a naturall hunger and thirst cannot here bee meant Answ 1 First the Antecedent is false for we see sometimes the hungry are filled and the poore plentifully relieved as might be instanced in Iacob Ioseph and Iob yea there is a direct generall promise made unto the faithfull both in this life and the life to come h 1 Tim. 4.8 and a speciall particular promise of the poynt in controversie Behold sayth the Lord my servants shall eate and yee shall bee hungry my servants shall drinke and ye shall bee thirsty c i Esa 65.13 Answ 2 Secondly it is an absurd argument The poore that hunger are not now filled therefore they never shall bee The poore are oppressed therefore they never shall be delivered There are no starres seene at twelve of the clocke at noone therefore there shall none bee seene at twelve of the clocke at night How absurd this argument is let every novice judge Answ 3 Thirdly Calvin whom Stapleton here opposeth doth not say jam saturandos but posthà c not they that now hunger and thirst shall instantly bee filled but hereafter to wit either first by allaying and abating the appetite as a Martyr sayd If his enemies tooke from him bread God would take from him hunger Or secondly by peace of conscience affording them such internall joy and comfort that their povertie and hunger pincheth them not Or thirdly by the crowne of eternall life bestowed upon them and thus the hunger of Lazarus was satisfied Obiect 2 Secondly he argues All these promises pronounced by Christ are spirituall therefore literall hunger cannot here be understood Answ This reasoning is as absurd as the former the reward is not temporall therefore it is not given temporally to the poore this followes not Obiect 3 Thirdly hee objects againe Esurientes appetentes temporalia non beati miseri potius Those that hunger after that is desire temporal things are not blessed but rather miserable and therefore by hunger and thirst a literall lacke cannot be understood Answ 1 First he doth grosly abuse corrupt Calvin who doth not speak de appetētibus of those that desire temporall things but de carentibus of those that want and stand in need of temporall things Answ 2 Secondly I give one generall answere more unto the thing objected that is that this place may be understood of a literall hunger thirst which appeares evidently by comparing two verses together Saint Luke chap. 6.21 verse sayth Blessed are yee that hunger now and by an Antithesis vers 25. sayth Woe unto you that are full What is the meaning of this Doth our Saviour denounce a woe against them that are full of the workes of righteousnesse Certainly no such thing but those that abound in temporall possessions for there is a double Fulnesse the first terrene and earthly in this life the second spirituall in the life to come Woe bee unto those sayth Christ that seeke the first for they shall lose the second vers 25. and blessed are those that have not the first for they shall have the second vers 21. and howsoever they may by reason of their povertie and want seeme miserable unto others yet they are nothing lesse they being indeed truly blessed Are all blessed that are pinched with poverty Quest 2 in this life No but onely those Answ who hunger and thirst for righteousnesse sake there are many men that are miserably poore and poore miserable men who hunger and thirst for want but not for righteousnesse being impoverished either by idlenesse or wastfulnesse and therfore have no promise at all of blessednesse But happinesse is pronounced and promised to the righteous man who will not unjustly enrich himselfe who will not for wealth forsake his God to runne after the world or the divell by the use of wicked meanes but will rather be as poore as Lazarus Certainely the poore man that walketh and thus continueth in his integrity is a happy and a blessed man k Pro. 19.1 And thus much for the literall interpretation of these words Secondly by hungring and thirsting may bee meant a morall hunger and thirst which is when men hunger for just judgement to be executed they being unjustly injured or scandalized l Muscul s and cannot obtaine justice according to the equity of their cause To these our Saviour saith Blessed are thy that hunger and thirst after righteousnesse that is blessed are those that by wrongs and injuries are deprived of their right in this life and so are constrained to hunger and thirst after that which is their owne waiting with patience to obtaine the same Now this morall hunger after righteousnesse is two-fold viz. Either for our selves or for others First the morall hunger after righteousnesse is when being injuried and wronged we desire to be justly dealt withal or if wee bee slandred that the truth may be brought to light that so we may be acquitted of the crime laid unto our charge Secondly the morall hunger after righteousnesse may and ought to be for our brethren as well as our selves for we should be zealous for others when wee see them oppressed in their estates or punished in their bodies or wronged in their good names for righteousnesse sake as that holy Prophet out of his godly zeale unto those who were oppressed cryes out unto God Oh Lord how long shall I cry yea cry out unto thee of violence and thou wilt not save wherefore holdest thou thy tongue when the wicked devoureth the man that is more righteous then himselfe m Habak 1.2 13. Quest 3 Why should we thus zealously hunger that just judgement may be executed for the reliefe of others is it not enough for us that wee are not wronged Answ 1 First Christians ought so to put on the bowels of compassion that they might bee as sensible of their brethrens miseries as though they were their owne we are taught to weepe with those that weepe and to rejoyce with them that doe rejoyce n Rom. 12 15. yea to remember them that are in bonds as though we were bound with them and them that suffer adversity as though we were under the rod o Heb. 13 3. Answ 2 Secondly our love unto those that suffer for righteousnesse sake that is for Gods sake and in a good cause is an argument of our love unto God 1 Joh. 4.20 And without this love unto them we cannot love God and therefore by all meanes we should expresse our zealous love and affection unto them Quest 4 How farre must this zeale of ours be extended in the behalfe of the righteous who are unjustly wronged and injured Answ 1 First if thou be a publike man that is a Magistrate then thou must avenge their cause and helpe them against their oppressours and punish their backbiters and slanderers Answ 2 Secondly if thou be a private man then ne ultra crepidam thou must goe no further then thy calling will warrant thee that is first
others Fourthly the professors of the Gospel doe exceedingly dishonour God when they are wicked c Rom. 2.24 IV. Wee dishonour God in our lives if we doe not by our lives glorifie his Name If we be but negative Christians we are nothing for God created us unto good workes Ephes 2.10 that thereby we might glorifie his Name Matthew 5.16 VERS 10. Thy Kingdome come thy Will be done Vers 10 in earth as it is in Heaven § 1. Thy Kingdome come Sect. 1 What is meant by Kingdome Quest 1 Kingdome is taken either Figuratively to wit Sometime for the word of God The Kingdome of God shall be taken away and given to another nation Matth. 21.43 that is the word shall be taken from them Sometimes for the infusion of grace by the Spirit of God Mark 4.26 Sometimes for persons to wit either the Saints or the Church of Christ Literally for that dominion which God exerciseth which is either Generall to wit his Lordship over all men all creatures yea all the world specified in these places Psalme 29.19 and 47.7 and 97.1 Particular which is either Of vengeance anger power and wrath And thus he rules over the wicked Psalme 99.1 Of mercy and love and thus he rules over his children according to a double time viz. either Of grace in this life Or Of glory in the life to come Reade Psa 24 7. and. 44.5 Quest 2 What is meant by this word Adveniat let it come Heaven comes not unto us but wee goe unto it wherefore it should rather be Adveniamus Let us come unto thy kingdome then Adveniat let it come Answ These words may be understood two waies namely First for Declaretur let it be made known as if our Saviour would say let the world know that thou art King and that thou rulest over all And this is to be referred to the Kingdome of vengeance Secondly for Perficiatur let it be consummated and finished as if hee would say that which thou hast decreed and determined concerning thine elect fulfill and perfect both in us and in all thine Now this hath reference to the Kingdome of mercie First Adveniat regnum id est Declaretur regnum Thy kingdome come that is let thy Kingdome be made knowne This cannot bee understood of Gods generall Kingdome over all the world mentioned in the former question for God hath this already yea no Christian makes question but that God is Lord ruling and governing all the world It is therefore to be understood of his particular Kingdome to wit the Kingdome of vengeance the words being taken from the declaration of Gods wrath anger power and vengeance Teaching us Observ That every Christian ought to pray that God would shew himselfe the potent King of all the world by destroying all his enemies and the enemies of his Church Thus David prayes powre forth thy anger upon the Gentiles yea smite and destroy them in thy wrath Quest 3 Why should we pray for the confusion of the enemies of God and his Church Answ 1 First because it makes for Gods glory hee is dishonoured and contemned by the wicked who will not obey his behests but oppose his injunctions who will not be subject to his lawes but validis remis with all their might set themselves against his rule and government and will not have him to rule over them â—â—d therefore the glory and honour of God is highly advanced when as such impious obstinate stubborne and rebellious people bee cut off and destroyed Secondly because it is good for the godly Answ 2 As wee pray for the ruine of Gods enemies through our zeale to Gods glory so also wee pray for the perdition and destruction of the enemies of the Church of God through our love to the Church and true members thereof because their destruction is good and profitable for the children of God who are oppressed injured wronged and persecuted by them Bonos punit qui malis parcit d Seneca he punisheth the righteous who spares the wicked because the impunitie of the wicked increaseth their impietie towards the righteous Hence wee finde a double practise in the people of God namely I. They pray for the destruction of the Lords enemies Iudg. 5.31 Psalme 83.8 c. II. They give thanks for their destruction when God hath revealed his vengeance and declared his power in their utter ruine and downfall Read Exodus 15. Judg. 5. Ps 136. How may we pray for the enemies of God Quest 4 and Church Not onely in zeale nor onely in love but Answ 1 both mixt together For I wee may be zealous with a wrong zeale thus Paul breathed forth threatning against the Disciples of Christ and the Apostles were too ready with Elias to call for fire from Heaven but the Lord checks them for this their forward cruell zeale because it was not mixed with love but proceeded from a desire of revenge II. Some naturall respect unto the person of the enemie of God and the Church makes us oftentimes to pray only in love for his health prosperity preservation and the like and not in zeale Because he is of affinitie or acquaintance or by some bond of friendship knit neare unto us therefore we pray for him in love towards our selves but not in zeale unto Gods glory or love unto Gods Church carnally preferring our particular interest and relation unto any enemie of God or his Church before either the glory of God or good of his Church unto whom hee is an enemie And therefore whatsoever the enemies of God or his Church bee in regard of our owne Particular it is our dutie thus to pray for them First with a condition that if it may stand with the Lords pleasure and good will he would be graciously pleased to convert and turne them and of persecuting Sauls to make them preaching and professing Pauls Secondly but if not that they may bee destroyed lest they bring the people of God unto ruine or the Lords name bee prophaned by them Object Worldlings and wicked men object This prayer for the destruction of Gods and the Churches enemies ariseth out of envie and therefore can be neither good nor warrantable Answ It proceedeth not from envie but from zeale aâ—â— love Quest 5 How can a man pray for the judgements of the Lord to bee effused upon any out of love and charitie Answ 1 First wee may desire it out of our love to Gods glory who is dishonoured by their lives Answ 2 Secondâ—y out of our love unto others who are in danger to bee corrupted and tainted by their evill example when some perceive others to be wicked and to set themselves against God his law truth and children and yet prosper in their wickednes it hearten them on to the like practises And therefore in love unto these we desire tâ—at these stumbling stones may be removed out of the way Thirdly we may pray for the subversion and Answ 3 ruine of the enemies of the
Scriptures be obscure Answ 2 humane writings are no lesse yea where shall we meet with certainty and infallibility but onely in the word Can we have it in the Fathers they have their navi and blemishes yea Augustine and Hierom confesse that they may erre and therefore would have none to subscribe to their opinions further then they go according to the word of God Can we find infallibility in the Councels they have erred as may bee shewed largely both out of Bishop Iewell Doctor Whitakers Doctor Willet Chamierus and divers others Can we finde certainty amongst the Popish writers least of all they jarring like an instrument wholy out of tune Thomas against Scotus Catherinus against Cajetane Whatson against Parsons Bellarmine in somethings almost contrary to them all and therefore if obscurity and difficulty bee a sufficient rampire to keepe us from reading the Scriptures by the same reason we are debarred from reading Philosophers Rhetoritians Fathers Schoolemen Popish writers yea all writings and bookes in any sort materiall or necessary to bee studied because they all in many things are difficult and obscure to the understanding and the Scripture is no more Answ 3 Thirdly those things that are obscure in the word of God may bee explained by more easy and cleare places as was said before Answ 4 Fourthly the Father saith e August li 1. de doct Christ Christum Dominum obscurasse Scripturas quo his major habeatur reverentia autoritas qua communia sunt vilesscunt rara verò difficilia cum pretio admirantur that is Christ our Lord in his infinite wisedome hath made the Scriptures something difficult not that men might forbeare to reade or study them but that they might hold them in greater authority price and reverence for naturally we contemne those things that are plaine and facile unto the understanding but those things which are rare and difficult we most admire and more highly value Obiect 3 They object againe The tree is knowne by his fruit and the cause conjectured by the effect and therefore it is neither requisite nor good for people to reade the Scriptures in the vulgar tongue They proove the consequence thus the Scripture read by those that are ignorant is the cause of all errours and heresies usus Scripturarum est causa omnium haereseon f Alphons de Castro the vulgar use of the Scriptures is the ground of all errours Audenter dicimus nullam haeresin ess◠quae non occasionem in Scriptura g Cens Colon. I dare boldly say a bold speech indeede that there hath no heresie sprung up in the Church but it was occasioned by the word of God An Italian Bishop dehorted the people from reading the scriptures ne fiant haeretici h Clem. Espens s Tit. 1. least it should make them damned Heretiques To this we answer First the Scriptures may occasion errours either Answ 1 By containing that which is false and erroneous but this the Papists say not Or By a misunderstanding or wrong interpretation thereof but this is not the fault of the Scriptures but the malice perversenesse or ignorance of men Answ 2 Secondly if a wolfe should cloth himselfe in a sheepes skin the sheepe must not therefore cast off his skinne as Saint Augustine saith the Bees must not forsake the sweet flowers because the spider extracts poyson from them Christ doth not here forbeare the use of Scriptures because the devill abuses them some men wickedly abuse Wine unto drunkennesse Meat unto gluttony Marriage unto coveteousnesse and adultery Magistracy unto Tyranny Must therefore Wine Meat Wedlocke Magistracy be prohibited and cryed downe as unlawfull I hope they will not and therefore let them consider how little reason they have upon the like grounds or insequent or ilsequent consequences to forbid the reading of the Scriptures unto the laity in the vulgar tongue 3. They permit worse and more pernitious Answ 3 things unto the common people and therefore why not the Scriptures though they were dangerous as they say First the Popish Clergy allow the Laity to reade other bookes which may occasion errours as well as the Scripture yea containing errours which the word of God doth not as Iustinus Irenaeus Origen who were Chiliastes Tertullian and Cyprian who were Montanists these they permit only the Scriptures they prohibit why because there is a greater enmity betwixt the Scriptures and the Papists then there is betweene these Fathers and the Papists the Fathers in somethings have erred greatly the Papists in many things doe erre grossely but the Scripture in nothing at all it being the touchstone of truth and the hammer of errours to breake them and dissolve them in peeces and therefore as great opposition and enmity there is betweene the Papists and Scriptures as is betweene truth and errour life and death Secondly the Priests allow the people to reade lascivious and wanton bookes which may and doe infect them why then not the Scriptures which is immaculate it is an inhumane thing yea an argument of small love to permit them to wallow in stincking puddles or to drink unwholsome yea venomous waters and onely prohibite pure streames yea the water of life unto them Si manifestū infidelitatis signum sit aliquid scriptorū rejecere vel non scripterum inducere quid dicemus de lasciva praeferentibus a Basil tract de vera fide that is if it be a manifest signe of infidelity either to reject refuse any part of holy writ or to induce into the Canon of faith that which is not divine scripture what shall we say then of those who preferre lascivious and wanton bookes or toyes before the word of God Fourthly and lastly the objection is apparantly false for first it is not the Scripture but the Answ 4 ignorance of the Scripture that is the cause of errours and heresies b Chysost s col 3.16 which truthes we learne even from Truths lips ye erre saith Christ not knowing the Scriptures c Mat. 22.29 where wee see plainely the cause and the effect the effect is error yee erre the cause of their errour is ignorance of the word of God ye know not the Scriptures therefore ye erre It is not then without great cause that the Holy Ghost cals the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary that thus dares in his Tenets oppose Christ himselfe to the face Secondly the Scriptures reproove heresies and errours and therfore there is no likelyhood that they in themselves should bee the cause of them d 2 Tim. 3.16 Thirdly there is nothing else worthy of credit besides the Scriptures other writings being as chaffe this as wheate e Ierem. 23.28 whence the Fathers f Hier. s Matth. 23. Greg. hom k. sup Ezech. said quod de scripturis sacris authoritatem non habet eadem facilitate contemnitur quà probatur those writing or opinions which are not confirmed by the holy Scripture are easilyer contemned
13.10 By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thankes to his Name Heb. 13.15 Thirdly because the Fathers did conjoyne the Sacrament with other holy exercises of Religion And therefore this is a palpable perverting of the truth to wrest this place to an expiatory sacrifice § 2. That thy Brother hath ought against Sect. 2 thee Obser Our Saviour in these words includes the reason why reconciliation is necessarie because God doth not tolerate dissensions amongst brethren Teaching us that by the bond of Christian piety we are all brethren Quest Why are all Christians to be esteemed and loved as brethren Answ 1 First because we are called unto this fraternitie If any bee called a brother saith the Apostle 1 Cor. 5.11 hence Christ is called the first borne amongst brethren Rom. 8.29 And therefore all the members of Christ are brethren and should so be prized and esteemed Answ 2 Secondly because it is necessary and that in many regards that all Christians should be beloved as brethren First hence we may know that we are translated from death unto life if wee love the bethren q 1 Iohn 3.14 Secondly hence wee know that we are borne of God if we love one another r 1 Iohn 4.7 Thirdly because he that hateth his brother is in darkenesse but he that loveth his brother abideth in the light and there is no occasion of stumbling in him ſ 1 Iohn 2.9.10 Fourthly he that loveth not his brother is not of God t 1 Iohn 3.10 Fiftly he that loveth not his brother loveth not Christ v 1 Iohn 5.1 for he that loveth Christ will love those that are his Sixtly hee that loveth not his brethren loveth not God and if any say hee loves God and not his brother he is a lyer u 1 Iohn 4.20 Answ 3 Thirdly wee are to esteeme and love all men as brethren because the consideration and remembrance of this relation will preserve us from many evills as for example First this will make us carefull not to offend them If meat saith the Apostle make my brother to offend I will eate no flesh till the world stands w 1 Cor. 8.13 and Rom. 14. Secondly this will make us carefull to speake the truth one to another Put away lying and speake every man truth with his neighbour for we are members that is brethren one of another x Ephes 4.25 Thirdly this would appease jarres and mitigate contentions and abate suites and going to law one with another Ye are brethren saith Moses to the two Jsraelites and therfore you must not fight Brother must not goe to law with Brother saith Saint Paul for that is unseemely 1 Cor. 6. And therefore they are much to blame who deride this phrase of Brethren and note Schismatickes by that name for it is a terme which is proper to the Church of Christ and not to the Synagogue of Satan as wee may see Acts 10.23 and 11.1.12.29 But the new brotherhood of the Separatists excepted against Canon 9. I speake not nor allow not off Sect. 3 § 3. Have ought against thee Quest 1 What is the meaning of these words Answ If thou hast injured thy brother at all if thou hast called him Racha or foole or beene angry with him if thou hast wronged him in the least kinde confesse thy offence and bee reconciled unto him Quest 2 Why must we be thus carefull to abstaine from all wronging of our neighbours and to satisfie the least injury done unto them Answ 1 First because God is the avenger of all injuries and wrongs and therefore out of our feare unto him we should avoide all doing of wrong and be ready to satisfie for that which we have done Levit. 25.17 Secondly charity beginnes at home and Answ 2 therefore we should doe to others as wee would they should doe unto us and bee as carefull of wronging of others as we would have others of injuring us Thirdly it is the nature of Charity to doe no Answ 3 evill at all Rom. 13.10 neither to thinke evill 1 Cor. 13.5 and therefore where there is true brotherly love there will be a true care to keepe the bound of charity entire and to make up all breaches which occasionally may be made Must we satisfie our brother if hee know not the Quest 3 injurie or wrong done unto him Yes Answ But against this it may be objected If our Obiect 2 brother be ignorant of the wrong which is done unto him then we shall hurt him more by satisfying him for so he will be more provoked and incensed when he knowes what hath been done and by whom First if there were onely in thee a purpose of Answ 1 mischief towards thy brother or that thou wert onely angry with him in thy heart then thou mayest conceale it because the revealing of it may provoke him and exasperate him more against thee Secondly if thy brother be truely injured and Answ 2 wronged in deede or word it is necessary that thou shouldest make satisfaction although hee neither before knew that hee was endangered nor that he was harmed by thee lest that the Judge deliver thee to the officer and thou bee cast into prison What must the party offended doe if the offender Quest 4 will not make satisfaction or come and seeke reconciliation First Augustine here answers Answ 1 non est opus ad illum pergere there is no neede that the offended should goe unto the offender non veniam postulabis sed dimittes for it is enough for him to forgive the offence committed against him and this is his duty to doe he neede not goe to desire love and reconciliation Of this opinion in a manner is Hierome Secondly Chrysostome answers that our Saviour Answ 2 speakes here also to the party wronged that hee must seeke to bee reconciled if hee that hath done the wrong will not Why must he that is injured seeke amity and Quest 5 reconciliation at his hand who hath done the wrong First because thus wee imitate Christ who Answ 1 seekes first unto us We have greevously and gracelesly offended our Christ and yet hee is graciously pleased to seeke for reconciliation We in Christs stead desire you to be reconciled unto God 2 Cor. 5.19 Secondly because otherwise it is an argument Answ 2 that there is anger yet remaining in the heart of the offended towards the offender if he will not seeke for peace and ensue after it Thirdly without this there can be in the Answ 3 person injured no love unto the soule of the injurious partie The offended Christian should thus consult with himselfe He that doth wrong and will not acknowledge it yea satisfie for it and bee reconciled unto him whom he hath abused shall bee delivered unto the Judge and from him by the officers cast into Prison from whence there is no redemption But my brother hath injured
discomfited at Cerisole where the Emperours part lost the battell he before he would yeeld although greatly destitute of victuals held them out forty dayes and at the length having no hope of succour he was constrained to yeeld and so departing from Carignan went according to the oath he had taken unto the King of France who greatly honoring his vertue albeit he was his enemie offered him great preferment if he would serve him But Signior Pyrhus rendring thankes to his Majestie refused all offers made Afterwards upon this he had figured for his Impresse the horse of Iulius Caesar who would never suffer any other rider His Motto was Soli Caesari faithfull onely to the Emperour Thus let us doe neither through feare or for riches pleasure honour preferment and the like serving any other but with all fidelity and constancy serve the Lord all the dayes of our life § 2. He must hate the one Sect. 2 Our Saviour in this place shewes that the love of the world doth induce us unto the hatred of God Obser Why doth the love of the world make us to hate God First because the love of riches leades us unto Answ 1 the worship of sathan hence the devill tempts Christ to worship him by offering the world unto him Mat. 4.9 yea hence coveteousnesse is called Idolatry Eph. 5.5 and Col. 3.5 Secondly because there is a contrarietie of Answ 2 nature betwixt God and the world love and hatred are opposite so is God and the world The Lord is pure just immoveable eternall and good The world is polluted unjust mutable temporall and evill Gal. 1.4 and 1 John 5.19 The world hated Christ John 7.7 The world hated not you but me it hateth The Lord hateth the world although not as it is his creature but as it is our Lord bearing rule in our hearts and usurping or taking up the chiefest roome in our affections Thirdly because God and the world are contrary Answ 3 in their commands and leade unto divers ends Si esurientem a cibo abigat aâ—uantu irascerit Plaut A man would hate and be angry with him who should drive him from a well furnished Table when his stomach were in folio so men hate God because hee prohibits those things which the world layes before them and which they lust after and long for The world leads and perswades unto pleasure honour mirth idlenesse and peace The Lord leads and perswades unto patience in injuries losses and crosses to suffer persecution to goe into the house of mourning to deny our selves and pleasures and the like And therefore no wonder if the love of the world make us hate God Quest 2 Why must we not love the world which was created by God for man Answ 1 First because it is transitory and all things that are therein Iob. 27.16 c. Prov. 12.27 20 21. 2.16 Answ 2 Secondly because it provokes the Lord unto anger Esa 57.17 Prov. 15.27 Ierem. 6.11.13 22.13 Answ 3 Thirdly because it hardens the heart Esa 57.17 as Mat. 5.4 2. Peter 2.14 Answ 4 Fourthly because the love of the world doth so possesse the whole man that a man can neither heare desire nor doe any thing against his covetousnesse but all for it as for example I. A covetous man cannot pray heartily for any thing but for his ships and corne and cattle and debtes and estate and the like II. A covetous man can neither heare aright nor heartily desire the Word of God This people saith the Lord come unto mee as my people and sit before me as my people and heare my Word but doe it not for their heart goeth after their covetousnesse o Ezech. 33.31 So our Saviour saith that the thorny cares of this world choake the seede of the word p Mat. 13.18 Wherefore David prayes incline my heart Oh Lord unto thy Law and not unto covetousnesse q Ps 119.36 By what meanes may wee bee freed or preserved Quest 3 from the love of the World Answ 1 First labour to feare God and then he will provide for thee Psalme 33.18 19. Behold the eye of the Lord is upon them that feare him to deliver their soule from death and to keepe them alive in famine Answ 2 Secondly labour for grace and piety for that is great gaine and true riches 1. Timoth. 4.8 Yea to him who once gaines and obtaines them they will really appeare to be more precious then gold Answ 3 Thirdly labour for contentation for having once that we have enough whatsoever else we want 1. Ti. 6.6 Answ 4 Fourthly have a frequent meditation and expectation of death the Resurrection the day of judgement life eternall and ever-during death for this will crucify the love of the world in us Answ 5 Fifthly labour that thou maist bee made the servant of God that being admitted into his service thou maist apply thy selfe wholy unto him and his obedience Quest 4 How may wee know whether wee are guilty of this love of the world or not First if wee take most paines for the world Answ 1 and be most carefull therein it is a signe that wee are lovers of the world Mat. 6.25.31 32. Secondly if wee will rather forsake God and the waies of righteousnes then these worldly Answ 2 things it is a signe that we are lovers of the world Matthew 10.37 39. 19.20 Thirdly if we judge those happy who abound in riches and worldly affluence then it is an argument Answ 3 that the world hath too great a place in our affections § 3. And love the other Our Saviour in these words shewes that the Sect. 3 love of God doth bring along with it the hatred of the world Or Object he who loves the Lord will hate the world Zelus renuit consortium amoris contrarii in amato si invenerit dedignatur nititur repellere quantum potest Why doth hee who loves the Lord hate the world Quest 1 First because worldly things withdraw and take off the heart from God therefore he who Answ 1 freely loves the Lord avoids and takes heede of the love of them Secondly our love unto God is shewed by our obedience but worldly things at least Answ 2 hinder us from the service of the Lord and therefore he who loves the Lord as baites and snares escheweth them Thirdly hee whose heart is inflamed with the love of God thinks worldly things unworthy Answ 3 his love and despiseth them as childish toyes Fourthly Nullum datur vacuum The love of God doth fill and replenish the soule which Answ 4 the world cannot and therefore leaves no voide places for any contrary loves The heart cries give give and is never satisfied so long as it is set upon the world but when the Lord once enters the soule it is then at quiet and saith with Iacob I have enough What worldly things must we hate These things Quest 2 I. The sinnes of the world Answ II. The allurements of
the world III. The impediments lets of the world And IV. Our own corrupt affections Why must we love the Lord First because all good things are prepared Quest 3 for those that love him eye hath not seene nor Answ 1 eare heard nor have entred into the heart of man the things which God hath prepared for them that love him 1. Cor. 2.9 Read also Ephes 6.24 2. Timoth. 4 8. Iames. 1.12 Secondly because it is a shame for Christians to love the world and not to love God Larkes Answ 2 that soare aloft in the ayre build their neasts in the earth but the children of men should not doe so The wood Pecker is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for her beauty feathers of divers colours but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Arist she builds her neast in the earth so there are many men of rare parts otherwise who spoile all by groveling upon the earth setting themselves wholy to gather the thick clay of this world together Now it is a great shame for those who would bee helde the children of God and members of Christ to love any created temporall thing more then God Answ 3 Thirdly if wee looke upon God wee shall finde that there is great cause to love him and that in many respects namely I. In regard of his Law and that First because hee commands us in his Law to love him Secondly because his Commandements are just holy and equall II. In regard of his relation unto us because he is our Father Master and King therefore we should love him III. In regard of his liberality and mercifull bounty unto us extended both in our creation as also in providing for us what is good in protecting us from all evill in bestowing spirituall mercies and meanes upon us yea in giveing of Christ for us And therefore wee shouâ—d love him IV. If wee respect the essence and nature of God we shall see therein great cause to love him and that First in regard of himselfe because hee is invisible immutable incomprehensible immortall the most high and blessed Lord God Secondly in regard of our selves because he it the object of the soule and there is nothing that can give rest to the soule but God The heart of man is like the needle of the Compasse that trembleth untill it come to the Pole The soule of a wicked man is in a sling r 1 Sam. 25.92 Now that which is in a sling is violently tossed about and so is the soule when it is not upon the proper object David said Libbi schharchar my heart was troubled Psalme 38.10 Sohhâ—r is called a Merchant which goes to and fro to sell his wares to shew how the heart of man is troubled about sundry things yea further the letters here are doubled to signifie the great care and trouble that David had when hee sought after these things as the Merchant seeketh for his gaine When the rich man said in the Gospell Soule take thy rest for now thou hast much goods laid up for many yeares Luke 12.19 Hee put the soule then from the right object But when David said Returne my soule to thy rest Psalme 116.7 Then he set his soule upon the right object As light is the first object of the eye and not the light of the Sun or Candle So God is the first object of the soule but not this or that way revealed by his creatures or by his word And therefore hee ought to bee loved for himselfe Quest 4 By what meanes may we be inflamed with the love of God Answ 1 First labour to feele the sweetnesse of God labour to know how good and gracious the Lord is All men desire that which they judge to be principally and chiefely good for them And therefore if wee could but once tast or conceive how sweet and good the Lord is it would make us to love him A man comes to this knowledge partly by the hearing of the Word of God and partly by meditating of the great and gracious workes of God but principally by Faith in Christ Secondly pray daily unto God that hee Answ 2 would so shine into thy heart by some glimpse of his holy Majesty that thou mayst become sick of love Thirdly separate thy selfe from all those Answ 3 things which may hinder thee from loving the Lord. What things let or hinder us from the love Quest 5 of God First the love of sinne Non bene conveniunt the Arke and Dagon cannot both stand in one Temple nor God and sin be in one soule And therefore labour to leave and learne to loath all sinnes whatsoever because God will not come where sinne is wittingly harboured without any opposition or reluctation Secondly the love of the world as in this Answ 2 verse and Iames. 4 4. 1. Iohn 2.15 Wherefore love not the world Thirdly the blindnesse of the judgment Answ 3 sense preferreth temporall things before spirituall And therefore labour that our understandings may bee enlightned and our judgements informed that being able to discerne between things that differ we may with Christ know to refuse the evill and chuse the good Å¿ Esa 7.15 How may we know whether we love the Quest 4 Lord or not First if wee hate sinne the world and Answ 1 worldly things and all things that are opposite or contrary unto God it is a signe that we love him Secondly if we thinke and meditate seriously Answ 2 and frequently upon our God in private it is a signe that we love him Thirdly if we have a high estimation of our Answ 3 God valuing him above all other things it is an argument of love Alexander desiring to know whether Apelles were in love with Campaspe whom hee had intended for himselfe caused his page when Apelles was in serious discourse with him to cry out Apelles Apelles looke about you your shop is one fire wherewith hee being afrighted cryed out aye mee if the Picture of Campaspe bee burnt I am undone Thus if we can say with him we are undone if we loose our God or with David that there is nothing in Heaven or earth that wee desire besides him it is a comfortable signe of love t Ps 73.25 Fourthly if our love bee perpetuall and Answ 4 constant it is a signe of true love Gasper de Magno a Knight of Millan bare a Stock-dove with a Diamant in her bill it being the nature of this Bird never to loose any thing it hath once taken thereby to inferre that he would never give over to love his Lady whose name was also Diamanthe His Motto was In aeternum For ever Thus it is not enough to love the Lord at times or for a time but if wee desire to approve our love to be faithfull and unfained we must love him above all things and that for ever and ever Sect. 4 § 4. Or he will cleave or bold to the one and forsake the other I
brethren for if you do your father will judge you Answer 3 Thirdly I conceive it is to bee understood of both to wit both temporall and eternall Objection Our Saviour thus threatning those who judge others makes the Anabaptists object this place against the office of Iudges and all Iudicatories amongst Christians Answer 1 First there is a double judgement Iudicium libertatis potestatis of freedome and power our Saviour speakes of the former when he saith Iudge not and of the latter when he saith left you be judged Answer 2 Secondly our Saviour here forbids onely private rash proud and unjust judgement not just as appeares by Iohn 7.24 Iudge not according to the appearance but judge righteous Iudgement Verse 2 Verse 2. For with what judgement yee judge yee shall be judged and with what measure yee meet it it shall be measured to you againe Quest Will God judge those unjustly who judge others unjustly will God judge with the same judgement according to that of our Saviour he which killeth with the sword shall perish by the sword Answer 1 1. Calvin answers that God will justly suffer men unjustly to judge him who unjustly judgeth others 2. We must distinguish Answer 2 betweene the Matter of judgmeÌ„t which is either Rigour and Severity called summum jus Mercy and pardon Adjuncts of Iudgement namely hatred cruelty iniquity selfe-love and pride Now God doth not here threaten the same adjuncts of judgement that he which judgeth another maliciously c. shall be so judged by other but the same matter of judgement with what judgement yee judge yee shal be judged that is if you judge mercifully yee shall be so judged but if you judge rigorously and severely others shall so judge you Ver. 3. And why beholdest thou the mote that is in thy brothers eye Verse 3 but considerest not the beame that is in thine owne eye § 1. Why beholdest thou a mote c. Sect. 1 What is the meaning of this Verse First by the mote is meant our Brothers small Question 1 sinnes and by the beame our own great ones Answer 1 2. The eye is the most tender part of the body Answer 2 and is quickly hindred from seeing by a beam the meaning hereof therefore is yee cannot see and yet yee will Iudge Is it not lawfull to looke upon our brothers sinne Question 2 why beholdest thou the mote It is not forbidden Answer but here a difference is to be observed betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know and to acknowledge to glance upon a thing and to contemplate upon it it is not prohibited us to see them but to marke and observe them intently Or to excogitate them with our selves Are our brethrens sinnes alwayes motes that is Question 3 small and our owne beames or great First our Saviour speakes not here of all men but Answer 1 onely or at least principally of hypocrites who under a shew of religion palliate and cover great sinnes harbouring more grosse enormities in their hearts then they usually can see in anothers life Secondly our Saviour is pleased to use this phrase Answer 2 for our instruction to teach us two things namely how we Are wont to judge others to wit to trample upon them for small sinnes L. Ought to judge others to wit we must thinke their mountaines mole-hils and their beames-motes M. L. First our Saviour by this phrase would teach Observa 2 us That wee are prone to censure our brethren for the smallest errors and to aggravate their least sinnes This was usuall with the Scribes and Pharisees who made a great matter of it for the Apostles to plucke the eares of corne (l) Matth. 12.2 for the man to carry his bed upon the Sabbath day and for Christ his Apostles to eate with unwashen hands Matth. 15.2 Whence comes this that wee are so readie to amplifie Question 4 our brethrens infirmities First sinne in it selfe and in his owne nature is Answer 1 horrible and grievous Now in our selves selfe love and the love of sinne doth hinder us from seeing sin in his owne colours but in others the visard thereof being taken away wee see it as it is in its owne nature And hence we so greatly aggravate it Secondly this proceeds from our owne pride Answer 2 we are wont to build our own praises upon our brethrenâ— dispraise and our fame upon their discredit thinking that the greater wee make their sins to appeare the lesse will our owne seeme Secondly (m) Obser 2. Christ by this Phrase of a Mote seene in our brothers eye c. would teach us That wee must be ready to excuse our brethrens sinnes and to condemne our owne Why must wee bee ready to excuse other mens Question 5 sinnes First because we doe not see his heart nor know his inward man wee may see our brethrens faults Answer 1 but wee cannot see their strivings struglings and prayers against sinne or teares for it And therefore we must not be rash to accuse them but readie to excuse them Secondly our worke is to judge ourselves 1. Corinth Answer 2 11.32 and not others for they stand or fall to their owne Master Rom. 14.4 And therfore we should sit as Judges upon our selves but not upon them except to acquit them Answer 3 Thirdly there is a double judgement namely First of faith for our selves Secondly of charity for our brethren Wee must not palliate our owne sinnes but lay them open before God and make them as ougly and deformed unto our selves as possibly wee can but if we extenuate and excuse our brethrens failings it is an argument of Christian love in us because love covers a multitude of sinnes 1 Cor. 13. Sect. 2 § 2. But seest not the beame in thy owne eye Our Saviour seemes here to make a twofold comparison betweene these censurers and their brethren First thou art a man not an Angell and he is thy brother 1. Brother a member of the same body 2. Mote Secondly he hath a mote in his eye and is tainted with some lighter sinne thou hast a beame in thy eye and art guilty of greater sinnes And yet thou judgest and ceÌ„surest him Quest 1 Whence câ—mes it that although there bee great faults in us yet wee cannot see them but are still blinde at home Answer 1 First Philantia selfe love hinders us from spying faults in our selves love they say is blinde and our love unto our selves makes us that wee can dislike and see nothing amisse in our selves Answer 2 Secondly our affections corrupt our judgement and therefore wee cannot condemne what wee love Answer 3 Thirdly the eye cannot see it selfe Quest 2 What meanes must wee use for the cure of this malady for the casting out of this beame and for the bringing of us unto the fight of our owne sinnes Answer 1 First a â—end carefully unto the word of God looke into the perfect law of libertie
behold thy selfe in that glasse and it will show thee thy face Iames 1. Answer 2 Secondly give thy selfe to a daily examination of thy selfe examine thy words works and heart by the word and so thou maist easily see what is amisse Answer 3 Thirdly pray daily unto God to give thee that eye salve that thou maist see clearly what is amisse and wanting in thee Revel 3.18 Verse 4 Verse 4. Or how wilt thou say to thy brother let me pull out the mote out of thine eye and behold a beame is in thine owne eye Sect. 1 § 1. How wilt thou say to thy brother Observation A brotherly and friendly admonition or reproofe is laudable aâ—d yet wee may bee abused whence wee may observe That wee may sinne in the performance of the best duties Quest How doe wee sinne in the performance of good duties Answer 1 First when wee doe them weakely superficially or key-coldly Answer 2 Secondly when wee performe them proudly or boastingly as the Pharisees did Answer 3 Thirdly when they are done for some base or by Answer 4 end for some second or sinister respect Fourthly when they are done corruptly that is with a heart not purged as here for if we regard iniquitie in our hearts nothing that wee doe can bee acceptable unto God § 2. And behold a beame is in thine owne eye Sect. 2 Wee may learne hence Observation That it is a foolish thing to condemne sinne in others so long as iniquitie remaines in our selves Why may not a man reprove another although Question 1 himselfe be guilty First because then the party reprooved will answer Answer 1 Physitian heale thy selfe Secondly because such a man by reprooving an Answer 2 other did condemne himselfe Rom. 2. And God will judge him out of his owne mouth Thirdly because such an one reprooves through Answer 3 hatred not out of any true zeale for 1. If such an one did but see the danger and fearefull consequents of sinne he would labour to avoid it himselfe as well as admonish others of the danger 2. If such an one did but see the filthinesse of sin how loathsome a thing it is in it selfe and how deformed it makes us in the sight of God hee would eschew it himselfe as well as advise another to beware of it 3. If such an one did seeke the glory of God he would then glorifie him himselfe by his owne life And therefore it is cleere that he who reprooves sinne in another and retaines it in himselfe doth it neither because sinne is perillous nor because sin is a horrid thing nor because he desires the glory of God but onely out of hatred to the person whom he reprooves or some supercilious humour and therefore those who â—re guilty themselves ought not to reprehend others Who are faulty here Question 2 First those who condemne the sinnes of others Answer 1 but examine not their owne as for example 1. The prodigall condemnes the covetous and he the prodigall but neither of them looke to examine themselves or their owne wayes 2. The drunkard reproves the adulterer and is reproved by him againe but neither of them blame or amend themselves Secondly prophane persons are here to be blamed Answer 11 who condemne the godly for small sinnes and yet are guilty themselves of great ones Verse 5. Thou hypocrite first cast out the beame out of thine own eye Verse 5. and then shalt thou see cleerly to cast out the mote out of thy brothers eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eijce cast out the beame The beame as was shewed before signifies sin and the phrase here of casting out doth intimate violence as if our Saviour would say sinne cannot be expelled except valiantly and by force it be cast out for he who strives to overcome sinne must fight against it resisting it even unto blood Hebr. 12.4 How doth it appeare that sinne cannot be overcome Quession 1 except it be thus manfully resisted for many thinke that they can leave sinne when they will First sinne is fixed in our hearts naturally with Answer 1 deep rootes and is hereditary unto us Psal 51.7 And therefore cannot easily be weeded out Secondly hence from this originall corruption Answer 2 which is so deepely rooted in us all our affections are set upon sin therfore it cannot easily be expelled Thirdly sinne is like a faire fawning flâ—ttering Answer 3 harlot which often by subtile perswasions and allurements and sweet alluring blandishments doth regaine admission and entrance after it is cast out and therefore it is not easily forsaken Answer 4 Fourthly sinne is a strong enemy yea like a strong man armed Luke 11.20 And therefore cannot be conquered without strong resistance Fifthly Sinne is backed aided corroborated Answer 5 and environed with an hoste of accomplices to wit Satan the world and the flesh who suggest wicked things unto us tempt us unto them and hinder us from that which is good by employments forgetfulnesse weakenesse distraction of the mind and the like and therefore it cannot with ease be expelled Question 2 Who are faulty in this duty Answer 1 First those who think it not necessary that sinne should be expelled these are either 1. Carnall men who say let us sinne that grace may abound Or 2. Familists and Libertines who say God will dispose of their sinnes to his glory Answer 2 Secondly those who thinke it an easie thing and therefore never seriously arm and gird themselves preparing courageously to fight the good fight of Faith Answer 3 Thirdly those who procrastinate and delay the worke these never consider 1. How fast time flies 2. How their hearts grow daily harder and harder 3. How sinne gets daily more strength in them and over them 4. How daily they approach nearer and nearer unto death And therefore they are much to blame Answer 4 Fourthly those who doe the word of the Lord negligently who would be perswaded converted and changed by the word but are not industrious in the use of the meanes but sluggish and lazie Answer 5 Fifthly those who give themselves leave to sinne thus polluting and poysoning themselves and surrendring the fort of their hearts up to the possession of Satan Answer 6 Sixtly those who give way to the occasions of sinne and those coards of vanity which draw on iniquity as with cart-ropes Esa 5.18 Answer 7 Seventhly those who leave sinne but doe not loath it retaining and reserving the love thereof still in their hearts Answer 8 Eightly those who trust to themselves and their owne strength not arming themselves with the Holy spirit not being carefull in hearing nor fervent in praying nor zealous in desiring and endeavouring to be converted sanctified and cloathed with Christ Rom. 13.12.14 Question 3 What armour must we use against this strong enemy Answer 1 First take unto thy selfe the sword of the spirit for that will drive him away Answer 2 Secondly take unto thee the shield of Faith for that will repell keepe off and
firm his Decrees being like the Lawes of the Medes and Persians which cannot be revoked Secondly true it is that Christs mercy is infinit Answ 2 but mercy must not evert and overthrow Iustice for this is an Attribute as well as that Thirdly none are threatned here to bee cast Answ 3 out but only those among the children of the Kingdom who did apostatize and fall away But those who are threatned to be cast out are Object 2 the people of God with whom God hath made a Covenant now will Christ neglect his Covevenant made with them First hee will not hee doth not as appears Answ 1 thus I. He confesseth that salvation is of the Jews and belongs unto them Iohn 4.22 Hence II. He denieth the Canaanitish woman her request at first because mercy was proper unto the Israelites Marke 7.27 III. He commands his Apostles to goe unto the Jews not unto the Gentiles Matth. 10.5.6 Yea IV. The Apostles obey first confessing that the tender of mercy belongs primarily unto the Jews Rom. 3.2 and 9.4 And then practising their Masters mandate Act. 3.25 and 10.14 and 11.19.13.46 Secondly the Jewes were rejected for their Answ 2 sins and not for any breach or neglect of Covenant in Christ Reade Esay 1. and Amos 1.3 c. and 2.4 c. and Rom. 2.28 For what sins were these children of the Kingdom Quest 1 the Jews cast out First for their Incredulity because they Answ 1 would not beleeve Rom. 11. Secondly for their contempt of the word of Answ 2 Christ Thirdly for their obstinacie hardnesse of Answ 3 heart and perversenesse Reade Esay 48.4 Mark 3.5 Act. 7.5 and 13.45.50 and 14.19 and 17.5 and 18.6.12 and 21.27 and 25.2 From hence wee may learn That obstinacie against Observ and contempt of the word brings ruine and destruction upon the contemners How doth this appear Quest 2 First plainly by these places Esa 5.24 and Ier. Answ 1 13.10 and 19.15 and Ezech. 7.10 Secondly because God hates those who are Answ 2 obdurate and obstinate Psalme 95.8 Rom. 2.5 Esay 65.2 and 5.24 Ier. 6.10.11 and 28 32. Thirdly God loves those who tremble at his Answ 3 word Esay 66.2 5. and therfore contemners thereof shall find no mercy Fourthly God doth ordinarily convert men Answ 4 by the word 2 King 22.19 Ezech. 11.19 and 2 Cor 3.3 and therfore there is small hope of the conversion but great fear of the confusion of those who despise this ordinary means of salvation Fifthly the word is powerfull and sharp like Answ 5 a two edged sword which is able to divide betwixt the marrow and the bones Heb. 4.12 And therefore when it doth not mollifie and humble it is a signe of a heart come to an exquisite hardnesse Wherfore wee should when the word workes not upon us complain of the hardnesse of our hearts and labour for the redresse therof Quest 3 How many fold is hardnesse of heart Answ Two-fold First obstinate and perverse as Ier. 44.16 The word that thou speakest unto us in the name of the Lord we will not do but wee will do whatsoever proceedeth out of our own lips Secondly blind and ignorant hence it is said that our Saviour was angry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the hardnesse or blindnesse for the word bears both of their heart Marke 3.5 And hence also hee taxeth their dulnesse and slownesse of heart Marke 16.14 Sect. 3 § 3. Into outer darkenesse Quest What is the meaning of these words Answ 1 First They shall be cast into outer darkenesse that is into the corporall and palpable darknesse of the infernall prison presently after their death in regard of the soule and at the day of judgement both in râ—gard of soule and body Answ 2 Secondly Darknesse is no other thing then a privation of light now light is two-fold namely I. Spirituall as wisedom grace and truth Now the privation of this light is internall darknesse and ignorance in the spirit and inward man II. There is a sensible and corporall light whose privation is outer darknesse and this is the darknesse spoken of in this place For although there be fire in hell yet it is a darke and smokie fire and not clear except only so as the damned may see one another for the greater increase of their misery d Carthus s Vers 13 VERS 13. And Iesus said unto the Centurion go thy way and as thou hast beleeved so be it done unto thee And his servant was healed in the selfe same houre Sect. 1 § 1. Go thy way Quest 1 What is the sense and meaning of this phrase of speech Answ It signifies a dismissing of one in peace and is an argument of love and mercy Reade 2 Sam. 14.8 Marke 5.34 Luke 17.19 Whence wee learne Observ That the Lord at last doth dismisse and send away in peace all his Petitioners Quest 2 How doth this appear Answ It appears thus vix First from these places Esay 57.19 and Iohn 14.27 and 2 King 5.19 Mat. 15.28 Iohn 4.50 Secondly because he is the God of peace 1 Thessal 5.23 Philip. 4.7 Thirdly because peace is the effect of Iustification Rom. 5.1 Whence the Angels sing peace on earth because they who are justified by him have true peace Luke 2.14 Fourthly because this peace is our armour and weapons against affliction Iohn 16.33 And therfore certainly the Lord will give peace at length to all that sue and seek for it at his hands How must wee wait and expect for this peace Quest 3 untill we obtaine it First patiently I waited patiently saith David Answ 1 for the Lord and hee inclined unto me Psal 40.1 Secondly industriously wee must not expect Answ 2 and await the Lord in our beds Cantic 3.1 but in his wayes and ordinances Thirdly perseverantly knowing that our Answ 3 times are in Gods hands VERS 14. Vers 14 And when Iesus was come into Peters house he saw his wives mother laid and sick of a Fever § 1 He saw his Wives Mothâ—r Sect. 1 What may wee say or think of the Popish Quest 1 prohibition of Priests marriages First that it is opposit to Scripture which saith Answ 1 It is better to marry thâ—n to burne 1 Cor. 7.9 Yea and that when marriage is lesse convenient verse 26.32 And therfore even then they may marry verse 2. But now with the Papists fornication is better then marriage for the former violates not the vow but the latter doth as they say g Bellar. de Monach 2.30 f. 1265. A. though Saint Paul say It is honourable and Whoremongers God will judge Heb. 13.4 Secondly it is opposite to Antiquitie to forbid Answ 2 marriage as they now do for the proofe hereof observe these two things namely I. The authority of this Prohibition from whence it was here observe First the Apostles did only approve of single life and commend it unto us by their example Secondly they did not positively herein ordain or establish any thing Pope
the body and heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 23.26 Because the outward worship of the body may be without the inward of the heart but the inward of the heart cannot bee without the outward of the body For if God have the soule and inward man he will certainly have the outward Quest 6 How is Christ and Religion to be professed Answ 1 First we must labour to have Christ and Religion in our hearts for outwardly to professe them and not inwardly to possesse them is but a lying profession 1 Cor. 12.3 and 1 Iohn 4.2 Answ 2 Secondly having Christ in our hearts let us then professe him with our tongues and in our tenents and opinions For Christ is denied I. If wee deny him to bee God and man Yea II. If wee deny him to be our Iustification Redemption and Salvation Yea III. If we deny the truth of the doctrine contained in the Scripture Bulling s Answ 3 Thirdly Christ and the truth are to be professed publikely especially before Persecutors Act. 5.20 and 17.17 Answ 4 Fourthly our profession must be in subjection an acknowledgement of our obligation therunto wee must publikely professe Christ and wee must confesse that it is our dutie so to doe 2 Cor 9.13 Answ 5 Fiftly our profession must be constant that is wee must I. Suffer and endure whatsoever is laid upon us for our profession not giving it over for any danger whatsoever And II. Wee must persevere in our profession and not for any wearisomnesse whatsoever fall or forsake our first love Answ 6 Sixtly let our profession bee fervent and zealous that so wee may glorifie our Christ unto whose glory we are ordained Ephes 1.6.12 Quest 7 What things must we professe or outwardly shew forth Answ 1 First shew forth thy faith and religion let the world know what thou holdest Acts 24.14 for a palliating of religion doth much hurt the weake brethren Hence observe these cautions or rules viz. I. Wee must couragiously and resolutely oppose our selves against the kingdome of sinne and the abetters thereof II. Towards those which are weake we must carry our selves more gently Iude verse 22. III. In circumstances we must suffer as much as wee can for the peace of the Church as Paul did IV. We must avoid and beware of all unprofitable controversies or medling with heresies which are antiquated and long since lâ—ft V. In the meane time we must not bee wanting to the truth of religion but hold and maintaine all the principall and fundamentall points thereof Act. â—0 20 Secondly shew forth the love of the Word Answ 2 let others see what delight wee have in reading hearing studying and meditating of the Word of God Phil. 2.16 Thirdly we must shew forth an holy life and Answ 3 unblameable conversation 1 Tim. 4.12 Titus 1.16 and 2.7 What things hinder us from the profession of Quest 8 Christ and religion There are two sorts or kinds of hinderances namely First there are some impediments Answer which hinder us from the profession of religion viz. I. A feare of persecution or derision many fly from their colours because Religion is derided scoffed and persecuted And therefore the remedy against this impediment is Resolution resolve that neither height nor breadth nor affliction nor persecution nor death shall separate us from the profession of the truth II. The love of the world and the thorny cares thereof keepes many from Christ and the profession of the truth Mat. 13.22 And therefore the remedy against this is neither to love the world nor the things that are in the world 1 Iohn 2.15 III. The love of sinne and iniquity which is condemned by religion wherefore we must eschew evill and doe good Psalme 34.14 Secondly there are some impediments which hinder others from profession name ly I. The evill examples of Professors 2 Sam. 2â— 12 The Grecians made a Horse but the Trojans brake downe the wals and brought it into the Citie by which the Citie was destroyed Balaam gives wicked counsell and the Israelites follow it and so are ruined and plagued and the enemies of the Church lay snares for her destruction but it is the Professors of Religion that let destruction enter in For seldome doth a scourge or judgement come upon a Church untill there be a backsliding of the Professors thereof The sinnes of Professors are like dead Amasa they hinder the march and put men to a stand whether they were best to embrace that Religion or no the Professors whereof doe such and such things The remedy therefore against this impediment is for all Professors to be watchfull over their lives and to labour to be upright towards all men as well as holy towards God II. The indiscretion of Professors hinders others from a good profession whereas on the contrary God is glorified by the wise and holy conversation of Professors among the wicked Titus 2.10 and 1 Pet. 2.12 If a religious person be undiscreet or imprudent in his carriage and conversation Then First he exposeth himselfe to contempt opens the mouthes of the wicked to exclaime against him Yea Secondly hee exposeth the Gospel to contempt which he professeth and consequently causeth the name of God to bee blasphemed and evill spoken of Rom. 2.24 And therefore if wee would not be bridles to keepe any backe from religion but spurres to spur them forward let us in our lives conversations actions and dealings be wise as Serpents and innocent as Doves III. Dissension amongst Professors either in opinion or practice is a great let and hinderance to the profession of the Gospel And therefore for the removing of this blocke out of the way let all Professors remember these three things viz. First that these dissensions are kindled by Satan and come from his malice For hee knowing how strong the bond of Christian Love is Ephes 4.3 Colos 3.14 labours by all meanes to sow some seeds of sedition or contention that so this bond of perfection may bee broken Secondly the Professors of the Gospel must remember that it is very reproachfull in regard of those who are without thus to dissent and jarre among themselves yea many reject all religion because we doe not agree together in one Thirdly the best Professors and Practicioners should remember that these differences and disagreements of opinion in matters of religion doe kindle the hearts of Professors and make them often times to hate one another to separate and forsake the society one of another yea sometimes to refuse to communicate or to serve God publikely one with another Thus we reade of the separation of Paul and Barnabas Act. 15.39 And of the too deepe rooted hatred which is betwixt the Lutherans and Zwinglians or Calvinists and of those bitter rents which are amongst our selves through the difference of opinion And therefore let us endeavour after unitie and concord and that I. In opinion that we may all speake and hold the same things 1 Cor. 1.10
presented Or as when the gates are beate open or the walls of a besiedged City broken downe or a ship of the enemies grappled withall Iosh 6.20 every man thrusts and strives to enter as fast as hee can Even so here the kingdome of Heaven suffers violence that is Christ having broken downe the wall of separation and partition and rent in twaine the veile and opened the gate of heaven to all whether bond or free Iew or Gentile Greeke or Barbarian hence of all sorts from all places many flocke unto the Church of Christ Secondly Respectu ordinis neglecti in regard of the conditions which now were abolished and disanulled namely Circumcision legall sacrifices and that hard and impossible condition Fac vives fullfill the Law and thou shalt be saved by the Law otherwise thou canst not be saved Now these being worne out of date and antiquated wee men runne unto God onely by faith in Christ hoping thereby to be saved Thirdly Respectu interni roboris in regard of inward strength and power God giving under the Gospell ordinarily a more ample spirit or measure of his spirit now of this by and by § 3. And the violent take it by force Sect. 3 These words have the force of an exception As if our Saviour would say the kingdome of Heaven suffers violence but yet not all obtaine it but onely the violent Violenti rapiunt Hence then observe That the kingdome of heaven cannot be obtained or gained Observ without a vehement motion of the heart and a desire enflamed and kindled with the zeale of faith Luke 7.29.30 What was required of the Jewes in regard of the Messias Quest 1 First that they should earnestly and greedily Answ 1 expect him and this they did Rom. 8.23 as appeares by the Proverbe Vt Iudaei Messiam and also by Iohn 1.19 c. and 4 25. Answ 2 Secondly it was required of them that they should beleeve Elias the Messenger and fore-runner of the Messiah and by and by seeke out Christ As Iohn 4.30.39 Luke 7.16 Answ 3 Thirdly it was required that having found out Christ they should follow him with joy forsaking for his sake all other things as Mat. 4.25 and 8.1 and 12.15 and 14.13 and 19.2 and 20.29 and Mark 11.9 and Luke 5.15 and 12 1. and 15.1 Answ 4 Fourthly it was required of them that they should embrace and accept of Christ upon any termes or conditions whatsoever although never so hard to flesh and blood And not like Agrippa who was almost perswaded to become a Christian or like the young man who departed from Christ sorrowfull but felling all leaving all denying themselves and taking up those crosses as Christ enjoyned them they should follow him Answ 5 Fiftly it was required of them that having once embraced and accepted of Christ they should serve him zealously all their daies And then at the end of their life they should be crowned with life eternall Now all these are required of us and all those who desire to be made partakers of the heavenly Kingdome For I. We must above all things long for expect and desire that Christ would come unto our hearts and soules II. We must beleeve his Messengers and Ministers who bring his word and declare his will unto us III. Wee must obey those directions which are taught us by his Messengers for the obtaining of him although the Rules prescribed be difficult and contrary to corrupt nature IV. Having found out Christ and obtained him we must rejoyce in him yea so rejoyce that we would part with and forsake al things rather then him V. We must then learne and labour to be truely zealous in his service and for his glory because this zeale is the fire which mollifies and softens our hearts and makes them the more easily receive divine impressions Now these things beeing well weighed and considered wee may safely conclude That heaven cannot be had without zealous desires motions and endeavours because violenti rapiunt onely the violent take it and that by force Quest 2 Wherein is our zeale to be expressed Answ 1 First in the love of Religion which we can never love too much or affect zealously enough Answ 2 Secondly we must be zealous in the encreasing of our faith and desire unfainedly and earnestly to be sealed by the holy Spirit and thereby to be assured of Christ and salvation Rom. 8.15.16 and 1 Iohn 5.10 Many desire this grace of a true and sure faith but they seeke it fluggishly and expect to obtaine it easily Cantic 3.1 But wee must be zealous in the search and enquity thereof and then we may hope that he whom wee desire should come will come and not tarry Heb. 10.38 Thirdly we must be zealous in our prayers Answ 3 for this is the most true approbation of the heart Here observe that there are two things which sharpen the edge of zeale to wit I. The sense of our want or misery for hee who conceives himselfe or his estate to be miserable will cry aloud unto God with a sad heart and a sorrowfull countenance as we see in the Publicane whereas the proud Pharisee onely gives thankes but prayes for nothing Luk. 18.11 And therefore wee must labour to be sensible of our sins and wants II. A desire of the benefit offred as Christ said to the woman If thou knew the gift or grace of God then thou wouldest aske water of me Iohn 4.10 And therefore we must labour to know what spirituall gifts and graces are excellent and wherin we are indigent and then hunger long and pray earnestly for them but because the gift and grace of prayer comes from above and without the assistance of the Spirit we cannot pray as we ought we must therefore desire the Lord to give us the spirit of prayer as also strength and power to offer up pleasing and spirituall sacrifices unto him Fourthly wee must be zealous in obedience of Answ 4 life and that with humility and submission of our wils to the will of God And thus if wee be zealous in the Profession of Religion zealous in desire and endeavour to encrease our faith zealous in our prayers and in the pious practise of our lives and conversations wee may then be certainly assured that we shall be made partakers of the kingdome of glory for Violoni rapium The violent take it by force VERS 13.14 For all the Prophets V. 13.14 and the Law prophesied untill Iohn And if yee will receive it this is Elias which was to come § 1. All the Prophets and the Law prophesied untill Sect. 2 Iohn What is the meaning of these words Quest 1 First it is expounded De scope Prophetâ—num Answ 1 thus this Iohn is he at whom all the Prophets and this Law almed and marked Thus Calvin Muscul s Why did they levell rather at Iohn then at Quest 2 Christ or why doth Christ say they all prophesied of Iohn and not rather that they all
the censure of the Church for Christ said to Peter Dic Ecclesiae c. Tell it to the Church and if he will not hear the Church c. Therefore Peter and his successours are not the supreme Judges for here he is referred to the Church Willet Synops pag. 1304. Sect. 5 § 5. Let him be unto thee as an Heathen man and a Publican Quest 1 What is meant by these names of Heathen man and Publican Answ Something hath been said of the meaning of them before Sect. 1. as also in the generall questions before that Section I do therefore here but onely adde this That to esteem one as an Heathen man or Publican is not to hate him but not familiarly to use him or not to be familiar with him who despiseth the voice of the Church Quest 2 Why must we shun the society intimacie and acquaintance of him who will not hear the Church Answ 1 First for our own sakes lest we should be taintâ—d animated and emboldned by them to do the like and so we make our selves odious unto all who are good Answ 2 Secondly for their sakes who do despise the voice of the Church that they may be ashamed of their contempt This answer is given by Saint Paul 2 Thes 3.6 14. We command you to withdraw your selves from those who walk disorderly and have no company with those who are disobedient to our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he may be ashamed where the word is most significant for it denotes such a perturbation of the minde that he who is affected therewith seeks up and down where he may hide himself for shame For as nothing animates a sinner more than to see Christians yea the Professours of Religion to love him and delight in his company so nothing humbles a sinner sooner than to see that all good men withdraw themselves from his society and friendship Now this Christian subduction or alienation is not like the subduction of the Anabaptists which is conjoyned with hatred and execration but our withdrawing of our selves from the contemners of the Church is an Argument of our love unto them yea we must not simply or totally withdraw our selves for the Apostle exhorts us to admonish and counsell those whom we must not be familiar withall and how can we admonish them except we go unto them and labour to reduce them into the right way Answ 3 Thirdly we must have no commerce or fellowship with those who despise the voice of the Church for the Churches sake and the edification thereof Thus Saint Paul exhorts the Corinthians to excommunicate the incestuous person and to give him over to the Devill lest he should infect others for a little leaven sowers the whole lump 1 Cor. 5.7 Answ 4 Fourthly we must not be familiar with those who will not hear the Church for the Lords sake or for his glories sake for when wicked and prophane persons are tolerated yea loved and entirely acquainted and affectionatly endeered unto the Professours of Religion it causeth the name of God to be evill spokâ—n of and blasphemed among the Gentiles for those who tolerate such Cameron de Eccles are thought to be like those who are tolerated 1 Tim. 6.1 How many sorts of sinners doth our Saviour Quest 3 intimate or imply in these verses Vincentius Serm. hyemal pag. 540. observes Answ that there are four kind of sinners here pointed at and withall how every sort are to be handled viz. First there are some simple and corrigible sinners who when they have offended and are reproved thank the reprover and are sorry and satisfactory for the offence Now of these our Saviour saith If thy brother sin against thee tell him his fault between him and thee admonish him secretly because he will quickly be convinced of the wrong done and make thee satisfaction Secondly there are some who are proud and presumptuous sinners who presume too much of themselves and stand too much upon their own justification Now of these our Saviour speaks when he saith Take one or two with thee that by their words and perswasions they may be the sooner convinced of their offences and errours Thirdly there are obdurate obstinate and perverse sinners who are led by the spirit of contradiction and obstinacie and will be counselled advised and perswaded by none Now these must be referred to the Church that by her power and authority they may be convicted and humbled Fourthly there are others more prophane malicious and incorrigible sinnners who neither regard the admonition of their Brother whom they have offended nor of their Brethren who in love advise them nor of the Church but disobey all despise and slight all Now these our Saviour saith must be held as Heathen men and Publicans Vers 18. Verely I say unto you Vers 18. that whatsoever ye shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven Because much was spoken of these words before chap. 16 19. I therefore here adde onely a word or two What is meant by binding and loosing Quest Answ For answer hereunto we must observe that these words ligare solvere to binde and loose were usuall in the Church of the Jews and therefore the signification of them was well known and understood when Christ was corporally in the earth for in the Judaicall Church ligare to binde did signifie Interdicere Prohibere to interdict and prohibit and Solvere to loose signified Iubere permittere to command and permit and therefore in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prohibere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Permittere And thus they have a saying Davidem Ezechielem nihil ligasse quod nen esset ligatum in lege Wherefore to bind is to pronounce something to be prophane and on the contrary to loose is to pronounce something to be lawfull this therfore is our Saviours meaning Whatsoever the Church shal declare to be unjust the cause being truly and throughly known those things Gâ—d will decla e to be unjust and on the contrary thâ—se things which the Church shall declare to be just those God also will declare just a Cameron de Eccles Argum. This place is produced by our men against the Papists who affirm the keys to be promised only unto Peter They argue thus If the Keys were by Christ promised unto Peter only then they were given by him also only unto Peter for he performes what he promises But the Keys were given to all the Apostles and not only to Peter as appears by this verse Therfore they were not promised only unto Peter If the studious Reader would see this Argument canvased to and fro let him reade Amesius Bel enerv tom 1. pag 162. ad 167. And because it is so largely handled there I will but briefly prosecute it and frame the Argument thus To preach the Gospel and to have jurisdiction of government do both belong
our duty in regard of these and other good meanes is to trust him no lesse when we have them then when we want them Iohn 13.15 Now from this Confidence proceeds hope 2 Chron. 20.1 and Isa 8.17 and Psal 27.14 which brings forth spirituall courage which courage consists in these things namely First in spirituall security Psal 3.5 6. And. Secondly in constancy in good things And Thirdly in patience in time of trouble and adversity as 2 Samuel 15.10 11 12. and Iames 5.11 and Hebr. 11.27 Thirdly we ought to have God in our Affections and that I. By loving him as Deuter. 6.5 Luke 10.27 and in this place that as we know and beleeve him to be good yea the chiefest good so wee love him above all and this love is then in truth in us when we love his word and Commandements Iohn 14.15.21.23 Psal 119.55.97 and discover our love in often thinking and speaking of God to his glory Psal 119.55 Acts. 17.28 Iames. 1.17 Malach. 3.16 and by desiring of his presence 2 Tim. 4.8 Psal 27.4 and 422. and by being zealous of his glory above all things and doing his will cheerefully Psal 16.3 and 119.97 â—31 Contrary to this love is such a love of our selves and wordly pleasures as causeth us to leave those duties undone which God requireth of us 1 Ioh. 2.15 16. and spirituall slothfulnesse Revelat. 3.15 and inconsiderate zeale Luke 9.54 whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather then that the glory of God should any thing at all be stained by us Exod. 32.32 Rom. 9.3 II. Wee must have God in our Affections by fearing him above all other things because he above all others is most powerfull and just Matth. 10.28 Esa 8.13 Hebr. 12.28 29. Gen. 18.27 Iob. 31.23 Now this feare workes in us a care to approve our selves unto God in all things Proverb 8.13 Gen. 20.11 Rom. 3.18 and is a child-like feare Psal 130.4 Gen. 39.9 and 1 Peter 1.17 Opposites unto this feare are the servile and slavish feare 1 Iohn 4.18 and presumption 2 Samuel 4.5.7 Eccles 11.6 Deuter. 29.19.20 Iude 4. and desperation Gen. 4.13 and 1 Kings 19.4 Acts. 16.27 and 2 Cor. 2.7 Now this good feare of God is then in us when it is strongeâ— to move us to good then the feare of men is to keepe us from good or to move us unto evill And when we doe not the good we doe onely or principally for feare of men but of God Now from this good feare proceeds Reverence of the Majesty of God in regard whereof we should carry such holy shamefastnesse in all our actions that no unseemely behaviour proceed from us that may any wayes bee offensive to him This holy Reverence was specially prefigured Deut. 23.12 14. Where men are enjoyned when they would ease themselves to goe without the Hoast and carry a Paddle with them to cover that withall which came from them because saith the Lord I am in the midst of them whereby the impurity and filthinesse of the Mind was forbidden more then of the body and the equity thereof reacheth also unto us Contrary hereunto is irreverence and prophanesse when men regard not how basely vilely and unseemly they behave themselves before God Quest 2 How is the love of God called the first Commandement Answ Because it is the Spring and fountaine of the rest Now it is the Fountaine of the rest in a double regard to wit First because it is the efficient and impulsive cause And Secondly because it is the finall cause or end which the rest propose which is for to declare our love towards God That is the love of God constraines us to obey him Quest 3 Why is the love of God called the great Commandement Answ 1 First because it is the end of all the rest of the Commandements and of our whole Obedience for therfore we ought to doe well unto our Neighbour because we love God and that we may shew our obedience to him thereby Answ 2 Secondly because that is the principall worship for which the Ceremoniall lawes were ordained and so is opposed unto the Ceremoniall worship which was appointed for this Morall law § 4. And the second is like unto it Sect. 4 Why is the love of our Neighbour called the Quest 1 second Commandement First because it containeth the summe of the Answ 1 second Table for if wee love our Neighbour as our selfe wee will neither murther nor hurt him Secondly because the love of our Neighbour Answ 2 must rise out of the first Table even from the love of God How is the second Table like unto the first or Quest 2 Why is it said to be like unto the first First because the second Table of the Morall Answ 1 law as well as the first hath a preheminence and excellency above the Ceremonials and therefore in regard of this dignity and priority it is like unto the first Secondly because the same kind of Punishment Answ 2 even everlasting Death is threatned against every transgression as well of the second as of the first Table Thirdly in regard of the coherence and dependance Answ 3 which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse hee first have the feare of God whose Image he reverenceth in his brother Fourthly in regard of the Law-giuer which was one and the same of both Iames 4.12 And Answ 4 therefore as often as we sinne against our brother we sinne against our Father whose Lawes we transgresse and violate Fifthly the second Table is not like unto the Answ 5 first in order or quantity or dignity But Sixthly in regard of the subject matter or qualities Answ 6 which is Love in both and of the condition which is one in both for a true sincere and perfect Love is required both towards God and our Neighbour And Seventhly because as the Love of God is the Answ 7 head or chiefe of all those things which we owe unto him so the love of our Neighbour is the head of all those things which we owe unto him Here against the words of the text it may be Object 1 objected The second Commandement is like unto the first therefore the first is not the greatest The love of our Neighbour is like unto the love of God Answ because it appertaineth to the Morall worship which is described in the first and second Table The Answers of the former question solve this Objection and therefore I enlarge it not It may be objected againe If the second Table Object 2 be like unto the first then our Neighbour is to be made equall with God and is to be equally worshipped and loved First the love of our Neighbour is like unto Answ 1 the love which we owe unto God in respect of the kinde but unlike in respect of the degree Secondly the love of God and of our neighbour Answ 2