please without affliction It is true Answ that God can preserve life without bread but yet hee will rather do it by bread and he can cure and heale us without meanes but he rather workes by meanes and hence it is that the Lord afflicts because it is one of the ordinary meanes whereby he workes Here observe that the Lord hath a threefold meanes whereby hee doth convert sinners and cure sicke soules to wit I. The outward call of his word preached to the eare And II. The inward motions of his Spirit working upon the heart And III. Afflictions either corporall inflicted upon the body or spirituall upon the soule by reason of sinne for sometimes God wounds the body with sorrow and sometimes the soule for sinne And therefore this beeing one of the ordinary meanes whereby God weanes his Children from sinne he will not sometimes withhold it from the best and those who are best beloved by him Thirdly Respectu impiorum in regard of the wicked that they may bee justly confounded who enjoy peace and yet will not obey When the wicked see the righteous who are carefull to please God and fearfull to offend him under the rod and subject to some sometimes sharpe affliction and themselves spared they are left without excuse and at the day of judgement shall not bee able to answer one word for a thousand who would not obey that gracious God that dealt so favourably with them in sparing them when he punished and corrected those who were much better Fourthly Respectu vitae futurae in regard of the life to come because the Crowne of thornes is the way to the crowne of glory and affliction to felicity Rom. 8.17 and 2 Tim. 2.13 Hence wee heare Abel to be persecuted of Cain Isaac of Ismael Iacob of Esau Ioseph of his bretheren the Israelites of Pharaoh yea Christ of the Jewes And therefore reason there is we see that the righteous should bee afflicted and justice in the afflicting of them How may we know whether wee be righteous Quest 2 or wicked Children or Bastards Sect. 1 First if the Lord suffer us to runne without a bridle or with the reines loose upon our necks and to follow our owne wils and wayes then Vae nobis Woe be unto us for our portion will be the portion of Dives and that same dismall and direfull ditty will resound in our eares which was sounded Thou in thy life receivedst thy pleasure therefore now thou art tormented Luke 16. Such as these have their portion in this life Psalme 17.14 there being nothing prepared for them in the life to come but misery and torment Answ 2 Secondly if prosperity doe so fill our hearts that we either lesse perceive or lesse follow the motions of the Spirit then certainely it is dangerous that we are bastards and no sonnes Answ 3 Thirdly if we are sensible of affliction but yet remaine hard hearted never a whit softned nor suppled by affliction then certainly we are no sonnes but bastards Affliction as was said before is but a meanes or instrument of conversion and therefore not all who are sorely afflicted are surely converted affliction conversion not being Termini convertibiles Quest 3 What is required of us in affliction and the Crosse Answ Wee must not decline or refuse the Crosse but rather rejoyce when with Iohn Baptist wee suffer for Christ or the truth Iames 1.2 10. that being the crowne of life Ianus 1.12 We must labour to learne our Christs Crosse and bee instructed by our afflictions learning thereby First in generall to be humbled under the mighty hand of God 1 Pet. 5.6 acknowledging his hand in our afflictions Secondly more particularly wee must learne by affliction to be bridled from sinne and our owne will to abstaine from evill and our owne wayes And Thirdly we must labour under the Crosse for a certaine union and conjunction with Christ in the covenant of love and mercy Sect. 2 § 2. The workes of Christ Quest 1 What workes of Christ did Iohn heare of and how did he heare of them in prison Answ Saint Luke doth plainely shew Chap. 7. For First hee raised a young man from death unto life verse 12. c. with the admiration of al that heard of it verse 17. Secondly Iohns Disciples bring him word of this unto the prison verse 18. whence hee sends two of them backe unto Christ verse 19. Thirdly some thinke these things are to bee applied to the present time As if this our Evangelist would say Iohn hearing that even now Christ wrought many great miracles laid hold of this fit and seasonable time to send unto Christ both for the confirming of his Disciples and the people also that Iesus was the Christ But of this afterwards Wee may here observe that Christ wrought many things and great miracles before Iohn was cast in prison which the Baptist heard not of being distracted or encumbred with his owne worke of preaching and baptizing but now being in prison and not suffered publikely to preach he hath leasure to heare of the workes of Christ To teach us That the prison doth administer time to hear Observ 1 of Christ Psal 119.67.71 or affliction doth afford opportunity unto spirituall duties when men are as Iohn now was cast into prison or deprived of their sight or disinabled through sicknesse or weaknesse to worke they have the more time and leasure to pray and meditate and examine themselves and the like As appeares thus First affliction takes away the quiet of the flesh and presseth us downe and constraines us to complaine and makes us sensible of Gods hand Psalme 30.6.7 8. And therefore ministers unto us occasion and opportunity of doing good and of humbling our selves before the Lord. Secondly affliction removes carnall impediments from us as for example I. If we be deprived of riches then we have the lesse molestations and distracting cares II. If we be deprived of health that wee cannot labour then wee have the better opportunity to reade heare pray and the like It had beene well for Martha if shee had beene sicke for then shee would have had leasure to have heard Christ but being well shee was troubled about so many things that shee had no time to heare III. If wee be deprived of liberty then with Iohn wee have more leasure to heare of Christ How may wee know whether affliction bee Quest 2 profitable for and unto us or not First if it drive us unto Christ as unto our Answ 1 onely Provider Protector Physician and safeguard it is then an argument that it is good for us Secondly if leasure and opportunity being Answ 2 given for the performance of spirituall duties and religious exercises wee doe not use it unto valne and foolish pleasures or idle thoughts or wicked plots or the like but to heare of Christ and to serve him and to be more and more renewed in the inward man Then we may confidently hope that wee are
faithfully promises to reward our workes of mercy there is great reason that we should be carefull to abound in good workes What workes of mercy must wee abound Quest 12 in Answ Good workes are twofold to wit either Extraordinary Ordinary and those either towards our brothers Fame Reputation and good name Person three wayes Dead body First by hospitality Secondly by visiting of him Thirdly by almesdeeds First there are extraordinary good deeds which are occasionally offred unto us As for example First to admonish our brother of what danger we know and which he is likely to incurre without our admonishing of him Secondly to reduce into the right path him whom wee know doth erre y Esa â—8 7 and Ezech 34.4 as a certaine man did by Ioseph when he wandred up and downe and could not find his brethren z Gen. 37.15 Thirdly to defend those that are oppressed to take part with the widdow fatherlesse and afflicted Thus Ionathan pleads for David 1 Sam. 20. and Iob the poore and him who had no helper a Iob. 29.12.13 Fourthly to redeeme those who are in captivity Fiftly to helpe those whose lives we see are in jeopardy either by poison sword ship-wracke deceit false witnesse or the like All these are extraordinary but when occasion offers any of them unto us we must lay hold upon them Secondly there are Ordinary workes of mercy which are threefold viz. First towards the good name of our brother Here some b Staplet s Matth. 6. â— observe two things I. Wee must not calumniate and slander our brother II. Wee must not reproach or insult over the infirmities of our brethren reciting them to their disgrace wheresoever wee come as the manner of some is and this is that which is meant in this place Charity covers a multitude of sinnes c Prov. 10.12 and 1. Pet. 4.8 and therefore those are strangers to this worke of mercy who have itching tongues and itching eares to which no talke is pleasing but that which tends to the disgrace and dispraise of their neighbour Secondly there are ordinary workes of mercy to be exercised towards our brothers person and these are three First Hospitality whereunto we must be prone according to the advice of the two principall Apostles Saint Paul and Saint Peter the first exhorting us to be given to hospitality d Rom 12.13 and the second to use it one to another without grudging e 1 Pet 4. â— Quest 13 Why must wee bee thus carefull to bee hospitable Answ 1 First because the Lord loveth the stranger and therefore we should love him and thus expresse our love unto him by entertaining him lovingly Answ 2 Secondly because we may prove strangers in a strange land and therefore if we desire that others may be hospitable unto us we must use hospitality unto others f Deut 10 18.19 Thirdly because some by being given unto Answ 3 hospitality have received Angels into their houses Gen. 18. and 19. and Heb. 13.2 Yea thus wee may come to entertaine Christ who hath said he that receiveth you receiveth me g Mat. 10.40 What hospitality is it that we must be given Quest 14 unto There is a three-fold hospitality to wit First Answ Civill when a man generally keepes a good house giving kind welcome and loving entertainment to any that comes to his table this is lawfull but this is not that blessed mercy which our Saviour here speakes off Secondly there is a Prohibited and unlawfull hospitality which is shewed to lewd wandring beggars Thirdly there is a Religious hospitality which is I. lawfull and II. exercised towards the poore who are not able to recompense him that entertaines them and III. blessed according to that of our Saviour When thou makest a feast call the poore the maimed the lame the blind and thou shalt bee blessed for they cannot recompense thee b Luk. 14.13.14 Secondly the next ordinary worke of mercy which is to be performed towards the person of our brother is visitation whether he be sicke or in prison viz. Those whom either necessity doth pâ—nch or the cruelty of men doe detaine in hold not suffering them to enjoy their liberty Thirdly the last ordinary worke of mercy to be exercised towards the person of our brethren is Alms or a reall relieving of their wants necessities whether it be by giving meat to the hungry or drinke to the thirsty or lodging to him that is destitute thereof or cloathes to the naked or money to him that lackes and the like whereof wee shall speake in the next Chapter and by and by The third ordinary worke of mercy is to bee shewed to the dead body of our brother that is by interring it with a Christian buriall this duty is much commended in Scripture which for our imitation doth expresse the religious care that was taken for the buriall of Gen. 23.19 of Iacob Gen 49.29 of Ioseph 50.25 and of Saul and Ionathan 2 Sam. 2.5 Quest 15 Why must we performe the duty of Christian Answ 1 buriall unto the dead First for the Body or Carkasses sake yea for our owne sake least it should putrifie and send Answ 2 forth an unsavory stench Secondly for civility and humanities sake because it were a very barbarous thing not to afford buriall unto the dead but let them lie like dead dogs in the streets fields or high-waies Answ 3 Thirdly wee are enjoyned this office of buriall in regard of the resurrection wee beleeve that the dead shall rise againe with the same bodies they had here on earth and therefore wee lay them being dead into their Sepulchers that they may there be reserved untill God summon Answ 4 them to appeare at the last day Fourthly Augustine De Civit. Dei 13. adds a fourth answer and that is the memory of the party deceased Si anonâ—â—â—â— vestem supellectilem amatis quia patris fuit cur non cadaver fratris Christiani If thou love dearely and keepe carefully a ring or some garment or jewell or peece of houshold-stuffe because it was once why fathers then why not the dead bodie of thy deare deceased christian brother Quest 16 Having considered Quibus to whom wee must bee mercifull and in quibus in what or wherein wee must shew our mercy I come now to the Third and last particular of the first part of this verse and that is Quomodo Quatenus How our workes of Mercy are to be performed Answ and how farre to be extended The rules for the direction of our charity and mercy doe either respect first the hand or secondly the affection or thirdly the judgement First in respect of the Hand there are two rules Sit eleemosyna Plena manu Continuatâ manu First our Almes must be given with an open fist and liberall hand for if they be sparing it is not a worke of mercy Thus David describes the mercifull man Hee hath dispersed hee hath given to the poore i Psal
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
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
any formall parts thereof Secondly in this place mention is made of Answ 2 everlasting destruction verse 10. every tree that bringeth not forth good fruit is hewen downe and cast into the fire wherefore if by worthy workes they understand satisfactory workes then wil it follow that fatisfaction may be made not only for temporall but for eternall punishment Answ 3 Thirdly this place proves not their position for Bellarmine sayth wee may satisfie for the temporall punishment of sinne ex propriis of our owne ad aequalitatem to an equalitie ex condigno worthily Now this verse neither proveth equalitie nor condignitie nor a propertie of our own satisfaction which all three are against the Scripture For I. there is no equalitie we c â—ot answer God one of a thousand c Iob 9 3. II. There is no propertie d 1 Cor. 4.7 If thou hast received it why rejoycest thou as though thou hadst not received it III. There is no condignitie e Luk. 17.10 when wee have done all that is commanded we are but unprofitable servants Obiect 2 As the Papists object this verse for satisfaction so wee object against it They say that Purgatory paines may bee redeemed by the good workes of this life wee affirme the contrary from these words Bring forth worthy fruits of repentance by these workes testifying repentance men doe flye from the wrath to come vers 7. and the tree that bringeth not forth these fruits is cast into the fire vers 10. This is the everlasting wrath of God a fire which wee doe not satisfie for but prevent by these fruits so these are workes to be performed by the living they pertaine not unto the dead they prevent everlasting destruction through faith in Christ for the which they themselves confesse our workes doe not satisfie Quest 1 The Papists may here demand of us whether there bee no use of good workes for it seemes by that which hath beene spoken that wee are enemies to good workes and friends to licentiousnesse Answ 1 I answer first that in repentaÌ„ce we are to bring forth outward fruits worthy amendment of life Answ 2 Secondly repentance it selfe is in the heart and therefore must bee testified in all manner of good workes the principall whereof are I. To endevour daily to renounce and leave all sinnes and II. in all things to doe the will of God Answ 3 Thirdly wee are not patrones of licentiousnesse or enemies of good works for we maintaine a threefold profitable and necessarie use of them viz. both in respect of God of Man of our selves First we say good workes are necessarie to bee done in regard of God and that in these respects First that his commandements may be obeyed and that his will may be done for the will of God is that we should be holy that is abstaine from sinne and doe that which is good f 1 Thes 4.3 Secondly that hereby wee may shew our selves to be obedient children to God our Father in doing that which hee bids us in eschewing that which he forbids us g 1 Pet. 1.14 Thirdly that thus wee may shew our selves thankfull unto God for our redemption by Christ hee redeeming us for this end that wee might serve him in righteousnesse and true holinesse h Luk. 1.74.75 Fourthly lest otherwise we grieve the Spirit of God which wee are preadmonished carefully to take heed of i Eph. 4.30 and rather to endevour to walke according to the direction of the same k Gal. 5.22 Fiftly that God by our good workes may bee glorified l Matth. 5.16 Sixtly that wee may bee good followers of God m Ephes 5.1 thus imitating him in holinesse and uprightnesse n 1 Pet. 1.15 Secondly we say good workes are to be done in regard of Men and that in these respects First that our neighbour may bee helped in worldly things o Luk. 6.38 thus the workes of righteousnesse mercie pitty and charitie are to bee performed because our brethren are helped and comforted by them in outward things Secondly that thus by our example of holinesse hee may be won unto godlinesse a 1 Pet. 2.12 Thirdly that we may prevent in our selves the giving of offence b 1 Cor. 10.32 wee must bee carefull not to give offence unto any which is done by a constant course of uprightnesse and holinesse yea by doing good the mouth of the enemy is stopped Thirdly and lastly wee say good workes are necessary in regard of our selves and that in these respects First that hereby wee may shew our selves to be new creatures c 2 Cor 5.17 for with such old things are left and all things are become new Secondly that thus we may walke as the children of light d Ephes 5.8 Thirdly that hereby wee may have some assurance of our faith and of our salvation for holinesse is the way to heaven e 2 Pet. 1.8.10 and faith is shewed by works f Iam. 2.17 18. that is a dead and counterfeit faith is discerned from a true onely by true holinesse and uprightnesse in our lives and conversations Fourthly that thus faith and the gifts of God may bee exercised and continued unto the end g 2 Tim 1.6 wee must labour daily to exercise the grace of God in us that so it may daily grow stronger in us Fiftly that the punishments of sinne both temporall and eternall may be prevented the Lord hath threatned that if we breake his statutes and keepe not his commandements that then hee will visit our sins with the rod and our iniquity with stripes h Psa 89 31.32 and therefore to avoid these heavy punishments it is requisite that wee labour to abound in good workes Sixtly that the reward may bee obtained which GOD freely in mercy hath promised to men for their good workes i Gal. 6.9 let us saith the Apostle not bee weary in well doing for in due season we shall reape if wee faint not good workes having a promise both of this life and of the life to come k 1. Tim. 4.8 It may from this verse be further demanded Quest 2 what worthinesse is this that St. Iohn here perswades unto For the resolving of this question Answ observe that there is a double worthinesse First an exact proportion and adequate worthinesse of a thing when a man is in every respect worthy of that which he doth enjoy Saint Iohn speakes not of this Secondly worthinesse sometimes signifies a certaine conveniency and decency which takes away repugnancy but doth not inferre absolute condignity or worthinesse and thus it is taken in this verse Bring forth fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is convenient befitting and beseeming not contradicting or repugning repentance which yee professe as if Saint Iohn would say unto them you seeme to repent and to be sorry for your former sins learne therefore hereafter so to live as becomes those that do truely repent indeed VERS
kill me yet will I trust in him a Iob. 13.15 seemes to imply that he feares God will kill him Thus David cryes out my God my God why hast thou forsaken me b Psa 22.1.2 and 88.1.2 Secondly sometimes the devill tempts us hereunto by others using them as instruments Answ 2 to disswade us from our confidence assurance in God Thus Iob was tempted by his wife when she said unto him Doest thou still retaine thine integritie curse God and die c Iob. 2.9 Thus David was tempted many saying unto him that there was no helpe for him in his God d Psa 3.2 22.7.8 yea the heathen reproaching him and saying where is now thy God e Psa 115.2 Thus Senacherib tempteth Hezekiah to distrust God Esa 36.7.10.15.18 § 4. Command that these stones be made bread Sect. 4 What is meant by these words Quest 1 First some say they have an Allegoricall sense Answ 1 which is this If thou be Christ the Son of God then change these stones that is the Gentiles into bread that is the children of Abraham Secondly the scope of the words is Historicall Answ 2 and the sense is because thou hungrest for bread and hast it not shew therefore thy power by making unto thy selfe bread of these stones Seeing the action the devill perswades unto is lawfull why doth not Christ doe it that it Quest 2 was a lawfull thing appeares thus I. because God oftentimes miraculously hath asswaged the hunger and thirst of his people hee brought water out of the stony rocke for his children the Israelites and out of the jaw bone of an Asse for the refreshing of Sampson he fed Elias with Crowes and with meate from heaven he satisfied hungry Israel with Manna and Christ with bread and fish Iohn 21.19 II. Because Christ himselfe else where doth as much as the devill here tempts him unto for he changeth water into wine f Ioh. 2.7 and therefore why not stones into bread Christ would not doe this both for the Counseller he would not believe or obey the Divell Counsell and that both in Generall because that which may bee lawfull in Thesi in regard of the substance may be unlawfull in Hypothesi in the circumstances thereof Particular and that both because Hee was not led aside by the Spirit into the wildernesse to worke miracles or to demonstrate his Deity but his humanitie rather His hunger was to bee overcome by suffering not by eating Christ would not turne stones into bread because he would not obey or believe the Counseller that gave the advice Observ Teaching us that wee must not trust or give credit unto Sathan and hence it was that Christ would not suffer the Divels to beare witnesse of him but rebukes them when they acknowledge him g Mark. â— 34. Luk. 4.41 neither would Paul brooke it that the mayd possessed with the Divell should testifie of him that hee was the servant of the true God h Act. 16.18 Quest 3 Why may we not believe or give credit unto the Divell who sometimes speakes truth as is apparent in the places even now alledged Answ 1 First because he hath no calling hereunto either to bear witnesse of Christ or of his Apostles or to teach and instruct us or to doe good unto us by any counsell or advice God makes the good Angels ministring Spirits for the comfort of his children i Heb. 1.7 but not the evill Angels never making use of them except first it bee to or for the destruction of some as Christ suffers them to goe into the Herd of Swine who thereupon were drowned yea hence the eternall fire of hell is called the condemnation of the Divell in Scripture because the Lord useth him as an instrument to torment those that would not obey him Or secondly the Lord makes use of Sathan to delude and deceive those that are obstinate in wickednesse thus the Divell deceived Achab k 1 King 22.21 and l 2. Thess 2.11 doth daily Antichrist and his followers l 2. Thess 2.11 Or thirdly the Lord makes use of the Divell for the tryall of his children thus hee suffers him to tempt holy David to see whether he would number the people or not m 2 Sam. 24. Thus he suffers him to try whether holy Iob will continue in his integritie notwithstanding his stupendious afflictions n Iob. 1. 2. Thus hee sifts Peter Luk. 22.31 and buffets Paul 2 Cor. 12.7 Thus the Lord useth him alwayes as an enemie never as a counseller to advise or a Doctor to teach and instruct and therefore we must never beleeve him but alwayes suspect him Answ 2 Secondly wee must not believe the Divell because hee is but a Lying Spirit 1. King 22.21 an old lier and the Father of lies o Ioh. 8.44 who is craftie to deceive being able to transforme himselfe into an Angell of light p 2 Cor. 11.14 And whatsoever he doth or sayth he doth it that he may deceive Quest 4 How doth the Divell deceive men that wee may learne to avoyd his slights and subtilties Answ 1 First sometimes the Divell deceives bona daâ—do by giving good things unto us that thus hee may the more speedily gaine us unto himselfe he promiseth temporall gaine unto us that hee might gaine our pretious soules ditat in mundo ne ditemur in coelo a Chrysos s hee doth enrich us with earthly blessings lest wee should bee enriched with heavenly mercies he oftentimes cures bodies that he may kill soules Secondly sometimes the Divell deceives Answ 2 vera dicendo by speaking the truth thus hee deluded the Pharisees by a false collection hee taught them that they must love their brethren and friends and this was a truth taken from the law b Lev. 19.18 but from that ground by the rule of contraries he teacheth them to hate their enemies c Matth. 5.43 and this was contrary unto the Law The Sabbath must bee kept and observed so sayth the Law Exod 20. therefore the workes of mercie must not bee done upon that day this is the Divels deduction Blasphemy it is to make a man equall unto God this is truth but that Christ was a blasphemer because he made himselfe equall with God was one of the Divels slanders d Ioh 5.18 Sathan is said to be a lyer from the beginning because he began with the first man at this weapon Yee shall know good and evill sayth Sathan therefore yee shall bee like God himselfe this was a lying conclusion And therefore as Aristotle was wont to say of a lyer so sayth Chrysostome of the Divell Non credendum Satanae licet verum dicat trust him not though he speake the truth but learne to stop our eares against all his enchanting perswasions that although hee charme never so wisely yet we may be like deafe Adders not listening at all to his bewitching songs How doth the Divel come
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
thou must grieve in thy heart for their wrongs and oppressions Secondly thou must pray for them unto God that he would arise to defend them and to plead their cause against all their enemies Thirdly thou must shew thy zealous love and affection unto them by thy words that is by speaking for them when they are abused or scandalized and by urging the Magistrate with all modest importunity to execute just judgement for them upon their enemies And thus much for the Morall sense of these words Thirdly there is Fames spiritualis a spirituall hunger and thirst having elswhere to handle this I here will but onely touch it Blessed are they that hunger and thirst after righteousnesse First these words may spiritually be expounded thus Blessed are those that are grieved with the iniquities of the times and mourne for the sins of the world and withall doe in heart and soule long for the amendment and reformation thereof Secondly by righteousnesse we may well in the first place understand the righteousnesse of Faith whereby a sinner is justified through faith in Christ and so standes righteous before God having the pardon of all his sinnes sealed unto him Wee may in the second place by righteousnesse understand righteousnesse of workes whereby a man is sanctified and made holy having Gods Image renewed in him by the Spirit of grace which was lost by the fall of our first parents And this appeares by these places Isa 55.1 1 Joh. 7.37 Rev. 21.6 All which places are one in substance for by waters we must understand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are justified and sanctified p Perkins s VERS 7. Blessed are the mercifull Vers 7 for they shall obtaine mercy In this verse we have these two parts to wit The blessednesse promised wherein are these two things First in generall who are blessed the Mercifull Secondly in particular what mercy and how manifold it is which is here required unto this blessednesse The reason of the blessednesse or promise thereof wherein are these two things viz First in generall why are the mercifull blessed because they shall obtaine mercy Secondly in particular what mercy this is which the mercifull shall obtaine First in generall wee see here who they are that shall obtaine mercy onely the mercifull Observ 1 Teaching us that those who would find mercy must exercise mercy He hath shewed thee O man saith the Prophet what is good and what doth the Lord require of thee but to doe justly and to love mercy q Micah 6.8 Quest 1 Why must we bee thus carefull to shew mercy unto others Answ 1 First because Mercy is a vertue taught us by nature or because by the light of nature we are taught to be mercifull one towards another For first nature teacheth Nemo sibi natus r Cicero No man is borne or brought into the world onely for himselfe but to doe good unto others as well as unto himselfe Secondly Nature teacheth that we must not be cruell or revengefull against our owne flesh No man ever hated his owne body but nourisheth and cherisheth it saith the Apostle that is by the light of nature we are taught to doe good unto our selves and those that are of our owne flesh and blood And therefore wee should be mercifull unto all because we are all children of one Father and creatures of one and the same species or kind Thirdly Nature teacheth us that vindictae brevis voluptas misericordia perpetua the pleasure that a man hath in revenge is very short but the delight which a man findes in shewing mercy is of great continuance and therefore we should be mercifull Secondly mercy pleaseth God and therefore Answ 2 we should be mercifull that the Lord is pleased herewith appeares thus First he loves and delights himselfe to shew mercy hence it is said The earth is full of his mercy Psal 33.5 Yea his mercy reacheth unto the clouds Psal 36.6 and 108.4 and is perpetuall enduring for ever Psal 100.5 and 106.1 and 107.1 and 136. yea all his wayes are mercy and truth Psal 25.10 this being his nature to bee mercifull and gracious slow to anger and of great kindnesse Psalm 86.5.15 Exod. 34.6 Secondly the Lord hath proposed this his mercie unto us for our imitation Be mercifull as your Father in heaven is mercifull Å¿ Luk. 6.36 and doe good unto all as he doth who causeth his Sunne to shine and his raine to raine both upon the good and bad t Mat. 5.45 and therefore when we follow the Lord herein certainly wee please him Thirdly the Lord to assure us hereof hath plainly told us that mercie is very acceptable and gratefull unto him I will have mercie and not sacrifice sayth the Lord and his Christ Ose 6.6 Matth. 9.13 and 12.7 And Salomon a type of Christ sayth that the mercifull man doth lend upon usurie unto God v Prov. 19.17 yea our Saviour describing the generall judgement doth shew how graciously the Lord accepts workes of mercie wherein we have first Gods acceptation In as much as yee have done it to them yee have done it unto me Secondly his enumeration When I was hungry yee fed mee when I was thirsty yee gave mee drinke c. Thirdly his remuneration therefore come yee blessed into everlasting joy u Mat. 25.40 c. And therefore wee may safely say that God is pleased with mercie and that it is our part to bee mercifull if wee desire to please him Answ 3 Thirdly God hath threatned to punish the cruell and unmercifull man and hath promised to reward the mercifull and therefore if we desire to be made partakers of mercie or to bee freed from miserie we ought to bee mercifull First the cruell and unmercifull man shall finde no mercie Behold sayth the Lord this was the iniquitie of thy sister Sodome shee did not strengthen the hand of the poore and needie therefore I tooke her away as I saw good w Ezek. 16.49 c. And thus Salomon threatens that whoso stoppeth his eares at the cry of the poore hee also shall cry himselfe but shall not bee heard x Pro. 21.13 And shall have judgement without mercy because he shewed no mercy y James 2.13 Secondly the mercifull man hath from God a promise of mercie This will further appeare in the second part of this verse and therefore I now leave it Answ 4 Fourthly it is our dutie as we are Christians to be mercifull as thus appeares by these dependant particulars First we are all one body Thus sayth the Apostle Wee being many are one body in Christ and every one members one of another z Ro. 12.5 Read for this purpose 1 Corinth 12.12 and 10.17 and Ephes 4.4.15.16 Secondly never any man hated his owne flesh a Ephe. 5.29 Thirdly hence came that mutuall communicating of riches which wee read of Acts 2.44 and 4.32
that by our example others might be provoked Secondly they say it is not onely iniquum an unjust thing but it is also impium a wicked and ungodly thing for by this meanes they injure their children and hee that provides not for his family is worse than an Infidell I answer we must preferre neither the riches Answ 2 of our children nor our owne pleasure before the life of our brother And therefore although the flesh be prone to murmure in this kinde yet let us remember these things First it is not actus elicitus sed imperatus not a free and voluntary action but a thing commanded and enjoyned by God and therfore we are obliged thereunto in dutie towards God Secondly remember we and the poore are but one flesh Thirdly that which we doe unto them wee doe unto God Fourthly if we be hard-hearted towards the poore we provoke the wrath of God without mercie Fiftly Merrcie being a Divine worke shall certainly be rewarded And thus much for the first branch of the first part who they are that are blessed Secondly what mercie is this which is required Quest 3 unto this blessednesse Mercie may be defined thus Answ Alienae miseriae in corde compassio August de Civit. Dei 9.13 A commiserating of another mans miserie in our heart Or aegritudo ex aliena miseria Cicer. Tuscul 3. A sorrow for another mans distresse Or Dolor pro aliena miseria ex voluntate charitate Gualt A heartie grieving for another mans griefe arising out of an unfained love unto the partie afflicted Or more plainly thus Mercie is a pitying of another mans miserie with a desire and endevour to helpe him to the uttermost of our abilitie And therefore unto mercie is required First a sorrow Secondly sorrow for our brothers affliction not for our owne Thirdly a cordiall not a counterfeit sorrow Fourthly not a a bare sorrow of the heart but a griefe accompanied with a helping hand How manifold is this mercy to which is made Quest 4 this promise of blessednesse First some divide it into Temporall and Spirituall Answ 1 in generall but more particularly into these seven branches First to have a care of Orphans and Widowes Secondly to plead the cause of the oppressed Thirdly to protect and defend the life of him that is in danger whether it be by ship-wracke or pursute of enemies or false witnesse or the like Fourthly to redeeme captives Fiftly to reduce those into the right way who stray and erre from it Sixtly to advise and admonish a man of that danger which we see approching unto him Seventhly to defend and maintaine the reputation and credit of those that are scandalized I grant these are good workes of mercie but this division is imperfect many things being omitted therein as followes by and by and therefore I passe by and from this Secondly others Stapleton Luk. 6.37.3 S. say Answ 2 that mercie is exercised either first in judgement or secondly in almes or thirdly in pardoning of offenders And this partition is consonant to Scripture Answ 3 Thirdly mercie is either Towards thy selfe not spoken of in this place Towards others viz. Either towards Cattell Or Towards Men which is either Internall Or Externall which is shewed either By giving Or Forgiving Answ 4 Fourthly in mercy three things are to be considered to wit First quibus to whom mercie is to be shewed To all men To Beasts Secondly in quibus wherein to wit In Heart In worke and that both By not repaying injuries and wrongs that is evill with evill By giving good things Either spirituall as for example I. Instruction if the partie bee ignorant or erroneous II. Reprehension if hee have sinned III. Consolation if his conscience bee pressed with the sense of sinne IV. Prayer for him in all these and all other his afflictions Or externall as for example I. To preserve him whose life is in danger II. To advise and counsel him for his health who is sicke III. To preserve the good name of our brother IV. To give meat and drinke unto the hungry and thirstie V. To entertaine those who are weary through travell VI. To cloth the naked VII To visite and comfort those who are in prison VIII To give counsell to our neighbour in his affaires IX To bury the bodies of the dead Thirdly quomodo quatenus how farre and how mercie is to be shewed to wit 1. With a pious intention 2. Prudently to all but principally to the godly 3. Plentifully 4. Quickly without delay 5. Cheerfully 6. Frequently and often First mercy is to be shewd to all men or the object of mercy are all those who stand in need thus our elder Brother exhorts us Give to every one that askes h Luke 6.30 And thus our heavenly Father doth He causeth his sun to shine and his raine to fall upon all men i Matth. 5.45 Quest 5 Why must we be mercifull and charitable unto all both good and bad Answ 1 First because we have the Lord to be our president herein who doth good unto those that are evill yea shewed mercy and that extraordinary unto us when we were his enemies giving his onely begotten Sonne to die for us k Rom. 5.6.7 Answ 2 Secondly those who are to bee loved are to be helped but all men are to be loved therefore charity and mercy are to be extended unto all Every one is our Brother either in the Lord or for the Lord and therefore every one is to be loved and helped Againe all men are linked together by one of these chaines viz. Either first by the bond of the Spirit as all the religious and godly are united together Or secondly by Hope thus all the elect are linked together and although for the present some be Sauls and enemies yet we hope they may become Pauls and friends and therefore we love them Or thirdly by the bond of the flesh as all those who have any carnall relation unto us at all whether by affinity or consanguinity or cohabitation or the like Or Fourthly by creation and thus all men in the world are our brethren and therefore are to be loved and helped by us in their necessities Secondly mercy is to be shewed to beasts or to be exercised towards them What mercy is to be shewed to unreasonable Quest 6 creatures First if they wander or stray thou must bring Answ 1 them home Exodus 23.4 Deuteronomie 22.1.2 Secondly if they fall downe in the way thou Answ 2 must helpe to lift them up againe Deuteronomie 22.4 Thirdly thou must give them rest upon Answ 3 the Sabbath day not working them therein Exod. 20. Fourthly thou must regard the life of thy Answ 4 beast and not over-worke them or over-load them Prov. 12.10 Fiftly thou must not delight to exercise cruelty Answ 5 upon any creature whatsoever Having briefly shewed Quibus To whom mercy is to Quest 7 be shewed it remaines in the next place to shew In
quibus wherein mercy is to be shewed First Answ 1 Corde in the heart Secondly Ore in the mouth Thirdly Opere in workes First mercy is to be shewed to our brother in and with our heart two manner of wayes viz. First Orando by praying heartily for them we must pray for all the Saints Ephes 6.18 yea for all men 1 Tim. 2.1 we must pray one for another because the prayer of the faithful availes much l Iames 5.16 And therefore this kind of mercy is to be extended unto all because thus we may helpe King and State and Church and all that are in any distresse by praying fervently for them Secondly Compatiendo by being fellow-feelers of their miserie and this is the root of the worke of charitie For when wee truly commiserate their estates wee doe then relieve and helpe them as much as we can yea true mercie is to be founded upon that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cordis the bowels of compassion wee must bee touched with a sense of their miserie as though wee our selves were in the like case m Heb. 13 3. wee all are but one body and one member suffering all the members suffer with it n 1 Cor. 12.26 And therefore the workes of charitie Almes without the compassion of the heart are not acceptable unto God Quest 8 Who give almes with the hand and not with the heart Answ 1 First hypocrites that doe it to bee seene of men and to be praised by men Matth. 6. Answ 2 Secondly superstitious persons that doe it out of a meere custome and otherwise would not doe it Answ 3 Thirdly those who give almes coldly of which afterwards None of these in their works of mercie please God because they doe not proceed from love Secondly mercie is to bee shewed unto our brethren with our Mouth and that also two severall wayes viz. First solando by comforting them Secondly consulendo by counselling them First wee must comfort those that mourne Or true mercie is to comfort those that are sicke in minde this being the oyle that the Samaritarie powred into the wounds of the halfe-dead man o Luk. 10.30 yea for this end the Lord giving the spirit of consolation unto some that they might comfort others p 2 Cor. 1.4 And therefore wee must remember that every mourning man is an object of mercie and ought to bee comforted whether hee bee over-whelmed First by some spirituall sorrow as shaken by the strength of temptation or assaulted unto desperation Or secondly by some civill griefe whether sicknesse imprisonment losse death of friends or the like Secondly mercy is to be shewed by counselling and advising those that stand in need of direction thus the servants of Naaman counsell their master unto his health and profit 2 Kin. 5. And it is the office of mercy to reduce by counsell our brother from every unprofitable path Quest. 9 Why must we be thus carefull to advise and admonish our brethren Answ 1 First because it is an honest and good thing by admonition and counsell to preserve or deliver our brethren from the jawes of hell yea this is a more excellent worke of charity then to relieve the outward necessities of those that stand in need for as the soule is more precious then the body so he that admonisheth and adviseth his brother for the benefit of the inward man is more charitable then he that gives of his substance for the refreshing of the outward Secondly because it is very profitable for us Answ 2 to counsell and advise others and that in many regards First our brother whom we thus admonish will love us at the last better then if wee had flattered him q Pro. 2â— 23 Secondly wee teach our selves while wee advise and instruct our brother Thirdly wee shall be saved if we thus discharge our duety towards our brother though he will not be perswaded by us Fourthly and if we can prevaile with him and by our counsell reduce him from his wicked wayes we shall shine in heaven as the stars in the firmament r Dan. 12.2 and Iam. 5.19 How must we counsell and advise our brethren Quest 10 First in civill and temporall things and in his Answ 1 externall affaires thou must teach him and shew him what may be most profitable and advantagious unto him and reprove those things which are hurtfull for his estate or body or good name Secondly so also in spirituall things thou Answ 2 must 1. teach him his duety both towards God and man Thus the Apostle exhorts us to admonish one another Rom. 15.14 to edifie and build up one another 1 Thes 5.11 to exhort and instruct one another Heb. 3.13 2. Thou must reprove the errours of his life Warning those that are unruly 1 Thes 5.14 rebuking thy neighbour and not suffering him to sinne Lev. 19.17 for therin thou shalt have delight Prov. 24.25 And therefore first Ministers must teach and reprehend 1 Tim. 5.20 And secondly all men according to their place ranke quality and calling Ministers Autoritative other men Charitative Thirdly mercy is to be shewed to our brother in our deeds and that two manner of wayes First negatively we must not repay evill with evill mercy doth not avenge her selfe but pardon and otherwise there is no mercy to be expected from God neither have we any warrant to pray for it Å¿ Mat. 6.14 and 18.35 Secondly affirmatively we must doe good unto those that stand in need that is give bread unto the hungry take into house those that are cast out cover the naked t Esa 58.7 that thus we may make us friends by our riches u Luk. 16 9. and shew that the religion which we professe is a pure and holy religion v Iam. 1.27 Why must we thus give good things to those Quest 11 who want First in regard of our selves because otherwise Answ 1 we cannot hope to obtaine any thing that we want at the hands of the Lord who hath made no promise of mercie to those who will shew none Secondly in regard of God wherein there are Answ 2 three things to be observed To wit First who requires charity and mercy at our hands the Lord and his Christ and therefore our Saviour saith when I was hungry you fed mea c. Mat. 25.41 Secondly what doth God demand of us his owne nothing but what hee hath loâ—t us hence saith Iob God gave and God hath taken away as if he would say hee hath taken away from me nothing but his owne w Iob. 1.21 So David Oh Lord God all this store that wee have commeth of thine hand and is all thine owne x 1 Chro. 29.16 Thirdly how doth God require of us his owne unto Usury although it be his yet he graciously promiseth to reward it seven-fold yea a hundred fold into our bosome And therefore seeing it is God that bids us give who requires of us nothing but his owne and yet
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
minde whence the Apostle exhorts the Romans to give cheerfully a Rom. 12.8 and assures the Corinthians that God loves a cheerfull giver b 2 Cor. 9.7 and unto them exceedingly commends the Macedonians who prayed him with much intreaty to receive their gifts c 2 Cor. 8.4 And therefore it is not enough to give except wee give willingly and cheerfully because the Lord onely rewards such givers Secondly as wee must give willingly so we must give speedily true mercie being alwayes prepared to doe good Wee must not say unto our neighbour Goe and come againe and tomorrow I will give when thou hast it by thee d Pro 3.28 yea we must bee so ready to give that wee may not stay untill wee bee asked for then it is not given willingly neither is so praise-worthy with God because the originall and ground thereof is not within thee but without thee proceeding not from thy affection and desire to give but from him that begged it at thy hands Hence wee read how God saw the prodigall sonne while hee was yet a farre off and runnes unto him Luke 15.20 And Christ saw the widow whose some was dead Luke 7.13 and the people that were hungry Iohn 6.5 and the blinde man Iohn 9.1 And the Samaritane saw the wounded man Luke 10.34 All which examples teach us that we must bee ready to doe good Observ that wee must not wait till occasion seeke us but wee must seeke occasions of shewing mercie for this is acceptable unto God The honey and oyle that flowes and distills willingly from the combe tree is much sweeter than that which is pressed and more pure the other being more full of Lees. And therefore the eye must not wait upon the eares wee must not neglect to doe good untill wee heare some begging of us but our hand must attend upon our eye wee must bee looking continually abroad for some occasion of shewing mercie and when our eye is once fixed upon such an object then our hand must bee ready to extend it selfe to relieve Good Christians should bee like covetous usurers who enquire and seeke where they may put out their money to their best advantage for it is onely such givers that lend upon usurie unto the Lord and whom the Lord hath promised to repay a hundred fold Who transgresse or erre from this rule Quest 21 First those that avoyd and decline occasions of doing good seeking how to shunne them Answ 1 when they are offered Secondly those that will give no more Answ 2 unto any good use or worke then they are forced and constrained to give Thirdly those that never give but when they Answ 3 are asked for this is not true mercie as may appeare thus First many are ashamed to aske and blush to begge who for the most part are I. the more ingenuous poore and II. stand in most need wherefore hee that never gives but when he is asked doth never exercise his charity towards the best and those that are in greatest want Secondly the more impudent and bawling beggars will goe away with all if wee give not but when we are asked and therefore this is no true mercie Thirdly our reward shall bee so much the lesse if we have any reward at all if we doe good onely when we are desired and on the contrary our recompence shall bee so much the greater if we enquire out those who lacke and are ashamed to aske for thus the soule of the poore will blesse thee and thy willing worke And therefore we should send messengers into the streets Matth. 22. that is our eyes our eares our tongues by enquiring that so wee may finde out who they are that are truly indigent Thus we have seene how the rules of mercie and almesdeeds respect the Hand and Quest 22 the Affection It now lastly remaines to shew how they respect the Iudgement Here also two rules are to be well marked viz. Answ Dandum prudenter we must give prudently Dandum piè we must give piously First the workes of mercie are to bee distributed and bestowed prudently with judgement not with a blinde minde where two things are carefully to be observed to wit First in generall thou must give to none but to those who want and stand in need Cave ne Christi substantiam imprudenter rem pauperum non pauperibus c. e Hier. ad Paul Take heed thou dost not disperse Observ 1 scatter and consume Christs treasure foolishly or give the poore mens substance to those who are not poore Almes are the inheritance of the poore according to the ordinance of God and therefore not to bee given but to them alone God left poor men amongst his people f Deut. 15 11. to try their charitie implying plainly hereby that charitie is to bee extended towards the poore Quest 23 Who sinne against this rule First they offend here that begge and want Answ 1 not that is I. Those that goe from doore to doore for almes and yet need not II. Those that demand and sue for a part of that money which is collected onely for the reliefe of the poore when in the meane time they are in no want III. Those that seeke and sue to bee admitted into Almes-houses and Hospitals which are founded onely for aged or impotent people when they themselves have healrh strength and a competencie to live upon of themselves Certainly all these are no better then theeves who rob the spittle and steale from the poore Answ 2 Secondly they sinne here who being in place preferre their owne friends onely to these stipends that is Masters of Companies or Hospitals or the like are not to preferre those that are neare unto them because neare unto those pensions and places that they are betrusted to bestow and dispose of but those who are impotent aged and indigent Answ 3 Thirdly they transgresse here that being able refuse to relieve their owne thus rich children are to relieve their poore parents and contrarily rich parents poore children This Saint Paul doth very fully urge in his directions sent unto Timothy If any widow have children or nephewes let them learne first to shew piety at home and to requite their parents And againe If any provide not for his own and especially for those of his owne house he hath denied the faith Besides If any man or woman that believeth hath widows let them relieve them and let not the Church bee charged with them g 1 Tim. 5. ch 4.8.16 vers Where wee see plainly that those who are rich are enjoyned to provide for their poore kindred and not to suffer them to live of the poores stocke And thus much for the first observation Secondly in particular there is an order to Obser 2 be observed in giving For first although it bee most certaine that all poore people are to bee helped according to our Saviour Give to every one that askes yet secondly there is a difference to
9.10 Secondly his estate shall increase thus the Apostle in this sense comforteth the Corinthians for their bounty towards the poore God will multiply your seed sowne and increase the fruits of your righteousnesse 2 Cor. 9.10 and the Holy Ghost elswhere telleth us That there are some who scattereth and yet increaseth and some who with-holdeth more then is meet but it tendeth to pouerty h Pro. 11.24 that is liberality unto the poore increaseth the portion in temporall things but by hard-heartednesse the estate is decreased Secondly the next reward which shall bee given to the mercifull is Spirituall Thus Daniel perswades the King to redeeme his sinnes by Almes Dan. 4.24 And our Saviour sayth Give Almes and all things shall bee pure unto you Luke 11.41 yea Dorcas is praised for her Almes-deed◠i Act. 9.36 Our Saviour divides the Law into a two-fold love viz. towards our God and towards our Neighbour And Saint Paul assures us that love is the fulfilling of the Law Rom. 13.8.10 Now this love of man is three-fold I. towards our Superiours II. towards our equals III. towards our inferiours And this last is the best because they most stand in need of our love and charitie Thus mercie towards the poore prepares the way unto Spirituall graces non opere operato vel ratione meriti not by the worke wrought or any merit therein but it testifies our love unto God for he that for conscience sake or for Gods sake doth love his brother as a member of Christ the bowels of his compassion yerning upon him doth plainly thereby demonstrate his love unto God Yea this true mercie towards those that are truely indigent doth encrease graces in us as for example it teacheth us to contemne and despise the love of the world it teacheth us to moderate our care for our selves and ours it workes in us a quiet and peaceable minde And increaseth our hope confidence and faith in Christ because he hath sayd Blessed are the mercifull for they shall obtaine mercie Thirdly the last reward which shall bee given to the mercifull is Eternall He shall neuer be moued Psalm 112.6 yea hee that followeth after mercie findeth life Prov. 21.21 And hee which soweth bountifully to the poore on earth shall reap bountifully from the Lord in heaven 2 Cor. 9 6. And Saint Paul prayes for Onesiphorus that the Lord would give mercie unto him because he had bountifully refreshed him when hee was forsaken of the most 2 Timoth. 1.16.18 Quest. 35 Why doth God reward temporall mercie towards the poore with eternall unto us Answ First because this is the Lords ordinarie custome who is wont to recompense temporall things with spirituall For our light affliction sayth the Apostle which is but for a moment worketh for us a farre more exceeding and eternall weight of glory 2. Cor. 4.17 So that the sufferings of this present time are not worthy to bee compared to the glory which shall bee reuealed in us Rom. 8.18 The Lord hereby shewing his bountie unto us for our greater encouragement that seeing hee is so graciously pleased to reward our temporall almes given unto the poore for his sake with spirituall grace and eternall glory we should bee the more carefull to bee rich in good workes ready to distribute and willing to communicate l 1 Tim. 6.18 Answ 2 Secondly those that are truly mercifull shew themselves thereby to bee the Sonnes of God because hee is mercifull Now if wee bee Sonnes then Heires euen Heires of God and joynt Heires with Christ and shall bee glorified with him m Rom. 8.17 Answ 3 Thirdly that which is given unto the poore according to the rules prescribed before is given unto Christ and therefore it shall bee rewarded with eternall mercies In as much saith our Saviour as you did it to them that is the poore you did it to mee wherefore come yee blessed of my Father into euerlasting joy prepared for you Matth. 25.43 Quest 36 If mercie towards the poore bee thus rewarded may wee not then say that Almes-deeds are meritorious Answ We must learne to distinguish Inter mercedem premium betwixt wages and reward and we must not be mercifull that we may merit or deserve heaven as wages of due debt but if we be mercifull we may expect a reward for a cup of cold water shall not go unrewarded if given charitably Certainely it is much to be lamented to see how Charity is growne cold and as it were fled out of the world there never were more objects of mercie than now and men never lesse mercifull very few carefull according to our Saviours advice to lay up for themselves treasure in heaven Some will say by a positive law wee are forbidden Obiect 4 to give reliefe unto the poore There is a foolish wicked dangerous and Answ 1 hurtfull Almes forbidden by the Lawes of our land and that is to relieve wandring beggars who either will not worke althougn they bee able or will not keepe at home where they are to bee provided for This is Crudelis misericordia cruell pittie to maintaine such that live in a trade of sinne and will neither be obedient to lawes humane nor divine Secondly in every place where there are Answ 2 those who are indigent enough which wee should enquire after for although they be forbidden to begge from doore to doore yet wee are never forbidden to send reliefe unto them And it is this mercie to which is here promised a reward of blessednesse VERS 8. Blessed are the pure in heart Vers 8 for they shall see God § 1. Blessed What is Blessednesse Sect. 1 First of all Quest men doe not covet to to bee rich or honourable but all desire to be happy Answ 1 and therefore all doe acknowledge happinesse to bee Aliquid eximium some excellent thing Secondly but there is nothing more full of Answ 2 errour than this what Happinesse is as appeares by Cicero Lactantius and Varro who reckon up 288 opinions about this particular The principall whereof are these Some place Blessednesse in Externis outward things viz. 1. some onely in pleasure as the Epicureans 2. some onely in Riches as the worldlings 3. some in both these 4 some in Honour as the Ambitious 5. some in fame and credit as the Academickes 6. some in Fame and abundance together Internis internall things to wit 1. in wisedome solus sapiens beatus onely the wise man is happie saith Tully 2. or in vertue Honestum judico faelicem I esteeme the honest man a happy man said Plato 3. some in vertue conjoyned with riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindarus 4. some in vertue conjoyned with a perfect life so Aristotle and the Peripatetickes 5 some in vertue conjoyned with faith and Religion towards Christ Iesus and thus hold the Christians But it is something more Answ 3 Thirdly blessednesse is taken 2. severall waies either for An action leading unto a happie condition which action is
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
good If we must love God with all our heart and Quest 2 with all our minde and soule and might and strength as we are commanded Deut. 6.5 and Mat. 22.37 then where is there any place left for the love of our Neighbour First it is certaine that we must love none but Answ 1 onely in the Lord we must not love any supra contra aut prater Deum either above God or besides God or contrary to the command of God Secondly but in the Lord we may and ought Answ 2 to love men as a man is said to love his wife only and yet he loves his children also Thirdly yea those who love not men cannot Answ 3 love God Reade 1 Iohn 2.9 and 3.10 and 4.20 How must we love our enemies Quest 3 First affirmatively we must love them thus Answ 1 namely I. As they are men and so flesh of our flesh II. As they are our enemies we must not covet or desire to be avenged of them III. Yet we may lovingly reprove them for their amendment Answ 2 Secondly negatively thus we may not love them to wit I. as wicked men lest so we be found to love wickednesse which God hates II. as the enemies of God for thus wee are by Davids example to hate them Doe not I hate them oh Lord that hate thee yea I hate them with a perfect hatred m Psa 139.21 22. III. we must not love them unto death that is so love them that our love be a meanes to bring them unto perdition we must not flatter them in evill but labour by gentle reproofes to reduce them from their errours Quest 4 If to love be to esteeme as a friend then how can this agree with an enemy to love our neighbour is to hold him our friend how then can a man love his enemy that is hold him as his friend for to be a friend and an enemy are contraries We must not hold any man our enemy Answ but every one our brother friend and neighbour This our Saviour teacheth us by the parable of the man who was wounded betwixt Ierusalem and Iericho and was helped by the Samaritane concluding that we must hold every man our neighbour n Luk. 10.31 c. and none our enemy yea under the Gospell we are taught That all men are our brethren either By Regeneration or By Creation either Indeed or In hope either In the Lord or For the Lord. And therefore none are to bee held as enemies Quest 5 Why must we love those who by their deeds shew themselves to be our enemies Answ 1 First because herein wee shall imitate our God who is an examplar hereof unto us verse 45. Answ 2 Secondly because otherwise wee cannot love God If any man say he loves God and hates his brother is a lyar for how can hee love God whom he hath not seene and hate his brother whom he hath seene 1 Iohn 4.20 Answ 3 Thirdly because otherwise wee have not the Spirit of God for every one who is borne of God loveth his neighbour 1 Iohn 4.7 Answ 4 Fourthly because now none are enemies we are all one body 1 Corinth 12.12 the partition wall being broken downe so that there is now neither Iew nor Gentile which are to be hated but all must be loved Rom. 12.18 And therefore they who hate the persons of those who are without know not what Spirit they are of Answ 5 Fifthly the bond of peace is to bee preferred before all other things and therefore wee must suffer any thing rather than dissolve and break it Answ 6 Sixthly if there were any cause why wee should hate any it were for their hatred and hostilitie against us but this is no cause of hatred we being to looke upon God not man And therefore for his sake we must love those who hate us Quest 6 What are the impediments which hinder us from taking out this hard lesson of loving our enemies Answ The Remoraes or hinderances are these Impedi ∣ ment 1 First an apathia of the love of Christ were men truely sensible or heartily affected with the love of Christ towards them when they were enemies then they would not think it so strange to love their enemies but men are not sensible of this what love Christ hath borne towards them and therefore they are kept backe from the love of their enemies Impedi ∣ ment 2 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 want of affection towards their brethren Love covers a multitude of sins and therefore the lacke of this Christian charity is an impediment which hinders us from the love of our enemies Thirdly the errour in judging of love and charity we neither know the excellencie or Impedi ∣ ment 3 valew of this Evangelicall vertue of brotherly affection neither the necessity thereof but thinke it to bee like a free-will offering and hence we are not so carefull to practise it as we ought Fourthly the love of the world and selfe-love Impedi ∣ ment 4 is another thing which hinders us from the love of our enemies Fifthly too deep an apprehension of the Impedi ∣ ment 5 wrongs and injuries that have beene offered us Sixthly an innate and naturall pronenesse unto Impedi ∣ ment 6 anger envie and hatred Seventhly the difficulty of shewing and Impedi ∣ ment 7 doing the workes of mercy and charity What are the remedies against these impediments Quest 7 The remedies or meanes by which we may be helped forward in this duty of love towards Reme 1 our enemies are these First Answ Love God and preferre God before thy selfe thy own will and all things else and then for his sake thou wilt not be unwilling to doe any thing which he requires of thee Secondly learne to see thy brother in thy Reme 2 God and to love him as a child of God and then thou wilt easily be induced to be reconciled unto him though he have offended thee Thirdly despise and contemne the world Reme 3 love thy profit and gaine lesse than thou hast done and then thou wilt not be so sensible of any injury offred unto thee in temporall things Fourthly undervalew thy selfe esteeme Reme 4 basely of thy selfe and consider if thou hatest thy brother for some wrong done unto thee dost not thou deserve to bee hated of some others for the like injury done unto them at least dost not thou deserve that the Lord should looke upon thee as an enemy and hate thee as an adversary seeing thou hast offended him more often and more grievously than all the world hath or can doe thee Fifthly Let thy conversation be in heaven Reme 5 let thy affections bee set upon those things which are above walk continually in the paths of love charitie patience humility and meeknesse and then thou wilt be the more ready to love those who hate thee and to doe good unto those who doe evill unto thee Sect. 2 § 2. Blesse them that curse you doe good to them
of the meate what we eate is not sent away without drinke whence we see how great a plague it was to be without water and how great the blessing was to be made partakers of it 1 King 17. 2 King 3.9 c. Psal 105.41 III. It is medicinable for many sickenesses as feavers and those which are of feaverous natures which cannot be endured without the frequent taking of some moist and liquid coole things Answ 2 Secondly we might observe many things in Raine as for example Wee might observe how the raine hangs above and yet drownes not the world whence it is said The Lord opened the windowes of heaven p Gen. 7.11 and it rained untill the whole world was destroyed and therefore it appeares that there is alwaies water enough above us to drowne us if the Lord should permit it to fall upon us II. We might note how although the clouds weekely drop downe their showres and the water in the springs and wells bee continually drawne yet neither of them are exhausted or drawne drie III. Admirable is the change which is observd in this element sometimes water becomes Ice sometimes Ice becomes water sometimes vapours become raine sometimes raine becomes vapours IV. Great is the necessity and salubrity of showers as might appeare thus 1. by Gods promising of them as blessings as Lev. 26.4 Deut. 28.12.13 and 11.14 and Psal 147.8 and 1 King 8.35 and Esa 44 14. and Ezech. 34.26 2. by Gods threatning to withhold them in anger Deut. 11.17 and Ierem. 4.4 and 2 Sam. 1.21 3 by those good things which are compared unto raine and showres as Job 29.23 Psal 72.6 Deut. 32.2 Malach. 3.10 § 5. He maketh his Sunne to rise and his raine Sect. 5 to fall Why doth our Saviour only name these two Quest the Sun and Raine First for the reforming of an old errour the Ans 1 Philosophers and some of the Rabbies thought that those things which are more casuall were ordained and disposed of by God but that these two Sun and Raine are naturall our Saviour therefore teacheth that God doth direct nature and dispose of naturall things Ans 2 Secondly other things are terrestriall these two are celestiall therefore our Saviour names them that our minds might be replenished with spirituall meditations Ans 3 Thirdly because wee thinke we can procure other things as health riches honour and the like by our owne industry or paines but these two wee all confesse we are not able to obtaine by any endeavour of ours and therefore against these two instances no objections can bee made Ans 4 Fourthly our Saviour names these for our example and instruction to wit 1. As God gives these two unto all so we should be ready to performe the duties of love and charity unto all 2. As God gives these two unto all for nothing so wee should bee ready to exercise the workes of love mercy pitty and charity to those who stand in need although from them we are like to reape nothing we should not grudge and repine to give to those who cannot give to us for our Father doth so unto us wee must not love our money better then our brethren and for the saving of that loose them 3. God would have us give such things unto our poore brethren as he gives unto us namely First he causeth his Sunne to rise so must wee looke with a cheerefull countenance upon those to whom we either give or forgive Secondly hee causeth his raine to fall which is profitable unto the earth and nourisheth both trees hearbs and come yea distilleth it selfe into every cranny and chinke of the earth so wee must 1. nourish the poore 2. give them those things which are profitable for and unto them yea 3. give them plentifully for the supplying of their wants Sect. 6 § 6. His Sun to rise Quest Why doth our Saviour name onely Solem orientem the rising sun Answ Because the east or morning Sun is preferred before the south or meridian sun in three respects First the light is most acceptable after thicke darknesse the light is sweete and it is a pleasant thing for the eyes to behold the Sunne that is in the morning when the darkenesse is therby expelled q Eccles 11.7 Secondly because wee are quickely cloyed with the best things and therefore the Sunne is not so delightfull unto us at noone as it is in the morning Thirdly because in the morning the Sunne warmes and cherisheth us but at noone burneth harmeth and causeth those who are abroad often through heate to faint and therefore in the hottest inhabited climates of the world the people well brooke the morning sun but shelter themselves from his heate when hee comes to his height Sect. 7 § 7. God makes his sunne to rise Deus facit oriri The rising of the sunne seemes to be a worke of nature but it is indeed the worke of God Obser Teaching us that the course of nature is moved and governed by God Quest 1 How doth this appeare that the course of nature is governed moved and directed by God Answ 1 First Tollere providentiam est negare Deum to take away providence froÌ„ God is to deny God himself or that there is a God or that there was a creation For I. The word teacheth us that God made all things Gen. 1.1.2 and Psal 104.5 And II. That he preserveth all things which he hath made And therefore to deny his providence in governing all things is to deny his power in creating Answ 2 of all things Secondly the truth of this that God orders directs governes and disposeth of all things appeares by an induction of particulars I. Hee governes the Heavens drop downe yee heavens from above and let the skies powre downe righteousnesse Esay 45.8 II. He governes the Starres Canst thou bring forth Mazzarâ—th in his season or canst thou guide Arcturâ—s with his Sonnes Iob 38.32 III. He treasureth up the sâ—â—w and haile and therefore sendeth them at his pleasure Iob 38.22 IV. He made Summer and Winter and causeth them to keepe their appointed times r Psal 74.17 V. He governeth the Sea Thou rulest the raging of the Sea when the waves of the Sea arise thou stillest them Å¿ Psal 89.9 yea thou dividest the Sea when the waves thereof roare t Ier 30.35 VI. He by his providence ordaineth and disposeth of the birds that is First he plumes them Thou gavest the goodly wings unto the Peacockes and wings and feathers unto the Ostrich v Iob 39.13 Secondly hee moveth them The Hawke flieth by thy wisedome and the Eagle mounteth up at thy command u Iob â—9 26.27 Thirdly hee feedeth them The young ravens call upon him and hee giveth them meate Psal 147.9 yea hee provides for the foules of the heavens w Mat. 6.26 VII Hee cloathes the lillies of the field Mat. 6.30 VIII He feedes the beasts of the field Psal 147.9 And the wild beasts of the
the Trumpet they were assembled unto battell vers 19.10 whence a Feast of the blowing of Trumpets was instituted i Num. 29.1 We might observe two things from hence namely First that holy and divine institutions may Obser 2 be corrupted and abused as was the brazen Serpent Secondly that all kinds of hunting after vaine Obser 3 glory is prohibited principally in the performance of any good duties But I enlarge not these in this place § 3. As doe the Hypocrites or Pharisees Sect. 3 The meaning of these words is that in the performance of good duties we must not be like unto them What was the manner of the Pharisees and Hypocrites in morall worship Quest First the Pharisees were diligent in small Answ 1 things but negligent in great Matth. 23.23 but wee must principally respect the greater things of the Law not neglecting the lesse Secondly the Pharisees in their good workes Answ 2 sought their owne glory but wee must seeke the glory of God Thirdly the Pharisees performed externall Answ 3 worship but neglected internall but wee must both Vers 3 VERS 3. But when thou dost almes let not thy left hand know what thy right hand doth Sect. 1 § 1. When thou dost almes Christ wee see here doth not reprove giving of almes neither forbid it but allowes it when thou givest almes Observ Teaching us that almes deeds are to be done it being a good worke although some abuse them Are all almes good and to be done Answ Almes are either Evill and conterfeite whereof something hath beene said afore Chap. 5. vers 8. and something remaines elswhere to be spoken of Good and these are twofold viz Publike these belong unto the Magistrate see Gualt sup fol. 198. Private these belng unto us and are to be done secretly according to our Saviour Christs present injunction Quest 2 Why must we give almes Answ 1 First because God hath commanded it If there bee among you a poore man thou shalt not harden thy heart against him but open thy handwide unto him Deut. 15.7 Hence I argue that which God doth command man must obey but God commands us to give almes Therefore we must obey him herein Answ 2 Secondly because God hath commended it That which the Lord commends all men should practise which desire the praise of God But God commends almes deeds He hath distributed hee hath given to the poore his righteousnesse remaineth for ever Psal 122.6 Answ 3 Thirdly God hath taken speciall care of the poore giving particular charges for their provision and therefore by no meanes we must neglect them 1. The Lord ordained that the poore should have all that grew the seventh yeare k Exo. 23.11 2. The tenths of the third yeare Deut. 14.28.3 3. Every yeare they must have some gleanings left for them yea some sheaves Levit. 14.9 and 23.22 and Deut. 24.19 Answ 4 Fourthly because the principall care of the Apostles was to make provision for the poore and therefore if wee would follow such famous leaders we must be ready to distribute Read these places and you shall see the great care the Apostles had of the poore Act. 2.45 and 4.32 35. and 6.1 and 11.29 and Rom. 12.13 and 15.26 and 2 Cor. 8.1 c. and 9. Chapter and Gal. 2.10 Quest 3 Why will the Lord permit poore men to be cannot he give unto all and provide for all Answ 1 First God made both the poore man and the rich Prov. 22.2 and can make the poore rich if he please Answ 2 Secondly the Lord ordaines and suffers poore men to be for our sake that thereby he might both teach and prove us for God hereby doth teach unto The poore these two things First Humilitie Secondly Patience Others these two things namely 1. Compassion 2. Bounty Quest 4 It is something hard for a man to distribute and impart that which by his owne labour hee hath gotten unto others how therefore may we be moved or encouraged unto this duty of almes giving Answ 1 First remember hereby thou shalt shew thy selfe a Christian he that is not mercifull is no Christian and he that gives not being able is not mercifull Reade Iames 2.15 and 1 Iohn 3.17 18. and therefore those who make a profession of the Gospel and yet are hard hearted doe argue their religion to be in vaine their hearts not being softened with the fire of love Iam. 1.26 27. Secondly consider thy owne estate and condition Answ 2 how that either thou or thine may want and therefore that pittie thou couldest desire might be shewed unto thee in that case thou shouldest shew unto others Heb. 13.3 Thirdly labour to see God and Christ in the Answ 3 poore In as much as ye did it to them ye did it to me when thou seest thy poore brother in want suppose thou saw thy eldest brother Christ in need and looke what thou wouldest doe unto him doe unto the poore for that is as done unto Christ Fourthly looke upon the primitive times and Answ 4 Christians whereof that miscreant said Impij Galilai suos nostros nutriunt Iulian. Apost Euseb These Christiās are merciful both to their owne sort and sect and also to heathens and infidels And doe thou likewise Fifthly remember the punishment is due unto Answ 5 thee if thou bee not charitable Thou shalt have judgement without mercy if thou shew no mercy James 2.13 Sixthly consider that thou shalt not loose Answ 6 what thou givest but shalt gaine thereby Prov. 11.25 and 19.17 What are the Impediments which hinder us Quest 5 from giving of almes and the remedies against those Impediments The Remora are many Answ and therefore for brevities sake I will carry a long together both the one and the other the hinderance and the helpe the impediment and the remedy First the love of riches hinders us from relieving Impediment 1 our brethren because those thornes choake the seeds of charity and mercy Mat. 13.20 And therefore let us not love riches 1 Joh. 2.15 lest the love of them bring us into temptations and snares 1 Tim. 6.9.10.17 and make us preferre our mony before our God and before our brother Secondly the care of the world and the feare Imped 2 of poverty often hinders us from almes deeds we are loath to give being fearefull to want And therefore we should learne to walke and live by faith 2 Cor. 5.17 to labour to be good and doe good and then we shall not want Mat. 6.33 Thirdly the eare of and for our children Imped 3 doth often hinder us from the workes of mercy we are unwilling to distribute lest they should lacke But this is an errour and fault indeed parents should be carefull not to be idle or prodigall wasting their estates with riotous living or contentions exhausting their wealth by brawles and sutes but they must not feare to give almes for he that doth so spareth he knowes not for whom m Psa 39.6 on the contrary
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
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
and the like which he hath formerly professed it is an argument of this unpardonable sin m Math. 12.31 Heb. 6.6 10.29 Here wee must carefully observe because I say presumption is a signe of this sin that there Is a double presumption De Deo a presuming too much of the mercy of God And thus the godly may presume Contra Deum when a man presumes that he can prevaile against God and thus Iulian the Apostate and Herod and the Pharisees Mat. 28. did Fourthly this sinne thus qualified is unpardonable Answ 4 Mat. 12.31 because it cannot be repented of § 3. Forgive us our debts Sect. 3 How doth God forgive us our sinnes Quest 1 Two manner of waies first freely and Secondly totally First Answ the sinnes of the faithfull are remitted freely without any helpe or payment of theirs at all that is their sinnes are pardoned of grace and meere mercy and not for their workes How doth it appeare that we are not justified Quest 2 for our workes First the Apostle saith it is impossible Rom. Ans 1 8.3 That the workes of the law should save us Secondly our best workes are imperfect Ans 2 like a menstruous cloath Esay 64.6 And therefore David desires God not to enter into judgement with him Psal 143.2 Thirdly if our workes were perfect yet they Ans 3 could not be a price whereby wee could procure any thing at Gods hands because they are debts all men owing the debt of obedience unto God as was shewed in the former verse A man cannot with one summe both satisfie an old debt and buy a new purchase and therefore our obedience being due unto God can merit nothing much lesse justification and remission at Gods hands Fourthly because if Justification bee by the Ans 4 workes of the law then faith is made void and the promise of none effect Rom. 4.14 Because it cannot bee both of faith and of workes Rom. 11.6 Fifthly the first mooving cause of our redemption Ans 5 and salvation was in God not in our selves In him there was a double cause namely first his love towards us God so loved the world John 3.16 and 1. John 4 9 10. that hee gave Christ for the salvation thereof Secondly the will of God Reade Esay 53.7 Iohn 10 â—5 18 and Iames 1.18 Christ hath merited purchased redemption Obiect 1 〈…〉 and justification for us by his blood Therefore how doth God forgive us our debts Liberè Freely Answ 1 First certainely our sinnes were remitted and our soules ransomed by a deare price even the blood and bitter death of our Dearest Lord. 1 Cor. 6.20 Answ 2 Secondly but this remission which was purchased by Christ was Free in regard of us and that I. Because God did it willingly that is God the Father of his owne free mercy and good will sent Christ for the effecting of this worke Iohn 3.16 II. Because Christ God the Sonne willingly undertooke the work of our salvation Iohn 10.15 18. III. Because this was done by God and Christ without our asking or entreating we did not implore either God the Father or God the Sonne for this great worke of our redemption we by nature being dead blinde averse and reprobate unto every good worke Reade Ephes 2.1 2 3.5.12 Rom. 5.10 Acts 2.37 Gal. 1.15 and 1 Thes 1.9 IV. Because we by no meanes or way could possibly deserve this at Gods hands and this is the chiefest thing to be observed For one of these three things every man must affirme First that either Christ came in vaine because man by his owne workes might have satisfied for his owne sinnes and saved his owne soule which I thinke no Christian dare say Or Secondly that wee could not have beene redeemed justified or saved without Christ but we deserved that he should doe it for us Here let man pleade with his Maker and produce his strong reasons What there could be in a poore base despicable and wicked creature which might deserve that Christ the Sonne of God God with God equall with the Father the Lord of glory and King of Kings should take mans nature upon him and by his death and blood purchase his salvation Or Thirdly man must confesse the point in hand that our sinnes are remitted freely by God for Christs sake without any worthinesse or workes of ours at all we neither having I. A price in our hands by which we could buy this plenary Indulgence of our sinnes Nor II. An adequate merit of heaven nothing being in a poore mortall wight which can deserve that eternall and unspeakeable weight of felicity and glory Neither III. After grace can wee merit any thing of our selves at the hands of our great God but must even then pleade guilty before his Tribunall as was shewed in the former question Object 2 Saint Iames saith that Workes justifie us Iames 2.21 24. Answ 1 First they justifie us before men Shew me thy faith by thy workes James 2 18. Answ 2 Secondly before God they justifie that is approve our faith to be true Iames 2.22 Answ 3 Thirdly workes doe not justifie that is make just the person neither doth Saint Iames affirme it Obiect 3 Saint Iohn saith hee who workes righteousnesse is a righteous man 1 John 3.7 Answ He argues from the effects not from the cause Evil workes merit therefore also good It followes not because they are free and perfectly wicked so are not these but of this elsewhere Object 4 Answ Our workes are accepted in Christ Obiect 5 T' is true but that is after we are justified Answ not before Fides sola faith onely doth not justifie us Iam. Object 6 2.14.17 Faith onely justifies without workes Answ although faith which is alone without workes doth not that is justifying and saving faith must not neither can goe alone without workes Galat. 6.5 But justification is ascribed solely to faith not at all to workes This doctrine that our workes doe not justifie Object 7 us before God makes men prophane T' is false for workes conduce much that is Answ they are both necessary and profitable First workes are necessary and that in a threefold regard namely I. because our dutie must be discharged which is obedience unto God Eph. 2.10 II. because thankefulnesse must be shewed unto God for all his mercies and that by obedience o Psalme 116.12 III. Because God is glorified by our good workes Mat. 5.16 Secondly workes are profitable and that in these respects to wit I. they confirme our faith hope confidence and assurance in the mercies of God II. they are acceptable unto God yea by workes we please him III. They shall bee rewarded even to a cup of cold water Thirdly but they merit not this reward Luk 17.10 What is required of us unto the assurance of Quest 3 this forgivenesse of our sinnes We must labour truely to repent Answ and then we may be assured of remission whatsoever our persons whatsoever our sinnes have beene Whose persons are
corrupt What is the meaning of these words Sect. 4 First the phrase here used is applyed to our Quest 1 vulgar and common possessions and the corruption thereof For 1. Moth is applyed to garments 2. Rust to vessels 3. Theeves to both Secondly the meaning is that all things here Answ 1 are subjected to vanity and corruption Christ doth not here name Lyons beares shipwracke fire and the like but ordinary and weake things to teach us Obser That the smallest and most usuall evils are instruments of Gods correction For 1. He can convert and turne all things yea even evill things unto good 2. He can make use of sathan well and therefore whatsoever evill doth afflict us is but the Lords rod. And therefore we should see Gods hand in all evils Wee may see the hand of God in the Moth Quest 2 and rust but how in the theefe whose deede is wicked yea forbidden by God positively in his law Thou shal not steale God permits theeves either 1. Answ for thy coveteousnesse and hard-heartednesse Or 2. for the correction of the negligence of the common-wealth because sinne is not punished Or 3. for some other sinne because it is usuall with God to punish one sinne with another If it be thus then theeves are Gods servants Object Certainely they are Answ as Asshur was the rod of his anger and Nebuchadnezzar an instrument to punish the Jewes theeves are Gods servants as the Caldeans and Sabâ—ans and sathan himselfe was Iob 1. Bur yet these must know that they are indeede the slaves of sathan and that God will at length cast them into the fire What may we learne from hence Quest 3 The Omnipotencie and infinite power of God Answ who can punish us by the least creatures Hee did not oppresse Egypt with Lyons but with Grashoppers and Frogges and Flies and the like And thus often the least creatures have been great enough to take away the liâ—e of man As for example First we may see this in Animate creatures 1. Popilius Hatto and divers others were slaine by rats and mice 2. Aristides dyed through the bite of a weasell 3. Messalinus was killed with Horseleeches 4. Hermonactes was stung to death with Bees 5. Pope Adrian was choaked with a flye 6. Cassander was eaten with lice 7. Antiochus and Herod with wormes Secondly we may see the truth of this in Inanimate things 1. Alexander Eleus the Philosopher died with a reede 2. Drusus the sonne of Claudius Caesar was choaked with a peare 3. Terpandrus with a fig. 4. Sophocles with the stone of a grape 5. Tarquinius Priscus with a fish-bone 6. Our Earle Goodwin with a crumme of bread 7. Fabius with a haire in milke 8. sampson Sultane of Egypt was choaked with dust Thus we may reade as in a Map Gods Omnipotency and Mans Impotency and learne to feare him who is able to arme the least and weakest of his creatures and make it strong enough to cope with and conquer sinfull man VERS 20. But lay up for your selves treasures in heaven Vers 20 where neither moth nor rust doth corrupt nor where theeves breake through and steale § 1. Lay up for your selves treasures in heaven Sect. 1 How doth this verse agree with Colos 1.5 For Quest 1 there the Apostle saith that life and glory as laid up to wit by God in heaven but here our Saviour biddeth us to lay up treasure for our selves in heaven where by treasure is meant eternall glory We must here distinguish betweene these two things Answ namely 1. The essence and substance of glory 2. The degree and measure of glory First there is the essence and substance of glory which consists in the fruition of the presence of God in the fellowshippe and society with God the Father Sonne and holy Ghost and with the Angels and Saints now this the Apostle speakes of Colos 1.5 because this is laid up for true beleevers Secondly there is the degree and measure of glory which may be laid up and may be increased by beleevers For they by their good workes of faith may treasure up a greater measure degree of glory True it is that a greater reward shall not be given them in heaven for the merit of their workes but of the meere mercy of God who in the day of retribution will crowne his own gifts not our merits and where he findes a greater measure of gifts and a greater measure of the workes of faith there he will in mercy bestow a greater measure of glory according to that of the Apostle He that soweth sparingly shall reape sparingly and hee that soweth liberally shall reape liberally l 2 Cor. 9.6 And againe as one starre differeth in brightnesse from another so shall it bee in the resurrection m 1 Cor. 15.41 Whence it appeares that there shall be a greater measure of glory in one Saint then in another according to the measure of the workes of faith Now this our Saviour speakes off in this place lay up treasures for your selves in heaven that is treasure for your selves a measure of glory and adde one measure to another as men in heaping and hoording up riches adde one shilling and one pound unto another § 2. Lay up treasure in heaven where neither Sect. 2 moth nor rust c. What is the principall scope of our Saviour in Quest 1 this verse His maine drift I conceive Answ is to shew an Antithesis or opposition betweene terrestriall and celestiall treasures Wherein and how doe they differ Quest 2 First in temporall things the successe and event Answ 1 is uncertaine yea often the end doth not answer the expectation nor the crop the paines but a man utterly loseth his labour But pietie hath certaine Promises of God and heavenly glory in the life to come And therefore the Lord being true the event and successe of heavenly treasures is certaine Secondly In earthly things a man often takes Answ 2 much paines and great labour for little profit benefit But in heavenly things the least thing even a cup of cold water shall have a plentifull reward Mat. 10.42 and our least sufferings shall be crowned with exceeding glory Rom. 8.18 Thirdly earthly things are but temporary transitory Answ 3 and corruptible are sometimes spent exhausted by use sometimes corrupted or deraced either with the moth or rust or age yea though they be retained entire and reserved safe yet they cannot make the possessors constantly solidly happie and blessed But heavenly treasure our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 12.33 a treasure which faileth not because neither by time use or any way they can either bee diminished defaced corrupted or made worse but are durable perpetuall eternall yea a treasure which can never be exhausted but will remaine with and make eternally happie the possessor thereof VERS 22.23 The light of the body is the eye Vers 22.23 if therefore thine eye be single thy whole body shall be full
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
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
to wit 1. Some who preferre their friends before heaven Thus many Papists refuse to embrace our religion although they bee convinced that they are in an errour because their Fathers and Grand-fathers were Papists Thus many will rather displease God then their friends and doe that which God forbids if their associates and acquaintance perswade them 2. Some know not that they are miserable but thinke Omnia bene like the Church of Laodicea who thought she was rich and stood in need of nothing h These are either First those who are blind and ignorant of their duties unto God Or Secondly civill honest men who because they are good in the worlds eye think themselves good enough in the Lords Or Thirdly presumptuous men who presume either of the smalnesse of their sinnes saying with Lot my Zoar is but a little one and therefore notwithstanding that my soule shall live Or who presume of Gods mercy though their sinnes be great 3. Some are not sensible of their sinnes and therefore are carelesse of them Now this is either First because they doe not examine themselves wayes and workes Or Secondly because custome of sin hath so hardned them in it that they are become men of seared consciences Or Thirdly because they are deceived with a generall presumption of Gods mercy 4. Some are sensible of their sinnes but yet are not truly reconciled unto God Now this is either because the sight of their sinnes brings them First to desperation as we see in Cain Judas and Julian the Apostate Or Secondly to a lukewarm conversion onely not to a true cordiall compunction contrition and repentance as we see in Saul Herod and Agrippa Or Thirdly unto a fained conversion the stony ground seemed at first to be good ground and Ahab seemed from the heart to be humbled and many seeme to leave and forsake their sinnes with a great deale of sorrow and hatred of them who yet afterwards turne with the Dog to his vomit and with the swine which was washed to the wallowing in the mire 2 Pet. 2.20 And thus we see whence it comes that the most part of men perish and enter in at the broad gate of perdition Sect. 5 § 5. For strait is the way Quest 1 Doth every strait and difficult way leade unto heaven Answer No for there are many hard wayes which leade unto hell as for example First there is a Mountainous way or the way of the Mountaines this way is very difficult as is proved by experience for men commonly sweat and are weary with ascending and walking in such wayes and therefore decline them as much as they can This Mountainous way is morally the way of proud men who seeke to beare rule over others to be esteemed great by others to be exalted and raised above others to depresse others and extoll themselves This is certainely a hard and difficult way but not the way to heaven for humility leads thither and pride unto destruction Secondly there is a thorny way or way of tho nes which a man cannot walke in but he is apprehended laid hold upon and catched with the thornes and so both stayed in his journey and defaced in his garments and hurt in his flesh This thorny way is the way of covetousnesse and of the world which pierceth the heart thorow with many sorrowes and distracts the head with many cares and takes off the mind from good things and good thoughts as was shewed before Chapter 6.24 Certainely this is a hard way for nemo repentè fit dives none can be rich at least ordinarily without much paines and care but yet this is not the way to heaven but to hell James 4.4 and 1 John 2.15 Thirdly there is a miry way or a way full of clay and mire which is a hard way because a man is sometimes ready to slip in such a way and in danger of falling sometimes his fee◠stickes fast in the mire and sometimes he is molested and disturbed through difficulty of passing thorow yea such wayes make men sometimes like beasts this way is the way of luxurious persons who cannot pull the feet of their affections from this clay of uncleannesse and pleasure but like bruit beasts defile themselves Fourthly there is a blind or darke way when a man walkes in the darke this is a hard way for a man is enforced to grope as he goes lest hee should fall into some pit or the like dangerous place which he seeth not yea in such a way a man is afraid to be assaulted and seazed on by theeves at unawares This is the way of envious men who are blind and darke as appeares by the Etymology of the name Invidus quasi non videns Envious is as much as one that sees not because such cannot see or behold the goods good things blessings and prosperity of others without envie repining afflicting of themselves Envious men are alwayes in feare lest God should blesse or good things be conferred upon others This is not the way to heaven although it be a difficult way Fiftly there is a tumultuous way a path wherein many walke which is truly called hard and difficult because the travellers by reason of the multitude doe one hinder trouble and molest another and one throng upon another This is the way of angry men who by reason of their anger are afflicted trampled upon and troden downe by divers and sundry contumelies clamours brawles contentions threatnings hatreds and the like This is a hard way but yet leads not to life Sixtly there is a costly way when all the Innes and provision and things a man shall use in such a way are very deare and chargeable this all men thinke to be a hard way This is the way of drunkards gluttons and prodigals who cannot satisfie their appetites without expending much this way certainely is not the way to salvation i Anton. part 1. Tit. 5. de poenis inferni cap. 3. And thus we see that every strait and hard way leads not unto life What is this strait way that leades unto heaven Quest 2 and life everlasting First some understand the Crosse to be the Answer 1 way because we must take up our Crosse Math. 16.24 but affliction tribulation and persecution are but onely the thornes that grow in the way not the way it selfe Secondly some by this way understand the Answer 2 works of sanctification because our Saviour saith to the young man if thou wilt enter into life keepe the Commandements Math. 19.17 Thirdly some by this straight way understand Answer 3 faith because both in the Old and New Testament it is said The just shall live by faith Answer 4 Fourthly Revera Christ is the way John 14.6 I am the way the truth and the life yea he is the new and living way Heb. 10.20 and the dore also John 10.9 Answer 5 Fiftly the third and fourth opinions are one and the same For 1. To walke in Christ is to walke in faith
the greatest horrour of conscience that can bee in a man on earth comes farre short of that which the damned feele in hell 3. To this beginning and progresse adde eternitie that it is not for a thousand yeares as Origen thought but for ever In other molestations or afflictions there are sometimes some mutations or mitigations or cessations or at least death puts a period to them yea in the greatest temporall evils a man may appease the wrath of God But in hell a man though ever dying yet never dyes and though with teares of blood he aske pardon mercy and reconciliation yet he shall never obtaine it Hebr. 12 17. X Thirdly there is Poena damni X the punishment of losse and this is by much the greatest If a man should suffer the torments of a thousand hels yet it were nothing to this Chrysost S. There is no voyce in hell so irkesome to the eare or so dolefull to the heart as this J know yee not depart from me Matth. 25.12.41 For 1. If God were present hee would love and comfort in the most grievous torments hell would bee no hell if God were there the fire could not scortch us if God were in the fire Daniel 3. 2. But God being angry with wicked men doth absent himselfe from them and thereby deprives them of all hope of helpe comfort succour reliefe or mercy Verse 21. Verse 21 Not every one that saith unto mee Lord Lord shall enter into the Kingdome of heaven but hee that doth the will of my Father which is in heaven § 1. Not every one that saith unto mee Lord Sect. 1 Lord. What is the meaning of these words Question 1 First this may be understood of profession Not Answer 1 every one that saith Lord that is that professeth God to bee his God Now there are two sorts of Professors in the Church of God which shall never be saved namely 1. Grosse hypocrites which professe Christ with their mouth and yet in heart and life renounce him of this sort is First the common Atheist who onely for feare of the Magistrates lawes professeth Religion And Secondly the Epicure that is such an one as beares Christs Name for the fashion sake and yet his belly and his pleasure is his God And Thirdly the worldling who spends the strength of body and minde and all hee hath on the world for earthly things Now none of these three sorts thus living and dying can be saved 2. There are another sort who are more close hypocrites who professe the name of Christ in truth and have in them some good gifts of God by reason whereof both before men and in their owne conceit they are reputed members of the Church and yet are but hypocrites which shall not enter into the Kingdome of heaven Secondly this may bee properly understood of Answer 2 prayer where we see that Christ neither denies all nor condemnes the worke but onely saith Not every one c. As if hee would say It is a good duetie to pray unto God but there are some who doe it not well it is a good beginning but many doe not proceede And therefore the action is to bee established but the evill performers thereof are to bee blamed Two things here are then to be considered of to wit 1. That prayer unto God is in it selfe a good worke A. 2. That the prayers of many are not accepted of God B. A First The invocating of God and Christ is an acceptable action of religion where it is truely and religiously performed Reade to this purpose these places Psalme 50.15 Rom. 10.13 Psalme 116.13 Ioel. 2.32 Acts 2.21 Quest 2 How doth it appeare that prayer is a Religious action or an acceptable duetie Answer 1 First because it is a signe of Religion of the Church and of the faithfull some saith David trust in chariots but wee will remember the name of the Lord our God Psalme 20.8 that is we will trust in him and by prayer implore his helpe Thus Saint Paul exhorts Timothie to follow righteousnesse faith and love with them that call on the Lord out of a pure heart (h) 2 Tim. 2.22 Answer 2 Secondly prayer is a remedy against evils and a principall help in the time of trouble 2 Sam. 22.7 Psalm 107.6.15 Prov. 18.10 Psalme 34.6 Quest 3 Who are here worthy of blame Answer 1 First those who neglect this Religious and acceptable worke of prayer Paul would have all men to pray and all men to bee prayed for 1 Tim. 2.1.8 And indeed they are unworthy of mercy who will not begge it Answer 2 Secondly those who in praying doe not call upon God religiously but use much babbling and many vaine and idle repetitions Thirdly those who rashly approach unto God intruding themselves into his presence without due and fitting preparation Quest 4 How may we be assured that our prayers as a religious good worke shall be accepted of God Answer 1 First let us labour to be assured of Gods love towards us for if he love us hee will heare us Read Psal 3.3.5 and 5.2 and 18.2.3 and 63.1 Answer 2 Secondly let us labour to be acquainted with our God no stranger dare approach into the Kings presence but his houshold servants ordinarily without checke or controlement let us be frequent in holy meditation which is a Soliloquie with God and then we may be assured that he will heare us when by prayer we speake unto him Answer 3 Thirdly let us learne the true manner of prayer Here observe that it doth not consist in voyce but in heart wherein foure things are required namely 1. Understanding we must pray with our understanding 1 Corinth 14. that is we must not onely know what wee say but we must knowingly offer up our prayers unto God or as Saint Paul saith make our requests and desires knowne unto him Philip. 4.5.6 2. The Spirit we must pray with the Spirit that is fervently and powerfully Rom. 12.11 and 1 Peter 3.21 3. Faith wee must pray in faith James 1.6 and then wee shall obtaine any thing at Gods hands 4. Purity wee must labour to hate sinne and to serve the Lord and then the Lord will heare our prayers 1 Tim. 2.8 B. Secondly many pray unto God whose prayers are not acceptable or there are prayers which are unprofitable many shall crie Lord Lord which never shall be saved saith our Saviour here and the Holy-Ghost in divers others places as Jerem. 7.4 c. Proverb 1.24 Psal 18.42 Jer. 11.11 Ezech. 8.18 Mich. 3.4 Why are the prayers of many unprofitable Quest 5 First because many will not heare God when he Answer 1 cals to them in his word therefore hee will not heare them when they call unto him by prayer Proverbs 1.24 c. Secondly many pray and are not heard because Answer 2 they seeke not unto the Lord in time Esay 55.6 If we desire to be heard we must take the Lords time and call upon him in
it hinders not at all that here are two and there also are two blind men who were healed for there were many blind men healed by him as for example First these two mentioned in this place Secondly many when Christ speaks of Iohn Baptist Luke 7.18 Thirdly a possessed man who was blind and dumbe Mat. 12.22 Luke 11.14 Fourthly many in the Mount of Galilee Mat. 15.30 Fifthly one neer to Bâ—â—hesda Marke 8.22 Sixthly two neer to Iericho Mat. 20.30 viz. Barthimeus Marke 10.46 Luke 18.35 Seventhly many in the Temple Mat. 21.14 Eighthly one that was born blind Iohn 9.1 c. Ninthly Saint Paul Act. 9.17 Tenthly Elimas who was restored to his sight Act. 13.11 § 2. Two blind men cried Sect. 2 Wee see here the manner of their desiring mercy Clâ—mant they cryed unto him whence wee might learn That I. Prayer is necessary and II. That Prayer ought to be fervent but I conjoyn them thus that vehemencie and fervour of prayer is the best means for the obtaining of grace Observ and mercy Reade Rom. 12.11 Iames 5.16 Iude 20. and 1 Cor. 14 15. Ephes 6.18 How doth it appear Quest that prayer is such a prevalent means to obtaine mercy It appears thus namely First Answ vehemencie in prayer argues the power of the heart and hence the Saints have beene said to poure forth their soules unto God when they prayed fervently See Psalme 42.4 and 1 Sam. 1.10.16 2 King 22.19 and 20.3 and 2 Sam. 12.22 Secondly Prayer ought to arise from these three roots namely I. From a sight of danger And II. From feare of the danger which is seene And III. From a vehement desire and endeavour of praying Reade Ezra 9.5 unto 10.1 Neb. 1.4 Psal 6.6 55.2.17 Mark 9.24 Thirdly because prayer hath his fruit that is God will hear Psalm 6.8 and 42.3 And will be bent and mollified with prayers Ose 12.4 And therefore he that poures forth his heart in hearty praiers unto God out of a true sense of his sins and a sincere desire of mercy shall never be sent from the Lord empty away Sect. 2 § 2. Have mercy upon us Quest 1 What is meant by mercy in this place Answ This word Mercy doth intimate three things namely 1. Animum benevolum II. Impertire cum effectu III. Impertire liberè sine merito First Mercy implies Animum benevolum a willing mind or a mind ready to doe good as if these blind men would say Oh Lord we know that thou art mercifull and gentle willing and ready to give and therfore open the door of mercy and be mercifull unto us Hence wee might observe Observ 1 That our prayers should be built upon the trust and confidence of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of God and Christ unto Mankind that is wee must remember that God and Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of man-kind and therefore when wee pray unto them wee must pray confidently Ierem. 31.20 Luke 1.78 Secondly Mercy intimates Impertire cum effectu the effects of mercy as if these blind men would say Oh Lord wee know thou art mercifull in thy owne nature and therefore wee beseech thee shew the effects thereof unto us Hence we might learn Observ 2 That true mercy is never unprofitable or unto whomsoever God shewes mercy unto them also he doth good Reade Matt. 14.14 and 15.32 and 18.27 and 20.34 Luke 7.14 Iohn 11.36 For the true nature of compassion or mercy consisteth in these four things to wit First simul sentire wee must remember them that are in bonds as bound with them Heb. 13.3 Secondly simul dolere as wee must bee touched with a sense of our brethrens miseries so wee must also sorrow with them and for them weeping with those that weepe Rom. 12.15 Thirdly Malâ—â— ablatum cupere as we must be sensible of our brethrens burdens and sorrowful for them so we must also desire that their evill and griefe were removed from them Fourthly pro virili conari wee must not onely desire this but endeavour it also with the utmost of our strength And therefore this being the true nature of Mercy we may boldly conclude that upon whomsoever the Lord takes compassion he will also helpe and deliver them out of all their misery and evill Thirdly Mercy implies Impertire liberé to bestow a thing freely without any merit or desert at all This also these blind men acknowledge for by their prayer they shew that they are unworthy that Christ should remove their blindnesse from them Hence then we may learn That the grace of Christ is given unto us without Observ 3 any merit of ours at all Author Christus medium fides status gratia Grace is given unto us by faith from Christ Rom. 5.2.17.20 Ephesians 2.5.8 Gal. 2.16.21 Rom. 3.20 unto 28. and 4.14 c. How doth it appear that grace is given undeservedly Quest 2 on our parts It appears most evidently by these Arguments to wit First Answ the creature cannot deserve any thing at the hand of the Creator by reason of that great disproportion which is betwixt them both in regard of their essence substance nature and power yea every way Secondly there is no proportion betwixt any work we do yea all our workes and the reward of eternall glory Thirdly our workes are debts and therfore cannot merit Luke 17.10 Now wheras the Papists say that our works merit not Naturâ suâ sed de compacto of their owne nature but in regard of the Covenant and Contract which is betwixt us and God we answer that this very Covenant and Contract is of meer grace favour and mercy Fourthly our workes are imperfect and therefore they can merit nothing at Gods hands To this the Papists answer that it is true our workes merit not in themselves but onely as they are sprinkled with the blood of Christ But the vertue of Christs blood is to give life eternall unto us yea the blood of Christ is Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction it selfe and therefore there is no projection therof as they say p Opera merentur quatenus fit projectio sanguinis Christi which makes our works meritorious Fifthly the good works we doe are not ours and therefore thereby wee can merit nothing The strength wherby wee are able to performe any good worke well is given unto us from God 1 Cor. 4.7 And therfore what merit can there be in fraile and weak man Sixthly our good workes do not goe before but follow after our Iustification and therfore no work of ours doth merit grace or is the cause but only the effect thereof For I. The Author Christ gives grace unto us II. Then followes faith and then wee are justified III. Lastly followes love the fruit of faith 1 Tim. 1.14 Gal. 5.6 Who are here to be blamed Quest 3 Answ In generall all Merchants of Merit or Merit-mongers whereof there are divers sorts namely First some who are grosly erroneous
may Quest 5 approve our selves to be freed from Satan First let us praise and honour God with our Answ 1 tongues and that I. For all his works of mercie shewed towards us whether spirituall or temporall whether concerning our election creation redemption vocation justification or sanctification II. We must praise and honour God by acknowledging him onely to be the true and ever-living and everlasting God who is most worthy to be praised and served III. We must praise and honour God by professing his name and truth before men and that in the most perillous times and places Dan. 3. Acts 4. and 5. Psal 69.30 IV. We must praise and honour God with our tongues by holy exercises delighting to sing Psalms and to confer and to speak of God Secondly let us pray unto God with our Answ 2 tongues he is not worthy of a tongue or of any mercie who is negligent in this duty yea in fitting place the lips are not to be neglected in prayer because the tongue doth restrain straggling thoughts that is although a man may pray internally with the heart without the tongue yet when conveniently and without any hypocriticall ostentation we can use the tongue to expresse the desires of the heart we should because it is a means to stay the heart and to preserve it from wandring cogitations Although Hanna spake not aloud yet she spake when she prayed as appears by the moving of her lips 1 Sam. 1. Thirdly let us reconcile our selves unto our Answ 3 brethren with our tongues Mat. 5. let us pacifie their anger with our soft answers Prov. 15. Fourthly let us comfort our brethren with Answ 4 our tongues for this is the most sweet and comfortable use of the tongue in regard of our brethren both in temporall and spirituall distresses Fiftly let us counsell and advise our brethren Answ 5 with our tongues and that I. Amanter lovingly not in anger or hatred but in love And II. Prudenter wisely from our hearts and out of good understanding And III. Confidenter boldly not fearing their anger or hatred if we have any warrant or call so to do Sixtly we must speak purely and gravely that so our words may adde grace unto the Answ 6 hearers Ephes 4.29 and Colos 4.6 For by thus using our tongues we shall approve our selves to be free from Satan Sect. 3 § 3. And the multitudes marvelled The phrase bâ—re used the people marvelled doth mean that they admired the thing and wondred at it knew not what to say but some thought one thing some another From whence in generall we may observe Observ That one and the same action by divers men may be diversly censured and judged as we see cleerly in the cure of the blinde man Iohn 9.16 and in the cloves tongues Acts 2.12 13. Quest 1 Whence is it that the same action is diversly by divers interpreted Answ 1 First it comes from hence because unto a right judgement in divine things is required the help of the Spirit both for our illumination direction yea and humiliation for otherwise we shall be subject to a blinde zeal and with the Apostles often be ready to call for fire from heaven Now all have not the Spirit of God and therefore all cannot judge righteous judgment but some judge dexterously and some amisse Answ 2 Secondly it proceeds hence that some judge one thing and some another of one and the same action because unto the perfecting of the judgement there is required not onely the evidence of the action but also the ability aptitude fitnesse and rectitude of the minde and therefore if the minde be evilly or finisterly disposed the judgement must needs be corrupted that is I. If the minde be weak then the judgment will be foolish for the fools mouth utters folly Prov. 15.14 and 16.22 and 24.7 and 26.7 Thus when Christ in his agony and passion cryed Eloi Eloi c. The ignorant Roman souldiers said He calleth for Elias Matth. 27.47 yea hence it is that we say Caeci non judicant de coloribus Blinde men cannot judge of colours and ignorant men cannot judge aright of that whereof they are ignorant And therefore unto right judgement is required an understanding heart and enlightned minde II. If the minde be rash the judgment will be uncharitable as we see in good old Eli who through rashnesse censureth an holy woman to be drunk 1 Sam. 1.14 And those of Melita holy Paul to be a Murderer b Acts 28 4. and 2 King 5. ◠〈◊〉 Iob. 11.37 And therefore our Saviour saith Iudge not according to the appearance but judge righteous judgment Ioh. 7.24 Whence we may see that unto right judgment is required a staid and charitable minde III. If the minde be unjust or unequall then must the judgment needs be most corrupt Now the minde is said to be unequall or unjust three manner of waies to wit either First through partiality thus the Papists dislike and condemn many things in us and Stâ—plâ—tâ—â— in Calvin which they like and approve of in men of their own Religion Or Secondly by reason of covetousnesse or corruption and thus Festus did with Paul Or Thirdly through Envie thus the Jews said that Iohn Baptist had a devill c Luke 7.33 And that Christ came not from God because he did not keep the Sabbath Ioh. 9.16 When choller flows in the eyes it makes all things look yellow and when in the Pallate nothing tastes sweet when the humours are corrupted in the ventricle they corrupt the best meat and a red or yellow glasse makes all things seem of that colour And therfore unto a right judgment it is required that the minde be free from partiality covetousnesse love of bribes and envie How must we or may we judge Quest 2 We must judge warily wisely consideratly Answ simply that is impartially and piously alwaies having an eye upon God meditating and remembring his will power love unto his children providence and the unsearchablenesse of his judgments Why did the multitude marvell Quest 3 Because of that great and extraordinary change Answ which was so suddenly wrought in this poor man for Even now First the devill did possesse him Secondly his judgment was extinct Thirdly his voice was suppressed Fourthly his toÌ„gue could not speak But now The devill is cast out His judgment is restored His voice heard And His tongue untied VERS 35. And Iesus went about all the Cities Vers 35 and Villages teaching in their Synagogues and preaching the Gospel of the Kingdom and healing every sicknesse and every disease amongst the people § 1. Teaching in their Synagogues Sect. 1 What is meant by this word Synagogue Quest 1 First the word is a Gr word but yet frequently Answ 1 used by the old and vulgar Interpreter in the old Testament It comes from the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies I. Câ—â—gerâ— to gather together or to assemble And II. Compoto to drink or banquet together
nor cannot be mocked Galath 6.7 When we remember that God fits in heaven and there markes the words and works that are done and spoken upon the earth Psal 2.6 it makes us the more carefull to purge the inside of the Cup as well as the outside Math. 23.20 IV. We thinke that God is all mercy and no Justice but the Spirit teacheth us that he is both according to his owne Proclamation of himselfe The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity Exod. 34.6.7 transgression and sinne And this the Lord would have us take notice off lest the sight of our sinnes should make us despaire And a God that will by no meanes cleare the guilty but will visite the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth generation and this the Lord spake least carnall security and naturall stupidity should make us to presume Secondly naturally we are ignorant of Religion and the word of God For I. we thinke it to be a hard saying Ioh. 6.60 But the Spirit of God doth teach us that it is sweeter then honey Psalm 119.103 and more precious then gold Psalm 119.127 yea the very joy and rejoycing of our hearts Ierem. 15.16 If we attentively reade Psalm 119. we shall see what exceeding joy David felt and found in the wayes and workes of Religion II. We thinke Religion but foolish curiositie but the Spirit teacheth us that without it there can bee no salvation Hebr. 12.14 Thirdly we do not know our selves Esa 28.14 having made a Covenant with death and being at an agreement with hell yea ready to say that wee are rich and abound in all things Revel 3.17 But the Spirit teacheth us that these are but deceivable dreames arising from blind pride the truth being this that we are poore naked blind and miserable Verse 25. It is enough for the Disciple Verse 25 that he be as his Master and the servant as his Lord If they have called the Master of the house Beelzebub how much more shall they call them of his houshold § If they have called the Master Beelzebub Sect. How was Christ called Beelzebub that is Quest 1 Divell One may be called Divel two manner of waies Answer namely either First by nature and thus all and onely the reprobate Angels are called divels Or Secondly by participation or by imitation of a diabolicall corruption And in this sense the Jewes falsely call Christ Divell and Christ truly calls Iudas Divell I have chosen you twelve and one of you is a Divell q Ioh. 6.70 What doth Beelzebub truely signifie Quest 2 The text here reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul but Syrus reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub Answer according to whom the vulgar reades B. and it appeares that it is to be written with β not with λ from 2. King 1. where Abasia being sicke sends to Baalzebub the God of Ekron to know whether hee should recover or die Tremellius interprets Baalzebub Sminthium because Apollo was wont to bee called Sminthius from the Mice he killed which they of Mysia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny lib. 29. naturall histor cap. 6. calleth this God of Ekron Myjodem but more rightly he is called Myothen that is the God of flies or the driver away of flies and Nazianzen contra Iulianum witnesseth that this God Baalzebub was made in the fashion of a flie And the name is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal that is a Master or a Prince or a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub that is a flie And therefore this was the name of an execrable Idoll of the Akanorites and was called Baalzebub the God of flies because they beleeved that he destroyed expelled the deadly and pestilentiall flies which so grievously infested and molested the inhabitants of that Iland Or else perhaps he was so called because when the Divell did give any Oracles or answer concerning the health of any hee appeared unto the Inchanters in the forme of a great flie Now by the name of this Idoll the Jewes went about to disgrace the miracles of Christ and consequently his Doctrine which was confirmed by Miracles hoping hereby to overthrow it and to cast such an aspersion upon it that none should beleeve it r Otho Gualt p. de vocibus exotic pag. 102. VERS 27. What I tell you in darknesse that speake ye in light Verse 27 and what ye heare in the eare that preach ye upon the house tops § Preach ye on the house tops Quest 1 What is meant by this Phrase Answ The phrase On the house tops is taken from the forme of buildings among the Jews mentioned Deut. 22.8 When thou buildest a new house then thou shalt make a battlement for thy roofe lest any man fall from thence So Iudg. 16.27 and Acts 10. The meaning therefore is In tectis id est In publicis congressibus Preach upon the house tops that is in publike assemblies Here therefore our Saviour doth expresse two things namely First that they must conceale nothing but make knowne the whole truth of Christ taught unto them ſ Luke 12.2 c. Secondly that these things must be published and publikely preached Whence we may note That the profession of Christ is not to be concealed Observ and hidden but apparantly to be held forth to the view of others Reade Rom. 10.10 Hebr. 4.14 and 10.23 c. For First the Spirit is a fire and that a shining fire Quis potest celare ignem And therefore if the Spirit of God be in us it will send forth both heat and light Marke 4.21 Iohn 5.35 Secondly the heart directs the tongue for out of the abundance of the heart the mouth speaks Mat. 12.34 Rom. 10.10 and 2 Cor. 4.13 And therefore if there be grace in the heart there wil be gracious words in the mouth Thirdly faith feares no dangers for it apprehends Christ alwayes present Mat. 28.20 And therefore if there be faith in the heart there will be profession in the mouth and practise in the life Argu. 1 The Papists affirme that the Sacramentall words are not necessarily to be so spoken or published that the people may understand them unto whom the Sacrament is to be administred We affirm the contrary thus Every word which the Apostles heard from Christ is a word to be preached and published and not to be so muttered or whispered as that it cannot be heard But the Sacramentall word was heard from Christ by the Apostles Therefore it is to be preached and published and not to be muttered The Minor Proposition is both plaine and also granted and the Major is evident from this verse What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach ye on the house tops Hence Saint Paul 1 Cor. 11. being about to recite
Secondly that their end is destruction And Thirdly that their belly is their God And Fourthly that they place their glory in their shame that is serve their pleasures more then God III. Outward professours are more highly conceited of themselves then inward are and exalt themselves above others Thus the Papists call themselves Catholikes and all others Heretikes and some of the Heathen called themselves Deists and and all others Atheists yea the Turk will be the true Musulman and all others must be Pagans IV. Outward Professours for the most part grow worse and worse being professours in youth and prophane in age The leaves of Polyon are white in the morning but blew before night Amesta a sweet flowre at the riseing of the Sunne becomes a weed at the setting The Ravens in Arabia being young have a pleasant voice but in their age a horrible cry So many beginne in the Spirit and end in the flesh at first seeming to be young Saints but afterwards appeare to be old Devils V. Outward Professours are more ready to discerne then to choose more able to perceive what is spoken then to practise or remember what they heare although the life of profession consist in practise Lynces had a quicke sight to discerne but a short memory to retaine and so have many externall Professours But we must remember that profession knowledge and judgement to discerne are all nothing without Practise And therefore if upon mature search and enquiry we find that our outside is better then our inside that wee seeme to bee that which wee are not that wee serve our bellies and sacrifice unto our selves and our owne pleasures more then to our God that we are proud and selfe-conceited that we grow the longer the worse and lastly that wee are more ready to heare then to marke and discerne more ready to discerne then to remember more ready to remember then to practise wee may then truely conclude that our profession is but in shew and our Religion in vaine And thus much for the second Observation Observ 3 Thirdly That confession of Christ and profession of Religion which shall be rewarded by Christ with life everlasting must be adorned with piety and purity both of heart and life Quest 15 How many sorts and kinds of Professors are there Foure namely Answ First those who professe Religion with their mouthes but are openly and continually wicked and prophane in their lives selling themselves to worke wickednesse and that with greedinesse Ephes 4 19. And Secondly those who professe Religion and now and then sin grievously falling sometimes into drunkennesse sometimes into adultery sometimes into blasphemy and the like And Thirdly those who professe Christ and have no egregious impiety in their lives but their hearts are polluted and run after sin Ier. 4.14 Fourthly those who professe and practise Religion Luke 16. as did Zachary and Elizabeth And these last onely must we strive to imitate labouring that we may be pure both in our profession and practise both in thought word and deed Quest 16 Who can be thus pure both in heart and life seeing all men carry a body of sin about them and remainders of sin in them yea are daily overtaken by sin Rom. 7.24 and 1 Ioh. 1.8 Psa 14.3 Answ We confesse that none can perfectly obey both in thought word and deed for although we are perfectly justified yet we are not here perfectly sanctified Phil. 3.12 13. Indeed we have a copy set to teach us unto what we must strive and after what endeavour the purity of our Father is our examplar Mat. 5.48 and therefore we must sweat Hebr. 12.4 and labour as much as in us lieth to come neerer and neerer to that similitude every day learning something every day doing something Nulla dies sine linea untill the Lord make us perfect by bringing us to heaven Quest 17 Why must the outward confession of Christ and profession of Religion be joyned both with the inward and outward practise of piety Answ 1 First because this is the will of God that we should be holy and therefore all those who professe Christ must possesse their soules in sanctification 1 Thes 4.3 Answ 2 Secondly because all professors of Religion are commanded to put on the new man in holinesse and honour Ephes 4.21 Answ 3 Thirdly because it becomes professors to be holy Ephes 5.3 Alexander Duke of Saxony hearing two Christians to revile and mis-call one another forbade that they should any more be called Christians because this did not become those who had put on the name and badge of Christ but was rather a shame and disgrace to their profession for as Aurelius once said Leve delictum in Philosopho graviter puniendum a Philosopher ought to be severely punished for a light offence because he should be a guide and example unto others So it may truly be said of Christians but principally of professors that a small sin in them is great and deserves grievously to be punished because they ought to be pure and holy both towards God and towards man and in themselves Fourthly because thus we gaine others unto Answ 4 Christ and Religion A Duke of Saxony said once to his followers and people Vos Origenem audiendo convertimini at ego ejus sanctimoniam intuendo You are perswaded to embrace Origens Religion because of his Doctrine but I because of his life and example for a holy life in a professor is better and more prevalent for this purpose than a thousand Sermons And therfore Saint Peter exhorts the Jews to have their conversation honest among the Gentiles that they may by their good works which they shall behold glorifie God in the day of their visitation 1 Pet. 2.12 that is when God shall be pleased to visit them in mercie and to convert them they may blesse God for that holy life which they saw in the professors which was a meanes to convert them and win them unto Religion Fiftly because profession conjoyned with evill Answ 5 works is infidelity If any man provide not for his family he is worse than an Infidell 1 Timoth. 5.8 where we must observe that the Apostle speaks not here of the Jews who were truly converted for the Faith and Religion of the Jews did not teach them to neglect their families but the meaning is He that follows the wicked works of idlenesse drunkennesse gluttony pride and lasciviousnesse which impoverish him and makes him unable to maintaine his owne charge and houshold although he professe Christ and make a shew of Religion yet the truth is he is but an Infidell Sixtly because a pure life and sincere profession Answ 6 pleaseth God As the Jem which is gallant in colour and perfect in vertue is the more precious and the Herb which hath a faire bark and sweet sap is the more to be esteemed and the Panther with his faire skin and sweet breath is the more delighted in So those who are strict in
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
Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
Ghost it shall not be forgiven him neither in this world neither in the world to come Sect. 1 § 1. But the blasphemy against the Holy Ghost shall not be forgiven Quest 1 Concerning blasphemy against the blessed Spirit divers Questions will be made to wit What is the sinne against the Holy Ghost Answ 1 First some of the Ancients call it finall impenitency some hatred of all Christian and brotherly love and some desperation of mercy But these are improperly called blasphemy Answ 2 Secondly that sinne whereby the essence and person of the Holy Spirit is hurt or blasphemed certainly is not this irremissible sin and blasphemy for many Sabellians Eunomians and Macedonians Heretickes at first spake wickedly of the holy Spirit and denied his Deity but afterwards repenting found mercy and obtained remission of sinnes Answ 3 Thirdly neither is this unpardonable blasphemy a simple Apostacy from a knowne truth because hope of pardon is not denied to these Apostates neither is the gate of mercy eternally shut against them if they wil but repent This appeares from our Saviours prayers Father lay not this sinne to their charge and yet these for whom he prayes had called him Devill had said he had an uncleane spirit although they were convinced of his Doctrine and divine workes I argue hence thus Those who commit unpardonable blasphemy against the Holy Ghost are not to be prayed for But Christ prayed for those who spake evill of him and his Doctrine and workes against their consciences Therefore these had not committed that unpardonable sinne and consequently might have obtained mercy if they had but repented Answ 4 Fourthly Augustine serm 11. de verbis Apost saith it is Impugnatio finalis agnitae veritatis a finall opposing or resisting of a knowne truth Our Divines more largely and clearely define it thus Blasphemy against the Holy Ghost is an universall apostacy and totall relapse inseparably conjoyned with an hatred of the truth Or thus it is a deniall and opposition of a knowne truth concerning God and his will and workes of which truth the conscience is convicted and which denying and impugning thereof is done of set purpose and with deliberation We have an example hereof in the Emperor Iulian who was a learned and an eloquent man and a professour of the Religion of Christ but afterwards fell away and turned Apostate and hence is called Iulian the Apostate and wrote a Book against the Religion of Christ which was answered by Cyrill Afterwards being in a battle against the Persians hee was thrust into the bowels with a dart no man then knew how which dart he pulled out with his owne hands and presently blood followed which hee tooke in his hand as it gushed forth and flung up into the Ayre saying Vicisti Gallilae vicisti O Galilean meaning Christ thou hast now conquered me and so ended his dayes in blaspheming of Christ whom he once professed w Theod. lib. 3. hist Ca. 25. Why is this unpardonable blasphemy called Quest 2 the sin against the Holy Ghost First not because the Holy Spirit may bee offended Answ 1 and the sinne not reflect upon the Father and Sonne for he who sinnes against the third person sinnes also against the first and second from whom he proceeds Secondly it is the sinne against the Holy Ghost Answ 2 because the manifestation of spirituall and supernaturall truth is a divine worke which worke is immediately wrought by the Holy Spirit and therefore although they who wittingly and willingly oppose this truth sinne against all the persons of the blessed Trinity yet after a more singular manner they sinne against the Holy Ghost because they blaspheme his proper and immediate worke in their minds and maliciously impugne and resist his proper grace and power Thus I say it is called the sin against the Holy Ghost because it is against the operations of the Spirit which are three namely I. To enlighten the Minds with the light of the Gospell and hence it is called the Spirit of Revelation Ephes 1.17 II. To perswade the Mind to receive and embrace those truths which are revealed by the Gospell Heb. 6. for this is to receive the knowledge of the truth III. To worke in a man a certaine perswasion of the goodnesse of those things which he beleeves and this is to taste the good word of God And therefore the sinne against the Holy Ghost is a contumellous and reproachfull rejecting of the Gospel after that a mans mind by the blessed Spirit is supernaturally perswaded of the truth and goodnesse of this word and will of God laid downe in the Gospel Quest 3 Why is this sinne against the Holy Ghost called unpardonable or a sinne which cannot bee forgiven Answ 1 First not because it exceeds in greatnesse blasphemy against the Father and the Sonne Answ 2 Secondly nor because the Father and the Son are lesse then the Holy Ghost For all the three Persons are coeternall and coequall Answ 3 Thirdly neither because the greatnesse thereof exceeds either Gods mercy or Christs merit For both are infinite the mercy of God is above all his workes and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price laid downe by our Saviour is of infinite value and Answ 4 worth Neither Fourthly it is called unpardonable because it is more difficultly pardoned then other sinnes are For every sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Law and therefore he can pardon if he pleaseth the greatest as well as the least Nor Answ 5 Fifthly because it is an inexcusable sinne for in many other sinnes men are altogether left without excuse which yet are frequently pardoned upon their repentance Answ 6 Sixthly but it is called a sinne which cannot be forgiven because simply all remission is denied unto it neither did any man ever obtaine pardon that committed it nor ever shall And that for these reasons to wit I. Because such are punished by God with such a finall blindnesse of mind and hardnesse of heart that they can never returne either to themselves or unto God by true and unfained repentance and therefore being excluded and debarred of repentance they must necessarily be denied remission because no penitencie no pardon Hence Saint Iohn forbids us to pray for such an one because it is impossible for such to be renewed by repentance Heb 6.5 II. Because such reject the only meanes of salvation as the sicke man who will not be cured For as that disease is incurable which doth so take away or destroy the power of nature that neither the retentive nor concoctive facultie can doe their duties So there is no cure for him who rejects the balme of Gilead no water to wash away his sin who tramples under his feet the blood of the Covenant and despiseth that all healing Iordan Heb. 6.4 and 10.20 and Act. 4.12 and cleare-purging and white-washing Fountaine no sacrifices to take away his transgressions who crucifieth unto himselfe the Lord of glory
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
under his Sect. 2 charge § 2. Ye shall sit upon twelve thrones judging the twelve Tribes of Israel Object Some object this place to prove that CHRIST is not the judge of the world arguiug thus It is said here that the Apostles shall judge the twelve Tribes of Israel and 1. Corinth 6.2 The Saints shall judge the World Therefore Christ is not the onely Iudge of the world Answ The authority of judgement and giving sentence at the last day is proper to CHRIST alone and doth neither belong to the Apostles nor Saints so that they then shall judge onely as witnesses and approvers of CHRISTS judgement but of this something morefully in the following question How shall the Apostles judge the twelve Tribes of Israel seeing that CHRIST himselfe saith Iohn 5.22 The Father hath given all judgement to the Sonne First at the last day of judgement there shall be Answ 1 three sort of Iudges to wit I. Some shall judge in power now this power is either First absolute and independent and thus God the Father shall judge the world Genes 18.25 Shall not the Iudge of all the world doe that which is just Or Secondly delegate and derived and thus Christ as man shall judge the world Iohn 5.22 II. Some shall judge Assessoriè as Judges laterall or assistants and thus the Apostles shall judge the world as it is said in this verse III. Some shall judge by approbation that is they shall sit with the Judge in judgement to approve the sentence of the Judge and thus all the Saints and faithfull shall judge the world 1. Cor. 6 2. Secondly the Apostles shall judge the twelve Tribes of Israel three manner of wayes to wit Answ 2 I. By their doctrine and preaching of the Gospell because according unto that the sentence shall be pronounced at the last day Rom. 2.15 That is those at the day of judgement shall be acquitted that have beleeved and obeyed the Gospell and on the other side they shall be condemned that would not beleeve and obey it II. The Apostles shall judge the Jewes by their testimony which shall so convince them that they shall not be able to pretend ignorance of that doctrine according to which they shall be judged As CHRIST saith Matth. 24.14 That the Gospell shall be preached in the whole world for a testimony against them So the conscience of the Jewes will convince them and bring unto their remembrance when they see the Apostles what they both did and said amongst them for their edification and salvation and which obstinately and perversely they contemned and despised III. The Apostles shall judge the Tribes of Israel by their example for if the Jewes should pretend that the doctrine of the Gospell was too abstruse and sublime for them and that they were neither able to perceive it nor receive it then the Apostles will be set before them as exemplars of the contrary who being rude and illiterate men did notwithstanding vnderstand the doctrine of the Gospell and were thereby regenerated and made the children of God Chem. harm pag. 1827. § ult § 3. And shall inherit everlasting life Sect. 3 Who are enemies unto eternall life or erroneous Quest 1 and hereticall concerning it First the Atheists who deny it Answ 1 Post mortem nulla voluptâ—â—s in any thinke that it is with man as with beasts when they are dead they are gone and they are neither sensible of paine nor of pleasure after this life But this is directly contrary to the text Answ 2 Secondly those are here erroneous who divide life everlasting that is which grant that the soule is eternall but deny the Resurrection of the body This belongs unto the enemies of the Resurrection whereof we have to speake elsewhere and therefore here I omit it Answ 3 Thirdly the Chiliastes and Millenaries are also here erroneous now amongst them there are divers opinions namely I. Some hold that the joyes of heaven and eternity it selfe were onely to continue for the space of 1000 yeares and then to cease Danaeus 29. Prateol 347. bâ—et 128. II. Some held that the Saints should wallow in the life to come in all carnall delights and fleshly pleasures and this is reported to be the opinion of the Mahumetanes but Mr. Bedwell shewes the contrary III. Some hold a double time namely First that the righteous should have joy and the wicked sorrow and paine for the space of one thousand yeares And Secondly that after that time the world should be renewed and the devils and damned spirits freed from their torments This was Origens opinion and it was condemned and judged erroneous by the 5. Counsell of Constantinople Prateol 378. § 9. IV. Some expresse and explicate this opinion by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the soule thus not knowing how to agree amongst themselves Answ 4 Fourthly they erre concerning life eternall who hold that it may be merited by the labours endeaouvers and workes of man Object Against this Bellarmine objects life eternall is promised to good workes in this verse but a promise made with a condition of worke makes that he which fulfils the worke doth deserve the thing promised and may of right require it as his due and deserved reward Answ Durande in 2. d. 27. q. answers singularly two things for us viz. I. Promissio divina in Scripturis sanctis non sonat aliquam obligationem sed insinuat meram dispositionem liberalitatis divinae II. Quod redditur ex promissione praecedent e non redditur ex merito operis de condigno sed sâ—lum vel principalitèr ex promisso Quest 2 What and how many are the causes of this eternall life Answ There are three causes thereof to wit First Primaria the prime and principall Cause and that is God namely I. God the Father who gives it from himselfe and from whom all good things come Iohn 3.16 and .5.21 and. Iames. 1.17 II. God the Sonne who gives it from the Father yea gives it as the Father Iohn 5.21 and .10.28 Rom. 8.10 III. God the holy Ghost who gives it from the Father and the Sonne for the Spirit is life Iohn â— 5 Rom. 8.10 And therefore if we desire to be assured of eternall life let us be carefull to please God the Father and obey the God Sonne and seeke after God the holy Ghost Secondly Impulsiva the impulsive and moving cause and this is the onely mercy of God And therefore we must not arrogate any thing to our owne workes but laud the mercy and free grace of God Ephes 1.6 Thirdly Medians causa the instrumentall Cause or Meanes whereby we are made partakers of this life Now the meanes are these I. The Spirit of Regeneration who workes the beginning of this spirituall life Rom. 8. II. The word of Reconciliation 2. Cor. 5.20 and salvation Acts. 18.28 Iohn 6.68 Rom. 1.16 III. The Sacraments because they seale unto us the grace of God and confirme our faith IV. Hence
them because they should hold their peace but they cryed so much the more saying Have mercy on us Oh Lord thou Sonne of David § 1. And behold two blind men sitting by the Sect. 1 way side Whether is this an Historicall or an Allegoricall Quest 1 narration Although undoubtedly it be a reall trueth Answ and was verily performed according to the words of the Evangelists yet the Fathers and some Expositors have Allegorized it What is observable in the Allegory Quest 2 First the state of man after the fall For by Answ 1 nature I. We are like these men blind in our understandings Caeti and blockishly ignorant in Spirituall things II. We like these are beggers in grace Iuxta vias being herein miserably poore deprived of all grace vertue and goodnesse and strangers from the favour of God III. We like these sit doing nothing Sedetes being dead in workes for so long as we are naturall we are dead in sinne and so long as we are dead in sinne we are as unable to worke spirituall workes well as a man corporally dead is to work corporall or naturall workes Answ 2 Secondly in the Allegoricall sense of this history we may observe the degrees of our Reparation and Renovation For I. CHRIST passeth by II. We heare the noyse III. We aske what the matter is Marke 10. IV. We then crye and begge and sue for mercy V. We have many impediments which hinder us from being heard for a time VI. Yet if we continue crying Christ will First call us And then Secondly take pitty of us And Thirdly helpe us But I passe by these Quest 3 How doth it appeare that we are blind by nature Answ It is most evident by these foure following particulars to wit First if a man should walke in a way and before him should be a deepe pit and on one side of him a rich treasure and he see neither but neglects the treasure and fals into the pit who would say but this man were certainly blind Thus we walke in the way of the world seeing neither the heavenly treasure that is reserved for the righteous nor the infernall torment which is prepared for the wicked but neglect the one and engulfe our selves into the other and therefore it is evident that we are blind Secondly who will say that he sees who is not able to discerne betweene light and darkenesse betweene gold and burning coales Thus the naturall man cannot understand spirituall things 1. Corinth 2.4 but chooseth the burning coales of this world yea even of hell neglecting the celestiall gold of life eternall Naturall men preferre the darkenesse of fables and humane traditions before the light of the word yea death before life and hell before heaven and therefore who will deny but that they are blind Thirdly the blind man knowes not whether he goes ignorant which way to turne yea often running against a wall Thus by nature being ignorant of the word and will of God we know not whether we goe we know not how to serve God aright â—or when we doe well And therefore who will deny but that great is our blindnesse Fourthly the blind often stumble and easily fall so as long as we remaine in our naturall blindnesse and ignorance we frequently fall into one sinne or other not being able to cease from sinne 2. Peter 2.14 And therefore our deeds of darkenesse and workes of the flesh doe shew that we are as blind in soules as these men in the text were in their bodies Quest 4 What must we doe to be freed from this spirituall blindnesse Answ Doe as these blind men did namely First let us acknowledge and confesse unto our God our spirituall blindnesse and how ignorant we are in divine and celestiall things Secondly let us seeke for and enquire after the Physitian of our soules who is able to open our blind eyes If it be demanded Who this is Moses the Patriarks Prophets Evangelists Apostles Confessours and Martyrs answer with one mouth that it is JESVS the Sonne of David who is the light of the world and which enlightneth every one that commeth into the world Iohn 1.9 Isa 35.5 and .61.1 Thirdly we must ingenuously confesse this Physitian as these did Iesus thou Sonne of David we must not be ashamed to confesse and acknowledge him before men who is able to deliver us both from the wrath of God and the rage of men and this our extraordinary naturall blindnesse Acts 26.18 Fourthly with blind Bartimeus we must cast away our cloakes and reject and shake off whatsoever may hinder us from comming unto Christ Hebr. 12.1 we must take up our crosses and deny our selves and follow CHRIST and wee must lay downe our pleasures and profits if they keepe us from Christ But of this something hath beene said before Chapt 5. and 7. and therefore J enlarge it no further When or about what time did this History Quest 5 fall out Jt was after Christs departure from Iericho Answ verse 29. and Marke 10.46 St. Luke 18.35 saith it was when he came Quest 6 nigh unto Iericho and therefore how may the Evangelists be reconciled First the omitting of some circumstances overthrowes Answ 1 not the substance of the History for although circumstances should varie or some should be omitted yet the summe and matter of the narration may be true Secondly it is very likely that these blind Answ 2 men cryed unto CHRIST before his going unto Iericho and although he heard them yet hee would not answer them for the tryall of their perseverance untill his returne from thence and thus thinkes Calvin And thus before Chap. 9.28 Two blind men crye after him in the way but he answers them not untill he come into the house St. Matthew saith here there were two blind Quest 7 men but according to Marke and Luke there was but one and therefore how can they be reconciled in this particular First it may be at the first there was but one Answ 1 and that another came running after him afterwards and so two were healed Or Secondly it may be there were two yea certainly Answ 2 there was and yet onely Bartimens is named either because he was better knowne or more famous or more clamorous running faster and crying louder after CHRIST then the other did Thirdly Omne majus continet in se minus Answ 3 every greater containes a lesse and therefore there is no contradiction at all amongst the Evangelists St Matthew saith there was two St. Marke and St. Luke say there was one not that there was but one onely now where there are two there is one Fourthly the holy Scriptures are not strict in Answ 4 the observing of numbers but are wont to neglect them and thus our Evangelist Chapt. 8.28 saith There were two possessed with Devils and St. Marke 5.1 and. St. Luke 8.26 say There was one Quest 8 Why did these blind men sit by the way side Answ St. Marke and St.
but the Scribes and Pharisees were not brought unto the fold of Christ thereby whence we may learne That the preaching of the Gospell brings great sinners sooner home then those who are lesse Observ especially that applaud themselues in a shew of piety Or great Sinners often submit themselves unto the Gospell when lesser Sinners stand out Here Publicanes and harlots are sooner reduced to the faith and obedience of the Gospell then Scribes and Pharisees Who gloried in an externall forme of Godlinesse Vid. Luc. Brugens in hunc loc Quest 1 How doth the truth hereof appeare Answ 1 First thus in great sinners there is a better step for grace to worke upon then in such lesser For the understanding hereof observe That there are two things belonging unto conversion viz. I. The Law which lets us see our sinnes and this worke is sooner wrought in great Sinners and longer a working in such lesser For the Law sooner convinceth a grosse offender of the breach thereof then a proud Pharisaicall sinner II. The Gospell which doth allure us to lay hold upon mercy offered therein Now this is sooner received of him that is wounded with his sinnes then of him who is not sensible of sinne Answ 2 Secondly it is evident thus the lesser sinners can easily defend and excuse their sinnes whereas the greater doe quickly confesse them as is seene in the Publicanes and Pharisees Iohn 9. Quest 2 Whence comes it that some are greater sinners then are others Or that some are great sinners and some small Answ 1 First sometimes this comes from nature for naturally some are of a fairer temper then others and some more vitiously given then are others Answ 2 Secondly sometimes this comes from education for some are more carefully some more carnally brought up and accordingly their outward life is more faire or scandalous Quest 3 Can any man challenge nothing in the worke of his conversion Answ No as evidently appeares thus First there is no merit in him at all either of condignity or congruity Secondly there is no preparation in us of our selves Thirdly there is no power in man to doe any good thing as of himselfe Object Jf it be thus then man is excusable if he can doe nothing in the worke of his conversion then the fault is not in him if he be not converted Answ 1 First we once had power and free will to doe whatsoever God should command us and willingly we lost it and therefore we are not excusable Answ 2 Secondly although we can doe nothing of our selves yet God hath graciously provided a meanes sufficient namely CHRIST which meanes the Angels had not And therefore we are not without fault if we be not converted Answ 3 Thirdly God hath given his Gospell unto us and therein CHRIST is offered unto us and unto all and propounded unto all that will repent beleeve and obey and therefore we cannot be excused if we be not converted Answ 4 Fourthly there is no man deprived of all meanes and all grace and therefore none are without blame which are not converted All men have some naturall helpes which they neglect for which neglect they are justly punished As for example I. Mens Creation might teach them Gods mercy II. Gods protecting of them and providing for them daily should allure them to rely vpon God and to trust in him but they take no notice of these or the like things Fifthly men have the booke of the Word Answ 5 vvhich teacheth them vvhat they should doe And therefore those vvho disobey cannot be guiltlesse And Sixthly men have the Booke of Conscience Answ 6 vvhich checkes them vvhen they doe amisse And therefore those vvho sinne against conscience are not to be excused Seventhly God often gives generall graces to Answ 7 those who are out of CHRIST vvho cannot be excused when they neglect and abuse those graces Eightly he vvho neglects grace offered sinnes Answ 8 inexcusably but GOD offers grace in the Gospell and wee neglect it And therefore vve are inexcusable Ninthly he that transgresseth the Law of nature Answ 9 sinnes inexcusably but he that breakes the Morall Law violates the law of nature that being vvrit in our hearts at first some glimpse thereof remaining still and therefore no transgressours of Gods Law can be held guiltlesse or innocent Tenthly he that violates the Law of nature sins inexcusably Answ 10 but he which heareth seeth his misery and understands that salvation is in CHRIST sinneth against the Law of nature if he neglect him because even nature teacheth us to wish vvell and do vvell unto our selves and to lay hold upon that vvhich is good for our selves and therefore none vvho neglect CHRIST are to bee excused Lastly the reason of our impotency in doing Answ 11 good is founded and built upon our ovvne unwillingnesse hard-hartednesse and aversenesse because vve neither love nor desire to obey God and not from any necessity in the Will or understanding The Devils cannot but sinne because the povver of grace is taken from them but it is not thus vvith us vvho have this povver of grace but resist it And thus vve see that none can be vvholly guiltlesse or excusable vvho are not converted unto God How is grace vvrought ordinarily in great Quest 4 sinners Or hovv are Publicanes and harlots converted unto Christ The manner of vvorking grace in prophane persons and great sinners for the most part is this Answ They see and observe tvvo things to wit First their ovvne misery Here observe that they ascend to the sight of their misery by these steps I. They see their ovvne sinnes which they have committed against God II. They see the severity of that Law vvhich they have transgressed and of that Lord vvhich they have offended into vvhose hands it is a fearefull thing to fall Hence III. They tremble and feare by reason of the righteous judgements of God And IV. Greeve and mourne that by their sinnes they have roused a sleeping Lyon and incensed and stirred up against them so potent a Foe And V. They confesse and acknowledge that they are unworthy to come unto God or to receive mercy from him Secondly they see Gods Mercy and attaine unto the sight thereof by these degrees I. They see the Promises of the Gospell and the condition of Repentance expressed in the Gospell Then II. They come humbly unto CHRIST desiring that hee would be pleased to mediate and intercede unto his Father in their behalfe and to reconcile him unto them And III. They accept of the conditions which the Gospell requires that is they promise unto God that if he will give them an interest into Christ and for his sake make good the promises of the Gospell unto them that they will repeat them of their sinnes by-past and labour to obey him for the time to come and expect salvation onely from him Then IV. They come unto the holy Eucharist as a symboll and confirmation of all these
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
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
therefore should not be strangers unto this duty And IV. To visite the sicke is commended in the Scripture Iob. 2.11 12 13. yea lauded by Christ in this place verse 36. And V. This duty shall be rewarded both on earth Psal 41.1 and in heaven in this place And therefore if people desire either the praise or reward of Christ they must visite the sicke Thirdly it is the Ministers duty to visite the sicke who are under his charge if as our Canon excepts the sicknesse be not contagious as appeares thus I. They must take care for their whole flocke in generall and for every member of their flocke in particular and therefore they must not absent themselves from them in the time of their sicknesse it being a fitting season to administer saving advice and counsell unto them Reade Ezech 34.1.2 3 4. II. People principally stand in need of consolation and comfort when they are sicke whence we see that Christ was cheered and refreshed in his agony by the company and consolation of Angels Luke 2â— 43 And therefore Ministers must visite their sheepe when they lye on their sicke beds III. Those who are sicke are exhorted to desire the visitation of the Ministers and the Ministers are commanded to visite those who are visited with the hand of sicknesse Iames. 5.14 And therefore they neglect both their duties to God and man if they be back-ward herein What are the fruits of hospitality that our Saviour Quest 3 reckons it up amongst the rest of the workes which shall be rewarded First if the studious Reader would see this enlarged Answ and seven fruits of hospitality expressed let him reade Stapleton Antidot animae pag. 181. 182 183. where he shall find something false something fabulous and something true Secondly God is so well pleased with this duty Answ 2 of hospitality to the poore and to strangers that he hath and doth often incline the hearts and affections of great personages to seeke the love and familiarity of them who are given thereunto although they be their inferiours and of low place in respect of the world and by this occasion those who descend from great houses doe often match with those who are obscure thus Raguel the Priest of Madian for his hospitality unto Moses was by the providence of God rewarded with this That that great and incomparable Prophet became his sonne in Law Exod. 2. Thirdly God is so delighted with this duty Answ 3 of hospitality that he hath made the wives of the lovers thereof fruitfull which were barren before and without children and by this meanes hath delivered them from that reproach which was counted great in old time as is cleare from the Shunamite 2 King 4 for whom the-Prophet of God obtained a sonne because she ordinarily received him with joy into her house Fourthly some for hospitality haue had their Answ 4 dayes prolonged by God as we may see in Rahab Iosh 2 And Fifthly it is of such force that by meanes of it corporall diseases have bene cured in the houses of them who have kindly entertained the servants of God even by the servants of God themselves as we may see from Acts. 18. Sixthly for this duty of hospitality God hath Answ 6 multiplied the store of the hospitable as is cleare from 1 King 17. where the widdow was rewarded for her entertainment to the Prophet with a multiplication and miraculous augmentation of her oyle and meale Seventhly it is of such vertue that it is oftentimes Answ 7 an occasion to many that be ignorant to come to the knowledge of God and of their salvation as Zacheus did who having received beyond his expectation JESVS CHRIST in to his house and entertaining him as kindly as possibly he might heare 's that which was as marrow to his bones viz This day salvation is come unto thine house Answ 8 Eightly some being given unto hospitality have instead of men entertained and received Angels into their houses yea God himselfe that is the second person in the B. Trinity as we see truely in Abraham who received Christ and two Angels into his house Gen. 18. and in Lot Gen. 19. and Hebrew 13.2 Object 2 The Papists object this place for justification by workes arguing thus We are judged according to our workes therefore wee also are justified by them Answ The last judgement is not the justifying of a man but a declaration of that justification which we had before obtained therefore the last judgement must be pronounced and taken not from the cause of justification but from the effects and signes thereof Perkins Object 3 From hence the Papists would also prove if they could that our good workes are the meritorious causes of life everlasting because good workes here are rendred as the cause why eternall life is rendred Their argument is this That is the meritorious cause of the Kingdome for which the Kingdome is adjudged and given to the sheepe But for these workes of mercy and charity the Kingdome is adjudged and given to the sheepe Therefore these workes are the meritorious cause of this Kingdome The Minor proposition they confirme thus The Judge here saith inherit the Kingdome for I was hungry and ye gave me meat For that is because ye fed me for the causuall particle Enim For doth expresse the true cause of the inheriting of this Kingdome Canisius Catech. Rhemist First some say that good workes are the efficient Answ 1 cause of the Kingdome but yet Non per modum meriti sed per modum viae medii not by way of merit but of meanes because as followes in the next Answer they are the way and meanes unto this Kingdome Answ 2 Secondly good workes are alleadged not as the meritorious cause or reason of life but as the way and order thereunto Habet vitam eternam fides c. Faith hath life eternall as a good foundation and good workes also whereby a righteous man is proved in word and deed Ambros officior lib. 2. Cap. 2. Good workes then are recompensed as testimonies and proofes of our faith or as signes shewing the sincerity of our faith and not alleadged as the meritorious cause of life eternall And this is evident from the very text For I. CHRIST saith Inherite the Kingdome or take and enjoy the Kingdome as an inheritance now an inheritance is not of merit Againe he saith which was prepared for you from the beginning of the world That is before ye were and before yee had either done good or evill and therefore it was prepared and is imparted freely II. The elect and faithfull themselves doe plainly deny all merit in these words Lord when saw we thee hungry or naked c. As if they would say it is nothing which we have done neither of such worth that thou O Lord should thus accept it as done unto thee or thus infinitely reward it Scultet Idea conc Pag. 646. Thirdly there is but one worke onely which Answ 3
is meritorious of eternall life and that is the merit of the Sonne of God Fourthly the Assumption is false for not for Answ 4 the workes of the sheepe but for the blessing of the Father whereby he hath blessed the sheepe with all spirituall blessings in CHRIST that is by and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alsufficient and superabundant satisfaction and merite of Christ is the Kingdome ot heaven adjudged and given unto them Fifthly unto the causall particle enim For we Answ 5 answer that it signifies indeed a cause but not the meritorious cause of the Kingdome but a declarative cause of the just sentence pronounced by the Judge that is that his adjudging and giving of life eternall vnto the sheepe on his right hand was a just and righteous sentence because by their workes they had truely declared and shewed forth that they were Christs sheepe that is faithfull and beleevers If the studious Reader would see this Answer concerning Enim learnedly enlarged and fully prosecuted Let him reade Bp. Daven de just actual Cap. 32. pag. 411. obj 9. and Pareus s Page 848. b. and Amestus Bel. enerv tom 4. p. 207. Against our last words of our former Answer Object 5 they object againe The Judge doth not say inherite the Kingdome because you are faithfull or because you beleeved but because you fed me and cloathed me and the like And therefore For doth denote the meritorious cause and not a declarative cause onely of the justice and equity of the sentence First as the Iudge doth not say inherite the Answ 1 Kingdome because ye are faithfull so neither doth he say as they say because ye have merited and deserved it Secondly the Reason why our Saviour doth Answ 2 mention their workes rather then their faith we shewed before quest 1. of this § VERS 41 42 c. Vers 41 42. c. Then shall he say unto them on the left hand Depart from me yee cursed into everlasting fire which is prepared for the Devil and his Angels For I was an hungred and ye gave me no meat I thirsted and ye gave mee no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and yet visited me not Then shall they also answer him saying Lord whâ—â— saw me theâ— an hungred or a thirst 〈◊〉 a stranger or naked or sicke or in prison and did not minister unto thee Then shall he answer them and say Verily I say unto you inasmuch as ye did it not to one of the least of these ye did it not to me Sect. 1 § 1. Depart from me ye cursed into everlasting fire The foure last things are Death Judgement Hell and Heaven and they are thus differenced Nothing is more horrible then Death nothing more terrible then Iudgement nothing more intollerable then Hell nothing more delectable then heaven Bern. And therefore blessed are they who by death are brought unto heaven but wretched and infinitely miserable are all they who by Iudgement are sent unto hell Quest 1 Which are the last words which shall be uttered in this world Answ Sphinx answers thâ—se in the text in this Elegiake Aspera vox Ite sed vox benedicta Venite Ite malis vox est apta Venite bonis that is This word DEPART the Goates with horrour heares But this word COME the Sheepe to joy appeares And hence Bernard in Psalm 91. prayes O Domine in die illo libera me a verbo Aspere O Lord deliver me at the great day from that soule killing word Depart Quest 2 What harme is there in this word Depart or in the whole sentence Answ These words are as so many mortall and ghastly wounds and poysoned arrowes sticking deepe in the flesh unto every wicked man For this sentence and doome doth containe five incurable and insufferable blowes which are given to such to wit First Depart get you gone flee hence out of my sight and from the society of the Elect for ever Secondly yee cursed which loved not blessing and therefore are now justly excluded out of heaven and deprived of all felicit and happinesse Thirdly into the fire not into the scorching flame or parching heate but into the burning fire Fourthly into everlasting fire not into a fire that will either burne and quite consume them or which will be consumed it selfe at the last which will either cause them to dye or dye and extinguish it selfe but into everlasting fire which shall never goe out but torment them world without end Fifthly with the Devill and his Angels as they said unto the Almighty depart from us we desire not the knowledge of thee or thy Law and wished that the righteous might be taken out of their sight so they shall be excluded and driven out of the presence of God and deprived of the society of Saints and Angels their companions thenceforward being onely devils wicked Angels and damned spirits Then will they oppressed with griefe crye out I. To the Sunne O Sunne hitherto thou hast refreshed us with thy comfortable light but now we shall never see thee more but must be cast into everlasting darkenesse And II. To the Aire oh aire thou hast often refreshed me with thy sweet breath and wholesome smell but now I must enjoy no aire but detestable stinking vapours and stifâ—ling sents And III. To the Earth oh eartn thou hast often delighted me with many rare dainties fruits liquors and the like but now I must never tast good bit or drop more but be reserved unto endlesse hunger And IV. To the Water oh water how often have I bene cheered with thy drops and draughts but now I must goe where I shall thirst eternally And V. To the faithfull oh holy Saints for your sakes and societies I have escaped many temporall judgements and enjoyed many temporall mercies but now I must never come into your company nor see you any more but must converse with devils for ever and ever And VI. Lastly to CHRIST oh holy Lord thou hast often called me unto repentance obedience and faith promising to receive me into favour to be reconciled unto me and to pardon all my sinnes but now for my impenitency and hardnesse of heart J am justly cast out of thy favour and presence and must now suffer for my sinnes insufferable sorrow and smart in everlasting fire And thus those who are not like unto the righteous in piety shall never be like them in eternall felicity This place is urged by the Papists against us to prove that Infants dying unbaptized shall not suffer any sensible torment in hell and is produced also by us agâ—inst them that they doe I will consider and treat briefely of them particularly Salmeron the Jesuite argues hence thus Those Object 1 who would not exercise the workes of mercy and charity are adjudged to everlasting fire but those who did are rewarded with life eternall Now children are neither of
that number who could and would performe these good workes nor who could but would not performe them and therefore it is necessary that there should be some middle place that is Limbus infantum betweene the glory of heaven and the torments of hell for these Infants His Argument seemes to be this Whosoever are sent unto hell fire are to be reckoned up with those who could but would not performe the workes of charity and mercy But children are not of this number Therefore children shall not be sent into hell fire First the Major is the Jesuits not our Iesuses Answ for in CHRISTS words we onely read that those who would not exercise these workes of charity should be cast into hell fire and not contrarily that all who are cast into hell fire would not exercise workes of charity Secondly we may distinguish of this word Answ which he useth Connumerari to be numbred together or to be reckoned up with such or such for this is twofold to wit I. Connumerari in peccato to be numbred together in sinne that is to commit the same kind of sinnes and thus drunkards are reckoned up with drunkards and swearers with swearers and fornicators with fornicators and theeves with theeves and the like Now in this sense the Major is false for undoubtedly other sinners besides unmercifull and uncharitable men are cast into hell fire and therefore why not Infants stained with mans first transgression II. Connumerari in poena to be numbred together in punishment that is to be tormented with the same kind of punishment wherewith others are tormented Now in this sense the Minor is false for into the same fire are cast murderers swearers drunkards adulterers lyars and idolaters and therefore why not children polluted with originall sinne Cham. t. 3. de poenis peccati lib. 6. Cap. 4. § 9. 10. fol. 165. Argum. Now on the other side we urge this place to prove that Infants dying without the pardon of originall sinne are condemned to hell where they are sensible of torments and shall insufferably be tormented We argue thus CHRIST shall say to the goates on his left hand that is to those who are condemned Depart from me yee cursed into everlasting fire prepared for the devill and his Angels But of this number are Infants which are condemned to hell Therefore they shall suffer torments in everlasting fire If the Reader would see this argument opposed and the reply answered let him reade Dr. Willets synops fol. 877. VERS 46. Vers 46 And those shall goe away into everlasting punishment but the righteous into eternall fire How doe the wicked enter into hell and the Quest 1 godly into heaven By the powerfull and commanding voice of CHRIST which is of that force Answ that neither the greatest rebell that ever was amongst men nor all the devils in hell shall be able to withstand it How can these words The wicked shall goe into Quest 2 everlasting punishment stand or accord with those of the Prophet The Lord is mercifull and will not be angry for ever Ierem. 3.12 The Prophet speakes of Gods anger in regard of those who repented Answ for with such God will not be angry for ever He chastens indeed the faithfull when they sinne but it is but with temporall punishments as is evident from Esa 5.7 and Ierem. 18. and Ezech. 18. and when they repent and turne unto him then he repents him of his punishments and corrections and turnes unto them in love Now Christ speakes here of perverse and obstinate sinners who will not by the long suffering of God be led unto repentance and unto whom God will be a swift and severe Iudge CHAP. XXVI Vers 1.2 VERS 1 2. And it came to passe when IESUS had finished all these sayings he said unto his Disciples ye know that after two dayes is the Feast of the Passeover and the Sonne of man is betrayed to be crucified Sect. 1 § 1. After two dayes is the Feast of the Passeover Quest 1 From whence was this Feast called the Feast of the Passeover Answ Not A passione from suffering as some thinke but from passing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is Pesaech which comes from the root Pasach Transiit or Transultavit to passe over For from Exodus 12. it appeares that First the children of Israel that night went forth with hast out of Egypt And Secondly that the Angell who slew the first borne of the Egyptians did that night passe over the houses of the Israelites seeing their doores sprinkled with blood Yea Thirdly this their Passing out of Egypt was a Type of Christs passing from this world to his Father as thinkes Carthusian s pag. 204. b. Quest 2 How may the Evangelists be reconciled who in shew seeme to differ in the laying downe of this History For in this verse St. Matthew saith that after two dayes was the Feast of the Passe-over but verse 17. he saith that this was done in the first day of unleavened bread which St. Marke expounds to be the first day of the Passe-over And therefore St. Matthew seemes to contradict himselfe in the one verse saying that it was two dayes before the Passe-over in the other verse that it was the first day of the passe-over Againe St. Iohn Chapt. 13.1 saith this was before the Feast of the Passe-over St. Marke Chapt. 14.12 saith it was on the first day of unleavened bread when they killed the Passe-over which seemes to crosse one another For the reconciling of these Answ we must observe these things namely First that the Hebrewes begun their day at even as appeares by Levit. 23.32 Secondly that the Passe-over according to the Law was to be celebrated upon the fourteenth day of the first moneth Nisan as appeares Exod. 12.6 18. And from the beginning of that day that is from the Euen they were wont to eate unleavened bread Thirdly CHRIST celebrated the Passe-over upon that day which was prescribed by the Law because he would be subject to the Law in all things Fourthly the day of preparation was the day before the Passe-over which answers to our Friday See after verse 17. Fifthly the first day of unleavened bread was the fourteenth day of the moneth Nisan which was the first day of the weekely Feast of the Passe-over For the celebration of this Feast continued seven dayes Now this fourteenth day of the moneth Nisan is not to be understood from the beginning of the day that is from the setting of the Sun of the thirteenth day but from the last part of it and in this last part was the Lampe killed and eaten betwixt two Evens according to the Law Exod. 12.6 And therefore this was done in the former part of the first day of unleavened bread that is about sun-set of the thirteenth day of the Moneth Nisan Let the Reader for a more full satisfaction of this question looke upon Sharp symphon 330. See also Carthus s pag. 108. a. and
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
See Illumination Love See Amity Lunatique What Lunacy is and what is figuratively meant thereby pt 1. folio 131 b. M. MAgi Magick WisemeÌ„ Charms Inchantments Exorcisme Divers questions concerning the Wise-men who came unto Christ pt 1. folio 23 b. 24. 26. 28. 34 35 36 37. 39. How many sorts of Magick there are Pt. 1. folio 23 b. 24 a. What Wisemen God liketh and disliketh pt 1. fol. 24 a. pt 2. folio 92 a. Charmes and Spels not lawfull pt 1. folio 100 b. The Originall of Exorcists pt 2. folio 122 b. Magistrates Divers questions both concerning the duty of Magistrates and peoples duty to Magistrates pt 1. fol. 45 b. 144 b. 147 a. and pt 2. folio 284 a. and 372 a. Magistrates lawfull amongst Christians pt 2. folio 205 a. Excommunication freeth not subjects from obedience to Magistrates pt 2. folio 283 b. Maids Virgins Maids are warily and charity to be educated and kept and why pt 1. folio 21 a. Malice An example of most inhumane malice pt 2. fol. 35 b. Mammon What is meant by Mammon pt 1. folio 337 b. 338 a. Man Men. How many ways God made or produced Man pt 1. folio 73 a. What is meant by this word Men. Mat. 10.17 Beware of men p. 2. f. 26 Man in many things is now like unto the brute creatures in some things worse in some better yea in some better then the Angels pt 1. folio 398 â—99 345 b. 346 a. 422 b. and pt 2. folio 26. 264 b c. Mary Divers questions concerning the Virgin Mary pt 1. fol. â— 12 b. 13 b 14 a. 19 b. 21 b. 22. 40 a. pt 2. f. 72 a. 134. 150 b. Marriages Questions concerning Marriages and the duty of married persons and the Iewish rites in marriage pt 1. f. 146 b. pt 2. f. 231 b. 234 a. and pt 1. fol. 502 a. Questions concerning our spirituall marriage with Christ pt 2. folio 278. 279 a. Masse Protestants may not goe to masse because it is unlawfull and Masse an idoll pt 1. fol. 204 b. and pt 2. folio 212 a. Masters The duty of Masters towards their servants pt 1. folio 146 b. 448 b. and pt 1. folio 61. Mathew What St. Mathew was pt 1. folio 4. Maximes Principles Two sorts of principles pt 1. fol. 403 a b. Meanes Divers questions concerning the use both of lawfull and indirect Meanes pt 1. f. 51 a. 99 b. 100 a. 303 b. 466. 516 a b. God workes by divers and sundry meanes pt 1 folio 101 b. Those who are deprived of the outward meanes of grace are sometimes better then those who enjoy the meanes pt 1. fol. 455 a. Meditation Divers profitable necessary usefull and seasonable Meditations concerning new obedience pt 1. fol. 85 a and the obtaining of reconciliation with God pt 1. f. 82. and in the time of affliction and temptation pt 4. f. 86 a and 145 b. and of a threefold life pt 1. fol. 304 305. and of the hatred of sinne pt 1. fol. 58 a. and of the last Iudgement pt 2. fol. 49 b. â—â—7 b. and against last pt 1. fol. 224 225. and of the Attributes of God pt 1. fol. 241 b. and before prayer Pt. 1. fol. 445 a. and of hels torments Pt. 2. folio 314 a. and of heavens joyes pt 1 folio 456 b. Meekenesse Questions concerning the nature degrees and excellency of Meekenesse and the felicity of meeke men Pt. 1. f. 146 147. Mercy Mercifull Divers and sundry questions concerning Mercy viz What mercy is how manifold it is why we must be mercifully and to whom and wherein and the measure of true mercy and the felicity and blessednesse of the mâ—â—â—â—full pt 1. f. 149 150 151 152 153 155. 158 159. 160. 514 a. b. and pt 2. fol. 114. 332 b. The way unto Temporall spâ—â—â—tuall and eternall â—â—â—tion pt â— f. 〈◊〉 Whether the workes of mercy be meritorious pt 2. folio 333 a. Merits See Deserts Ministers Ministry Preachers Teachers Questions concerning the duty of people in regard of their Preachers pt 1. folio 30 b. and pt 2. folio 13. 72 b. 292 293 c. Questions concerning the properties and qualities of Preachers what they should be and what they should not be pt 1. f. 79 b. 121. 166 170 171 172. 327 a. 527 b. 528 a. and pt 2. folio 1. 144. 145 282 a. Questions concerning the duty of Ministers what they should doe pt 1. folio 71. 80 a. 119 b. 122 a. 124 a 178 b. 234 235. 489 a. 491 b. 527 528. and pt 2. s 9 b. 11. 15 b. 38 a. 67. 69 b. 149 b. 153 b. 300. 333 b. Questions concerning the vocation efficacy power disposition necessity nature of the Ministry pt 1. f. 54 b. 118 b. 119 a. 123 b. 525 a. and pt 2. folio 1 b. 8 b. Questions concerning false Teachers and those who are taught by them pt 1. f. 424. pt 2. f. 153 b. 167 a. What we may judge of those Ministers who give over Preaching p. 1. f. 126 b. Faithfull Ministers shall be comforted in a faithfull discharging of their places Part 1. folio 144 a. There are degrees of eminency dignity in the Ministry pt 2. f. 2. 263 a. Whether Ministers may lawfully flee Persecution Pt. 2. folio 29 30 31. Directions for young Preachers Pt. 2. folio 34 b. 35 a. Three sorts of Teachers pt 1. f. 186 b. Ministers may lawfully marry Pt. 1. f. 460 b c. and pt 2. folio 236 b. Ministers are not exempted from paying of Tribute pt 2. folio 205 206 b. The sending of Ministers is manifold Pt. 1. folio 527. b. Miracles Divers questions needfull to be knowne both concerning Miracles in generall and Christs Miracles in particular pt 1. folio 20 a. 127 b. 431 b. 436. 441 b. and Pt. 2. folio 13. b. 14 a. 62 b. 12â— a. 176 177 a. Misery See Adversity Money See Gold Monkes Objections for Monasticall 〈◊〉 answered pt 1. folio 54 a. 〈◊〉 2. folio 52 b. and 16â— b. Wherein 〈◊〉 Moâ—kes of old and the present Popish Monkes differ pt 2. folio 1 6â— b c. Moâ—â—lity Mâ—â—â—ll men The duty of â—o Morall honeâ—◠〈◊〉 Pt. 2. folio â—49 b. 350. How the workes of Morall and Spirituall men differ Pt. 2. fol. 350 a. Morning There are three mornings pt 2. fol. 382. a. Mortification No participation of Christ without mortification Pt. 1. folio 49 a. Mount See Hill Mourning See Anguish Mouth Tongue What is meant by opening the mouth pt 1. f. 135. b. Divers questions concerning the excellency nature use and abuse of the Tongue pt 1. fol. 200 b. 201. 521. and pt 2. fol. 120 b. 121 a. Multitude The most men walke in the wayes of Sinne and runne unto destruction and therefore Multitude is no true note of the Church pt 1. fol. 410 411. Murmuring How many wayes men murmure against God pt 2. f. 259 Murther Divers questions concerning Murther in generall and self-murther in particular Pt. 1. f.