoke of correction and punishment Ierem. 28.13 II. Legis the yoke of the Law and this is two-fold namely First Ceremoniall this was to continue only untill Christ came and by his death was abolished for when giving up the Ghost hee cried Consummatum est It is finished then was the Law of Ceremonies abrogated And Act. 16. the Apostles shew that wee are free now from this yoke Secondly Morall which must continue for ever Psalme 1.19 And herein are two things viz. I. The matter of this yoke namely Obedience And II. The manner of this yoke namely In the feare of the Lord that is wee must not onely labour to doe whatsoever the Law enjoynes and eschew what it prohibits but wee must doe it with a filiall and religious reverence and feare Answ 4 Fourthly there is Iugum Christi the yoke of Christ and this the Text speakes of Quest 2 How manifold is the yoke of Christ Answer Two-fold namely Crucis legis the yoke of Affliction and Evangelicall obedience For Christ requires these two things of all that belong unto him namely I. That they should suffer all that hee laies upon them And II. That they should doe whatsoever hee requires of them And both these are included in Matth 16.24 where our Saviour commands us To take up our Crosse and follow him Quest 3 What yoke doth our Saviour here speake of Answ 1 First some say that he speakes De jugo legis of the yoke of the Law only Answ 2 Secondly some say that he speakes De jugo Crucis of the yoke of the Crosse only Answ 3 Thirdly I conceive that Christ speakes directly and immediately of the yoke of the Law and Obedience and implicitely of the yoke of the Crosse because hee both assists us in doing that which he requires and in bearing of that which hee imposes as followes by and by And therefore wee are commanded verse 28. to submit our necks to both these yokes and in this verse for our comfort our Saviour pronounceth them to be both light Quest 4 Why doth our Saviour call the yoke of the Law and Crosse his yoke for my yoke is easie Answ 1 First hee cals the yoke of the Law his for these causes namely I. Because he did co-operate and concur with the Father in the giving of the Law Opera Trinitatis ad extra sunt indivisa And therefore without doubt Christ had a hand in the promulgation and pronouncing thereof and so in that regard may justly call it his yoke II. Because it was confirmed by him hee openly protested that he came not to destroy or abrogate but to ratifie the Morall Law Matt. 5.17 c. He came not to free Christians from the obedience hereof but obligeth them to obedience thereunto For his will is his Fathers will and his Commandement his Fathers Commandement and therefore in this regard it may be called his yoke III. Because it was borne by him and absolutely performed and kept by him Take my yoke upon you c. As if hee would say the yoke that I have borne my selfe for it is easie I having perfectly kept and obeyed it Ano thus also it may be called His. IV. Because he tooke away the rigorous and impossible conditions thereof It was said before his comming Fac hoc vive doe this and live and without the full and perfect obedience therof yee shall not live but Christ hath mitigated this rigorous Law and now assured us that for his sake God will accept of the will for the deed And therefore for this his mitigating and dispensing of the hard conditio s of the Law it may be called his yoke V. Because he gives us power in some measure to obey and observe it For my yoke is easie as if he should say the yoke of the Morall Law which was imposed upon you by my Father and confirmed by my selfe is an easie yoke to you because I will enable you to beare it and that which therein you cannot doe of your selves I will doe with you and for you It is my yoke because I beare the greatest weight of it and therefore refuse not you to undertake it for what with that which I beare my selfe and what with the strength I endue you withall your burden is but easie and your yoke light And thus also it may be called Christs yoke because hee beares one part himselfe as followes by and by and gives us grace and strength sufficient to beare the other part with joy and comfort VI. It may justly be called Christs yoke because he rewards the obedience thereof As is most plainely laid downe in the two former verses where he promiseth to refresh and to give both spirituall and eternall rest to all those who submit their necks to this yoke and labour constantly and perseverantly to performe absolute perfect and universall obedience to this Law And thus we see in what regards our Saviour cals the yoke of the Law his yoke for these causes viz. Secondly our Saviour cals the yoke of the Answ 2 Crosse and Affliction his yoke I. Because the crosses and afflictions which wee suffer are imposed upon us by his will and permission For without that no enemy or calamity could touch us II. Because we beare the Crosse by his example therefore it is called his yoke III. Our Saviour cals our crosses and afflictions his yoke that thereby a difference may be observed betweene the scourges of wicked men and the crosses of beleevers for these are his yoke but not those IV. The Crosse is called Christs yoke because he hath sanctified this yoke by his owne body which on earth was subject to crosses afflictions and persecutions for us V. Because our Saviour doth so moderate our afflictions and crosses by the aid assistance and comfort of his holy Spirit that they become light unto us therefore they are called his yoke How doth our Saviour say that his yoke is easie and his burden light seeing that he saith Matth. 7.14 Quest 5 That strait is the gate and narrow is the way that leads unto life and therefore verse 13. commands us to enter in at the strait gate And againe in the 12. verse of this Chapter hee saith That the kingdome of heaven suffereth violence and the violent onely take it who strive to enter therein by force And Marke 10.25 hee saith that it is
only heareth them This was another cause of my printing these short Collections and Observations upon this Gospel Reason 3 that so those things which in my reading and study I met withall and which in my weak judgement were worthy of observation might not be lost but rather be made by publishing them to the world publikely profitable CHAPTER XII Vers 5 VERS 5 Or have yee not read in the Law how that on the Sabbath dayes the Priests in the Temple profane the Sabbath and are blamelesse Quest VVHether is it lawfull to worke or not when the case stands so that either we must worke or there is a morall certainety that the fruits of the Harvest will receive a sensible hurt to the prejudice of our life or liveli-hood Answ In this case it is not only lawfull but also our dutie to work and we breake the Sabbath except we breake it Christ here saith That the Priests labouring in the Temple did profane the Sabbath and yet were guiltlesse How so prophane and yet guiltlesse Because those their Temple workes had it not beene on such occasions would have beene a profanation of the Sabbath The sense of a Law is the Law now according to the Letter of the Law the killing of sacrifices and other Temple-workes were to see too a profanation of the Sabbath but in the true meaning they did sanctifie and not prophane it Right so In case of necessitie wee prophane the Sabbath except we prophane it For both necessity herein hath no Law and besides it doth adde a new relation to the worke wee doe not a new Ens but a Modus entis And there is not the greatest toyle in the world but in this sense it is a keeping of the Sabbath holy For the Sabbath was made for man that is not onely for the very being of man but for his wel-being and therefore whatsoever by necessitie without fraud or covin is to be done on that day for the comfort of man that now is turned into a very Sabbath worke If any desire to see this Question discussed thorowly I referre him to Mr. Pembles obscure places explained Chap. 18. pag. 375. I conclude that no understanding Christian will I thinke make question but that upon some urgent occasions and enforcing necessities a man may worke as for example if a fire should breake forth upon the Sabbath day in divine service or Sermon time it were undoubtedly lawful to labour to quench it although it could not be done without paines and also without taking us off and from the religious duties of the Sabbath If those who live in a fenny countrey should have a Wall or Banke breake upon the Sabbath day through which the water entring both Cattell and houses should be in imminent danger to be lost and laid waste without present and speedy helpe In such a case certainly a man may work yea if they doe not they neither understand our Lords will nor performe the duties of the Sabbath Vers 7 VERS 7. But if yee had knowne what this meaneth I will have mercy and not sacrifice yee would not have condemned the guiltlesse Sect. 1 § 1. Volo I will Question What is meant here by I will Answ 1 First Volo misericordiam ostendere Hier. s I will shew mercy From whence I might observe that salvation proceeds from the meere mercy of God But I passe this by Answ 2 Secondly Volo ut misericordiam ostendatiâ— inter vos and thus the most expound it I will have you to be mercifull one towards another Hence observe Observ That true obedience is to bee performed according to the will of God Matth. 6.10 and 7.21 and 12.3 Rom. 12.3 Ephes 5.10.15 and 1 Thessal 4.3 Sect. 2 § 2. Volo misericordiam I will have mercie Observ Wee may learne hence that mercy is the best Religion Iames 1.27 Quest 1 Why doth not the Lord say Volo justitiam I will have justice Answ 1 First lest hee should seeme to seeke himselfe and not us Answ 2 Secondly because Iustice in it selfe doth convince the conscience Answ 3 Thirdly because many would have justice and not mercy and therefore that we might learne of our Father to be mercifull hee saith I will have mercy Answ 4 Fourthly because mercie doth both approve and regulate Iustice Quest 2 Why must we be mercifull Answ 1 First because Deus vult God will have us mercifull and his will must rule us Answ 2 Secondly because Charitie is the summe of Religion Matth. 22.39 and 1 Iohn Answ 3 Thirdly because herein wee imitate our Father who is a God of mercy Luke 6.36 Answ 4 Fourthly because wee have obtained mercy from our Father therefore we must be mercifull to our brethren Mat. 18.22 Fiftly because otherwise we neither can bee Answ 5 assured of mercy from God or men Matth. 5.7 and 7.2 and Iames 2.13 § 3. And not sacrifice Sect. 3 What is the meaning of these words Quest 3 First some understand them Absolutè simply Answ 1 and absolutely of a negation and rejection of sacrifices but God is not contrary unto himselfe abrogating sacrifices before Christ the Antitype came Secondly some understand these words respectively Answ 2 and that either I. Comparativè comparatively as if he would say I desired mercy rather then sacrifice and knowledge rather then burnt offrings Hos 6.6 Or II. Exceptivè as if hee would say I care not for sacrifice without mercy Esa 58.5 c. These two last interpretations in gâ—â—eâ—â—ll differ but little but particularly they may be thus distinguished to wit First in the sacrifices of the Jewes the former exposition seemes to approve of sacrifices although mercy bee better as the worke of Martha was good but Maries was better Luke 10.4 As if the Lord would say I approve of your sacrifices but yet mercy is better then sacrifices but this interpretation is not now to be admitted because Christ being come all the sacrifices are ceased Secondly the latter exposition rejects all things where charity is wanting As if our Saviour would say in the commanding of sacrifices I would have mercy because this is the end that is but the meanes Hence then note That the outward worship of Religion Observ without faith and charity is not pleasing and acceptable unto God What duties of Religion doth the Scripture Quest 2 expresse to bee unpleasing unto God without faith and love First without these the sacrifices were not Answ 1 pleasing Esay â— 11.15 and 66.3 Ierem. 6.20 and 7.22 Hos 9.4 Amos 5.21 Mich. 6.6 c. Psalme 50.8 and 51.16 and 40.6 Secondly fasting without these is not pleasing Answ 2 Esay 58.3 c. Zach. 7.5 Thirdly all our prayers are ineffectuall without Answ 3 these Prov. 15.8.29 and 28.9 Why will not outward worship alone please Quest 3 God First because God being a Spirit hee must bee Answ 1 worshipped in spirit and in truth Iohn 4.24 Secondly because a man may performe outward Answ 2 duties and externall
worship and yet in his life and conversation disobey God 1 Sam. 15.22 But none are pleasing unto him but those who labour sincerely to obey him Thirdly because our sinnes doe so pollute our best actions that nothing is pleasing unto God Answ 3 so long as our sinnes are not purged by faith Agg. 2.15 Proverb 21.27 Who are here to be blamed Quest 4 First those who trust in the worke wrought Answ 1 or in the bare performance therof for this may be done both without faith and love Answ 2 Secondly those who perform outward profession without inward subjection who will both pray and hear and yet not submit their wils unto the will of God but continue to walk after their own hearts lusts Answ 3 Thirdly those who make a profession of Religion and in the mean time hate envie injure and oppresse their brethren Abak 2.4 Esa 61.8 Many think to hide their oppressions wrongs done under a pretence of Religion like the Pharisees who made longs prayers that they might the more unsuspectedly prey upon poor widows Vers 10 11 12. VERS 10 11 12. And behold there was a man which had his hand withered and they asked him saying Is it lawfull to heal on the Sabbath daies that they might aâ—use him And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold of it and lift it out How much then is a man better than a sheep wherefore it is lawfull to do well on the Sabbath daies From these three verses two or three generall Questions may be considered of Quest 1 Why did the Lord appoint a Sabbath or day of rest and that too upon the seventh day Answ 1 First some Jews are of opinion That the Sabbath being the seventh day was appointed to be kept holy because it is Saturns day which is evill and unlucky to begin any work in But this is a heathenish superstition to seem to worship those things for fear which are thought to hurt as Tullius Hostilius the third King of the Romans made the Quartane Ague and Fear and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the Stars of heaven nor worship those things which God had given for the service of men Deut. 4.19 Answ 2 Secondly the speciall reason why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the Creation were finished Answ 3 Thirdly divers Reasons may be yeelded why it was necessary that a day of rest should be appointed for the people of God namely I. This day was appointed and given ad destructionem erroris for the destruction of errours because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they which say 2 Pet. 3. Where is the promise of his comming for convincing their errour the Lord commanded this day to be kept as a monument of the Creation II. It was given to instruct us in the faith of our Redemption to signifie that Christs flesh should rest in the Grave according to that My flesh shall rest in hope Psalm 16. III. It was given to prefigure the truth of the Promise both in our spirituall rest from sin Damasc de orthodox fid lib. 4. cap. 24. as also in our everlasting rest in the Kingdom of God Cyril in Ioan. lib. 4. cap. 51. Now in heaven we look for rest from three things according to Thomas namely First A laboribus hujus vitae from the labours of this life Secondly A tentationum concussione from the trouble of temptation Thirdly A diaboli servitute from the service of the devill IV. It was ordained Ad inflammationem amoris to inflame our love that being free from worldly labours we might the better attend upon God V. It was given Ad opera pietatis for the works of piety for otherwise some would be so covetous that they would never leave working for gain Thom. in opuscul VI. This day was ordained that the bodies should be refreshed by this rest for some through their unsatiable greedinesse could scarse have afforded any rest unto themselves especially unto them who were at the command of others as children and servants Simler s Exod. 20. What things in the Sabbath were Ceremoniall Quest 2 and Temporall and what Morall and Perpetuall and what Mysticall First these things in the Jewish observation of Answ 1 the Sabbath were Ceremoniall namely I. The prescript of the day The Seventh day II. The manner of keeping it with the sacrifices oblations and other rites III. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under pain of death for he that gathered sticks was stoned Num. 15.4 The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects the Sabbath was Ceremoniall and bindeth not us now Secondly these things also in the Sabbath are Answ 2 Morall and Perpetuall namely I. The rest and relaxation of the creatures from their ordinary labour which was not the chief and principall but Accidentalis finis the accidentall end of keeping the Sabbath that so they might the better attend upon the service of God Calvin II. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise and the meditating upon his works as the Creation of the world the Redemption and Resurrection of Christ Simler s Exod. 20. III. Conservatio Ecclesiastici Ministerii the conservation of the Ecclesiasticall Ministery was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to Repentance Bastingius Vrsinus Thirdly Thomas maketh the Sabbath Ceremoniall Answ 3 in these four respects namely I. In the determination of the day II. In the Allegoricall signification as it was a sign of Christs rest in the grave III. In the Morall sense as it signifieth a cessation from every act of sin IV. In the Anagogicall signification as it prefigured our rest in the Kingdom of Heaven r Thom. 2.2 quaest 122. Art 4 But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sin and perfited in the next to belong unto the Morall and internall part of the Sabbath than to the Externall and Ceremoniall The two first indeed are Ceremoniall in the Sabbath the other two are not properly Ceremoniall seeing they are perpetuall but rather Morall Spirituall and Mysticall Answ 4 Fourthly As the Sabbath was unto the Israelites Typicall and
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
one Eare hath often more Corne in it then another so one Child of God bringeth forth more Religious fruits frequently then another IV. A stalke and this is constancy and strength and industry in the worke of the Lord. Quest 3 What fruit must we shew of our hearing this Seed the word Answ 1 First let us shew that we have a roote within to wit conscience of our wayes love unto God and zeale of his glory and that these are the wheeles which set us on worke let the world see that we eschew evill and doe good I. Because we make conscience of the committing of the one and the omitting of the other II. Because we know that God is honoured by the one but dishonoured by the other III. Because we know that the Lord loves the one and hates the other and therefore because we love him above all things wee desire to doe that which is pleasing and eschew that which is displeasing unto his Sacred Majestie Answ 2 Secondly let us labour to hold forth a stalke that is be watchfull and diligent and laborious both in striving against the temptations of sinne and in avoiding the occasions thereof and in beating downe of those strong holds which Sathan builds in our hearts Answ 3 Thirdly let us labour for an Eare filled with good Corne that is labour that our lives and conversations may be pure and Holy as becomes the Children of so perfect a Father And thus much for the first Observation namely That the word is a Seed Observ 2 Secondly the word of God is not only a Seed but a good Seed also so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach us That there is no true good and profitable Seed save onely the word of God Or the onely profitable Seed to beget us is the Gospell Iam. 1.18 and 1 Peter 1.23 Quest 4 How doth it appeare that the Gospell is the onely good Seed Answ 1 First it is evident hence because all good things comes from thence namely I. Spirituall life for we are begotten thereby Iam. 1.18 and 1 Peter 1.23 II. Food for wee are fed thereby 1 Peter 1.2 III. Light For thereby we are directed in our spirituall walking Psalm 119.105 IV. Weapons and armour for therewith doe wee defend our selves and offend our enemies Ephes 6.17 V. Comfort for by the promises of the word our hearts are cheered under affliction Romans 15.4 VI. Life eternall for that is the meanes to bring us thereunto Acts 28.28 Rom. 1.16 and 1 Cor. 1.18.12 Secondly because all other things besides the Answ 2 word and Gospell are evill Seeds for they are either I. Fruitfull unto evill and these Seeds are either First internâ—ll as suggestions imaginations thoughts affections and the like Or Secondly externall as occasions unto evill and the perswasions and temptations of others Or II. Unfruitfull unto good as vaine Philosophy and carnall wisedome for these rather lead men into errour then truth And therefore wee must carefully beware of a double Seed namely First unprofitable Seeds for what hath the chaffe to doe with the Wheat Ierem. 23.28 yea the word must be spoken as becomes the Oracles of God 1. Peter 4.11 Indeed Naturall Philosophy doth explicate and makes a thing more lively unto us Morall Philosophy doth perswade us Histories approve the truth of the word Examples move us and the Fathers doth shew how they assent unto us Now if the word be the Queen at whose becke all these are obedient and upon whom as handmaids they attend we may then use them and embrace them but wee must never make Mistresses of them Secondly wee must take heed of evill Seeds now these are either I. Internall namely the love of sinne and our owne wils for from these seeds comes no good fruit but much evill they being fruitfull seeds of impiety Or II. Externall namely First the erroneous opinions of others as in Vsury Secondly the custome of the world in that and in lying Thirdly the perswasions and temptations of our companions and friends Fourthly our owne pleasure riches and honour All these are evill seeds and therefore to be avoided the word of God is a good seed and therefore to be imbraced § 2. In the field Sect. 2 What is meant by this field Quest 1 The field signifies the Church of Christ Answ but our Saviour verse 38. saith that the field is the world because all men in the world are either tares or corne gold or drosse Lambes or Goats Or although the Church of Christ bee the field yet our Saviour saith the world is the field Because his Church is dispersed over all the world Whence wee learne That the Church of Christ is generally dispersed Observ 1 throughout the whole world How doth this clearely appeare Quest 2 First it is cleare from the testimonies of Scripture Answ 1 Matth. 28 29. Marke 16.15 Act. 10.34 Secondly it is manifest from the phrases attributed Answ 2 and given unto the Church For the members of the Church are called I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers and Pilgrims Hebr. 11.13 and 1 Pet. 1.1 They are called II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scattered or dispersed people 1 Pet. 1.1 and Iames 1.1 yea the Church is called III. Catholike for as First the name Militant doth distinguish it from other universall Churches to wit I. From the Triumphant Church of the Saints in heaven II. From the Malignant Church of the wicked on earth Even so Secondly the name Catholike doth distinguish the Church of Christ both I. From the Iudaicall Church that being but a Garden this of ours being a field the Church of the Iewes being but Particular this of ours being Vniversall c Reade Rom. 10.11 c. Gal 3.27 and 1 Cor. 12.13 And also II. From particular Nationall Churches these being onely members of the Catholike Church and are called Churches as Agellus dicitur Ager every little close or enclosure may be called a field Quest 3 Is not the Church of Rome the Catholike Church Answ No it is but a Particular Church and therefore not the Universall it was once a singular member of the Church but never more because it is locall it was never the whole Church because it was never Catholike or Vniversall as the Church of Christ is Orbis major urbe as Augustine said that is The whole world is bigger and larger then the greatest Citie in the world Faith is of things not seene Fides quod non vides And therefore in the Apostles Creed wee say that wee beleeve that there is a Catholike Church because wee cannot see it Opus est oculis Angelicis non carneis hee that would see the Vniversall Church must have the eyes of Angels not of men For Nec Deus videtur nec Ecclesia neither can God bee seene with bodily eyes nor the Church of God as Ruffinus saith Quest 4 How doe men depart from the Catholike Church of Christ Answ 1 First not by forsaking any kingdome or departing
flesh Answ when they fasted but Daniel abstâ—ined also from all delightfull and pleasant bread IV. Flesh Object and those things which come of flesh doe more delight our appetite doe more inflame the lust of concupiscence and therefore are to be avoided and forborne when wee fast First if the Papists did only prohibite when Answ 1 they fast those things which please our appetites and kindle the fire of lust then wee would never blame them nor contend with th m. Secondly why doe they not forbid wine Answ 2 which doth more inflame lust and which of old they did principally shun when they fâ—sted Hence the Nazarites were forbidden wine but not flesh But this they will not abstaine from but rather stand to justifie it Vinum â—ecesse cum piscibus wine is necessarily to be drunke when we eate fish said Hallensis Chem. part 4. p. 11. b. Answ 3 Thirdly they eate those things when they fast which doe more kindle lust and are mo e delectable to the carnall and naturall appetite as curious and daintie fish and conserves and preserves anâ— junkets and all manner of banquetting stuffes and Anchoves and Caveare and Iringus And thus we see that by the Fathers and Ancients flâ—sh was not forbidden alwayes when they fasted Secondly only flesh was not forbidden when they fasted but the Fathers equally abstained from all things which might hinder their humiliation And wee may see a double pla ne difference betweene them and the Papists I. Wine was of old forborne yea forbidden when they fasted Abstines a vino non ab injuria Basil Abstines a vino sed mulsa bibis vinum specie imitantia suavitate vincentia August de mor. eccles 2.13 I need not enlarge this because the Papists acknowledge it to wit both Bellarmine and Azerius the Iesuite part 1. 7. 10. But yet now they use it Vide Chem. p 4. pag. 117. 6. Bellar. de bon op 2.5 § ad illum And therefore it cannot be denied but that herein the Papists differ from the Fathers II. The Fathers and Ancients in their Fasts abstained from all dainties but of this wee spake before Matth. â— Now the Papists have both daintie sumptuous and gluttonous Fasts for they have except flesh whatsoever delicates can be got and therefore no wonder if the Child said Mother when shall wee fast againe As though flesh would defile them but nothing else whereas our Saviour saith here expresly not that which enters into the mouth defiles the man from whence for a conclusion I draw this Argument If a man sinne by eating hee is polluted also by eating and if a man be not polluted by eating then neither doth hee sinne by eating But a man is not polluted by eating for that which goeth into the mouth defileth not the man Therefore a man doth not sinne by eating and consequently they sinne that put holinesse in meats and prohibite flesh as unholy Vers 13 VERS 13. But hee answered and said Every plant which my heavenly Father hath not planted shall be rooted out Argu ∣ ment Iohn Fortune Martyr alleaged this place of Scripture against Popish Ceremonies All things saith our Saviour which my heavenly Father hath not planted shall be plucked up by the roots But Popish Ceremonies are things not planted by God Therefore they shall be rooted up Object If it be objected that they are good and godly and necessary to be used Answ I answer Saint Paul thought not so when he called them weake and beggerly and said that they were bewitched who sought to be in bondage unto them Fox fol. 1918. col 2. Quest 1 Why doth our Saviour here call God heavenly Father Answ That all the children of God might be carefull on earth to prepare themselves for heaven where their Father dwels Quest 2 How must wee prepare our selves Answ 1 First in generall wee must prepare our selves by a holy and heavenly life Answ 2 Secondly more particularly wee must prepare our selves for heaven by walking and framing our lives on earth according to these ensuing rules viz. Rules of a holy and heavenly life First let us frequently meditate and ruminate upon this what if the Lord should call us hence by death before wee be regenerate what Rule 1 will become of us if wee be taken away before wee bee engrafted into Christ wee know that wee cannot be saved by any but by Christ Act. 4.12 And therefore we should be carefull to examine our selves whether wee be in Christ or not 2 Cor. 13.5 because no other thing will availe us unto salvation Secondly let the glory of God be our maine Rule 2 end and chiefe scope in all our actions 1 Cor. 10.31 And let us be carefull of this so long as we live Thirdly let us be carefull of the salvation of Rule 3 our soules and next unto Gods Glory regard that preferring it before all other things Philip. 2.12 and 2 Peter 1.10 Fourthly let us labour to mortifie kill and Rule 4 subdue all our corruptions and lusts Rom. 6.2 1 Peter 2.11 That is both I. All our vitious lusts and affections as anger concupiscence pride drunkennesse prophannesse and the like And also II. All our vain lusts and affections as riches honour pleasure and all vaine joy and delight Fifthly let us spend our lives in spirituall Rule 5 things that is I. In the workes of the Lords day that is First in a Reverend and carefull hearing of the word upon the Lords day Secondly in a repetition of those things with our families which we heare Thirdly in a private examination of our selves and our own consciences by that which we have heard Fourthly in a faithfull and fervent praying unto God both privately with our families and secretly with our selves and publiquely with the congregation Fiftly in singing of Psalmes of praise and thanksgiving unto God Now these duties are required of us upon the Lords day II. We must study how wee may so direct and lead our lives that God may bee pleased with us Psalm 119.9 And III. We must sometimes fast for the better confirming and establishing of us in these and all other good duties Sixthly let us watch in these lest either negligence Rule 6 or occasions should hinder us from the practise and performance thereof Seventhly let us remember continually what Rule 7 a shame it will be for us not to grow up and encrease daily unto perfection yea if we be Dwarfs how miserable we are because if fruits doe not grow ripen the tree withers The remembrance hereof will make us to strive unto perfection and to be Holy as our heavenly Father is holy VERS 14. Let them alone Verse 14. they be blind leaders of the blind And if the blind leads the blind both shall fall into the Ditch In this verse our Saviour shewes the misery of blind Teachers and of those also who are led by blind Teachers First our Saviour here speakes of the Scribes and Pharisees
did eat Replie 1 First hereunto we answer that Christ did not so eat or drinke that he might be nourished therby or out of any necessity of meat or drink but only for the cause of familiar conversation or for the proofe of his Resurrection Replie 2 Secondly this example is unfitly alleaged because Christ speaketh here of mortall men that eate but he then was immortall and therefore the reason or instance is not alike Answ 3 Thirdly Bellarmine answers that Christ speaketh here of mortall and corruptible meat not of immortall and incorruptible such as his body is Bellarm. de euchar lib. 1. Cap. 14. resp ad Arg. 2. Replie 1 First the words of our Saviour are generall Whatsoever entreth in at the mouth and therefore nothing that goeth that way can be excepted Replie 2 Secondly the way for immortall and incorruptible food is not to goe in by the mouth into the belly for that which is corruptible is not capable of that which is incorruptible and immortall as S. Peter sheweth you are borne a new not of mortall Seed but immortall even the word of God 1 Peter 1.23 Then it followeth verse 24. All flesh is grasse c. but the word of the Lord endureth for ever Flesh which is grasse and corruptible is not capable of the immortall Seed of the word no more is it of the immortall food of Christs body for they may as well say that mortall food may goe into the soule as immortall into the belly Replie 3 Thirdly the same thing that is cast into the Draught first commeth in by the mouth Now we demand of them what it is that goeth out into the Draught Not the accidents of bread that were absurd nor yet Christs body for it were imâ—ous once to think it Therefore the substance of Bread goeth forth and came in by the mouth before Vers 19 Vers. 19. For out of the heart proceeds evill thoughts murthers adulteries c. Quest How many sorts of thoughts are there Answ Two namâ—ly First evill as Genes 6.5 and 8.21 and Esa 597. Psalm 94 11. Rom. 1.21 and 1 Corinth 3.20 Now in these evill thoughts we may observe these things viz. I. That both they and good thoughts are known unto God Deuter 31.21 and 1 Sam. 16.7 and 1 Chron. 28.9 Iob. 42.2 Psalm 7.9 and 94.11 and 139.2 and Ierem. 11.20 and 17.10 and 20.12 Ezech. 11.5 Esa 29.15 Matth 9.4 and 12.25 Luke 5.22 and 6.8 and 9.47 and 11.17 and 1 Corinth 3.20 and Hebr. 4.12 And II. That evill thoughts are odious unto God and condemned by him Proverb 6.18 and 12.5 and 15.26 and 24.9 Esa 32.7 and 65.2 And III. That evill thoughts pollute and defile Ierem. 4.14 Matth. 15.19 Iam. 2.4 Psalm 56.5 And IV. That evill thoughts and the wicked devices of the heart shall bee frustrated and disappointed Iob. 5.12 Psalm 5.10 and 33.10 and 76.10 Prov. 12.2 and 19.21 and 15.22 Ezech. 20.32 and 38.10 And V. That evill thoughts by wicked men are sometimes magnified and obeyed Ierem. 18.12 And. VI. That evill thoughts are sinnes Proverb 24 9. Acts 8 22. And VII That evill thoughts shall be punished Proverb 12.2 Eccles 10 20. Esa 66.18 Ierem. 4.4 18. and 6.19 Mich. 7.13 Acts 8.22 And VIII That evill thoughts are therefore to be washed of Ierem. 4.14 and left Esa 55.7 and Iere. 23.22 and 25.5 Esa 1.16 Secondly there are good thoughts wherein we may observe these three things namely I. That good thoughts are praised and commended by God Prov. 12.5 and 21.5 And II. That good thoughts are directed by God Prov. 16.3 And. III. That good Thoughts come from God 2 Corinth 3.5 VERS 22.23.24.25.26.27.28 Verse 22-28 And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou Sonne of David my Daughter is greevously vexed with a Devill But he answered her not a word And his Disciples came and besought him saying Send her away for shee cryeth after us But hâ—e answered and said I am not sent but unto the lost Sheep of the house of Israel Then came she and worshipped him saying Lord help me But hee answered and said It is not meet to take the Childrens bread and to cast it to Dogs And shee said truth Lord yet the Dogs eat of the crummes which fall from their Masters Table Then Iesus answered and said unto her O Woman great is thy faith be it unto thee even as thou wilt And her Daughter was made whole from that very houre § 1. And cryed unto him Have mercy on mee O Lord my Daughter is greevously vexed of a Devill Sect. 1 In this Canaanitish woman who came unto Christ in the behalfe of her Daughter wee may observe these things namely First she cryeth unto him Now crying is a signe of sorrow and griefe Secondly she cryeth Miserere mei Have mercy on mee shee doth not say Have mercy on my daughter but on mee as if shee would say it is I which am tormented and depressed with this evill Thirdly she cryâ—th Lord helpe mee verse 25. She doth not say Lord helpe my Daughter but me thereby shewing the true nature of true love which is to make our brothers misery ours Fourthly that shee may gaine good will the better of Christ shee calleth him Lord. Fifthly she insinuates her tribulation misery when she saith My Daughter is sore vexed of a Devill Quest Wee never reade that Sathan did more rage amongst men or was more cruel unto them then in Christs time upon earth Now what was the reason thereof Answ 1 First because the Devill did then principally endeavour to establish his kingdome against Christ hee knew that Christ came to destroy the workes of the Devill and therefore hee laboured the more earnestly to withstand him and to keepe his subjects obedient unto him Answ 2 Secondly the Lord permitted Sathan now to rage more then formerly that so the glory of Christ might be made the more illustrious and apparent by conquering and casting him out Sect. 2 § 2. I was not sent but to the lost sheepe of the house of Israel Quest 1 To whom was Christ sent Answ To sheepe from whence wee learne Observ 1 That the godly are like sheepe Iohn 10. Or those who desire to approve themselves to belong unto God must labour to be like sheepe Quest 2 Why must the children of God strive to be like sheepe Answ 1 First because the Lord will admit no dogs or swine or vultures or the like into his fold but only sheepe And therefore if wee desire to belong unto God wee must bee sheepe Answ 2 Secondly because when wee are like sheepe then wee are like unto our Lord Christ and never till then Hee was called a Lambe without spot Iohn 1. Yea Hee was as a Sheepe before the Shearer Esay 53. Quest 3 What analogie or resemblance is there betweene the faithfull and sheepe Answ 1 First a sheepe is a simple creature
hinder good things from us Or III. That our present estate makes more for Gods glory then another condition of life would doe Or IV. That the Lords appointed time is not yet come And therefore in this case wee must bee subject and patient and awaite the Lords leisure with perseverance in prayer Secondly the Lord often seemes not to regard Answ 2 his servants when they seeke for Christ Reade Psalme 104.229 Cantic 3.1 and 2 Corinth 3.18 Why doth God seeme herein not to regard Quest 2 his servants First because they are not as yet purged from Answ 1 the pollution of sinne but are captivated and contaminated by the reliques of rebellious lusts Or Secondly because they are not as yet truely Answ 2 humbled but selfe-conceited as the two sonnes of Zebedee were Or Thirdly because they are not as yet weaned Answ 3 from the world nor the world crucified unto them The Apostles wee see forsooke all for Christs sake and yet they strive who shall be the greatest so hard a matter is it for us to be weaned from the world Or Fourthly because they seeke not Christ fervently Answ 4 but coldly in their be is as the Church did Cantic 3.1 Or Fifthly perhaps because they have omitted Answ 5 or lost or let slip some occasion or meanes which hath beene offered unto them as the Church did Cantic 5.2 c. Or at least Sixthly because the Lord would have them Answ 5 being at first but probationers to be exercised that so grace may take the deeper impression in their hearts for that which is with much labour and difficulty acquired is the most charily kept and more highly prized And therefore if any have begun to set their faces towards Sion and to seek the Lord and after some long search have not found him Let them then confesse that the reason is either I. Because some sinne yet gets the upper hand over them Or II. Because they are yet proud and selfe-conceited Or III. Because they are not yet weaned from the world Or IV. Because they seek not Christ fervently and industriously Or V. Because they have not been so carefull as they ought to nourish and obey the motions of of the Spirit and to lay hold upon the offers of mercy and to use those means which God hath prescribed in his word Or else VI. Because God would inure them to labour at the first that so by exercise they may grow the stronger Wherefore if we desire to find Christ and to bring him home to our souls let us labour to remove these impediments and learn First to subdue and bring under all our corruptions and take heed that we be not subdued or brought under by any And Secondly to be humble and poore in Spirit and low in our own eyes And Thirdly to use the world as though we used it not and not to love it or set our hearts upon it And Fourthly to seek Christ with all our hearts and with all our soules And Fifthly To be carefull to attend to the motions of the Spirit and the calls of the word And. Sixthly to be constant and couragious in the use of all Holy meanes untill the Lord have fully revealed himselfe unto us for although hee come not within a little time yet he will certainly come at the last And therefore I. Be not discouraged neither faint II. Pray unto him to reveale himselfe and to be found by us Psal 31.16 and 80.3 7 19. and 119.135 III. Doe not delay or slack this search of Christ And IIII. Labour to remove all impediments out of our way and then hee that shall come will come and not tarry Sect. 5 § 5. O VVoman great is thy Faith Many profitable Quaeres will here bee made namely Quest 1 Whence had this Woman this great Faith Answ St. Marke saith that she heard of Christ and so according to St. Paul Rom. 10.14 her faith came by her Hearing Quest 2 How did the Woman approve her Faith to bee great Answ By her works as true faith ought to be confirmed Iames 2. Quest 3 What workes were remarkable or observable in this Woman Answ 1 First her comming unto Christ she flyes not to Witches or Inchanters or Idols or the intercession of the Saints or the mediation of the Apostles but onely unto Christ the Saviour of the world Secondly this woman by her comming unto Answ 2 Christ doth shew her love unto her Neighbour For the Law enjoynes the love of our Neighbour and the Gospell commends it as a good worke and this woman doth shew by her petition Lord be mercifull unto me and help me that she was as sensible of her daughters miseries as if they had been her own and besought Christ as earnestly in her behalfe as she could have done for her self observing herein the Apostles lesson Weep with those that weep Rom. 12.15 Thirdly this Woman prayes unto Christ Answ 3 which is an acceptable worke unto God when it is performed by his Children yea she invocates and implores his mercy in whom she only beleeves She doth not call upon or cry after the Apostles but onely prayes unto Christ And yet the Papists do alleadge this place to prove the intercession of the Saints But I. We doe not reade that she cryed after the Apostles but only unto Christ And II. The Apostles as yet were living and we deny not but the living may pray for the living though neither for the dead nor unto them III. The Apostles though not sought unto sue unto Christ as it seemes to help her because Christ answers I am not sent but to the lost sheep of Israel verse 24. but yet they prevail not and herein the Popish invocation of Saints is like unto this But Pareus s pag. 755 thinkes that the Apostles did not entreat Christ in her behalfe but disdained her desired that Christ would stint her lowd clamour and cause her to depart because with her cryes she troubled them Dimitte eam vel abige Drive her away Lord because she troubles us And therefore let us not with Papists forsake Christ and flee unto the Saints but with this faithfull Female let us First pray our selves unto our God his Christ And Secondly let us continue praying as she did untill we be heard And Thirdly let not our basenesse or unworthinesse hinder either us from praying or our faith in praying but let it be rather an Argument unto us that we shall be heard because the Lord never sends such empty away as are truly sensible of their unworthinesse Fourthly another good worke observable Answ 4 in this woman is Patience for shee patiently suffered her selfe to be called Dog and to bee sleighted as it were by Christ Fifthly in this woman we see a singular humility Answ 5 as well as perfect patience For our Saviour saith It is not good to take the Childrens bread and to cast it to Dogs And what saith this woman unto it I. She doth not
deny that the Jewes are the Children of God although she might justly have objected and taxed their great incredulity and ungratitude Neither II. Doth she deny that she is a Dog but confesseth it yea confirmeth it for these words Etiam Domine yea Lord do import a confirmation of what he had said Although she might justly have compared her fidelity and confidence with the infidelity and diffidence of the Jews and from thence have concluded That shee was more like a Child then they and they more like Dogs then shee But she silenceth this acknowledging that she is every way as vile and unworthy as Christ saith she is From whence we may note by the way that true humility hath in it these two properties to wit First not to contemne or condemne others as worse therfore this woman will not meddle at all by way of reproof or fault-finding with the Jews Secondly to acknowledge our own vilenesse and unworthinesse although both our faith love and hope be great and consequently our worthinesse great in the Estimation of God Therfore although Christ knowes this womans faith to be great yet she her selfe confesseth her selfe to bee but a Dog And thus a singular humility did shew it selfe in her Answ 6 Sixthly the most rare work in this woman was the confession of her faith for shee giveth Christ a double Title namely I. She calleth him Lord and thereby acknowledgeth him to be God II. She calleth him the Sonne of David and thereby acknowledgeth him to be man she saith O Lord the Sonne of David be mercifull unto me in which words she attributes unto Christ that hee is the promised Messiah that is the Saviour of the world and the Anoynted of the Lord. And thus we see how this Woman approved her faith unto Christ and how by her example we ought to approve our faith unto God namely First we must come unto Christ in love loving him above all things Secondly we must love our Neighbours as our selves Thirdly we must pray only unto Christ for the supply of all our wants and relief of all our necessities and distresses Fourthly we must be patient in all injuries and wrongs whatsoever Fifthly we must be humble that is neither contemn others nor be highly conceited of ourselves but acknowledge our own vilenesse and esteem of others better then our selves And Sixthly we must shew our faith by a full and free confession and Profession of Christ For all these were in this woman of whom our Saviour saith O woman great is thy faith Quest 4 Why doth not our Saviour commend this womans humility patience and the other rare vertues which were in her but omitting all names onely her faith Answ Because faith is the root of all other vertues therfore Christ only commends that Quest 5 How many things are required in justifying faith Answ Four in all which the womans faith appeares to be great namely First Knowledge now herein the faith of this woman is great for although she lived amongst the blind Gentiles who were ignorant of the true God yet she had an exquisite knowledge concerning Christ that hee is the Lord and the true God that he is the Son of David and true man and that he is mercifull bountifull and omnipotent able to drive away the Devill and to subdue his power And all these she knew as exquisitely as if she had been brought up amongst the people of God all her dayes And therfore her knowledge was great Secondly Assent now herein also this womans faith was great for she lived among Idolaters some worshipping Hercules some Beelzebub and some others some other God or Goddesse yea shee lived amongst those who being in the like misery and misfortune that shee now was would repaire to Inchanters and Exorcismes or the worship of Idols Now all these being rejected and sleighted she assents unto none but only unto those Prophesies and Prophets that teach that Iesus of Nazareth is the great Prophet of the Lord who is able to expell and repell Sathan and all evils And therefore her assent was great Thirdly trust and confidence now herein likewise her faith was great for unto this Throne of grace Christ shee comes with that boldnesse that neither by Christs silence nor a hard answer given to his Disciples nor that reproachfull name of dog given to her selfe she can be kept from him or caused to surcease her suite untill shee have obtained mercy according to her desire Heb. 4.16 And therefore her confidence was great Fourthly application now in this also her faith was as great as in the other three for she doth not desire Christ to goe home with her to her house and to lay his hands upon her Daughter but firmely beleeves that if hee doe but speake the word or assent to her request that then her Daughter shall certainely be freed from the molestation of Sathan yea she believes that one crum of his grace is of that vertue and efficacie that thereby both shee and her child should bee relieved and comforted And therefore her faith was great in Application p Chem. harm pag. 1181. cap. 80. When is faith great To this Dormisecurus serm 18. answers Quest 6 Tunc autem est fides magna quando est operibus conjuncta Answ charitati admixta perseverans firma Faith is then great when it is conjoyned with workes mingled with love and firme and constant For First faith which is without workes is an idle and dead faith Iames 2. Secondly faith which is not accompanied with love and charity is a fruitlesse and unprofitable faith 1 Cor. 13. Thirdly faith which is not constant and perseverant but temporary onely is not a great faith neither is it available unto salvation And therefore unto a truely great faith it is required that it have with it both workes and charity and be constant and perseverant even unto death How or how many wayes is faith in any one called great Foure severall wayes namely First when a man understands and believes profound things concerning God or when he apprehends much more of the nature and essence of God then humane nature can teach him And thus the Centurions faith was great Matth. 8.9 Secondly when a man can esteeme all temporall things to be transitory and contemn them in regard of those things which hee hopes for by faith in Christ And thus the faith of Moses was great Heb. 11.26 Thirdly when in adversity affliction and misery a man can fully trust in God without either fainting or doubting And thus Iobs faith was great when hee said Though the Lord kill me yet will I put my trust in him Iob 13 15. Fourthly when a man doth not desist from doing his dutie although the Lord answer him not at first And thus this womans faith was great who notwithstanding the great and divers repulses she had as followes in the next question continued to follow Christ and to pray unto him untill her request was
faulty that our Saviour here gives his Disciples such strict charge to take heed and beware of it Answ 1 First the Pharisees by their Religion sinned against the Law and that either I. Against the whole Law by obscuring of it which they did First by their many divers expositions for Epiphanius telleth us that they had a foure-fold interpretation of Scripture to wit of Moisis of Rabbi Aciba or according to some of Baraciba the sonne of Aciba of Adda or Iudah or Annanus and of the sonne of Assamonaeus Senens lib. 8.625 § 7. This may be applied I. To the Origenists who allegorize all truths II. To the Anabaptists who expound all Scripture according to their particular and severall revâ—lations Secondly the Pharisees obscured the Law by taking away from the people the key of knowledge Luke 11.52 Thus the Papists praise ignorance and take away the Scripture the key of knowledge from the people and stand in the justification of it as wee might shew from Doctor Standish Hosius Bellarmine and divers others of them wherein they are contrary to Chrysostome Origen yea holy Paul himselfe Colos 3.16 II. The Pharisees by their Religion sinned against the Parts of the Law that is both First against the Ceremoniall Law which they preferred too much by the observation of their Traditions as the washing of hands pots vessels and the like wherein they were more strict then in the observation of the Morall Law Marke 7.3 c. Now they had two sorts of Traditions to wit I. Divine which they understood literally and preferred before those things which were more weighty Now these were their Lotions Phylacteries borders of their garments and the like which Christ speakes of Mat. 23. And for which hee reproves them because they were more strict in the observation of them then in the great workes of the Law Wee must here observe that they did not sinne in the bare use of these because they were enjoyned by God For First the Lord commands them to make Zizith Fimbrias fringes in the borders of their garments Numb 15.38 Deut. 22.12 And it is wonderfull to consider what vertue they put in these and how much they ascribed unto them for they thought that these being put on were able to defend them from Iezer hara their Malus genius or corrupt concupiscence Paulus Phagius s Numb 15.38 Item Simler Gelasius This may be applyed to the Papists who ascribe full as much if not more to the signe of the Crosse as these Pharisees did to their Fringes For at first it was used for the testifying of our faith in Christ crucified but afterwards for the driving away of devils and for the saving and blessing of them from all evill or danger and the like Secondly they had their Tephyllim Phylacteria and these were not inventions of their owne but commanded by God Exodus 13.9.16 Now they had a double Phylacterie one to weare upon their fore-head and another for their left arme both which were made of parchment and were worne every day In these Phylacteries were writ foure sentences or lessons which they called Parschioth namely I. Deut. 6 4. Heart oh Israel the Lord our God is one Lord And thou shalt love him with all thy heart with all thy soule and with all thy might II. Exodus 13.1 2. The Lord said unto Moses sanctifie unto mee all the first borne III. Exodus 13.11 12. When the Lord shall bring thee into the land of Canaan thou shalt then set apart unto him all that openeth the matrix IV. Deut. 11.13 If thou wilt hearken unto my Law and love me with all thy heart then I will give thee the former and latter roine II. The Pharisees had humone Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hier. Epist 151. Multas constitutiones à majoribus per manus traditas quae non inter leges Mosis p Ioseph Antiq. 113.18 Besides the Lawes of Moses they had divers traditions delivered unto them from the Elders And these were the traditions which our Saviour speakes of Matth. 15.9 I could name many of these traditions but that some of them would offend chastity yet if any would see them let him reade Hierome Epist 151. I wil only name one or two concerning their Tephillim God commanded them to weare them but their Elders commanded that the lessons or sentences which were writ in them should be writ in foure equall lines one no longer then another and therefore some of the versâ—â— were clipped and not set downe as they were in the Text. Againe when they had on their Tephillim then they must not come neere any grave or sepulcher that is not within foure cubits of it and this was not commanded by God but injoyned by their Elders Now they offended doubly in these traditions For First they placed a great deale of hope confidence and religion in the observation of these traditions Si quis Tephillim quotidiè utatur et non negligat perinde sit ae si quis servet omnia praecepta Dei If any weare his Phylacteries daily and observe the Traditions and Injunctions of the Elders in the wearing thereof he hath done in effect as much as if hee had observed and kept all the commandements of God q Vide Sylloge vocum exotic ubi Plura pag. 153. c. ad 160. s Mat. 23.5 Secondly they sinned in these traditions because they preferred them before the precepts of God Matth. 15.9 Now the Papists are like the Pharisees and like unto them offend in both these as was sufficiently shewed in the former Chapter and might bee shewed by that beastly Tenet of theirs that whoredome is rather to be tolerated then mariage in those that have entred into holy or rather ungodly orders but I forbeare it Thus wee have seene how in some things the Pharisees sinned against the Ceremoniall Law Secondly the Pharisees sinned against the Morall Law and that many wayes to wit I. Cortici inhaerendo by looking onely to the letter of the Law Mat. 5.20 21. and purging only the outward man Matth. 23.25 So there are many who abstaine from great grosse criminall and enormious offences who never regard sanctification at all Minima praeferendo by preferring the lesser things as appeares thus First because they were curious and strict in the lesser things as Matth. 23.23 Secondly because they were injurious in the greater things as Matth. 23.4 This may be applyed to grosse Hypocrites who are sharpe Censurers of others and yet no better themselves many there are who have a shew of profession but in the mâ—ane time are covetous proud angry cruell injurious to others and given to revenge themselves III. Externis incumbendo by insisting and resting only in the outward worke doing that which was commanded onely to be seene of men and to be praised by them Matt. 6.3 and 23.5 Now this may be applyed to two sorts of men viz. First unto Hypocrites who desire to be seene and applauded for that which
they doe Here it may be demanded Quest 2 Is it not good to make a faire profession outwardly and to doe those things which may bee seene by men Answ 1 First it is if it be done for these ends namely I. That God may be glorified thereby And II. That our brethren may be edified and converted thereby And III. That our owne faith may bee confirmed thereby Answ 2 Secondly it is not only lawfull but it is also requisite and necessary that wee should shine before men by good workes and that I. Because sinne and Sathan have many servants And II. Because they are bold impudent and brazen-faced in shewing themselves to be the servants of sinne and Sathan and therefore it is a horrible shame for us to bee ashamed by our workes to shew our selves the servants of the Lord. Yea III. Because it is a great fault not to shine before men and to hold forth the Lampe of a pure life yea to shew forth a life replenished with all manner of good workes For First if a man dare not professe Christ or shew forth Religion in his life it is a signe that he wants faith And Secondly if a man bee carelesse in shewing forth the light of Religion in his life and conversation it is a signe that hee wants both zeale and love And therefore it is necessary that wee should shine in good workes before men But Answ 3 Thirdly it is a shame for a man to make the praise and applause of the world his aime and end in the performance of his good workes First in so doing a man deprives himselfe of good workes Quest 3 How may wee know whether we be Pharisees and Hypocrites in the performance of good workes or no First they are proud boasters of themselves Answ 1 and despisers of others Secondly they regard the outward man but Answ 2 the hidden man of the heart they neglect Thirdly they seeke themselves and their own Answ 3 gaine in all things Mat. 23.14 And therfore let us examine our selves in these Secondly this practise of the Pharisees in relying wholly upon the outward worke may bee applied to those who place their confidence in the worke wrought as the Papists doe thinking that they have discharged their dutie towards God and merited a reward from God if they have but performed those workes materially which God requires Indeed good workes are to be done and that both for Gods service and our â—xercise but yet formally as well as materially and with a right mind as well as with the body IV. Finem legis nesciendo the Pharisees sinned against the Morall Law by their ignorance of the end thereof which is three-fold to wit First to condemne and convince us of sinne accusing both our evill actions and internal corruption Secondly to leade us unto Christ or rather to shew that it is not able to save us and therefore if wee would be saved wee must goe unto Christ Thirdly to bee unto us a rule of obedience for the framing of our lives And therefore the libertines of our daies who would overthrow the Law are justly reproved And thus we have seen how the Pharisees sinned against the Law both Ceremoniall and Morall Secondly the Pharisees sinned against the Gospell and that in a double regard viz. I. Because they taught Liberum Arbitrium that there was in man a freedome of will unto good as well as unto evil as both August de haeres and Epiphanius write of them II. Because they denied righteousnesse by faith Rom. 10.3 which Paul only cleaves unto Philip. 3.9 From whence wee may learne what true righteousnesse is to wit First to labour and endeavour with all our might and strength and power to doe whatsoever the Lord in the law requires of us And then Secondly to put no confidence in any thing we doe or can doe but place our trust as wholly in Christ as though we had done nothing at all VERS 14. And they said Verse 14 some say that thou art Iohn the Baptist some Elias and others Ieremias or one of the Prophets The Pharisees held divers and sundry erroneous opinions amongst which some errours they had concerning the resurrection of the dead which although they acknowledged and maintained against the Sadduces yet concerning it they thus taught r Ioseph de bellâ— lib. 2. cap. 12. That the soules of evill men deceased presently departed into everlasting punishment but the soules of good men they said passed by a kind of Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into other good mens bodies And hence it is thought Å¿ Serar Trihaeres lib. 2. cap. 3. Drus in Praeter that the different opinions concerning our Saviour did arise Some here saying that hee was Iohn Baptist others Elias others Ieremias as if Christ his body had beene animated by the soule of Iohn Elias or Ieremias Verse 16 VERS 16. And Simon Peter answered and said thou art Christ the sonne of the living God It is questioned and controverted between us and the Church of Rome what the object of justifying faith is and they say that it is not a particular assurance or application of the promises of God unto our selves in and through Christ as wee hold but onely in generall to beleeve that whatsoever is contained in the word of God is true Bellarm. lib. 1. de Iustifie Cap. 4. Now because wee deny this they undertake to prove it from this verse arguing thus Object That faith which Peter confessed when hee said to our Saviour Thou art Christ the Sonne of the living God was the same faith that justifieth But this faith was a confession only of the divinity of Christ and no speciall application of his merits Therefore faith is no such thing Bellarm. lib. 1. de Iustifie Cap. 8. Answ 1 First by our adversaries owne confession This was not the whole justifying faith which Peter here confesseth For they affirme that faith is an universall beliefe of the Articles of Christs death and Resurrection c. But at this time though Peter confessed thus of the Son of God yet he neither I. Beleeved that Christ should die for therefore was he called Sathan ver 23. of this Chapter because he went about to perswade Christ not to die Nor II. Did Peter beleeve at this time Christs Resurrection for the Apostles in generall for ought wee reade to the contrary doubted of it even when Christ was risen againe And therefore how could this be the justifying faith in respect of Peter that confessed it Answ 2 Secondly this faith which Peter confessed though it were not the whole justifying faith yet it was a principall part thereof for in faith there are two things namely I. The matter and substance thereof which is the beliefe of the Articles of faith And II. The forme which is the particular use and application thereof to every man severally To confesse therefore that Christ is the Sonne of God which doth comprehend both the natures
were to forbid marriage which God hath instituted Yet Secondly wee say that in this place divers Answ 2 men are denoted who from a particular calling are obliged to lead a single life to wit those who having received the peculiar gift of continencie doe make use of it for the promoting and advancing of the Kingdome of God Thirdly wee deny that Christ in this place Answ 3 gave advice or counsell concerning the single life as it is taken in the Popish sense For they by a Counsell understand a worke of perfection promiscuously commended unto all Now CHRIST here teacheth that some are capable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of living unmarried and therefore he calls these specially unto this single life and not all Christians equally and alike Fourthly Christ doth not so call them ad Answ 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this single and virgins life as though from or by this estate and worke they might acquire a perfection transcending the righteousnesse of the law of God but because in this estate and condition they may the more fully and freely proceed and goe on unto perfection Fiftly these words Hee that is able to receive Answ 5 it let him receive it is not a Counsell which commends the single life unto all men as a worke of perfection but a rule shewing to whom belongs the single life which is an instrument whereby those who have it may come nearer unto perfection they having more freedome and liberty to serve the Lord then those who are encumbred with the care which attends vpon those who are married Sixtly to that which Bellarmine affirmed Answ 6 That virginity was not onely to be conserved and kept for a corporall commodity but for a câ—lâ—stiall reward wee answer That as the single life is an instrument unto a greater progresse in the Kingdome of grace so by consequence it brings us unto a greater reward in the Kingdome of glory but yet it doth not deserve this heavenly reward in it selfe but is onely a meanes to carry and lead men in that way which leads vnto heaven and to the obtaining of a greater measure of glory in that heavenly Kingdome by the munificence and bounty of God The summe of all is this Virginity is neither commanded nor commended nor counselled to all men by Christ neither is it commended as a worke transcending the spirituall perfection of the Law and therefore it is not a Counsell in that sense that Papists defend and maintaine Counsels § 4. And some have made themselves Eunuches Sect. 4 It is a dangerous thing in the interpretation of Scriptures when the words are properly to be taken for to take them figuratively or contrarily when the words are figuratively to be taken to take them properly When Origen taught at Alexandria he gelded himselfe because our Saviour here said Some have gelded themselves for the Kingdome of God taking these words literally which are figurative whereas he propounded almost all the rest of the Scriptures figuratively Now this fact of his Demetrius the Bishop of Alèxandria at first did approve of and commend but afterwards when he heard the fame of Origen to increase and the world to sound his praise did reprove and condemne it Quest 1 What is the true meaning of these words Some have made themselves Eunuches Answ It is not some have vowed single life as the Papists dreame nor some have made themselves Ennuches as Origen thought but that there are some who being assured that they have the gift of continencie vpon that gift doe endeavour to maintaine there present estate that so they may the better serve God and advance his Kingdome both in themselves and others Quest 2 Who are meant here by Eunuches Answ By Eunuches are meant those who have no need of marriage and therefore are fit to lead and live a single life Quest 3 How many sorts of Eunuches are there Answ 2 First there are some who were borne Eunuches from their Mother who are so cold of constitution that they are unfit for generation Answ 2 Secondly there are some who were made Eunuches by men who either for some sinne or for some disease of the body have beene gelded or else so dealt withall by force for the keeping of Queenes Virgins or Concubines which was usuall amongst the Gentiles and is yet in use amongst the Turkes Answ 3 Thirdly there are Eunuches who have made themselves Eunuches for the Kingdome of Heavens sake That is there are some who being endued by God with the gift of continencie doe devote themselves wholly up to the Service of the Lord and withdrawe themselves from all carnall and mundane delights which may distract them from the Lords worke It is controverted betweene us and the Papists whether it is lawfull and meritorious to vowe the vowe of continencie or not And for the proofe of the affirmative they produce this Argument drawne from this place Object This word Eunuche doth denote a vowe and therefore those who make themselves Eunuches for the Kingdome of Heavens sake are those who have vowed the vow of continencie The Antecedent Bellarmine proves thus He is not an Eunuche who onely doth containe but he who cannot not containe Now these Eunuches are not compelled to containe for some defect of nature because they are distinguished from such nor are constrained by any common Law because there is no Law which forbids marriage absolutely and therefore by Eunuches are meant those who have vowed the vow of continencie Bellarm. Lib. de Mâ—â—â—ch Ca. 22. Answ 1 First wee deny the Antecedent neither doth Bellarmines probation prove it for whosoever containes himselfe so long as he containes himselfe Ex dâ—â— by vertue of the gift of continencie is an Eunuche Secondly wee deny the Consequent because Answ 2 another cause of continencie may be given besides a vow that is the gift of God 1. Corinth 7.9 Yea the Apostles here did not demand concerning a vow of continencie and therefore this place speakes nothing of vowing for undoubtedly CHRIST answers unto the things demanded Thirdly many did containe and abstaine from Answ 3 marriage not by reason of any perpetuall vow of continencie but in regard of the present necessity to wit that in the time of persecution they might professe and preach the Gospell the more conveniently 1. Corinth 7.20 Why may not all the Clergie or others vow Answ 4 the vow of continencie and single life First because except the gift of continencie Answ 1 be given by God such a vow cannot be kept by the flesh Secondly because no young men or women Answ 2 taking that vow can be sure and certaine to obtaine that gift of continencie from God because it is given but to few Thirdly because single life being as they Answ 3 say a Counsell not a Precept becomes by the vowing of it a Command not a Counsell and thus they command that which neither GOD nor CHRIST commands How doth it appeare that Ministers may Quest 5 marry
more then the last should understand Se demum gratiae non operis accepissae mercedem That they received a gift of grace not a reward of the worke II. The Lord saith verse 15. It is not lawfull for me to doe as I will with my owne But if they had deserved it it had beene their owne III. St. Paul directly affirmeth that wages is not counted of favour but of debt Rom. 44. And therefore let the Papists consider whether they dare say That to obtaine Heaven is not of Gods favour Thirdly to the testimonie of St. Paul we answer two things to wit I. Jt is a crowne of justice but not of ours but of the justice of Faith in Christ as the Apostle saith verse 7. J have kept the Faith And II. It is Gods Justice to give it in regard of his promise not of our desert as Augustine saith Ex misericordia promissam sed jam ex justitia solvendam it was promised of mercy but is now in justice to be paid Serm. 2. de verb. Apostoli The Papists object this place to prove that Object 2 our good workes merit Heaven The Lord saith call them and give them their hire or wages or reward now the name wages and reward doth imply and include a merit and desert Because the matter of this Objection is answered before in the foregoing objection Answ J therefore here adde onely a word or two Reward is given two manner of wayes namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of debt And Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of grace and this distinction is derived from Rom. 4.4 Where the Apostle saith Totidem verbis To him that worketh is the reward not reckoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of grace but of debt Where we learne that there is a reward of grace and there is a reward of debt and the reward which is of debt is not attributed to the workes of grace The Papists say that there is no reward but of debt and therefore if our workes shall be rewarded they are meritorious But on the contrary wee see that St. Paul supposeth that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reward of grace not of debt Now if i◠be demanded How it appeares that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest a reward of grace J answer It is evident from the Hebrew word gneqeb which signifies a Reward Answ and comes from gnaqab which signifies the Heele or backe part of the foote because Merces the Reward is the end of the worke and the fruite of the worke which is also the end of the worke And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both a Reward which is of debt and more over the fruit of the worke which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of grace § 3. And every man received a penny Sect. 3 From this Parable we prove against the Papists Argum. that our workes merit not and our Argument is this Jf the reward be given of merit then for an inequality of merit should be given unequall rewards but unequall rewards are not given therefore the reward is not given of merit The assumption is plaine and manifest by this Parable for the workes of those who laboured the whole day and those who wrought but some houres of the day yea one houre onely were unequall and yet their reward was equall for every man received a penny The proposition is manifest from the very Doctrine of the Papists Jf the Reader would see this Argument prosecuted let him read Chamierus de operum merito Lib. 14. Cap. 18. § 1. c. Now that the reward is not given of merit but of grace appeares thus First those who murmure against the Master say That they which were hired last did not deserve their reward and therefore it was given freely Secondly the Master saith I will give unto this last even as unto thee Volo huic dare id est volo huic donare ut interpretatur Augustinus Serm. 59. de verbis Domini I will give unto this last that is I will bestow upon this last now Donare to bestow is not ex meritis dare to give of debt or for desert Thirdly the Master saith Is thy eye evill because I am good therefore life eternall is given of goodnesse and not of merit Thus it is evident that glory was given to those who were last hired of grace not of desert Object 2 This place is objected against the degrees of glory in Heaven These Labourers all receive alike every man a penny therefore there are not degrees of glory in heaven Answ 1 First Similitudo non tenet in omnibus Christ intends not here to set forth the equality of Celestiall glory and what shall be the estate of the godly after this life but the very drift of the Parable is to shew that they which are called first have not cause to brag or insult over others which as yet are uncalled considering that they may be made equall or preferred before them Perkins Answ 2 Secondly this followes not To the workemen is equally given a penny therefore the glory of Heaven shall be equall because in this place the penny signifies glory not a degree of glory neither doth it follow glory is given to all the Labourers therefore also an equall degree of glory Answ 3 Thirdly to every man is given a penny that is in respect of essentiall glory all shall be alike for all the Elect shall have the same but not in regard of accidentall glory and the degrees thereof for therein they shall not be equall Mr. Felton upon Colos 1. Sect. 4 § 4. They murmured against the good man of the house Quest 1 How many wayes doe men murmure against God Answ 1 Wee murmure either First against the attributes of God that is either I. Against his justice as Ierem. 6.10 Ezech. 18.25.29 Or II. Against his equality as Genes 4.5 and in this verse Matth. 20.11 Or III. Against his truth Esa 63.17 Or IV. Against his goodnesse Deuter. 1.27 Or V. Against his mercy Esa 58.3 Or VI. Against his providence under the name of Fortune Flesh and blood often saith we suffer and God sees it not or else he cares not for us Yea is there knowledge and providence in the most high Or Secondly we murmur against the word of God Iohn 6.60 Or Thirdly against Religion because it is either too strict and rigide or else because it is false and hereticall Acts 28.22 Did not those Labourers who were called in Quest 2 the morning justly murmure against the equality of the good man of the house who gave to the last as much as unto them CHRIST answers no Answ and in his answer we have a proposition and confirmation First the proposition is this Friend I doe thee no wrong verse 13. Secondly he confirmes this refelling the recrimination of those who murmure against him by these five reasons namely I. Because by covenant he ought them no more then a penny verse 13. where he seemes
the will of God Obser 2 These blind men by desiring mercy that is pardon acknowledge that they have deserved affliction as a punishment of their sinne To teach us That we bâ—â—ght to confesse every affliction to be the punishment of sinne But of this we have spoken before once and againe Sect. 5 Quest 1 § 5. And the multitude rebuked them Answ Why did the multitude rebuke them They did not rebuke them for begging of men but for praying unto Christ whence we learne That impediments in good things are alwayes ready at hand Observ Or whensoever we are about the performance of that which is good we shall be sure to meet with rubbes and lets Matth. 13.27 Quest 2 What are the hinderances that are obvious in good workes Answ 1 First the world â—now this hinders us from good workes two manner of wayes to wit I. Tentando adâ—â—ala by tempting us unto that which is evill namely pleasure honour gaine ease the love of the world and the liâ—â— II. Terrendâ—â— poniâ— by afrighting â—e from that which is good by injuries derisions persecutions and the like Secondly the flesh now this apprehends the tentations provocations and allurements of the Answ 2 world Thirdly the Devill who hinders us by casting Answ 3 of lets and impediments before us and by urging and enforcing the temptations of the world and the flesh What may we learne from this multiplicity of Quest 3 impediments in the performance of good duties From thence we may learne foure things namely First where there are no lets Answ there the worke is to be suspected Jf men frequently performe workes which in their conceit are good without any lets or rubbes they may justly feare that they are not such as God commands and commends for if they were such then certainly the envious man and enemy of all goodnesse would hinder them if he could Secondly where there are many impediments and lets it is a signe that the worke which is so withstood is good and godly righteous and religious And therefore the children of God should not be disheartned with the multitude of Remorses in the service of the Lord but rather encouraged and comforted thereby because those impediments approve the worke to be good Thirdly to expect lets and hinderances in the performance of good workes that we may the better learn to prevent and avoid them Fourthly to resist them manfully because otherwise we shall never do any good worke well And therefore two things are here required of us to wit I. Resolution certainly many perish for want of this and therefore we must resolve with our selves that nothing shall hinder us from the service of our God and he performance of the good duties which we owâ—â—nto him whether publike or private II. Watchfulnesse for it 〈◊〉 two cannot well be severed we cannot be watchfull indeed without Resolution and our resolution is idle without watchfulnesse Read Luk â—â— 42. and 1. Peter â— 8 If a man know that he hath an enemy who observes and markes both his words and deeds he will be the more carefull and watchfull both over himselfe and life and actions and words that so he may have no advantage over him Thus should we doe because we have an enemy that sleepes not but watcheth daily for our destruction § 6. Because they should hold their peace Sect. 6 In these words 〈◊〉 have two things observable namely First the end of the reproofe And Secondly the causes of the reproofe First we have in these words the end of the reproofe and this is expressed They rebuked them for crying afâ—er Christ that so they might hold their peace and abstaine from praying unto our Saviour To teach us That Sathan chiefly desires to hinder our prayers Thus he made the Apostles drowsie when they should have prayed with their Master Observ Matth. 27. Quest How and whereby are we hindred from prayer Answ 1 First many causes often detaine us from the Temple and house of God and consequently hinder us from publike prayers Answ 2 Secondly many causes occasions and affaires often wholly hinder us from private prayers Answ 3 Thirdly oftentimes we deferre and neglect our preparation and so our prayers are hindred in regard of the bene esse and well performance of them Answ 4 Fourthly sometimes the calumnies derisions or threats of others hinder us from prayer It was a strong cord to have kept backe good Annah from praying or to have distracted her in praying to heare the high Priest say she was drunke and no lesse was it unto Daniel to know that death did awaite him if he prayed unto his GOD within so many dayes Answ 5 Fifthly some are hindred from praying and that either I. By the Seminaries of mischiefe the Jesuites who perswade Papists not to pray with us either publikely or privately if they can possibly avoid it Or II. By our owne sectaries at home the Enthusiastes and others who disswade men from praying untill the Spirit move them which often as but once in a weeke or fortnight and sometimes longer Answ 6 Sixthly sometimes we pray perfunctorily and coldly and so our orizons become fruitlesse and unprofitable For I. Sometimes our bodies through drowsinesse and sleepinesse will not permit us to pray II. Sometimes our minds are upon other matters and we neither marke nor observe what requests we powre forth unto GOD. III. Sometimes we marke what we say but yet the sacrifice of our prayer is not offered up with fervour and the fire of zeale And IV. Sometimes wee are affected with wearisomenesse and tediousnesse in our prayers And therefore we had need strive manfully against all these impediments that we be not by them hindred from praying and well praying Secondly we have now to consider the causes why the multitude would have had these blind men to have held their peace namely First because they thought it was a shame for CHRIST to entertaine any discourse with beggars but CHRIST himselfe thought not so Or Secondly because they thought that they had cryed after Christ for an almes and so to ease and free him thereof they bid them hold their peace but he gives unto them what they desire Or Thirdly because Christ held his peace when the blind men cryed after him therefore â—â—e multitude thinking that CHRIST tooke their clamours in all paâ—â— biâ—dâ—â— them hold their peace but CHRIST is silent onely for the â—ryall of their saith and perseverance Or Fourthly because by their cryes they disturbed CHRIST in his preaching to the people and therefore the multitude bid them hold their peace but CHRIST preferres mercy before sacrifice Or Fifthly because the Scribes and Pharisees could not endure to heare them call Christ the Sonne of David that is the Messiah therefore they charge them to hold their peace § 7. But they cryed so much the more Sect. 7 Jn this History observe these three things namely First the blind men cry unto Christ but he seemes not to heare
is unlike in three regards viz. I. In respect of the objects or things loved For God and man who are to be loved are divers objects II. In respect of the originall For the love of our Neighbour springeth from the love of God but not contrarily III. In respect of the degree for wee are to love God more then our Neighbour Sect. 5 § 5. Thou shalt love thy neighbour Quest How can we love our neighbour at all seeing we are commanded to love God with all our heart soule and mind Answ 1 First the sincere and true love of our Neighbour is not contrary to the Love of God but according or agreeable thereunto and therefore it takes nothing away from the love of God but is rather a fulfilling thereof Answ 2 Secondly he who loves not his neighbour loves not truely his God The husband is commanded to love his wife even as CHRIST loved his Church and yet he may love his children too yea if he love not his children it is an argument that he loves not his wife a◠the mother of his children The wife is commanded to love her husband and yet she may love her children yea if shee doe not love them it is certaine that shee doth not love her husband the Father of her children Children are commanded to love their Parents and yet they may love their brothers and sisters yea if they doe not love them it is a signe that they doe not love their Parents truely And thus except we love our Neighbour we cannot love our God 1 Iohn 4.20 Sect. 6 § 6. As thy selfe Quest In what sense is our neighbour to be beloved as wee love our selves Answ In this precept Sicent As doth not denote an universall and absolute parity or equality but an analogy and resemblance which likenesse or resemblance principally consists in these things namely First as we would neither doe nor wish evill unto our selves so neither must wee unto our neighbour Secondly as we wish well and doe good unto our selves so we must also unto our neighbour Thirdly as we doe this unto our selves out of a true love unto our selves so also must we unto our brethren Fourthly as we love our selves for Gods sake so wee must love our brother for his sake also Fifthly as wee must not so love our selves that we would sinne rather then displease our selves so neither must wee so love our brethren that we would condescend unto evill rather then displease them Sixthly as we must not love our selves more then God so neither must we love our neighbour more then him Sect. 7 § 7. Vpon these two hang all the Law and the Prophets Quest 1 Wherein doth the whole Law of God consist Answ 1 First the Lord hath summed up all that he requireth in one word Love Rom. 13.10 Love is the fulfilling of the Law Answ 2 Secondly he hath enlarged this word in two In this place verse 37 Thou shalt love the Lord thy God with all thy heart and thou shalt love thy neighbour as thy selfe Thirdly he hath enlarged these two into ten words Deuter. 10.4 And he wrote on the Tables Answ 3 the ten words Fourthly he hath yet further enlarged them into Answ 4 Moses and the Prophets in this verse On these two Commandements hang all the Law and the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pendent hang even as we hang a thing upon a naile Esay 22.23 so the Law and the Prophets hang upon these two precepts Fifthly Love the contents of the Law is twofold Answ 5 viz. I. Of God which consists in worship and therefore First we must worship the true God with internall worship and the love of the heart Precept 1. Secondly we must worship the true God truely Now this true worship of God is described both I. Generally that is we must worship nothing with God but worship him without all mixture of Idolatry Precept 2. And also II. Particularly where we learne that his worship is either First private for we must honour and reverence his name and not blaspheme it Precept 3. Or Secondly publike which consists in the workes of the Lords day II. Of our brother Now this love is either First externall and consists in duties which are either I. Publike and enjoyned Precept 5. Or II. Private towards our neighbour that is First towards his person Precept 6. Secondly towards his chastity Precept 7. Thirdly towards his substance Precept 8. Fourthly towards his reputation and good name Precept 9. Or Secondly internall described Precept 10. And thus we see the summe and contents of the Law Why doth our Saviour reduce all the Commandements Quest 2 to these two the love of God and of our neighbour Because as man consists of two things namely Answ a soule and a body so the body of Religion consists of these two Precepts And as we see all things with two eyes and heare all things with two eares and smell all things with two nostrils and worke with two hands and walke with two feete so in like manner in these two Precepts viz the love of God and of our neighbour we see heare and worke all things that are necessary to salvation And therefore aptly are they reduced by our Saviour unto these two Aureum opus Page 45. What is the meaning of these words On these Quest 3 two hang all the Law and Prophets The meaning is that all other legall obedience Answ which is contained in Moses and the Prophets doth spring from our love unto God our neighbour In the Prophets also is the promise or doctrine of the Gospell Object therefore CHRIST seemeth not to speake aright in this place He speaketh of the doctrine of the Law not of the Promises of the Gospell Answ as appeareth by this question of the Pharise which was the chiefe Commandement not which was the chiefe Promise And therefore CHRIST answereth him directly Vers 43.44.45 VERS 43.44.45 He saith unto them How then doth David in spirit call him Lord saying The Lord said unto my Lord Sit thou on my right hand till I make thine enemies thy footstole If David then call him Lord how is he his Sonne Sect. 1 § 1. How then doth David in Spirit call him Lord. David here Prophesying of CHRIST and ordinarily called The Prophet David may moue this Quaere How he was a Prophet and how he Prophecied Quest There were two sorts of Prophets namely Answ First some were Prophets by inspiration and office that is who continued still to be Prophets as Esay and Ieremy now these were properly called Prophets ordinarily the Jewes called them Prophetae per missionem Prophets by message Rabbi David Rimchi praefat in Psal Secondly some were Prophets onely by inspiration and these lived not as Prophets neither continued they in that calling and thus David and Daniel are called Prophets although the one was a King and the other a Courtier and these the Jewes called Prophetae per Spiritum sanctum Prophets
it seemes to have a greater Emphasis and to signifie something more then all these And therefore because Physitians who are next unto Divines I say next because Theologues are conversant about the soule Physitians about the body and Lawyers about the estate and in that regard the Divine is first the Physitian second and the Lawyer third for as the body is more worth then the estate so the soule is more worth then the body use this word in their Art much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Purge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgation or purging Potion and because CHRIST professed himselfe to be a Physitian and also because the Prophets under the names of diseases and sicknesses did fore-tell of the curing of our sinnes we will take the word here in the Physitians sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purge that is take a purgation and purgative potion Quest 4 How many things are observable in Purging Answ Two namely First the medicine purging wherein two things are considerable to wit I. What this purgation is II. How it comes to be purgative or whence it is that so small a potion taken into the stomach or ventricle worketh so much and produceth such effects namely First by its heate Secondly by its attraction Thirdly by its displicencie Fourthly by its contrariety of nature Secondly in purging we must observe also the manner of the receiving of the purgation Now here three things are worth our consideration viz I. What is to be purged out viz. First Plethora the superfluity of good blood Secondly Pinguedo fatnesse and windy humours And Thirdly Cacochymia evill and obnoxionus humours II. When we must Purge namely First in respect of the yeare we must purge in the spring Secondly in respect of the disease we must purge before the malady be come to its height Thirdly in respect of our age we must purge in our youth III. How long must we purge to wit First untill we have purged the evill humour out of the body And Secondly untill we have purged it wholy out of the body Now of all these particularly and in their order First we must consider Medicamentum purgans the purgation or purging potion wherein we have two things to enquire after namely First Quid What this purgation is Quest 5 I. Some say that it is the crosse and affliction Answ 1 others that it is spirituall conflicts and tentation others that it is the compunction and contrition of the heart and some that it is the holy Spirit II. The holy Ghost may indeed be said to be Answ 2 this purgation whereby sinne is cast out of the soule by a generall Metonymie of the cause for the effect otherwise not III. CHRIST indeed is the Phisitian of the Answ 3 soule Matth. 9.11 and the blessed Spirit is the Apothecary or the hand that reacheth forth Christ unto us or more truely both and the purgation it selfe is neither affliction it selfe nor tentation it selfe nor any externall or outward things but the internall motions of the holy Spirit in our hearts For as the substance of the purgation purgeth not but the vapours fumes and spirits which arise from thence so it is neither temptation it selfe nor affliction it selfe that purgeth from sinne for then all that are tempted or afflicted should be pure from all pollution which experience proves false but it is the holy Ghost that workes in and by these And therefore if we desire to be washed and purged from sinne and uncleannesse we must pray unto CHRIST the Physitian of our soules that he would be pleased to cleanse us by his holy Spirit Secondly let us now consider Quomodo catharticum Quest 6 how the purging potion becomes purgative or whence it is that so small a draught should send forth so much into the draught I. Calore the purgation purgeth by his heat Answ 1 and warmth for both Galen and divers other Physitians say Omne medicamentum purgans est calidum That all purgatives are hot and if a potion were compounded of all colde things it would never purge Hence then we may learne Obser That sinne cannot be purged out of the soule without the warmth and fire of zeale Read Luke 3.16 and 12.49 and Marke 9.49 and Rom. 12.16 and 2 Cor. 11.29 And therefore let us labour that we may be zealous in our Love unto God and whatsoever is good and in our hatred unto sinne Here observe Sathan knowing the power and might of true zeale and how it is able to cast downe all his strong holds and cast him out of our soules doth therefore endeavour to defame and scandalize true zeale and that either First Taedio by wearisomenesse and irkesomenesse it is wonderfull to see in a Christian common-wealth how little the zeale of Religion is prized and how much it is slighted and scorned which certainly is the worke of the devill himselfe who is an enemy to man and whatsoever is truely and spiritually good for man And therefore we must follow hard after holinesse without which we cannot be saved 1 Hebr. 12.14 remembring that zeale is the fiery Chariot of Elias whereby we are carried or transported up unto heaven 2 King 2.11 And those who are luke-warme shall be spewed out of Gods mouth Revel 3.16 God commanded that the fire which was upon the Altar should never goe out Levit. 6.12 thereby to teach us that the fire of zeale should alwayes burne in the Altar of our hearts and never be extinguished without fire the sacrifice could not be consumed and without the fire of zeale the sacrifice of sinne cannot be destroyed Secondly the devill doth endeavour to defame or hinder true zeale Odio by hatred and that two manner of wayes namely I. Defamando by defaming those who are zealous by a pretence or intimation of hypocrisie Here First those who are thus judged and censured must with St. Paul learne not to set by mans judgement but labour to approve themselves unto God by whom they must be judged at the last And Secondly of those who judge and condemne the generation of the just we demand why they judge those things which they know not For I. Charity forbids this because that covers a multitude of sinnes which are seene and not discovers those which are hid Prov. 10.12 and 1 Peter 4.8 And II. What doe they see who thus censure and judge Onely good workes and holy actions and an unblameable outward life and conversation and therefore they should judge the intention by the worke Jndeed the Lord judgeth the action by the intention but this is his prerogative because he is the searcher of the heart and the trier of the reines but man knowes not the intention of the heart for who knowes what is in man but the heart within and therefore he must judge the tree by his fruit Matth. 7.20 and not censure and condemne to the fire the tree as bad when the fruit is good Rom. 14.4 and 1 Corinth 4.5 II. Sathan
did Iudg. 18.25 II. Difficultate reprehendendi in regard of the difficulty of reprehension for few dare reprove great men and few great men will suffer themselves to be reproved or care for those who reprehend them Read 1 King 22.27 Amos 7.12 III. Difficultate poenitendi in regard of the difficulty of repentance for as great men are prone to sinne and unwilling to be reproved for their sinnes so they are hardly drawne to repentance though they be reproved Peccavit David sic Reges solent Paenituit David sic Reges non solent August Lib. 1. de Dav. David sinned so most great men doe David repented him of his sinne and endured the word of reproofe patiently and so few great men doe III. Cacochymia all ill juyce and obnoxious Answ 3 humours are to be purged out and so the pollution and seeds of sinne are to be evacuated and purged out of the heart by repentance Read Luke 3.3.8 Acts 2.28 and 3.19 J enlarge not this because we have handled it before Chap. 3.2 And thus we have heard Quid purgandum what is to be purged out Secondly Quando when are these things to be Quest 10 purged out I. Vere in the Spring Answ 1 Quia tum rore caeli et calore solis liquescunt humores et fluunt Because then by reason of the dew of Heaven and the heat of the Sunne the humours in the body become more thinne moist and tender And so the dew and heat of the Spirit mollifies our hearts Hence observe That the best time to purge our sinne is when our hearts are mollified and softned by the motions and operations of the holy Spirit Here observe three things viz. First our hearts naturally are stony and stones we know will receive no stampe nor impression But Secondly God powres water upon our hard hearts and then they begin to grow soft Read Esa 44.3 Ioel 2.28 Iohn 7.37 Ezech. 36.25 26. for these places both prove and explaine the point And Thirdly when our hearts are thus mollified by the worke of the holy Ghost then is the fittest time for us to labour to cast out sinne Quest 10 What is here required of us Answ 1 I. We must remember and acknowledge that it is not in our power to repent when we will we being like metall hard and molten that is hard by nature and molten by grace and therefore untill God melt and soften us by his Spirit and grace we cannot repent Answ 2 II. We must watch for the motions and operations of the Spirit in our hearts as the diseased people waited for the Angels troubling of the water at the poole of Bethesda For the Lake is the conscience the Angel is the holy Ghost the sicke and diseased are sinners and the sicke were not cured except they presently stepped in so except when the Spirit toucheth and woundeth the conscience we bring our sinnes into our consciences we cannot be healed And this is the cause why First many goe unto perdition because they will not acknowledge the time of their visitation Luke 19.44 And Secondly why their damnation is just because they will not heare the Lords call As those who are in prison should wait for the opening of the Prison doore so we who by nature are the captives of Sathan should wait when the Lord opens the prison doores and cals us forth for otherwise we shall be left without excuse Prov. 1.24 26. c. Amos 8.12 Answ 3 III. We must therefore run when God cals upon us and lay hold upon all offers of mercy which God makes unto us Fronte capillata post est occasio calva that is Before occasion hath much haire But she he hind is wholy bare When occasion presents her selfe unto us wee should lay hold upon her because if she turne her backe upon us we cannot then hold her though we would The Grecians observed a true difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Time to wit that every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasion was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Time but not contrarily that every Time was an Occasion and therefore we must strike while the iron is hote and worke while the waxe is warme and soft we must convey our selves from the Jlands of sinne before the ycy hardnesse of our hearts be againe congealed we must neither delay the time nor delude our selves nor despise the Spirit nor destroy our owne soules through a slothfull lingering but labour that all the sparkes of the Spirit may be kindled into a flame and all the conditions of mercy willingly accepted and yeelded unto Viribus constantibus we must purge while Answ 2 we have strength of nature or before our sicknesse comes to his height and strength lest the strength of the Ventricle be so decayed that it is not able to doe his office or lest if the Ventricle be sicke it vomit up the purgation Thus we must strive to bring our sinnes into our Consciences and then to purge them out before we be hardned through a habite and custome of sinne Or We must repent us of our sinnes before our Obser 8 sinnes have increased to too great a heape Profitable is the advice of the Physitians here Principiis obsta serò medicina paratur Ovid. Cum mala per longas convaluêre moras That is If Physicke bee neglected long Our paines and griefe must needs be strong Therefore at first withstand that ill Which daily groweth worser still We must give no way to the water course but stop the breach at the first withstand the least and smallest beginnings of sinne We are wont to say of our sinnes as Lot did of Zoar These are little ones and little regard or care is to be had of them At ne despicias quia parva sed time quia plura August de 10. chordis We must not despise them because they are small but feare them because they are many Many drops may hollow a stone and sinke a Ship yea drowne the World many Bees may kill a Beare and wormes may destroy Antiochus and Lice Herod and therefore we must slight no sinnes because they are petty ones in our eyes but remember that there is nothing so little that shall goe for naught We thinke the neglect of preaching and publike Prayers and the prophanation of the Lords day and petty oathes to be small sinnes not worth the speaking of thus heaping as the Proverbe is Athos upon Aetna so long till the stomach being debilitated vomite up all good meanes If David had with Iob made a covenant with his eyes he had not fallen If Peter had marked the first crowing of the Cocke he had not sworne and if Esau had sought for mercy in time with teares he had not beene rejected Hebr. 12.17 III. Aetate juvenili we must purge when Answ 3 we are young Quia in sene humores fiunt viscidi Because the humours in old men are more tough viscous and clammy Thus
the truth of his humanity to judge the world Reade Acts. 1.11 Iob. 19.25 Quest 3 Secondly Quid what shall CHRIST doe Veniet He shall come Whence we may learne That the comming of Christ unto judgement is most certaine when there shall be time no longer Obser 2 Against this Atheists object The world hath Object 1 bene alwayes as it is therefore it shall not be changed or destroyed by any judgement I. It is false that the world hath bene alwayes Answ 1 for the continuance thereof from the Creation to this present yeere of our redemption 1638. is but 5612. yeares as may be proved by Scripture and is proved by Mr. Perkins from Scripture II. The world was destroyed by the Flood Answ 2 and therefore it is false that it hath alwayes bene as it is III. As the world was first destroyed by water Answ 3 so it shall at the last be destroyed by the other active element the fire The Atheists object againe It is a thing unbeseeming Object 2 the Lord to create those things which hee shall and which he will destroy especially considering that all things which he created were good Gen. 1.13 yea perfect Deut. 32.4 All things which the Lord created were good in a threefold regard Answ namely First in respect of their beginning and originall for they were good as God created them but man hath fallen from God and is now become evill And Secondly in respect of their end viz the glo-of God for all things were made for his glory And Thirdly in respect of their perfection as they were Gods workes for anger revenge drowning of the world burning of the world yea the condemnation of the world and whatsoever the Lord doth or shall doe is perfectly just and consequently good in respect of God How doth it appeare that Christ shall come unto Quest 4 judgement when the world shall be destroyed or how may it be proved that the world shall have an end I. Against the Philosophers it may be thus Answ 1 proved namely First from this reason because that which is moved by another is not eternall and therefore the world is not eternall either a parte ante or a parte post To this I. Some answer that the world is a living thing and that the Sunne is the life thereof But what can be more foolish then this II. Others answer that Heaven is a living thing and Aristotle cals it The first mover and Plato The God of nature yea Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beeing of all things which can be no other then God and consequently he is the Mover and moderator of all things And Secondly from this reason because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happinesse is the perfection of man as Aristotle saith but in this life there is no true happinesse therefore it is necessary that there should be another life besides this Solon said truly to Croesus dicique beatus Ante obitum nemo supremaque funera debet That is None perfect joy and blisse can have Till death have shrowded them in Grave Thirdly from these testimonies to wit I. Of all Nations who dreame of some Religion some kind of Eternity some God some supreme Power and some manner of life after death And II. Of the Philosophers to name but one or two Zoroastres who lived 400 yeares before the Trojane warre and Athenagoras and Pythagoras and others Tunc ille Dominus mundi Monarcha malignitatem vel illuvione diluens vel igne consumens vel c. Hermes trism de mundo Et Sybilla Exuret terras ignis pontumque polumque post Sanctorum sed enim cunctae lux libera carni Tradetur sontes aeternaque flamma cremabit Tunc quisque loquetur Secreta atque Deus reserabit pectora luci Tunc erit luctus stridebunt dentibus omnes August de Civit. Dei 18. 23. Answ 2 II. Against the Atheists or Atheisticall Christians it may be thus proved namely First from these ensuing reasons to wit I. From the end of Christs comming which was to destroy the workes of Sathan 1 Iohn 3.8 Now his chiefest workes were Sinne and Death and therefore the time shall come when the faithfull shall cease from Sinne and when Death shall be swallowed up in victory II. From the justice of God who hath threatned in Justice to recompence tribulation and anguish and wrath c. to every one that is wicked Rom. 1.6 c. But this is not fulfilled upon them in this life and therefore necessarily there must be another Luke 16. Secondly from these Testimonies to wit I. Of many who either dyed not or else have risen againe and have beene restored againe unto life as Henoch Elias Lazarus and many who arose with CHRIST as witnesses of his Resurrection and divers who were raised up by the Apostles II. Of many plaine places of Scripture Read Iob 19.25 and 1 Corinth 15. Dan. 12.2 and Iude 4. and 1 Thess 4. And therefore seeing undoubtedly the world shall end and that at the end thereof CHRIST will come unto Judgement let us watch and be ready and examine our selves Quest 5 What must we examine in our selves for the better fitting and preparing of us against this dissolution of all things and comming of CHRIST Answ 1 I. We must carefully examine our Regeneration and internall spirit and herein inquire after these three things namely First our change whether we be changed or not whether we hate sinne with a perfect hatred or not and whether ingenuously we condemne our forepassed life And Secondly our cheerfulnesse whether we forsake our sinnes with the consent of our hearts yea rejoycing in the leaving of them as a Conquerour rejoyceth in his Triumph And Thirdly our humility whether we boast of what we doe or worke out the worke of our salvation with feare and trembling II. We must carefully examine our repentance Quest 6 and newnesse of life for otherwiise all other things are in vaine Thirdly Answ concerning the effects of CHRISTS Comming it will be demanded Cur venie◠Why he will come I answer he will come first to judge the world and secondly to end and destroy the world Now here three things are laid downe in this history viz I. That this Comming will be full of horrour and terrour unto the wicked verse 30. And II. That at this Comming all the Saints shall be gathered together verse 31. And III. That then all these things shall be dissolved verse 35. and 1 Peter 4.7 Concerning the day and houre of CHRISTS Quest 7 Comming it will be demanded When hee will come First the day and houre is unknowne Daniel Answ 1 12.4 and verse 36. of this Chapter and Marke 13.32 and Revel 10.14 Acts. 1.7 Secondly this day whensoever it comes will Answ 2 come suddenly in the twinckling of an eye 1 Cor. 15.52 and 1 Thessal 4.17 yea so suddenly that we shall then have no time to prepare our selves Matth. 25.10 Because this is the time of preparation
labouring that the long suffering of God may lead us to repentance for otherwise with the fruitlesse Fig-tree we shall be cut downe Luke 13.9 and with the unprofitable thornes and thistles we shall be cast into the fire Hebr. 6.8 And therefore we ought seriously to ruminate and remember these few things to wit I. How long God hath spared us and with-held his just judgements from us II. How often and how long we have provoked the Lord unto anger by our sinnes III. How small time for any thing we know remaines behind to glorifie our God in and to worke out our owne salvation and to repent us of our sinnes IV. How suddainly the Lord comes viz. like a thiefe in the night when we expect him not V. Why he will come when he comes namely to take account of us and to punish us with everlasting fire if he find us in our sinnes VI. We should seriously consider how long we intend to continue and proceed on in our sinnes and when we meane to loath and leave them whether we resolve to live in sinne and dye in iniquity or not Or whether we thinke it probable that although we spend our lives in disobedience and rebellion against God yet he will accept of us at our death § 2. The Lord of those servants commeth Sect. 2 Who is this Lord Quest 1 God or rather JESUS CHRIST For First this Lord punisheth with perpetuall pains Answ verse 20. And Secondly is called the Sonne of man verse 31. Who although he deferre his comming a long time yet he comes at last to teach us That although the Lord seems to procrastinate his coming yet he will certainly come Observ Read Gen. 15.14 Nahum 1.2 Psa 50.21 Deut. 32.37 Psa 7.12 and 78.66 Esa 30.18 c. Ierem. 51.56 Now the reasons hereof are these two viz. First because the Lord doth not spare for ever but onely for a time And Secondly because he should not be just if he did not punish rebels at the last Psal 12.5 Quest 2 Whom or what will God judge at the last Answ 1 First every Nation Matth. 25.32 that is both those who are under the Law and those who are without Law Rom. 2.15 And Answ 2 Secondly every man that is both high and low rich and poore Master and Servant Parents and Children Read Revelat. 6.15 and 19.18 and 20.13 15. and 7.3 c. and 17.14 and 19.9 and 21.27 And Answ 3 Thirdly all sinnes whether publike or private great or small externall or internall for both God and Sathan and the conscience of wicked men will accuse them therefore nothing shal escape either unseen or uncensured or unpunished Rev. 20.12 Sect. 3 § 3. And reckoneth with them Quest 1 When will this reckoning be Answ God threatens all sorts of sinnes with all sorts of punishments but principally with eternall and this place seemes to speake of the finall judgment because eternall rewards are promised verse â—1 23 30. Quidam de longanimitate Dei at mihi videtur Resurrectio quoque significari Chrysost s Quest 2 What must we give account of at the last day Answ 1 First of our selves Rom. 14.12 that is of those things which we have done in this life 2 Cor. 5.10 Answ 2 Secondly of those gifts and graces which were given unto us and this the Text speakes of for he reckoneth with them about the Talents which were betrusted unto them For the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is also to be read Matth. 18.23 24. where and every where it signifies to render an account or to make up a reckoning Computare How manifold is the spirituall account or reckoning Twofold namely either First of men amongst themselves and this is twofold to wit either I. When a man reckons with his neighbour whom he hath offended and this is called satisfaction II. When a man reckons with himselfe and this is threefold viz. First when a man computes and counts his afflictions as Rom. 8.18 and 2. Cor. 4.17 And Secondly when a man computes and counts his pleasures as Philip. 3.8 c. And Thirdly when a man computes and counts his perseverance in labour Mat. 18.23 But this present portion of Scripture speakes of none of these therefore I passe them Secondly of men with God and this is twofold namely either I. When men give account unto God for others that is those who are under their charge as Acts 20.28 and Hebr. 13.17 Or II. When we give account unto God for themselves and those graces and gifts which the Lord hath bestowed upon them as Rom. 14.12 and 2. Cor. 5.10 And of this the Text speakes Whence we may learne Observ That the time will come when we shall give an account unto God both of our workes and gifts Luke 16.2 For the better confirming of this mark these three things to wit First that all things we have are given us by God and therefore he may call for them and call us to account for them when he pleaseth Iob 21. Secondly those things which we have are not given but onely lent unto us by God and therefore he may justly call us to account for the use of them Levit. 19.9 Thirdly God hath lent us those things we have not to lye idle by us but to improve and augment 1 Cor. 12.7 All gifts and graces are given to profit withall that is I. Spirituall graces are given for augmentation and increase 1 Peter 2.2 II. Other gifts good things are given for the helpe of Spirituall graces that is either First Vt adjumenta as helpes and thus wisdome and memory are given for the greater increase and furtherance of piety and Religion and externall good things are given for the better quieting of the mind shewing forth of the works of charity Secondly Vt solamina they are given as comforts that the mind being employed intently in the service of the Lord it may be refreshed and the spirits supported by a moderate use of the refreshments afforded Who are here to be taxed Quest 4 Those who thinke themselves full and whole Answ and absolute possessers of those things which they injoy whereas they are but onely Stewards and dispensers and betrusted with them by God for some end or use For what end or use doth God give Riches and temporall things unto men Quest 5 First for his owne glory for he hath made all Answ 1 things and he doth all things for his glory and so should we doe 1. Cor. 10.31 Colos 3.17 wherefore we must examine our selves how we glorifie our God by those things which we injoy Secondly for their good that they may be the Answ 2 more carefull to increase in holinesse and in all vertuous qualities Thirdly for the example of their brethren that by Answ 3 their good and religious use of riches others may be incouraged to doe good in the like kind and to communicate to the necessities of the Saints Fourthly for the
comfort of their lives and the Answ 4 better enabling of them to beare the crosses and disasters of this life What is here required of us Quest 6 We must prepare our selves for this reckoning and cast up our owne accounts Answ examining what we have done that so we may prevent the judgement of God What must we examine or coÌ„pute Quest 7 First in generall we must examine our selves Answ 1 and our workes Secondly more particularly two things are to Answ 2 be examined and carefully cast up to wit I. Our actions sins especially those sins which are observed and marked and which shall be most severely punished at the day of judgmeÌ„t as for example First diffidence and distrust of God 1. Diffidentia as Esa 30.8 we usually place our hope and trust upon the world Iob. 31.24 And if we be in penury have no peace at all within our selves fides est quod vides we believe no more then we see and therefore when our riches faile our faith fades 2 Contemptus verbi Secondly a contempt of the word and Law of God Esa 5.24 3 Superbiâ— Thirdly pride Esa 47.7 either against God or man 4. Odium Fourthly hatred of our brethren and the wayes of God 5. Provocatiâ— fratrum Fifthly provocation of our Brethren 1 Peter 4.3 And that I. Sometimes unto duels and slaughters And II. Sometimes unto the prophanation of the Lords day And III. Sometimes unto adultery and fornication IV. Sometimes unto drunkennesse Abak 2.15 6. Verba â—tiosa Sixthly idle words for even these are observed and threatned Matth. 12.36 Now there are three sorts of these to wit I. Some are contrary to holinesse as swearing blasphemy and scoffing at holy things II. Some are contrary to righteousnesse as lying brawling and the like Revelat. 21.8 and 22.15 III. Some are contrary to sobriety as filthy and lascivious words or songs Ephes 5.4 Now because the Lord sees and markes and threatnes to punish all these we must examine which and how many of them have beene in us or committed by us that so we may labour seriously to repent what is by-past and to amend for the time to come We must take heed that we doe not distrust either the providence promise or love of God we must be principally carefull not to despise the will and word of God we must beware of pride hatred and wicked words in our selves and of provoking others unto wickednesse because all these shall be punished when the Lord comes to reckon with us Benedictionesaliae Spirituales II. We must examine and carefully cast up the blessings and mercies given unto us by God whether Spirituall or corporall or Externall First there are Spirituall graces given unto us by God which we must give account unto him of as 1. Verbum I. The word and the preaching thereof Iohn 12.48 Hebr. 2.3 And herein two things are to be examined viz. First how we love it and whether we prepone or postpone other things before it Secondly how doe we apply the word doe we make it a Rule a Ballance a Touch-stone applying it to our words workes and thoughts In a word doe we direct our lives thereby These things we had need examine because they will be inquired and searched into when the Lord comes to take account of us 2. Spiritus II. The holy Spirit is another spiritual grace given unto us for as the Lord gives the word unto our yeares so he gives also the Spirit unto our hearts and as the word without cals so the Spirit within moves us and therefore we must examine First whether we strive against these good motions labouring to extinguish them or whether we embrace nourish and labour to kindle these sparkes into a flame And Secondly whether doe we acknowledge in these good cogitations compunctions and motions the finger of God and his gracious call or whether do we thinke them idle thoughts and so as needlesse or unnecessary let them suddainly fade and dye Thirdly whether do we follow obey the counsell direction of the Spirit or whether do we disobey and despise it For we must give account of these at the comming of our Master and therefore in the meane time we ought to examine our selves in them III. The communion of the Saints is another spirituall grace given unto us by God that is 3. Communio sanctorum as the Lord gives us the call of his word and the motions of his spirit so he also gives us the examples and exhortations of the godly and as this is a great blessing so no small account must we give of it at the last And therefore we should examine these three things viz. First whether we love and like the society of wicked or righteous men most Secondly whether we like and approve of the good examples of the godly or whether we despise and deride them Thirdly whether we follow the good examples of good men or praise them onely but imitate them not at all For for these we must give account of unto God at the last Secondly Corporaleâ— there are corporall endowments given unto us by God which we must be accountable unto God for as for example I. Wisedome 1 PrudeÌ„tio which is a gift comming from heaven and excels all temporall things Now herein we must examine First whether we bend our wit unto oppressions wrong injury strife contention and the like Or Secondly whether we employ it in gathering together the thicke clay of this world Or Thirdly whether we bury it in pleasure as the unprofitable servant did his Talent in a napkin Or Fourthly whether we use our wisedome unto the glory of God or the advancement of Religion or the good of our brethren or the increase of our owne grace and goodnesse II. 2. Ingeniâ— Wit is another corporall blessing given unto us and therefore we must examine whether we use our quicknesse and wit with Bezaleel and Aholiab unto the service of the Church or with many to the composing of chaffie and lewd poemes and idle unprofitable Bookes III. 3. ConstaÌ„tia Magnanimites Constancy and Magnanimity may well be called a corporall blessing and is given by God it being a rare morall vertue if it be not rash but prudent And therefore those who are indued herewith must examine Whether First they convert this their constancie unto revenge Or whether Secondly they convert it unto the protection of the Gospell or the good of Religion IV. Courtesie 4. Comitaâ— morum and affability is a singular corporall blessing given unto many by God who must examine if First they use it not to adulation and flattery like Court-holy-water Secondly if they use it to the winning and reclaiming of their brother from his wicked wayes V. 5. Memoriâ— Memory is another Corporall blessing given by God unto many who must use it to the bettering of their inward man That
Goe yee cursed but are also condemned unto eternall fire which is a sensible punishment Sect. 3 § 3. And he shall set the sheepe on his right hand and the goates on his left For the understanding of this phrase of the right hand and the left observe that when three are going together or sitting together he that is in the midst is in the chiefe place but he that standeth upon his right hand is in the second place he that standeth on his left hand is in the third place and in this sense we are to understand these places viz. Matthew 20.21 where the Mother of Zebedees Children desireth that one of her sonnes may sit at Christs right hand and another at his left where Christ is in the highest place and he that sits on his right hand in the second place and he that sits on the left in the third place So here He shall set the sheepe at his right hand and the goates at his left where Christ is in the highest place and the Sheepe in the second and the Goates in the third and last § 4. Come ye blessed of my Father possesse the Sect. 4 Kingdome prepared for you for I was hungry and ye fed me thirsty and ye gave me drinke sicke and ye visited me naked and ye clothed me a stranger and ye toâ—ke me in Why doth not the Iudge of all the World say Quest 1 Inherit the Kingdome prepared for you because you have worshipped and served God aright or because you have beleeved on him aright or because you have persevered in faith but omitting these onely reckons up the workes of mercy and charity In a word why doth the Lord here rather recite these workes of charity then others of piety or constancy in Religion even to the death First the Judge of all the World alleadgeth and Answ 1 mentioneth these workes because they were noted observed and made manifest even to the goates but the worship of God Faith and the true perseverance of the sheepe which consists in the integrity of the heart is onely knowne unto God and unknowne to the Goates The workes of mercy are more conspicuous to the eyes of the world then the workes of piety are and therefore the Lord doth rather alleadge those then these Secondly the Iudge of all the world doth rather Answ 2 mention these workes of mercy because there is nothing more naturall unto men then to doe good unto men the companions of nature Thirdly these workes of mercy are here mentioned Answ 3 because true faith is wont and ought to exercise it selfe by these principally towards her neighbour Fourthly because the workes of mercy directly Answ 4 and evidently include love and charity the Queen of all vertues Fifthly because Christ hereby would excite and Answ 5 provoke all men unto these workes of mercy seeing that they shall undoubtedly be rewarded with life everlasting verses 34 46. Sixthly the Iudge mentioneth the workes of Answ 6 mercy that the mouthes of the wicked Goates may be stopped and that it may evidently appeare how justly God denies mercy unto those who would shew none unto their brethren Seventhly that he might intimate that the estate Answ 7 of the godly is for the most part in this world full of calamity and misery and this Christ admonisheth them of lest being terrified hereby they should faint and fall under their burthen For it is the godly for the most part who are pinched and pained with hunger and thirst and persecution and the like and therefore our Saviour forewarnes them of this and warnes them to looke for this and lest they should hereby be too much discouraged he gives them a double consolation namely I. That this misery and affliction of theirs is his In as much as ye did it to them ye did it to me and hence the Apostle St. Paul cals his sufferings Christs sufferings 2. Cor. 1. and this he learnt from Christ himselfe who cryed unto him when he was going to afflict the members of Christ Saul Saul why persecutest thou me Acts. 9. And II. That the afflictions and miseries of this life shall be rewarded with life eternall Answ 8 Eighthly Carthusian in hunc locum saith the Judge of all the world alleadgeth these workes of mercy oney because the Scripture is most plentifull and copious in the commanding and commending of these workes And Answ 9 Ninthly the same Authour in the same place gives this excellent answer that Christ mentioneth onely the workes of mercy to teach us that our salvation and grace and whatsoever good thing else is in us proceeds from the mercy of God depends upon the mercy of God and is perfected by the mercy of God Carthus s Pag. 204. a. Object 1 Bellarmine produceth this place to prove the workes of charity and mercy or almes deeds to be meritorious Christ saith here Receive the Kingdom prepared for you for when I was hungry you fed me c. Therefore Almes merit eternall life Bellarm. de bon operib in particular lib. 3. Cap. 4. Answ 1 First this place proveth not that almes deeds merit heaven but it rather sheweth that Christ in mercy crowneth the charitable workes of his children heaven is given though not for their good workes yet according to their good workes And this Kingdome was prepared for them before the beginning of the world yea before they had done any almes-deeds therefore they could not merit that which was prepared for them and given them before they had done any good thing Answ 2 Secondly there is no proportion betweene the Almes which we give unto the poore and the glorious heavenly reward which God gives unto us therefore our almes-deeds cannot merit heaven Quest 2 Whether ought we to visite those who are sicke that our Saviour reckoneth up this worke amongst the rest Answ 1 First it is lawfull for Physitians to visite those who are sicke it being their profession and office to take care of such And therefore they are blame worthy who I. Will visite onely great and rich men and not poore and come onely to faire buildings not at all to poore Cottages And II. Who having skilfull Physitians neare them will neither when they are sicke send for them or unto them Secondly it is lawfull for people to visite those who are sicke if the sicknesse be not infectious and is their duty so to doe as appeares thus I. We must doe to others as we would have others doe unto us now who would not be glad to be comforted and visited by friends when they are sicke And therefore this is peoples duty one towards another And II. To visite the sicke is a Christian worke and a worke best beseeming a Christian and therefore no Christian should be a stranger unto it And III. Jt is a most equall and fitting thing to visite the sicke for who will hide his face from his owne flesh Esa 58.7 Now Christians are members of one another and
unto the will of God Now what else could cause Christ in this manner to pray against his Cup and crosse but the exceeding feare and feeling of Gods heavie wrath and irefull indignation wherewith he was so amazed at the first and astonished that in his humane weakenesse he was carryed his Divinity now hiding and repressing it selfe to desire the passing of that cup which he was to drinke off for the Redemption of mankind If the Reader desire to see how this is opposed by Feverdentius and his exceptions fully answered I referre him to Dr. W. synops fol. 1096. Obser 4 Fourthly from this example of Christ we may learne that in praying it is lawfull to desire those things which may seeme to be divers from the will of God Thus Moses often prayed for Israel and Christ here for a removall of this Cup. Quest 2 How doth it appeare that we may warrantably pray for those things which seeme divers from Gods revealed will Answ The truth hereof will appeare as cleare as the Sunne to him who shall seriously consider and duly marke these particulars to wit First we know not what Gods secret will is and therefore we may pray against his revealed This we prove from David thus God by his Prophet Nathan had positively said The child shall dye 2 Sam. 12. And yet David prayed for the childs life and is condemned by none for thus praying because he knew not what the Lords secret will was Secondly if it were not lawfull to pray for those things which seeme divers from the revealed will of God then it were not lawfull to pray against afflictions or for the removall of evils for these are the operations of God and testimonies of his revealed will but this is lawfull as is plaine from Iames. 5.13 and Psal 50.15 Thirdly Gods resolution is often hypotheticall or conditionall as is evident from Ezech. 3.17 21. and Amos. 4.12 And therefore we may lawfully pray for those things which seeme divers from the revealed will of God Fourthly God oftentimes seemes to will those things which indeed he willeth not onely to prove us as is evident from Matthew 15.23 24 26. Luke 24.28 Exod. 32.10 Numb 14.10 And therefore we may lawfully pray for those things which seeme to be different from GODS will Fifthly the Lord sometimes seriously changeth his comminations for our prayers as appeares from Gen. 19.21 Esa 38.2 5. Ionah 3.10 Quest 3 Is there any mutation or change in God is not this plainly contradicted by Scripture 1 Sam. 15.29 Iam. 1.17 Answ Jt is most true that in the true internall will of God there is no mutation and change but we speake not of this but of the externall revelations promises and threatnings of God which are conditionall and consequently subject to mutation according to the accomplishment or non-accomplishment of the conditions Deus non mutat voluntatem Sed vult mutationem Greg. Sect. 3 § 3. Not as I will but as thou wilt CHRIST our blessed Saviour in subjecting his will to the will of God may occasion this Quaere Quest 1 To whom is the Will of man subject The Will of man is subject to three superiours namely First it is subject to reason And Secondly it is subject to the Magistrate Answ And Thirdly and above all it is subject unto God And therefore wicked wilfull men are justly punished by all these three And I. They are punished by the sting of conscience because they transgressed against reason And II. They are punished by the Magistrate because they disobeyed him And III. They shall be punished by God who will give them over to the tortments of hell And therefore we had need with our blessed Saviour submit and subject our wils to the will of God CHRIST in thus praying Not as I will Father us as thou wilt would teach us That it is much better for us to give our selves unto the Lord to be directed by him Obser then to draw him to our desires that is if the Lord from heaven should say unto us when we are in any want necessity or distresse choose whether I shall doe unto you as seemes best unto my selfe or as you your selves would and I will doe it we should with our Saviour in the text say Father not as we would but as thou wilt and as seemes best in thy owne eyes Reade for this purpose Matth. 6.10 Luke 1.38 and 1 Peter 4.19 Why must we rather submit our selves to the Quest 2 will of our God then draw him to our desires Or why must we rather desire that the Lords will may be fulfilled in us then our owne wils and desires satisfied First because God is infinite in wisedome but we are fooles neither knowing Answ 1 I. What will come hereafter or what a night or the time to come may bring forth whereas the Lord calleth those things which are not as though they were knowing as perfectly what will be hereafter as what is now Neither II Doe we know what is profitable for us for the present we often praying for those things which are hurtfull for us Matthew 7.9 Iames 4.3 But the Lord knowes what is good and what is evill for us And therefore great reason there is that we should submit our desires and wils to the will and good pleasure of our GOD And Secondly because we are weake in our judgements Answ 2 and of small discretion therefore it is best for us to give our selves unto the Lord to be directed by him As infants and idiotes would exchange a treasure for a toye so we naturally preferre the worst things most and most earnestly desire that which is lesse worth desiring and coveting more for that which seemes good in shew then that which is good indeed like our great Grandfather who solde the earthly parradise for an apple Thirdly because naturally we savour too much Answ 3 of earthly things therefore we ought to submit our wils to the will of God who is wholly divine and heavenly And Fourthly because we are for the most part Answ 4 transported by our passions and led away with our affections as for example I. We are often seduced by Revenge ready to call for fire from heaven when we are injured II. We are sometimes led away with carnall love as Abraham was to Ismael and Samuel to Saul 1 Samuel 16.1 Thus Ieremiah was prohibited to mourne for the people Ierem. 7.16 and yet notwithstanding this prohibition he weepes Chap. 9 1. III. We are sometimes transported too farre with zeale towards our brethren and friends as we see in Ioshua Numb 11.27 and in Iohns Disciples Mark 9.38 Iohn 3.26 But the Lord First is infinite in wisedome and knowes all things And Secondly is infinite in power and can doe all things And Thirdly is infinite in love and cares for his children And Fourthly is infinite in purity contemning earthly things And Fifthly is infinite in prudence and judgement and cannot be mislead or seduced by affection
it leads men unto most notorious offences so it ends and brings men unto most fearefull judgements How many are the causes of Desperation and Quest 2 what are they that knowing them we may learne to avoid this fearefull offence which Iudas here fell into The causes of Desperation are many namely Answ First a shame to confesse sinne or to have sinne to be knowne many are so confounded when thâ—y thinke of the shame which wil redound unto them when some sinne they have committed is published that to prevent it they desperately cut the thread of their owne lives Secondly the next cause of Desperation is the multitude of sinnes many reviewing the Catalogue of their offences find them to be in number numberlesse the sight whereof doth so amaze and affright them that they despaire of mercy with Iudas in the text Thirdly another cause of Desperation is the greatnesse enormâ—ousnesse of the offence many see some sinne which they have committed to be so hainous and horrible that with this traytor they despaire of mercy and hasten vengeance by their desperate enterprizes Fourthly the next cause of Desperation is the continuance in sinne many calling to mind how long they have wallowed in the puddle of iniquity despaire of mercy and desperatly lay violent hands upon themselves Fifthly another cause of Desperation is a certain pusillanimity of mind for many considering the many and great workes which God requires of them unto salvation do utterly despaire of heaven and like faint-hearted Cowards give over the work and warre unattempted excusing themselves with the old proverbe Vni atque geminis praestat involvi malis they may as well sit still as rise and catch a fall they may as well never undertake the taske as take it in hand and be enforced to give it over againe unfinished Sixthly the next cause of Desperation is a false imagination or judgment of our selves and works many are so sensible of their weaknesse and inability to serve the Lord and so sensible of their lukewarmenesse in his service and worke and of the power and strength of temptation that they are ready to despaire because if they belonged unto God then undoubtedly they thinke that it could not nor should not be thus with them This cause hath place sometimes in the faithfull in whom it is onely temporall not at all finall Seventhly another cause of Desperation is the weight of some temporall affliction many being under some heavie burden of corporall calamity thinke to free themselves from it by putting a Period to their lives skipping thus as the Proverbe is out of the pan into the fire and passing from corporall paines to eternall punishment Eighthly the last cause of Desperation is Infidelity many distrust of the truth of the promises of the power and love of God and of the valew of CHRISTS death as though neither God nor CHRIST could nor would save them although they should repent crying our desperately with Cain My sinnes are greater then God can forgive Quest 3 What are the remedies against Desperation or these causes thereof Answ The Remedy against this great evill is a sure trust and confidence in the mercy love power and truth of God who hath promised that his mercy shall be above all his workes and above all our sinnes if we will but repent And therefore let us learne and labour truly to repent and turne from our sinnes and we may find hope and comfort and be assured of mercy and favour More particularly First if the shame of the world terrifie us then let us remember that if men condemne us for sinne they will commend us for repentance yea this shame iâ— temporall but the infamy of desperate persons is perpetuall and eternall and although men blame them for sinning yet God will pardon them and blot all their sinnes out of his remembrance wherefore they need not set by the shame of men if they have the praise of God Secondly if the multitude and magnitude of our sinnes come into our remembrance let us repent us of them and be truly sorrowfull for them but not despaire because the mercy of God is infinite and the merits of Christ are of an infinit valew and worth and his blood which was shed for penitent sinners is sufficient to purge us from all our sinnes Thirdly if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sinne then let us remember that the time of our former ignorance God will not regard but willingly passe by if now from henceforth we labour to redeeme the time devoting our selves wholly up to the service of our God Fourthly if we begin to despaire and doubt that we shall never be able to doe that which God requires of us unto salvation then remember Conanti aderit Deus God will be present with us if we doe our endeavour yea he will accept of the will for the deed if he see that with our minds we serve the Law of God yea he will give us both the will and the deed and inable us in some measure to doe those things which he requires of us if in sincerity of heart we desire and endeavour to serve him Fifthly if we be dejected and plunged into the pit of sorrow through the sense of the weaknesse of grace and the strength of corruption in us we must then remember that the Lord hath promised to strengthen the weake and to cause the barren to bring forth and to feed and nourish babes untill they come to strength and to the measure of perfect men And he is faithfull in his promises and tender in his affections unto all his children wil neither quench a smoaking flaxe nor breake a bruised reed nor reject nor cast off any of his babes because they are sicke and weake Sixthly if the sense of any heauy affliction lying upon us be ready to sinke us in the Whirle-poole of desperation let us then remember that I. The deare children of God have endured longer and heavier afflictions then we have or doe as we may see in Ioseph Iob and David II. That afflictions doe attend all those who would be saved yea that they who would come unto heaven must suffer affliction it being given unto them to suffer Philip. 1.29 III. That God will lay no more upon us then he will inable us to undergoe By these and the like meditations we must strengthen and arme our selves against doubting and desperation VERS 9 10. Vers 9.10 Then was fulfilled that which was spoken by Ieremy the Prophet saying And they tooke the thirty peeces of silver the price of him that was valued whom they of the children of Israel did value and gave them for the Potters field as the Lord appointed me Then was fulfilled that which was spoken by Ieremy the Prophet Sect. From what Prophet or place doth the Evangelist Quest 1 cite these words First for answer unto this the next qu. I
dove-like innocent For when once Religion and the knowledge of God enter into the soule then all our Peacocke-plumes fall and wee begin to humble our selves before the Lord as Holy Iob did 42.6 yea the more our knowledge of God is the more base and vile are we in our own eyes Fifthly examine whether we labour and endeavour Signe 5 that we may be transformed into the same Image with Christ 2 Corinth 3.18 And that two manner of wayes to wit I. In the practise of holinesse doe wee labour to keepe his commandements 1 Iohn 2.3 doe we labour to eschew whatsoever is evill and to doe whatsoever is good 1 Iohn 3.6 and 1 Peter 2.9 and 2 Peter 1.3 yea doe wee labour to increase in all heavenly hnowledge Colos 1.10 II. In spirituall worship do we labour to worship and serve the Lord in spirit Iohn 4.24 yea within to be filled with the fulnesse of God Ephes 3.19 yea are we through a zeale to Gods glory moved to serve and obey him Then certainly we may be assured that Christ by his word and Spirit hath begun in part to reveale unto us the Mysteries of the Kingdome of Heaven VERS 13 14. Verse 13.14 Therefore speake I to them in Parables because they seeing see not and hearinâ—â—hey heare not neither doe they understand And in theâ— is fulfilled the Prophesie of Esaias which saith By hearing ye shall heare but not understand and seeing yee shall see and not perceive Three things are ordinarily objected from these verses which I will but briefly touch namely Object 1 First by these words God seemes to be made the Author of sinne Argum. Hee is not the Author of sinne but of just punishment which he inflicts upon the obstinate sometimes in a hidden and secret but alwayes in a just judgement for the judgements of the Lord are sometimes secret but alwayes most just Object 2 Secondly Reprobates seeme here to be excused because they are so blinded from above that they cannot see Answ Reprobates are not by this excused because the Lord blinds none but onely those who doe not see that is those who cannot and will not see God by a just judgement doth further close their eyes that they shall never bee able to see For God blinds their eyes onely I. By a deniall of light unto them And II. By a forsaking and leaving of them in their blindnesse And III. By giving them over to the power of Sathan and their owne desires Object 3 Thirdly these verses are repugnant to those Scriptures which tell us that God would have all men to repent and all to be saved Answ Those places and the like shew what God universally doth approve and allow of not what he will doe unto all or worke in all These verses specially shew what God will doe to those who are contumacious and obstinate Now extraordinary judgements are not repugnant to the ordinary meanes of salvation Pareus s fol. 733. Verse 19 VERS 19. When any one heareth the word of the Kingdome and understandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is he which received seed by the high way side Quest That which is called here The wicked one is called verse 4. The fowles of the aire when it may be demanded why the Devils are called the fowles of the ayre Answ 1 First for the subtilty of their nature As the aire is a subtle thing so are spirits Answ 2 Secondly for their habitation in the ayre Answ 3 Thirdly for their inordinate desire to ascend upward which ariseth from their height of pride Charthus s pag. 117. a. Vers 20.21 VERS 20 21. But hee that received the seed into stony places the same is hee that heareth the word and anon with joy receiveth it yet hath he not root in himselfe but dureth for a while For when tribulation or persecution ariseth because of the word by and by hee is offended Our Saviour here intimates five properties in the stony ground namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a hearer of the Word of God Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a receiver of the Word which is heard Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he receiveth it forthwith as soon as he hath heard it Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth and receiveth it with joy Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for all this he is but a server of the time applying his Religion and Conscience to the present condition of things VERS 24.25 Verse 24 25. Another Parable put hee forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field But while men slept his enemy came and sowed tares among the wheâ—t and went his way § 1. Which sowed good Seed Sect. 1 What is meant by this Seed Quest 1 The word of God Answ as is cleare from verse 19. and Mark 4.14 and Luke 8.11 Against this answer it will be objected Object That the good seed is the faithfull as is expressely said by our Saviour verse 38. The good seed are the Children of the Kingdome By Seed Answ verse 38. is meant not the seed ' sown as in this verse but the Corn or stalk which springs up So that in this verse by Seed is meant the root and in the 38 verse the fruit for the Children of the Kingdome are begotten by the Seed of the word In this Section we have two things to consider of namely I. That the word of God is a Seed II. That the word is a good Seed First the word of God is a Seed and so called Observ 1 because it is small at the beginning but encreaseth to be great By which name our Saviour would teach us to use the word as a Seed or wee must so heare the word that we may fructifie and grow up thereby Luke 13.19.21 and 1 Peter 2.2 And the reason hereof is because God gives his Talents and word and Spirit and all for this end that wee may profit thereby 2 Corinth 12.7 How many things are observable in Seed Seed hath these two properties viz. First to encrease and fructifie one grain Quest 2 of wheat doth not onely produce one grain but sometimes Thirty sometimes Sixty sometimes an Hundred for one So by one Sermon oftentimes many are converted yea by one Sermon some thousands have been converted Acts 2.41 and 4.4 Or by this encrease may and is properly meant the divers measure of obedience and degrees of grace in divers hearers of the word of God Secondly to be altered in forme Answ for from a bare Seed it comes to have a new body wherein there is I. Life this is illumination and knowledge II. A root from whence the fruit springs this is conscience or love towards God III. An care filled full with good Corne this is the life and conversation which is replenished with the good workes of righteousnesse and holinesse now as