vertues is almost wholy extinct in us Thirdly our Saviour did teach them for the Answ 3 exciting and stirring up of their hearts and the inflaming of their affections unto these morall vertues because all should labour to abound in all vertues both theologicall and morall And therefore from our Saviours practise we may learne what is the work of preaching Not onely First to teach and instruct in the truth but also secondly to excit provoke and perswade and that in a threefold regard to wit First in respect of the memory because that is fraile and slippery quickly loosing that which is good and therefore the memory is often to be rubbed up and people frequently to be admonished with all gentle perswasions of their duties both towards God and man h 2 Pet. 1.12.15 Secondly in respect of the affection because therein are tares and the foreskinne of the flesh yea a love unto and a delight in every thing that is evill Now preaching is a knife to cut off this corrupt prepuce or fore-skin it is a weeding hooke to roote out these tares yea a sword to subdue all rebellious lusts and therefore it should frequently bee performed with all meeknesse and tendernesse of spirit by the mercy of God perswading men Thirdly in respect of the Impediments which from without hinder men from the practise of religion which are many and with the most prevaile much and therefore Ministers should bee both carefull and painefull in reproving admonishing advising perswading and exciting men to a solide serious sincere and constant serving of God Thus some I say shew a difference betweene teaching and preaching referring teaching to morall vertues or naturall righteousenesse and preaching to the righteousnesse of faith and Evangelicall graces Secondly I rather thinke that these two Answ 2 words docens et praedicans teaching and preaching are Synonyma importing and signifying one and the same thing Or at least are but thus to bee distinguished to teach shewes what hee did in Galilee To preach signifies how hee taught and what hee taught First Quomoda how hee taught in Galilee it was publikely Secondly quae what hee taught in Galilee the Gospell and word of the New Testament § 3. In their Synagogues These Synagogues Sect. 3 were places of publike meetings both amongst the Jewes and Samaritans Why did Christ preach in the Synagogues Quest 1 First lest hee should otherwise seeme to contemne Answ 1 and despise those holy places which were consecrated and dedicated unto the worship Observ 1 and service of God hereby teaching us that the publike worship of God in the Temple is necessary and not to be sleighted or neglected Quest 2 God is every where present and therefore what need we goe to the Church to serve him at all he sees our exercises and heares our prayers at home and therefore there seemes to bee no necessity of it to goe to the Temple or visible house of God Answ 1 First true it is that God heares and sees the private dueties which we performe in our familyes and the secret duties which in our private closets are offered up unto him Answ 2 Secondly yet this doth not excuse us from comming to Church to serve God publikely with his congregation as may appeare by these particulars viz. First every religion of the world doth teach the worship of some power yea and that publikely All Heathens that worship any Gods have solemne publike places and dayes separated and set apart for the worship of them yea all religions throughout the world none excepted have their publike places for publike worship and therefore it were absurd for Christians to be without or to neglect them Secondly the Church in all ages places and times where and when the profession of religion was permitted and not publikely persecuted had their solemne places for publike meetings The Jewes had the Temple and their Synagogues which Christ here resorts unto to preach in and which the Apostles also repaire unto for the celebration of publike worship as we see in many places of the Acts. Againe they had their Synagogues in Antioch a Acts 13.15 for this same purpose yea in every city there were some of these publik places b Acts 15.21 therfore it is very unfitting for Christians to be destitute of them or carelesse of the service of God in them Thirdly because Christ did not despise them whose action is our instruction and imitation neither his Apostles after him as we see in Capernaum Christ and his Apostles being there on the Sabbath day he enters not â—nto a private house but into the Synagogue and preached c Mark 1.21 so also in his owne countrey d Mar 6.1.2 which he did not seldome or some few times but frequently for as his custome was he went into the Synagogue on the Sabbath day e Luke 4.16 So Peter and Iohn go up together to the temple to pray f Acts 3.1 And therfore although we may ought to pray at home yet not upon the Lords day or in any other time of the celebration of the publike ordinances if we be able to come to Church Quest. 3 What difference is there betweene prayers at home and at Church that is publike and private prayers that we thus enforce this duety of assembling and conjoyning our selves unto the Congregation upon the Lords day They differ in three things to wit first in power Answ strength and efficacy vis unita fertior the more ayde the stronger force those that pray at home sleighting the assemblyes of the Saints are deprived of the helpe of their prayers the joynt cry of many quickly penetrates the heavens Secondly in the promise of being heard where two or three are gathered together there Christ hath promised to be present also g Mat. 18.20 if in his name they be assembled how much more gratiously will he be then present when many are gathered together both upon his owne day in his own house for the celebration of his worship and to powre forth prayers unto his Father in his owne name and mediation Thirdly in the ordination of God who by his Church hath appointed and ordained the Lords day for prayer and reading and preaching and hearing and meditating and the like and therefore faith is strong here hoping assuredly that our praâ—ers shall be heard I. because God is mercifull II. because we pray in faith yea III. because wee pray unto God upon that day which is appointed for this and other holy duties yea in that place which by his providence hath beene set apart for his publike worship and service my house saith our Saviour shall be called a house of prayer And therefore we must not neglect to joyne our selves with the congregation of the Lord met together in his house upon his day for his worship and service And thus much for the first answer or reason why our Saviour went into the Synagogue to preach Secondly Christ went
and resolutely Answ 3 sticke to our Religion and not be shaken from that by any wind or storme of affliction or persecution at all reade Mich. 4.5 and Revel 3.11 Two things the Lord in holy Writ inculcates into our cares to this purpose namely I. Patience and exultation in affliction we must endure persecution we must endure it patiently yea we must rejoice when we suffer for our Gods or the Gospels sake Rom. 5.3 and Iam. 1.3 Now where is patience or joy in suffring when men avoid affliction and persecution by denying Christ and their profession II. Hope and expectation if we suffer patiently and joyfully then we may confidently hope for and expect the reward promised even the crowne of glory Rom. 8.24 25. and 15.5 and Col. 3 4. And therefore when we are ready to forsake our colours and to deny our profession let us examine which of these three considerations it is that moves us thereunto namely First whether doe we think that our profession and Religion is false Or Secondly that the promises of God contained in the Word or the promise of Christ contained in this Text is false Or Thirdly whether the reward promised or promises made in the Scripture be not worth the seeking or labouring or suffering for For if our Religion be built upon the Scriptures and regulated by the rule of truth as it is if all the promises of God made in his Word be Yea and Amen in Jesus Christ as the word of God it self witnesseth if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed as is revealed to us from heaven Rom. 8.18 and 2 Cor. 4.17 Then we are left without excuse and reserved for insupportable torments if we shall decline persecution and affliction by denying of Christ and Religion Quest 2 What things hinder us from sticking close to the profession of Religion Answ 1 First losse for Religion is hard with danger and losse If the yong man cannot follow Christ without selling all he hath he will rather stay behinde Mat. 19.22 Iohn 6.66 Answ 2 Secondly the world hinders us from true constancie in Religion Gal. 1.4 Answ 3 Thirdly the flesh and lusts thereof often violently withdraw us from the truth and practise of Religion Iames 1.14 Answ 4 Fourthly Satan by sifting and assaulting of us doth often leade us aside out of the way of Religion as we see Luke 22.31 and 1 Pet. 5.8 Quest 3 Why must we adhere thus constantly and resolutely to the profession of Religion Answ 1 First because true Religion is true Wisdome and therefore it is worth retaining worth dying for Deut. 4.6 Psal 111.10 Prov. 1 7. and 1 Corinthians 2.6 7. Answ 2 Secondly because true Religion sustaineth and upholdeth the world As before Solomons Temple there were two Pillars 1 King 7.21 and 2 Chron. 3.17 the one named Iachin that is God will establish and the other Bohaz that is Strength so there are two supporters which beare up the world viz. I. Religion which sustaines and upholds the Church And II. Justice which supports the Common-wealth Whence the Jews rightly say That for Ierusalems sake namely the Church of God and true Religion the world stands Thirdly because if we suffer for the profession Answ 3 of the truth and Christs sake then Christ will finde us out and comfort us as he did the blinde man who was excommunicated for confessing his name Ioh. 9.35 yea he will owne us for his owne at the dreadfull day of judgement as our Saviour promiseth in this verse By what meanes may we attaine unto a constant Quest 4 bold true and right profession of religion First the foot of this Ladder which reacheth Answ 1 unto heaven or the beginning of Religion is a cessation from sin Acts 2.38 and 3.19 and Esa 1.16 for untill we be free from sin we are the servants thereof Rom. 16.6 and therefore so long all our boastings are in vaine 1 Pet. 2.23 And therefore if we desire to live with Christ yea rather dye than depart from Christ let us labour to hate and eschew all sin whatsoever for so long as we love and follow sin so long we cannot suffer for Christ What sins must we cease from First from our owne sins not onely from the sins of others Secondly from all sins not from some onely Thirdly principally from our principall sins and not onely from those we care least for Fourthly from our least sins as well as our greatest 1 Thes 5.23 Iude 20. Secondly the top of this Ladder which reacheth Answ 2 up unto heaven is obedience for without that there is no happinesse Deut. 4.1 and 5.1 and Mat. 7.21 26. Luke 11.28 And therefore obedience is necessary for the confirmation of our Religion and Faith and assurance of glory Mat. 7.20 Thirdly Religion cannot be learnt without Answ 3 divine illumination Mat. 11 2â— and 16.17 Ioh. 6.44 And therefore this spirituall knowledge is a principall meanes to make us stout and strong professors Paul confesseth that he learnt Religion in the Schoole of heaven Gal. 1.12 16. And so must we for I. It is a mystery 1 Corinth 2.14 And II. It is revealed by the Spirit of God 1 Cor. 2.10 Esa 55.13 For as there are two impediments which hinders us from Religion namely First the vaile that naturally hangs over our hearts 2 Cor. 3.14 And Secondly the blindnesse of mind which is wrought in us by Satan 2 Corinth 4.4 So also there are two remedies against these two impediments namely I. To the Ministers is given illumination and their lips preserve knowledge 2 Corinth 4.6 And II. The vaile is taken away from the eyes of the faithfull and they thereby enabled to understand what is delivered 2 Cor. 3.16 And therefore if wee desire to be instructed and built up in the truth wee must invocate and supplicate God our Father that hee would be pleased for his deare Sonnes sake First to give light unto his Ministers and to make them able to cut the Word aright and to teach instruct and lead his people both by doctrine and example Secondly to give light unto our minds that wee may understand his word and will which is taught unto us Ephes 1.17 And Thirdly to give strength to our hands and courage to our hearts that wee may obey and performe his will both in heart and life both in prosperity and adversity both in freedome and in affliction Quest 5 How may we know whether our religion bee true and according to the religion of the Apostles of Christ or not Because the profession of no other religion save that can please God nor the Professors of any other religion be acknowledged by Christ at the last day Answ This may easily be knowne by comparing of our religion with their doctrine as it is comprehended and expressed in the New Testament Quest 6 To find out the sense and meaning of Scripture is very difficult and hard how
Rules concerning going to Law pt 1. folio 45 b. 246 247. Swearing See Forswearing Sword What is meant by Sword Matthew 10.34 I came to send a Sword pt 2. folio 50 a. Synagogues What the Iewish Synagogues were and why Christ preached in them Part 1. folio 124 b. 125 126. 522 b. 523 a. Synode See Councell Syria Divers questions concerning Syria pt 1. folio 130 b. T. TAbernacles What the Tabernacles were made of wherein the people remained in the Feast of Tabernacles pt 2. folio 270 a. Taxes See Subsidies Teaching See Preaching Temple Concerning the excessive cost of beautifying Churches pt 2. folio 160 a. Temporall things See Covetousnesse Temptation To Tempt Questions concerning Christs being tempted pt 1. folio 35 b. 86 87. 95 b. Questions concerning the significations of this word Temptation and which temptations are the strongest Pt. 1. folio 86 b. 96 a. 102 b. 108 a. 315 b. When we are most sharply tempted and how we may be â—est supported under temptation pt 1. folio 84 b. 85 a. 86 a. Questions concerning those who are tempted of Sathan and those who are not tempted and the author and sorts of temptation and remedies against it pt 1. folio 86 a. 88 89 a. 110 b. 112 b. 113 b. 315 316 b. 317. Questions concerning Gods tempting of Man and mans tempting of God and mans tempting of man pt 1. folio 88 b. 108 109 110 111 112. 315 b. 316. and pt 2. folio 329 a. Questions whether temptation may be without sinne and how Christs temptations and ours differ pt 1. folio 86 87. Testament Why the second Volume of holy writ is called a Testament and why the New Testament pt 1. folio 5 b. Thankesgiving Why we give thankes before and after meat pt 1. folio 307 a. Theeves Questions concerning theevs in generall and the good Thiefe in particular pt 1. folio 328 b. and pt 2. folio 375. Theology Humane learning necessary unto Theology pt 1. fol. 48. b. Things All things depend upon God pt 1. folio 101 b. Things are called three manner of wayes pt 1. folio 168 a. Thirst See Hunger Thoughts How many sorts of thoughts there are pt 2. folio 168. And the evill of evill thoughts pt 1. folio 490 b. 491 a. Threatnings Why and how all the threatnings of God shall be accomplished pt 1. folio 46. b c. Tongue See Mouth Touching Touching was alwayes of great esteeme pt 1. folio 516 b. Traditions Divers questions concerning humane Traditions pt 1. folio 11 a. 42 a. 103 a. and pt 2. f. 1. â—7 Translation The word may lawfully â— translated into the vulgar 〈◊〉 mother tongue pt 2. folio 34. b. The Vulgar Translation is not the truest pt 1. folio 483 b. Transmigration Questions concerning the Transmigration of the soule and the absurdity of that tenet pt 2. folio 151. 179 b c. Transubstantiation Controverted questions concerning Transubstantiation pt 2. folio 155 a. 195 245 b c. 338 a. 342 c. 357 b. 383 a. Trees Divers sort of Trees in generall and of evill Trees in particular pt 1. folio 428. Tribute See Subsidies Trinity The Trinity may not be painted pt 1. folio 81. The Trinity in Vnity proved pt 2. folio 391 a. Trouble See Danger Truth We must enquire after Truth at the Ministers hands pt 1. folio 30 b. The whole Truth must be taught and why pt 1. folio 234 235 a. The Truth must be maintained even unto death Pt. 2. folio 297. How manifold Truth is pt 2. folio 282. Tyre Who the Tyrians were pt 2. folio 83 a. V. VEngeance See Revenge Viper The nature of the Viper pt 1. folio 70 b. and pt 2. folio 128 b. Virgina See Maides Vision of God Or beatificall Vision Divers questions concerning this beautificall Vision pt 1. folio 164 165. Visitation Why the sicke are to be visited pt 2. folio 333. Ulcers Three sorts of Ulcers pt 1. folio 505 b. Unbeleevers See Gentiles Uncleannesse See Adultery Unity See Agreement Unworty Worthy Unworthinesse Worthinesse How many sorts of Unworthy persons there are and why we must not converse with such pt 2. folio 17. Divers questions concerning Worthinesse viz. How manifold it is what is meant by this word worthy and who are worthy and why we must live worthily and wherein true worthinesse consists pt 1. folio 72 b. and Pt. 2 folio 16. 20. Vocation See Calling Vowes Questions concerning Vowes viz. How many sorts of Vowes there are and what a Vow is and whether single life be to be vowed See Monkes and pt 1. folio 234. 399 a. and pt 2. folio 234 236. Usury Divers questions concerning Usury pt 1. folio 21â— 249. 250. and pt 2. folio 331 a. W. VVArinesse See Circumspection Warre Warfare See Souldiers Washing See Cleansing Watches Watchfulnesse See Circumspection Water See Raine Wayes See Paths Weapons See Armour Wickednesse See Prophanenesse Will. Divers necessary questions concerning the will of God and the will of man pt 1. f. 301 302. 303 519 a b. and pt 2. folio 359 360. Wildernesse Why John preached in the Wildernesse pt 1. folio 55 b. Wine The nature kinds and use of Wine and wherein it is like unto Grace pt 1. fol. 503 b. 504 505. Wisedome See Prudence Wisemen See Magi. Word See Scripture Workes See Actions World See Covetousnesse Worship Images are not to be worshipped pt 1. folio 114 b. God onely is to be worshipped pt 1. folio 114 b. Why the publike worship of God is not to be neglected pt 1. folio 125 a. All Religions in the world enjoine some worship and have some publike places for worship pt 1. folio 125 a. Religious worship is not to be left for some circumstances which are amisse pt 1. folio 126 b. Religious worship is not pleasing unto God except it be accompanied with faith and love pt 2. folio 114 b. 115 a. Worrhinesse See Vnworthy Wounds Three sorts of wounds pt 1. folio 505 b. Wrongs See Injuries Y. YOke Divers necessary and profitable questions concerning the sorts and kinds of Yokes in generall and of Christs Yoke in particular pt 2. f. 104. 107 108 c. to f. 13. Youth We must serve God in our youth pt 2. folio 305 b c. Z. ZEale Divers questions concerning good Zeale both in regard of God and our brethren and our selves pt 1. f. 149 a. and pt 2 fol. 74. 301 b. The end of the Table CHRISTIAN READER although I hope thou shalt meet with no willing Errors yet thou 〈◊〉 J am sure 〈◊〉 with soâ—e unwilling Errataes especially in the Nine first 〈◊〉 of the second Part. Now the faults which J first light upon and met withall both in those sheetes and the 〈◊〉 of the Booke and which were committed by the oversight of the Printers J intreat thee thus to amend In the first Part or Time thou readest thus FOl. 7 b. Second Fol. 14. a. For the avoyding of Fornication which are c. Fol. 14 b. § 2. Place Fol. 15 b. Either by
This star may be considered either tropologically or Allegorically or historically Some e Haymo s Epiphan expound this starre tropologically thus Herod is the divell and the starre is the grace of God and therefore when the Wise men goe unto Herod and while they are with Herod the starre forsakes them teaching us Observ that the grace of God flies those that follow the divell or run after sinne because the pure Spirit of God will not come unto a polluted soule This starre may be considered of Allegorically the starre signifies the light of faith in the heart and therefore although the Wise men have the word of God delivereâ— unto them by the Chiefe Priests which teacheth them where Christ is to be borne yet they cannot finde him nor come unto him untill the starre of faith doth arise in their hearte f Muscul s Teaching us that the knowledge of the Scriptures without the light of faith is insufficient to bring us to Christ as the Apostle saith the word profits not when it is not mixed with faith g Heb. 4.1 Historically this starre may also be interpreted Obser 2 even now the starre was not seene when they were in Jerusalem but as soone as they are upon their journey and want a guide it appeares unto them Teaching us that the Lord will Observ 3 never be absent from his children in an acceptable time Or whensoever the children of God stand in need of his helpe by reason of any necessitie or danger he will bee present with them if not by and by yet certainly at length Hence a question may be propounded Quest How may wee be assured of the Lords gracious ayd and assistance in the time of trouble Answ I answer by a carefull observation and observance of these three rules First labour for a pure and immaculate conscience both towards God and towards man lest otherwise we be plagued for our just deserts and plunged into some gulfe of danger for our sins committed Secondly labour that our faith may be without wavering a Iam. 1.6 that we doe not call the mercy or truth or love or power of God in question but boldly walke by faith when wee cannot by sight b 2 Cor. 5.7 Thirdly although these two rules bee observed yet thou must not expect such mercy or helpe or deliverance as thou wouldest have but such as the Lord sees and knowes to be behovefull beneficiall unto thee for Deus non semper audit ad voluntatem vel voluptatem ut semper exandeâ—t ad salutem c Isidor lib. 1. cap. 3. de sum bono faith doth not assure us of any particular temporall blessing or freedome from any particular outward crosse but only in generall that whatsoever the Lord knows to be good for us in his appointed time he will give us Vers 10 VERS 10. When they saw the Starre they rejoyced with exceeding great joy Observ 1 The estate and condition of these Wise-men seemes at first viewe to bee deploreable and miserable but upon more mature deliberation it is happie and blessed for first their journey was long and tedious but God protects them in it from all danger Secondly Herod is netled and the Iewes troubled a tyrant raignes in this Citie to which they bring the newes of the nativitie of a new King but God doth so curbe and restraine Herod that he can doe them no harme but rather performes divers friendly offices unto them Thirdly they goe to Ierusalem hoping there to finde Christ but they cannot meet with him there for there hee is not yet this journey is not lost but well spent for 1. they are confirmed by the prophecie concerning Christ and 2. they are taught the Citie and place where he is to be borne Fourthly they had lost their guide the Starre as they came to Ierusalem but 1. there was no neede of it there as is shewed before and 2. when they stood in neede of it it appeared againe unto them as in this verse Observ 2 All this that hath beene said Teaching us that wee often thinke our estates and conditions to be miserable and evill in regard of temporall things when if they were rightly weighed examined and considered they are good and blessed Quest Hence it may be demanded How should we learne aright to judge of our conditions and estates in these outward things I answer Answ if we ponder our conditions according to these three rules First consider what thou hast deserved justly at Gods hands and what thou hast received mercifully from his hands and compare these two together and thou shalt finde that God hath dealt gratiously with thee and farre above thy deserts yea it will make thee then confesse with Ieremie that it is of the Lords mercy that thou art not consumed d Lam. 3.22 Secondly consider what thou hast not what thou wantest and thou shalt finde that thou art at the least equall that is thou hast as many blessings as thou wantest Thirdly look upon those that are below thee not those that are aboue thee and thou will say jam sumus ergo pares that there are as many in a worse condition then thou art as are in a better and therefore thou hast no cause to complaine but a great deale of reason to blesse God for that estate and condition wherein thou art and to be abundantly contented with it §. 1. VERS 11. Vers 11 And when they were come into the house they saw the young child with Mary his Mother and they fell downe and worshipped him and whâ—â— they had opened their treasures they presented unto him gifts gold and frankincense and Myrrhe It may heere be asked How or in what manner Sect. 1 doe the Wise-men finde Christ Quest 1 I answer Saint Luke gives a conjecture Answ that they found him in a stable and in a manger e Luk. 2.7.12.16 It may bee demanded againe Why did the Lord preadmonish the wise men of the birth of Quest 2 this infant by a miraculous starre I answer Answ least otherwise they should have beene offended with this poore and meane estate wherein they found Christ It will be questioned further The Lord admonishing Quest 3 the Wise-men of the birth of Christ and they undertaking so long a journey to see him why doth hee suffer them to finde him in so poore and meane a place and condition I answer first because God would heereby Answ 1 shew them that Christs kingdome was not of this world Secondly because the Lord would hereby Answ 2 shew them that Christs glory is not helped by earthly pompe Thirdly because the Lord hereby would have Answ 3 them understand that as Christ the head of his body the Church was in outward shew so poore and despicable so the true religion of Christs Church is not pompous I am not ashamed saith the Apostle f Rom. 1.16 of the Gospel of Christ as if hee should say out religion seemes to
him that lookes upon it with an earthly and carnall eye to be worthy of shame and to deserve a blush and that in all regardes 1. If we respect religion it selfe that is foolishnesse g 1 Cor. 1.18 and a stumbling blocke h 1 Cor. 1.24 2. If we respect outward Churches or visible societies professing this religion we shall finde them in regard of heathenisme but a very little flocke i Luk. 12.32 3. If we respect the outward worship or externall exercises of religion we shall finde that First the religion of the heathen is more pompous Secondly that the preaching of the Gospel seemes but foolishnesse k 1 Cor. 1.18 2.1 c. in regard of that pompe which was in the Iewish ceremonies 4. If we respect the stones of this Church the men or the professors of religion we shall perceive them to be many times of the inferiour sort l 1 Cor. 1.26 Great men being hardly drawne from their pleasures 5. If wee consider the outward estate of true professors we shall finde them for the most part to bee the scumme of the world in the worlds esteeme yea the of scouring and laughing-stocke of men and Angels m 1 Cor. 4.9 c. and the most miserable also of all men n 1 Cor. 15.19 And thus we often see that in no respect outwardly is the true religion pompous or stately Sect. 2 § 2 And they fell downe and worshiped him Quest It may be asked here How or for what end do the Wise men who were Gentiles worship Christ Answ 1 First some say that they were altogether ignorant of the mysterie of the Messias and did onely worship Christ after the Persian manner but this is false as followeth by and by Answ 2 Secondly Is it probable that they would worship a young babe that by reason of his infancy understands nothing except they did beleeve some divine thing to be in him and therefore not the childhood but the divinitie in the child was worshipped by them o Chrysost s Answ 3 Thirdly if Christ had beene no more then a naturall child they would never have undertaken so long so tedious and so perillous a journey to have found him out principally considering that in all probability as I conceive they themselves were little inferiour to the Kings of the Iewes Answ 4 Fourthly It is uncertaine what these Wise men who were Gentiles knew particularly concerning the mysterie of the Messias but certainely they knew that hee was something more then a man by the internall revelation of the Spirit of God who by faith taught them to beleeve that he was a King though in a cottage and a God though in a cradle and therefore as unto a God they fell downe and worshipped him Sect. 3 § 3. And they presented unto him gifts frankincense and myrrhe Quest 1 These wisemen they come to seeke Christ but they come not empty from whence it may be questioned Why they offer gifts unto Christ Answ To teach us that we must never come unto God empty handed without some offering or present Quest 2 What have we to offer unto God Answ Spirituall sacrifices of repentance and thankesgiving p Hebr. 13.15 but of this more largely else where Quest 3 What offer they unto Christ Answ Gold Frankincense and Myrrhe Why doe they offer these unto Christ Quest 4 I answer first these were in times past offered Answ 1 up unto Kings and that for a double end First for a politike end they offered unto their Kings 1. Gold for their expenses or for the maintaining of their state and pompe q Psal 72.15 2. Frankincense for their sacrifices 3. Myrrhe for the splendor and ornament of their sepulchers r Muscul s Secondly for a morall end they offered unto their Kings 1 Gold that they might learne to be of golden manners 2. Frankincense that they might learne to sacrifice unto the Gods 3 Myrrhe that they might remember their mortality ſ Gualt s Secondly these three the Wise-men offer Answ 2 now unto Christ either First in regard of his offices and so they give him gold as a King Frankincense as a Priest and Myrrhe as a Redeemer or Secondly in regard of his nature and then they offer unto him gold as a King Frankincense as a God and Myrrhe as a man Or Thirdly they offer them all unto him as a King according to the Persian manner as is shewed in the former answer Or Fourthly by these they enrich Christ that he might be furnished and provided for his flight into Aegypt Or Fiftly they present these unto Christ because the Persians and Arabians abounded with these three things t Carthus s Or Lastly they offered these three in regard of the present estate and necessitie that is because they saw the poverty of the Mother the tendernesse of the child the nastinesse and noysomnesse of the place wherein Christ was the Stable therefore they offer unto him these things for the releeving of these necessities they present him with gold for the releeving of his Mothers poverty with Frankincense for the expelling of all noisome smels and Myrrhe for the consolidation of the infants joynts u Carthus s What benefit may we reape or learne by these Quest 5 their offerings I answer Answ we must by their example be incited to doe the like first offering nosmet our selves secondly nostra our substance First we must offer up our selves unto Christ giving our selves wholy unto him and devoting our selves wholy unto his service x Rom. 12.1 because he hath bought ransomed and redeemed us for this end and purpose y Luk. 1.75 and 1 Cor. 6.18.19.20 Secondly wee must offer our estates or substance unto God that is offer unto him 1 Gold 2 Frankincense and 3 Myrrhe First present God with thy Gold that is 1 Temporall gold by almes charitie liberality and hospitality for such as are rich in goods must be rich in good workes z 1 Tim. 6.18 2 Spirituall gold viz. 1 a true a lively faith for this is more precious then gold to trust confidently in God 2 a pure unblameable life for this is more esteemed by God then the Gold of Ophir the pure in life being precious in his eye sight this is more excellent in regard of our selves for riches availe not in the day of wrath but righteousnesse delivereth from death a Pro. 11.4 And thus by true charitie towards others by true faith in God and purity of life in our selves wee offer unto God Gold and wee build with Gold which will endure the fire b 21 Cor. 3.12 Secondly we must offer unto God Frankincense that is faithfull pure and fervent prayer Thirdly we must offer unto God Myrrhe and that is either 1 Good workes or 2 Mortification and that first externall by suffering affliction and willingly undergoing whatsoever the Lord is pleased to lay upon us Secondly or
be put and some indigent persons are to bee preferred before others Aliquando melius negatur quam datur h August Epist 48. because somtimes it is better to say some persons nay than to give unto them And therefore before wee give wee should examine two impediments to wit First Legis of the Law doth not the law forbid thee to give to such and such that is to wandring beggars who will not keepe at home where the Law provides they should be provided for Religion doth not teach us to despise just lawes as their lewd practises shew they doe These lawes are founded upon religion and Christian Prudence because wee cannot truly know the want of those whose persons and habitations wee know not and therfore all poore are to make their wants knowne unto that parish and people that know both them and their necessities And those who will not doe thus but contrary to all law and government wander abroad are either not to bee relieved at all or if wee relieve them wee should procure that they may be corrected withall either by stocks or whip Thus the just prohibition of the law may hinder our almes Secondly Conscientiae of conscience we must doe good especially to the houshold of faith Galath 6.10 for his soule will blesse us and God will heare his prayers for us but hee will not heare the prayers of the wicked and therefore our Saviour sayth that which is given to a Disciple nomine Discipuli in the name of a Disciple shall bee accepted and rewarded i Mat. 10.42 And therefore before wee give wee should examine both the persons povertie and his religion May wee not then give reliefe unto wicked Quest. 24 poore men Certainely we may observing these cautions Answer or upon these conditions viz. First if thou dost not know him to be wicked Secondly if by thy almes thou dost not nourish him in his sinne or supply his necessity for the satisfying of his lewdnesse Thirdly if necessity urge thou mayst then relieve him that is although he be wicked yet if hee bee like to perish thou must helpe and succour him by thy charity Fourthly if thy almes given unto him doe not hinder thee from giving unto better than he is then thou mayst give but if the case should thus fall out with thee that if thou give unto him thou canst not give unto such an one who is as poore but a much better man then he thou art then to withhold thy hand from Fiftly if thou beest able to afford reliefe to both then thou mayst give unto both Secondly we must give our almes piously as wel as prudently that is mercy towards others is not accepted of God except it be joyned with piety in our selves Thus the Lord saith that if a just man shall give bread to the hungry it shall be rewarded k Ezech. 18.5 c. Audistis peccata redimi eleemosynis Dan. 4.24 ne intelligite perversè prosunt si mores mutaveris sin in malis perseveraveris non corrumpes judicium Dei eleemosynis tuis l Aug lib. hom 50. hom 19. It may be saith the Father thou observest Daniel to exhort the King to redeeme his sinnes by giving of almes but thou must dexterously understand this thus almes profit a man if he change his life but if he persevere in his perversnesse hee cannot then by all his almes bribe the Judge of all the world neither find any favour at all in judgement And thus Saint Iames doth plainly cleare the point in hand in saying Pure and undefiled religion is to visite and relieve the fatherlesse and widowes and immaculatum se servare to keepe himselfe unspotted m Iam. 1.27 True charity is a fruit of Repentance and is an approbation or tryal of our faith Quest 25 Who sinne against this rule First those who give almes è malè partis of evil Answ 1 gotten goods Honour God with thy substance got by thy just labours saith Salomon not by thy injustice or Usury or oppression or lying or fraud Answ 2 Secondly those who give malo animo out of an evill mind that is either out of hypocrisie that they may be seene and praised Mat 6.2 c. of men now this is not acceptable unto God as the Father said Ingrata Deo non quae videtur sed quae fit ideò ut videatur The Lord never is pleased with those almes which are therefore done that men may see them but with those that although men see them yet proceed from a mind truely mercifull and charitable n Chrysos s Answ 3 Thirdly they doe not give piè holily that live impiè ungodly many are bountifull unto the poore but wicked in their lives wherefore their almes is not gratfull unto God Qui egenti dat animam non custodit Rem tribuit Deo Se peccato o Greg. mor. 19. He that gives food to the poore but hunger-starves his owne poore soule gives his substance to God and himselfe to sinne And therefore he that desires to have his almes accepted must first indeavor to have his life purged Thus much may suffice for the first part of this verse wherein we have shewed who are blessed the mercifull what mercy it is that shall be rewarded with blessednesse and the division therof I come now unto the second part For they shall obtaine mercy There are two things here considerable 1. Illatio the Inference 2. Positio vel Ratio First the Inference is implyed in this word Nam For as if our Saviour would say those that obtaine mercy at Gods hands are blessed but these men who are mercifull shall obtaine mercy at Gods hands therefore they are blessed Obser 2 It is worth our observation that Christ saith not the mercifull men are blessed because they have deserved the love or Kingdome of God or have merited Heaven and happinesse but because habebunt misericordiam they shall have or obtaine grace and mercy from God Quest 26 Doth not Blessednesse proceed from our merits No but from the meere mercy of God Answ Saint Paul disputes this question Rom. 4.5.6 c. from Psal 32.1 c. and concludes that blessednesse proceedes not of debt but of grace So Zacharias being filled with the Holy Ghost prophecieth thus of his sonne Iohn Baptist that he was sent to give knowledge of salvation unto his people by the remission of their sinnes through the tender mercy of our God p Luke 1.67.77.78 Where most evidently we see that remission of sinnes and eternall salvation doe flow unto us not from our merits but Gods tender mercies Why may we not be made happy and blessed Quest 27 by our owne workes and deserts First because all our strength is but weaknesse Answ 1 Secondly because it is the Lord that workes Answ 2 in us whatsoever is good He converts us Lam. 5.21 of his owne good will he regenerates us Iam. 1.18 he gives both posse and velle
must needs bee visible Touching the visibilitie of the Church I lay downe this proposition There shall be alwayes a Church truly visible so long as this mortall world shall last Here that I may be the better understood let me adde these explanations to wit First the most visible Church shall not alwayes bee truest for the weeds of errour and chaffe of hypocrisie and superstition shall sometimes over-grow the come of true religion d Aug. brev coll col 3. as Arianisme did the truth in Hilary his dayes e Hyl. cont Auxen teste M. Cano Yea this is confessed Major pars vincit aliquando meliorem the greater part oftentimes overcomes the better Bellarm. de Concil 3.9 Secondly errours over-growing the truth peradventure the Church shall at some time bee visible onely ad intra not ad extra that is knowne among themselves though not observed of the world I say peradventure because many of our worthy Divines hold that it shall be visible alwayes not onely in some scattered persons but in an orderly Ministery and use of the Sacraments f D. Field de Eccles 1.10 Thirdly this Church shall not alwayes be resplendent and glorious in the worlds eye as the Papists sometime perswade the ignorant but after Saint Augustines comparison like the Moone ever being but sometimes in the wane scarce seene shining at all Obscurari potest multitudine scandalorum saith Bellarmine g Bell. de eccles milit 3.16 in answer to Hylary out of Saint Augustine epistol 48. Fourthly this visible Church hath no warrant of not erring in the usuall sense to wit in part this being the greatest imposture that the Papists gull the world withall as shall be shewed in another place Sect. 5 § 5. A City set upon a hill Here wee have two things to consider of first what this Citie is Secondly what this Mountaine is Quest 1 First what this City is which is set upon a Mountaine Answ 1 First some say the Apostles are this Citie but this cannot be except onely by a Metonymie as we take mundus pro mundanis the world for worldlings And therefore our Saviour doth not say Yee are the City set on an hill Secondly others say the Church is this City Answ 2 because it is as a City deare and consecrated unto God yea elsewhere called the City of God Psal 46.4 the joy of the whole earth the Citie of the great King Psal 48 2. and of righteousnesse Esa 1.26 yea it is termed Mount Sion the City of the living God the heavenly Ierusalem the Church of the first borne h Heb. 12.22 How deare and pretious this Citie is in Gods sight may appeare by these things observed by some in the metaphore I. The City is the Church thus David Glorious things are spoken of thee oh Citie of God i Psa 87.3 II. The Mountaine whereupon the City stands is Christ according to that of the Prophet David The stone became a great Mountaine and filled the whole earth k Da. 2.35 III. The Citizens of this Citie are the Saints thus saith Saint Paul Yee are fellow-citizens with the Saints and of the houshold of God l Eph. 2.19 IV. The Towers of this City were the Prophets who were most eminent in the Church V. The Gates of this Citie were the Apostles by whose Ministery men were brought into the Church VI. The Walls of this City are the Ministers of the Word and the Apostles successours who are as rampers to defend the Church against the assaults of sin superstition and errour m Chrys inperf op s Thirdly the true City is not in this life for Answ 3 here we have no continuing City but we seeke one to come Hebr. 13.14 to wit that new Jerusalem which is above Revel 21.2 10. Quest 2 If the City expected and longed for by the faithfull be not in this life then how is the Church called a City both in this verse and in other places as was shewed before Answ The Militant Church of Christ may be called a City partly Analogicè because it something resembles the heavenly Hierusalem and triumphant Church partly Synechdochicè because it is a part of that Citie which is above What is to be expected or may be looked for Quest. 3 in this Citie Foure things to wit first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order Answ God the King of this City not being the author of confusion but of peace 1 Cor. 14.33 and therefore all things are to be done decently and in order vers 40. avoiding contention because it becomes not the Church of Christ n 1 Cor. 11.16 And therefore those who will not be subject to the godly decent and lawfull injunctions and orders of the Church are no true members thereof or at least are to be esteemed as stubborne children whether they be 1. Fanatici the Anabaptists who understand all truths as they list themselves measuring all Doctrines by their owne revelations Or 2. Furiosi the Brownists who will tolerate no rites or customes at all although all who know any thing agree that in all Churches there have beene some Or 3. Pertinaces those that are headstrong perverse obstinate and rebellious whose will is a Law and will make any thing lawfull that they please not subjecting themselves to any government or command though never so lawfull Of all these we may say with the Apostle If any seeme to be thus contentious we have no such custome wee nor the Church of God o 1 Cor. 11.16 Secondly the second thing to be expected in this City is Unitie there is but one governement one King one head and one body and therefore we expect unitie in this City reade Ephes 4.5.16 and Rom. 12.5 and 1 Corinth 10.17 it being necessary that the Citizens should be of one minde and of one judgement having but one rule to walke by and one way which all must walke in who hope to be saved p Phil. 3.16 There is one light whereby we are enlightned one truth whereby we are directed one law of obedience unto all one faith in Christ unto salvation one profession of faith and obedience and whatsoever differs from this is an error We may differ in outward and adiaphorall things and yet be of the same religion and body of Christ as we may see Protestant Churches that although they vary in circumstances yet they hold one and the same substance and fundamentall truths entire Thirdly as we may expect in this City unitie betweene the subjects and Soveraigne the body and the head so wee may also betweene the fellow-members of this body because I. they are concives fellow-Citizens q Ephes 2.19 II. They are brethen Psal 133.1 III. because they are members of one mysticall body Romanes 12.5 and 1 Corinth 10.17 Ephes 4.16 and 5.27 Fourthly in this City there is splendour villages are more vile but Cities are more splendidious and sumptuous this splendour and glory which is in that
not sufficient to teach the truth in some things except we doe it in all Answ 1 First because the truth is but one and therefore the whole truth is to bee knowne As in obedience the whole law is to be performed or else wee are guiltie of the breach of all the Commandements r Iam. 2.10 So the Catholike faith is to bee kept whole and undefiâ—ed or wee cannot bee saved Athanasius in his Creede And therefore the whole truth and doctrine of religion should bee taught Hence Moses is commended because hee spake unto the children of Israel according to all that the Lord had given him in Commandement to say unto them Å¿ Deut. 1.3 And so Paul appeales unto the people that they know how that hee kept backe nothing from them But taught unto them all the will of the Lord. t Act. 20.26 Secondly truth should not be mingled with Answ 2 falshood or lying for they are like the Jron and the Clay that will not cleave together Daniel 2 43. And therefore saith Saint Paul I speake the truth in the Lord I lye not Rom. 9.1 Because all Ministers should bee carefull to avoide all lying and teach nothing but the truth and the whole truth unto their people Thirdly because it is the subtletic and the Answ 3 craft of the Divell to hide and conceale lyes under some truthes Thus Sathan by keeping backe part of the truth would have perswaded Christ that hee might lawfully have cast himselfe from the top of the Pinacle u Matth. 4 6. Thus the Pharisees say Christ blasphemes because hee makes himselfe equall with God v Ioh. 10.33 and undertakes to forgive sinnes which none but God can doe w Mar. 2.7 hiding untruthes under veritie Christ being God as well as man and therefore might pardon sinnes and without robbing of God make himselfe equall with him And therefore if we desire not to erre we must labour to know the whole truth of God in things necessarie unto salvation Quest 3 Is every truth profitable to be taught Answ 1 First oftentimes some truthes are lesse profitably taught in things De facto Answ 2 Secondly in hard and difficult things the teaching of the truth is sometimes lesse profitable and therefore those things which are more hardly understood should bee more rarely taught Yea hence Saint Paul would not have the Romans to receive him who was weake in faith unto doubtfull disputations Romans 14.1 Answ 3 Thirdly there are many nice and curious questions which being not necessarie unto salvation are lesse profitable to be taught Answ 4 Fourthly but those fundamentall truthes which are necessarie to bee knowne and beleeved and practised are profitable for us and those must bee taught one after another that so wee may adde line unto line and precept unto precept getting now a little and then a little untill we come to the perfect measure of perfect men in Jesus Christ Secondly Christ reproves and blames the Scribes and Pharisees because they taxe the more grosse sinnes but see not the inferiour Quest 4 Whence comes it that the carnall man can condemne the greater and more criminall sinnes of the world and land as the corrupt Scribes and Pharisees doe here Answ 1 First because the light of nature teacheth this for those things which the Law of God forbids as sinne the law of nature condemnes as vice Answ 2 Secondly the very tradition of Religion and practise of Morall honestie amongst men teacheth them to condemne grosse and enormious sinnes Answ 3 Thirdly the frequent and daily preaching of the Word in these places doth disswade us from sensible sinnes and teacheth us to condemn outward evill actions Quest 5 Why doth not the naturall and carnall man condemne internall sinnes as well as outward for the Word teacheth and discovereth those as well as the other Answ Because spirituall things are spiritually discerned and the naturall man cannot understand them 1 Cor. 2.14 15. Yee have that unction of the Holy Ghost therefore you know all things saith the Apostle 1 Iohn 2.20 27. as if he would say untill we be endued with grace from above wee cannot know or be truely convinced of our true and spirituall duty unto God Quest 6 What outward duties may a meere carnall man performe Answ 1 First hee may be an honest man many Philosophers were very honest men and yet but naturall men Answ 2 Secondly hee may heare the Word of God as Herod did and many doe daily Answ 3 Thirdly hee may heare the Word of God with joy as did Herod and the stony ground who brought forth a blade that is expressed some shewes of delight in the hearing thereof either externall or internall Fourthly he may confesse and acknowledge his sinnes as did Caine and Saul Fifthly he may humble himselfe as did Ahab Answ 4 who although a King yet sits in sack-cloth Answ 5 and ashes when God threatens him Sixthly he may make some satisfaction and Answ 6 restitution as did Iudas who brought backe the peeces of silver againe Seventhly he may reforme himselfe and life Answ 7 in some things as did Ioas for a time and Iehu and Herod who did many things Eightly hee may have some generall gifts of Answ 8 the Spirit as of prophecie with Balaam or of miracles with divers Mat. 7.22 Ninthly he may joyne himselfe to the societie Answ 9 of the professors of the Gospel thus did Simon Magus Acts 8.13 and Nicholas Acts 6.5 and Rev. 2.6 and many who at length left them 1 John 2.19 If the naturall mans estate be thus deplorable Quest 7 how may he be truely humbled in and under it for for the most part they are as fearelesse and hopefull as the best True it is that the naturall civill Answ morall honest man is so well conceited of himselfe for the most part that hee will not suffer himselfe to be checked or reproved and therefore that hee may learne to be humble and lowly in his owne eyes and labour to come out of his miserable blinde and corrupt condition let him carefully marke and observe these five things First the multitude of his sinnes let him here summe up 1. His usuall and daily offences which he commits and yet thinkes not of at all 2. His idle and vaine words yea his obscene and blasphemous speeches 3. The eruptions of his affections and passions which are sometimes transported with anger pride revenge covetousnesse and wantonnesse 4. His unknowne sinnes which are therefore unknowne because he doth not observe and marke his actions and therefore unknowne sinnes because as yet hee thinkes them lawfull not knowing them to bee prohibited by God Secondly let him consider his great neglect of good workes and duties as 1. how many duties he hath omitted and left undone both towards God his Countrey the Church the poore his parents kindred children and servants 2. How weakly and unworthily he performes those duties which he doth how farre short they come of
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
hee would not finde as Ahab found Elias have I found thee oh mine enemie Secondly when a man findes that which he would not seeke I am found of them saith God that would not seeke mee Isa 65.1 Thirdly when a man hath long sought a thing in vaine and afterwards casually findes it when hee looked not for it as Jnachus did Io Tu non inventa reperta es Oftentimes men cannot finde that which they seeke when they seeke it but finde it when they seeke it not Fourthly when a man findes that which hee is glad of but never sought for neither thought of As when one findes a treasure or a jewell or the like accidentally 2. Laborious and industrious when a man seekes diligently in his search finds that which he sought for And this finding is here onely to bee expected Whence we may learne Observation That grace is not to be expected from God without our earnest labour and endeavour the trueth of this evidently appeares by these places of Scripture 1 Chronic. 22.19 and 28.9 Luke 13.24 and 2. Timoth. 4.7 and 1. Corinth 14.12 and Hebr. 4.11 Rom. 12.8.11 and 2. Timoth. 2.15 and Heb. 6.11 and 2. Pet. 1.5.10 and 3.14 Matth. 6.33 Colos 3.1 and 1.29 Deut. 4.29 Quest 3 Why can we not obtaine grace from God without labour and paines Answer 1 First because wee have by our many sinnes fallen from the favour of God and therefore no grace or mercy is to bee expected from him except we come unto him humbly and become earnest suters to his Majestie as Rebels Traitors and condemned persons pleads pray and petition for their lives Answer 2 Secondly because wee undervalue grace if wee seeke it not earnestly preferring it before all other things Matth. 6.33 And therefore God will give it to none who give not all diligence to acquire it Quest 4 Who are faultie in this particular Answer 1 First those who seeke worldly things too much for certainly a man cannot pursue both grace and the world And therefore although it bee not forbidden to possesse riches or to preserve them for our families or to rejoice in the use of them if so be it be in the Lord yet two things are prohibited namely 1. To rejoyce too much in any temporall things or to set our hearts upon any thing we possesse Psal 62.10 or to trust in what wee have Iob. 31. 2. To be too carefull for the things of this life or to labour too much to be rich (m) Prov. 23.4 It is a wonderfull thing that men should so earnestly and greedily and greatly seeke those things which First our Saviour himselfe saith are thornes Math. 13. And which Secondly S. Paul saith from God are snares 1 Tim. 6.10 And which Thirdly both Iohn and Iames say are enmitie with God and makes us the enemies of God 1. Iohn 2.16 Iames 4.4 And which Fourthly experience showes doth hinder us from seeking heavenly things as Demâ—â— who embracing the present world forsooke the profession of religion (n) 2 Tim. 4.10 Secondly those stand guilty here as transgressors Answer 2 of this Precept who seeke not grace at all Many thinke themselves good Christians who yet never labour and seeke for grace How may we know whether we seeke after grace Quest 5 or not First is this alwayes in thy heart doe thy hearty Answer 1 desires still runne after God and grace and religion then it is a good signe that thou seekest and that aright Secondly dost thou postpone all other things in Answer 2 regard of this certes it is a great good signe that a man seekes heartily for God and grace when in respect thereof hee neglects all sublunary things But these are two generall markes I proceede therefore to more particular ones Thirdly dost thou seeke deliverance and freedome Answer 3 from evills and that onely from God that is 1. Temporall and that not from witches or by revenge or the like but onely and humbly from God 2. Spirituall whether they be First by past as the pardon of our sinnes already committed Psal 51.6 Or Secondly present as the inherent reliques of corruption yet remaining within us as Paul cryed out Rom. 7.24 oh wretched man that I am who shall deliver me Or Thirdly to come when we desire to bee freed from Sathan hell and the wrath of God Fourthly dost thou seeke the fruition and possession Answer 4 of good things from God both 1. Temporall Give us this day our dayly bread And 2. Spirituall now these graces are many to wit First the Kingdome of glory thus Paul desires to be dissolved and to be with Christ (o) Philip. 1.23 Secondly the Kingdome of grace admission into the Church and effectuall vocation and the renovation of the minde and the grace of adoption and faith Ephes 1.13 Thirdly the riches of Gods grace and sanctification 1. Cor. 14.12 to wit 1. True spirituall and saving wisdome whereby wee may know the will of God Prov. 2.4 and 15.14 And 2. Strength whereby we may be able to worke the worke of God Psalm 51.11 And 3. The holy Ghost by which wee may be both directed and assisted Eph. 3.16.17 4. God himselfe that we may be filled with his fulnesse Read Psalm 24.6 and 27.4 and 63.1 Cantic 3.1 c. and 2. Cor. 3.18 Ephes 3.19 Thus wee may know whether wee bee seekers or not if we examine our selves by these things namely by a hearty desire after grace by the valewing of it above all earthly things by praying unto God for the removeall of temporall evills and preservation against them as also for spirituall to wit both for pardon of our former sinnes and for strength against present corruptions and for freedome from the divell hell and the wrath of God yea wee must examine our selves by our paines in seeking unto God for temporall blessings and spirituall graces wee must trie whether daily wee implore the throne of mercy for mercy at the great day that then we may be made partakers of glory that now we may bee made partakers of grace both the grace of effectuall vocation and spirituall sanctification and reall renovation and celestiall wisdome and internall strength and comfortable fruition of the presence of God Quest 6 How are spirituall things to be sought for Answer 1 First Tempus arripiendo be seeking them betime while they are to be found Isa 55.6 Answer 2 Secondly diligenter conando by seeking them earnestly untill wee have found them Luke 15.8 Answer 3 Thirdly abstinendo by abstaining from all sinne every man that striveth for the mastery is temperate in all things 1 Cor. 9.25 So if wee desire to obtaine grace wee must labour and strive hard for it and avoid all things that are evill Answer 4 Fourthly Spernendo remoras by trampling under our feete all the lets and pulbacks we meet withall fighting manfully the Lords battels Rom. 8.18 and 1 Tim. 6.12 Answer 5 Fiftly Implorando by imploring the aide and
they being spiritually discerned m 1 Cor. 2.14 otherwise the Philosophers had learnt Christ III. The hearing of the Word the ordinary meanes of knowledge is neglect by naturall men untill God open the heart as hee did Lydia's Acts 16. Secondly they are strangers from this straight way in Practise for who can walke in this narrowpath in the darke John 12. There are twelve houres in the day wherein men walke and worke but when night comes then men cannot see to walke And therefore naturall men being in blindnesse and darkenesse cannot walke in the straight way of God Question 3 How doth it appeare that naturall and carnall men are strangers from this way First from these Scriptures Psalme 95.10 Romans 3.10.23 Ephes 2.12 and 4.18 and Genes 6.5 Answer 1 Secondly every naturall man is lead by Satan Answer 2 he ruling over them and they as his slaves obeying him Esa 61.1.2 Ephe. 2.2 1 Ioh. 3.8.18 Answer 3 Thirdly the carnall man hath no union nor communion with God neither partakes any thing with him Iohn 3.36 and 1 John 5.12 And therefore he must needs be a stranger from this pure but painefull path Fourthly by nature wee are all deprived of the Answer 4 love of God hee hating such as wee naturally are And therefore all naturall men are strangers from God and good grace and glory Rom. 5.8.12 Psal 5.5 11.5 How may we know whether we are naturall or Question 4 not First trie and examine it by thy words our Answer 1 speach will betray us our Idiome will shewe what we are as we see in the Ephraimites who to save their lives could not say Shibboleth Iudg. 12.6 Vox index animi the tongue is the best interpreter of the heart and therfore if our words beworldly or blasphemous or prophane or silthy or scandalous and slanderous or lying or boasting it argues a heart possessed by Satan and not by God On the contrary if our words be seasoned with salt fit for edifying adding grace unto the hearers and that our lips daily utter good things it is a good argument of a sanctified soule u Eph. 4.29 Colos 4.6 Frov. 10. Secondly dost thou know thy duty both towards Answer 2 God and man dost thou know how to walke as a child of light Ephes 5.8 art thou not ignorant of the doctrine of Faith repentance obedience and purity Certainely there is hope then that thou art more then naturall and that flesh and blood revealed not these things unto thee Thirdly examine what thy sense of smelling is Answer 3 what dost thou savour dost thou delight in sinne doth the vaine pleasures or uncertaine treasures of the world onely seeme sweet and odoriferous unto thee dost thou come unto the House of God but without delight dost thou performe some outward duties but without any relish or taste of comfort these are evill omens that the heart is still naturall carnall sensuall and divelish On the contrary dost thou hunger after earnestly desire unfainedly long for and faithfully endeavour after spirituall graces more then all worldly things Yea delight in the exercises of Religion more then any temporall comforts Certes then there is hope that thou art more then naturall Fourthly examine thy actions for they must judge Answer 4 thee the tree is knowne by the fruit And therefore see if thy workes bee not the workes of Sathan Iohn 8.31.32 And. 1. Iohn 3.8.10 or the deeds of darkenesse John 8.44 for if so then thou art yet his slave But if thy life hee replenished with righteous and religious workes it is a good argument of a regenerate heart § 2. For wide is the gate and broade is the way Sect. 2 What is meant by the broad way and wide gate Quest 1 First the way and the gate may bee thus distinguished the way signifies life the gate death Non per portam in viam sed per viam in portam Chrysost imperf Men doe not goe through the gate unto the way but by the way unto the gate Answer 2 Secondly the Philosophers have conceited much of two wayes there was Hercules his double path Vt Hercules in bivio aut sequere aut fuge these two wayes to wit of vertue and vice are like the two Masters which Christ speaketh of Matth. 6.24 for both those wayes cannot be walked in at once neither both these Masters served at once Againe they expressed this double way by Pythagoras his Y. Thus Hesiod Xenophon Virgil Cicero But these Philosophers did not hit the scope and true meaning of these two wayes For 1. They erred in the way it selfe interpreting the right way alwayes either of arts or learning or knowledge or vertue But wee of the feare and knowledge of God and of a spirituall life 2. They erred in the purpose For for the most part they understood the election and choice of the way onely or the ingresse thereinto But we understand it of walking in the way of religion seriously and perpetually through the whole course of our lives 3. The Philosophers erred in the end for they made choice of the way of vertue only for this end that they might attaine unto fame and honour and acquire thereby reputation and credit in the world But wee labour to walke in the narrow path that at length we may see God and bee made glorious with him in heaven 4. They erred in the power of walking For they walked in the way of morall vertues through the strength of their owne judgement following Reason as their guide placing her as a Queene in her throne and perswading themselves that so long as their actions were ruled by reason they could not erre But wee walke not by our owne strength but onely by vertue of the grace of God in us for wee know that in us that is in our natures dwelleth no man nâ—r of thing which is good Rom. 7.18 And although to will bee present with us yet to performe we are not able Onely by the grace of God wee are what we are 1. Cor. 15.10 Answer 3 Thirdly wee distinguish of these two wayes not philosophically but Theologically There is via Mundana Christiana the way of the world and of Religion the former is broade the latter narrow Quest 2 Why is the way of the world called broade Answer 1 First because the liberty of unbridled pride is enlarged not suffering her selfe to bee directed by the word of God but licentiously and dissolutely living and walking whither soever the lust of the flesh and corruption of nature leades This is the way of the world and this is the most pleasing and acceptable way to flesh and blood to doe what shee will and goe whither shee will And therefore it is rightly called a broade way Answer 2 Secondly this way is called broade because it is the readiest way unto honour riches and pleasure Answer 3 Thirdly it is called broade because the most part of the world walke therein as followes
amisse Answer 2 Secondly sometimes they speake fainedly and hypocritically and then speaking the trueth of God they may benefit others thereby but so it is not their fruit but the blessing of God upon his own ordinance and thus Cayphaâ— prophesied when hee was High-priest and Saul when hee was amongst the Prophets Whether can false teachâ— is truely convert aâ—y Question 6 from their sinnes unto God First it is not safe to answer negatively and say Answer 1 they cannot For 1. There is a dogmatiâ—â—â— I knowledge of Christ which they may have although they have not the practicall which is mentioned John 17.3 This is life eternall to know thee and hiâ—â— whom thou hast sent Jesus Christ 2. The power of the Word doth depend upon the ordinance of God whoseâ—â—s it and not upon the worthinesse of the man who brings it Hence Paul seemes to intimate that a man may preach profitably unto others and yet not to him selfe 1 Corinth 9.27 Yea God sometimes works with evill â—oâ—les and by bad meanes or instruments as wee see hee sent his word by Balaam and directed Caiphas to speake true yea Sathan himselfe confesseth Christ An evill King may governe well and a false teacher save others and yet damne himselfe as they did who built Noahs Arke 3. The power of regenerating is not in man but in the Word Iames 1.18 the spirit aplying it to the soule 1 Cor. 3.6 4. If an evill teacher may not convert and benefit others then why are wee commanded by Christ to heare such All therefore whatsoever they bid you observe that observe anâ— doe (u) Matth. 23.3 Secondly such certainly cannot preach zealously with a true affection and good heart but either Answer 2 coldly or hypocritically § 3. Neither figs of thisâ—â—es Section 3 Our Saviour showes two things in these words namely First if the tree be bad the fruit cannot be good if the tree be a Thistle the fruit cannot bee Figges of this something hath beene spoken and more remaines to be spoken verse 18. Secondly if the fruit bee good we must not judge the tree to bee bad if the fruit bee figges wee must not judge the tree to be a Thistle For men doe not gather figgs of Thistles Why are not they to be suspected or judged who Question 1 bring forth good fruit First because wee should imitate our God now Answer 1 hee never punisheth but for acertaine and apparent fault and therefore wee should not suspect without some apparent signes or palpable persecutions Secondly because none are rashly to bee judged Answer 2 without good ground Iohn 7 51. Iames 4.11 Thirdly because judgement belongs unto God Answer 3 1 Corinth 4.5 And therefore this is to take the sword out of Gods hands which is dangerous unto any and a thing full of perill Rom. 14.4.10.13 Fourthly because charitie is not suspicious 1 Cor. Answer 4 13. And therefore those who suspect the tree when the fruit is faire and good are too emptie of this grace of Christian love Fiftly because the heart is unsearcheable Ierem. Answer 5 17.9 wee see the actions not the heart and affections and therefore where wee see good things done there we must thinke that they are done with a true affection and right heart Sixtly they who bring forth good fruit are not to Answer 6 bee suspected because wee are implicitely forbidden it in these words and expressely 〈◊〉 the first words of this verse and verse 20. yee shall know them by their fruits where our Saviour would have us to leave the heart unto God and where wee see good fruits there to judge the heart and tree to bee good also Question 2 What are the causes that men so often judge and suspect the tree when the fruit is good Answer 1 First because of some heavy affliction the world looking upon a man whose life hath beene outwardly unspotted doth presently conclude that his religion was but hypocriticall if it see him under some sharpe and grievous disaster and mise y. Thus do Iobs friends And thus do both Jewes and Gentiles Luke 13.2 Acts 28.4 Answer 2 Secondly the cause of this uncharitable judgement is sometimes the envie of another mans glory wee envying the estimation our brother hath in the world by reason of his unblameable Life do therefore censure and judge his profession to bee but in hypocrisie Matth. 10.25 and 12.24 Luke 7.34 Answer 3 Thirdly sometime malice is the cause hereof thus the Jewes judge Christ to have a divell John 9.16 Answer 4 Fourthly this unchristian judgement doth sometimes proceed from hypocrisie many a man cosening the world with false pretences doth judge other men to doe so likewise Rom. 1. last verse and 2.1 Verse 17 Verse 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit Our Saviour speaking here of the regenerate and unregenerate man may move this question Question 1 Who are not Regenerated Answer They who doe not fructifie in good works Gal. 5.15.25 Philip. 1.27 What trees are there in the Church which thus fructifie not First hypocrites who have onely a forme of Question 2 godlinesse 2 Timoth. 3.5 drawing neere unto Answer 1 God with their lips while their hearts are far from him Matth. 15.9 Secondly Back-sliders who start aside like broken Answer 2 bowes forsaking and leaving their first love Reade Gal. 3.3 Revel 2.5 Doe the regenerate then not sin at all Question 3 First certainly they sinne 1 Iohn 1.8 And therefore Answer 1 are taught daily to pray forgive us our debts Secondly but they walke not in the wayes of Answer 2 sinne neither make it their worke but watch and strive against it as shall elsewhere more amply bee shewed Verse 18. Verse 18 A good tree cannot bring forth evill fruit neither can a corrupt tree bring forth good fruit § 1. A good tree cannot bring forth evill Sect. 1 fruit Saint Hierome s Galath 5. thinkes this place is not spoken of men but of the fruites of the flesh and Spirit Two things are here directly pointed at namely First that a good tree cannot bring forth evill fruit N. Secondly that an evill tree cannot bring forth good fruit § 2. N. First make the tree good and then the fruit cannot bee evill For a good tree cannot bring forth evill fruit Who is a good man or a good â—ee doth not Question 1 Christ say there is none good save God Matth. 19.17 Goodnesse is either Abusive and that either by Or The phrase or proprietie of speech when goodnes is taken for beautie Answer Genes 6.2 1. Samuel 9.2 2 Pet. 2.21 or propernesse of person The sonnes of God saw the daughters of men that they were good so the Latine hath it that is beautifull So Saul was a choice young man and a goodly that is a very personable and proper man Or Comparison Thus S. Paul saith That it had beene good for those who relapsed if they had never knowne
follow the conduct of the Spirit p Rom. 8.9.14 framing their lives according to his will revealed in the word and not according to the lusts and desires of the flesh for the proofe of this observe I. All men are the vessels of God Esay 52.11 and 1 Thess 4.3 and 2 Tim. 2.20 II. But there are two things wanting in us to wit First we have no oyle we are naturally but empty Lamps Neither Secondly are we able to receive oyle for the naturall man cannot understand the things that be of God 1 Cor. 2.14 III. Therefore against this vacuity and emptinesse God hath given a remedy namely First the word this is the oyle which enlightens us And Secondly the Holy Spirit opens the heart Act. 16.14 as he did the heart of Lydia and makes it capable to receive this oyl and to understand this enlightning word And Thirdly then infuseth this oyl of grace and spirituall knowledge into our hearts Rom. 5.5 IV. And hence comes the effectuall vocation when we answer to Gods call For First the word cals us Rom 10. but we refuse to hear it Esay 53.1 Secondly the Spirit of God opens the heart enlightens the eyes and giveth unto the mouth a taste and relish of the word of God and heavenly things but we are ready to relapse and fall from all these graces Heb. 6.4 5 6. Thirdly the Spirit doth imprint stamp and set on the seale so sealing us unto the day of our salvation q 1 Cor. 1.21 22. And being thus sealed with the Holy Spirit of promise we then beleeve Ephes 1.13 And thus we see that faith is the worke of the Holy Ghost and how it is wrought by the word Secondly faith being once wrought in us by the Spirit we are then confirmed rooted grounded and established in the faith Coloss 1.25 and 2.6.7 Whence proceeds I. Internall peace of conscience Philippians 4.7 And II. Spirituall joy and rejoycing Rom. 5.1 and 14.17 and 1 Pet. 1.8 And III. Externall profession of Christ Religion and of our faith in Christ 2 Cor. 4.13 and 1 Timoth 6.12 Thirdly faith being wrought and infused in us and wee established in faith then wee are renewed and sanctified both in heart and life for Faith purgeth the heart Act. 15.9 and the heart being purged the life will be pure wherefore faith is called a holy unction r 2 Cor. 1.21 because from hence I. We have victory both over Sin Rom. 6.14 Sin shall no more have dominion over you because you are under grace And the World 1 Iohn 5.4 This is the victory that overcommeth the world een your faith And the Devill 1 Iohn 2.13 and 1 Pet. 5.9 and Rom. 16.20 Ephes 6.16 II. Hence wee have power of fructifying in good works and the fruits of obedience and sanctification Iohn 15.2.3 and Gal. 5.6 And therefore there is little signe of any faith wher either sinne raigns or God is coldly or remissy served Fourthly faith being wrought in us rooted in us and wee renewed and sanctified thereby hence we have hope according to the Apostles prayer Now the God of hope fill you with all joy and peace in beleeving that you may abound in hope through the power of the Holy Ghost Rom. 5.13 and 1 Peter 1.5 And hence from this confident hope and assurance that we have in God of eternal life we hunger and desire and long to be dissolved and to be with Christ Philip. 1.23 and 2 Corinth 5.2 c. And therfore let us judge our selvs and our faith by these things Sect. 4 § 4. Not in Israel Quest 1 What is meant here by Israel Answ 1 First some understand these words figuratively of the faith of the Gentiles and Jewes Hier. s But that this is not the meaning will appear by and by Answ 2 Secondly some understand this only of the incredulous and unbeleeving Jewes but this cannot be the sense of the place because greater faith in the Centurion implieth a lesse in the rest I have found faith saith Christ implicitly in Israel but in none so much as in this Centurion And therfore by Israel cannot be meant the unbeleevers Answ 3 Thirdly some understand these words onely comparatively as though the Centurions faith were not greater simply but only comparatively in regard of some circumstances to wit I. In respect of the person Plus est idiotam pauca sapere quam virum multa ſ Chrys imperf s It is more for a child to understand a few things then for a man many II. In respect of the means it is more for an illiterate man to understand some few hard and difficult things then for a great and deep learned Scholler to understand many it is more for a man to be good in bad and ignorant places where hee hath neither good examples exhortations nor instructions then in good places where hee hath many shining lights and holy means And therfore although this Centurions faith in it selfe were but equall to the faith of many Israelites yet in regard that he was a Roman and they Jewes hee not injoying those meanes which they did his faith may be said to be greater then theirs Thus some I say expound these words and indeed this hath a fair glosse and helpes something but there is something more in the words for his faith was greater Revera as followes by and by Now these three Expositors interpret the word Nimis strictè Answ 4 Fourthly some by Israel so understand every Israelite from the beginning as if our Saviour would say I never found or there never was in any time in all Israel one of greater faith then this Centurion neither Abraham nor any other True it is that this phrase is sometimes thus used as in Matth. 11.11 Among them saith Christ that are born of women there hath not risen a greater Prophet then Iohn the Baptist that is not any as yet But yet it is not thus taken in this place because here our Saviour speaks of the time present onely that as yet in his preaching and journeying hee had not found one in Israel of greater faith except those which follow Answ 5 Fifthly some understand this of the time wherein Christ was upon the earth and of all absolutely in that time that is there was none at all in all Israel of greater faith then this Centurion As the three former answers expound the words Nimis stricté so these two latter Nimis latè for wee must neither extend them to all times nor to all persons of this age whereof Christ speaks as though the Centurions faith were greater then Peters Iohns or the blessed Virgins for certainly Maries faith was greater and Peters for he walked upon the waters And therfore this is to be understood of the auditors and hearers of Christ and not of his family How was the faith of the Centurion greater Quest 2 then all Israel or then the faith of any in Israel except the family of
the truly humble and humbled Quest confesse and acknowledge their sins First because they rejoyce to have escaped Answ 1 from sin and the snares of Sathan olim haec meminisse juvabit as we see in Saint Paul I was a reviler and I was a persecuter but blessed be God I found mercie 2 Tim. 1.13 Secondly because the light which is in them Answ 2 doth reprove and make manifest their sins Ephes 5.13 which before they neither saw nor knew § 3. Sitting at the receit of Custome Sect. 3 What is meant by Matthews sitting at the receit Quest 1 of Custome The holy Ghost would hereby have us know that he was a Publican as Mat. 10.3 Luke 5.27 Answ What is observable in these Publicanes Quest 2 First the word Publicanus a Publican is derived Answ 1 a Publicis quia publicis utuntur publica vectigalia c Perott Calep. ex Vâ—p because they gathered up the common Tolls Customes and Tributes Answ 2 Secondly their condition estate and rank was two-fold viz. either I. Among the Gentiles and thus the calling of a Publican was a very honorable and high calling for in time past among them Publicans were of the highest and chiefest orders of Knights f Alex ab Alex. pag 107. Calep. So Cicero pro Planco saith Flos equitum Romanorum ornamentum civitatis firmamentum Reipublicae PublicanoruÌ„ ordinâ— continetur The Publicant were the prime of the Roman Knights the ornament of the City and the chiefest stay and supporters of the Common-wealth If we reade Iosephus 12 4. fol 324. he will tell us how all the chief mâ—n of all the Cities both of Syria and Phaenice came to Ptolomy to buy the Customes and Tolls Or II. Among the Iews and thus the calling of a Publican was most base despicable and contemptible and in this consideration our Saviour doth oppose them so often to the Pharisees Mat. 5.46 and 21.32 and 18.17 and Luke â—8 13 For First it was an unworthy thing for the Jews to pay Tribute to the Romans who were Gentiles Mat. 22.17 for they s they said to Christ were never servants or in bondage to any man Ioh 8.33 Secondly it was a more unworthy thing for the Jews to serve the Gentiles in so base and vile an employment as this yea in a calling which was injurious unto them And yet many of these Publicans who gathered up the Taxes and Tributes for the Gentiles were Jews as we may see in Matthew who was a Publican although a J w. Thirdly none usuall undertook this employment except onely either I. Those who were of the lowest and basest sort of the common people Or II. Those who were of a corrupt life and of unbridled libâ—rty wherefore they are called Publicans and harlots in the next verse as also chap. 11.19 and Luke 18.13 Fourthly these Publicans carried themselves covetously and greedily in their places yea unjustly and cruelly Luke 3.13 and 19.8 And therefore for these regards they were justly contemned hated and despised of the Jews Answ 3 Thirdly it seems that there were two sorts and kindes of Publicans to wit I. Redemptores those who farmed the Customes Tolls Taxes and Tribute of the Romans now these were more noble or of a higher rank and quality and such a Publican I conceive Zacheus to have been because he is called Princeps Publicanorum the chief of the Publicans Luke 19.2 II. Collectores Exactores those who gathered this Toll or Tribute either up and down in Markets or at Bridges or the like now these were of the lowest sort of the people and for the most part were greedy and unjust and of this sort of Publicans I conceive this our Evangelist to have been § 4. And he saith unto him follow me And he Sect. 4 arose and followed him We may from hence observe two things to wit First whom Christ cals Secondly what sort of people the Apostles were First we may observe what manner of persons Observ 1 Christ cals and converts not Pharisees but Publicans to teach us that the lowest among men are sooner called and converted unto God than the highest or the poor and abject before the rich and great ones of the world 1 Cor. 1.26 Mat. 21.31 Acts 9.1 Why are the inferiour sort of people sooner Quest 1 called home unto God than are the superiour First not onely because the judgment of man Answ 1 is corrupted and therefore without cause contemns and despises Christ and Religion as John 7.48 The Rulers and the Pharisees would not beleeve on Christ Secondly but rather because the conscience Answ 2 being depressed is the better prepared unto Repentance and conversion Luke 18 13. when men see nothing but their sins and themselves to be miserable then they are sooner perswaded to confesse their sins and to leave them and to repent of them as 2 Sam. 12.14 On the contrary a good opinion of our own wisdom knowledge and goodnesse doth hinder us from confession contrition and conversion as Luke 18.11 Iohn 9 41. Because the whole need not the Physitian but the sick onely How must we truly deject debase and humble Quest 2 our selves that so Christ may please to call and convert us First let us confesse and acknowledge that Answ 1 hitherto we have been asleep dreaming onely of grace and goodnesse there being indeed no such thing in us as yet Esa 29.8 The frantick man thinks not himself sick and therfore it is a good sign when a man feeleth and acknowledgeth his sicknesse Secondly let us confesse that hitherto we are Answ 2 full of sin and that we cannot cease to sin so long as we are naturall 2 Pet. 2.14 for miserable are those blinde souls who do not see their sins Thirdly let us acknowledge how we are Answ 3 wholly taken up with the world all our care being about and all our labour for worldly things Psal 127.1 c. spirituall things being wholly neglected by us Fourthly let us confesse that without in our Answ 4 lives there is no good thing the best works we do being but like airy smoke or idle dreams or performed for some private ends Fifthly let us acknowledge that within in Answ 5 our hearts all is amisse for I. Neither is our Repentance solid but either First intentionall vult non vult piger we resolve to repent but resolve not when and therefore it is procrastinated and delaid from day to day Or our Repentance is Secondly temporary during for a time and afterwards returning with the dog to his vomit and with the swine to his wallow 2 Pet. 2.20.21 II. Neither is our faith lively for carnal perswasions will not cause us to rejoyce with that joy unspeakable and glorious nor give us that peace of conscience which passeth all understanding III. Neither can we solidly desire and hunger after Christ a naturall man may with Balaam desire to die the death of the righteous and desire that Christ may be his Saviour but not
instruments of God for the gathering together of men unto the faith And therefore our Saviour here commandeth us to pray unto the Lord of the harvest § 3. That he would send forth labourers Sect. 3 How manifold is the sending of Ministers Quest 1 It is either First Extraordinary Answ as was frequent in the old Testament when sometimes men sometimes women were suddenly inspired with the Spirit of Prophesie Secondly Ordinary and this is two fold viz. I. An internall vocation and call from God and this hath in it these two things namely First God excites and stirâ— up such to have compassion upon the Church and Children of God and to desire that they were able to serve God in this great work of gathering in his harvest Secondly then God makes them able Ministers not of the Letter but of the Spirit 2 Corinth 3.6 II. An externall calling from men appointed for this end For the gatherers of this harvest must be both missi and permissi sent by God and allowed by men By the name of Labourers which our Saviour here gives to Ministers we may observe That the Ministers of the word are ordained unto labour Observ How doth it appear that the calling of a Minister Quest 2 requires so much labour and pains First it appears by the names given unto them Answ 1 they are called Fishers Mat. 4.19 Luke 10.2 and coÌ„manded to be painfull faithfull Shepherds Ioh. 21.15 c. Act. 20.28 and 2 Tim. 4.2 5. They are called Souldiers and Planters and Builders and the like 1 Cor. 9. and 3.7 and 16.10 16. and 2 Cor. 6.1 5 c. and 11.23 Philip. 4.3 and 1 Thess 5.12 and 1 Tim. 3.1 and 2 Tim. 4.5 Secondly by the work of the Ministers it appears Answ 2 that their calling requires much labour and pains For their work is to attend unto the Church of Christ which is no small work containing therein these four things namely I. To preach the word publikely Mark 16. 16. and 1 Timothy 5. â—7 and 2 Timothy 4.2 II. To labour by preaching to make thâ—â—â— people perfect men in Christ Jesus 2 Cor. 11.2 Colos 1.28 III. To love their people with their hearts and inwardly to be carefull of them and to pray for them Gal 4.11 IV. To suffer affliction and persecution if need require for the good of their flocks Reade 1 Cor 4.11 c. and 2 Cor. 4.8 c and 11.23 and 2 Tim. 2.3 c. Quest 3 How may a good Minister and painfull labourer be known Answ 1 First a good labourer gains more by his working than he spends upon himself in his diet so a good Minister doth not spend all his labour and study upon his flock but still saves and gains something for himself being himself bettered by his preaching and study Answ 2 Secondly a good labourer spends in a manner the whole day in labour and but a small part of it in eating so a good Minister spends both day and night 1 Thess 2 12. in care labour and study and in comparison of the time therein spent spends but little in refreshing of himself Answ 3 Thirdly a good workman works as painfully when his Master is absent as when he is present so we though absent in body should yet notwithstanding be present in spirit and as carefull privatly to pray for those who are under us as publikely to preach unto them Answ 4 Fourthly a good labourer is a shamed to come into his Masters sight that day that he hath been idle so a faithfull Minister will cry Perdâ—dimus diem and grieve for the mis-spending of any one day wherein he hath not brought some glory to God or good to his Church or benefit or comfort to some of his children Answ 5 Fiftly if a good labourer labour all day and gain nothing then he grieves for his bad successe so the good Ministers of God grieve and mourn when they labour all night and catch nothing Reade Luke 5.5 and Heb. 13.17 Sect. 4 § 4. Into his harvest Observ We may observe hence That the end of a Ministers labour is to gather in Gods harvest Here we must take notice of two things to wit First in every age of the world there is a double labour of Ministers namely first Seâ—d-time then secondly Harvest-time first they must sow then they must reap Rom. 15.20 and 1 Pet. 2.25 Secondly as in America there is a perpetuall harvest there being something ripe every moneth in the year in some part or other of it so is it with the Ministers 〈◊〉 for alwaies so long as the world lasts there will be a perpetuall harvest some still ready to be gathered to the faith and the profession of Religion What are the works which God requires of these labourers Quest God requires of them these divers and severall works viz. First to sow the â—eed that is Answ to preach the Word And Secondly to water it that is to nourish and cherish what begins to take root or to labour daily that the Word may be the more cleer to the understanding of the hearers and that they may grow up and increase in knowledge Ego plantavi hoc est initia pâ—sui quia primus â—ester â—â—â—tor fui Apollos verò â—igavit hoc est bene positam doctrinam illustravit â—â—â—it g Aretius in 1 Cor. 3.6 Thirdly to hedge in the corn that it be not trampled down that is labour to fence them about with Domminations Threatnings and legall fears that thereby they may be kept from sin and to hedge them in with sound Doctrine that the viperous brood of Heretikes may not seduce them Fourthly to labour to ripen the corn that is to strive that they may be the surer fixed and rooted in faith and built up in all holy and spirituall knowledge Ephes 1.18 Fiftly to harrow the field and to break the clots thaâ— is to labour to break and humble the obduâ—â—â—â— and obstinate hearts of hardned sinners by the hammer of the Word Sixtly to gather in the Wheat that is to gather men unto the Communion of the Saints for there is a double gathering of the righteous namely I. By the Ministery of earthly Ministers the Preachers of the Word when they are gathered unto the faith and profession of Religion and the true Church II. By the Ministery of heavenly Ministers the Angels when by them they are gathered into Gods gainer that is the Triumphant Church in heaven Seventhly to cast the Tares into the fire that is to give over unto Satan those who will not repent This we do unwillingly and alwaies but hypothetically because we are commanded to be mercifull and charitable and to hope the best TO THE CHRISTIAN READER CHRISTIAN READER If thou knowest me I know thou standest amazed and no wonder to see the insolencie of this our Age and how truly the Poet prophesied when he said Scribimus indocti doctique poemata passim That with the Cripple
brother whereby God is dishonoured or his soule endangered Fourthly if after such faithfull and friendly Answ 4 admonition our brother will not amend wee must then forsake his familiarity because God is to be loved more then men But profession and religion will be scandalized Object 6 by thus casting off the acquâ—intance of hypocriticall professours or by discovering them unto the world to be such First the Religion of God needs not the lies Answ 1 of men and it is a great errour to cover hypocrisie under this pretence Secondly when any professe Christ or Religion Answ 2 falsely they scandalize profession and therefore such are not to be familiarly associated or intimately loved yea those who cover wicked workes with a rugge of Religion doe scandalize it most of all and therefore are most worthy to be shunned and their company to be avoided Thirdly in such a case as this the right hand Answ 3 is to be cut off If one member be seazed upon by a gangrene it must be taken away otherwise the whole body perisheth yea we know that one sore sheepe infects the whole flocke Wherefore such hypocrites as under a show of Religion commit evill are to be cast off yea given over unto sathan for a time 1 Corinthians 5.5 that so other formalists may learne to amend VERS 12. And when yee goe into an house salute it Verse 12 We may observe here that the salutations of the Iewes were testified either by words or some humble gesture of the body First by words and then these were the usuall formes The Lord be with you or The Lood blesse you Ruth 2.4 From the last of these blessing is often taken in Scripture for saluting If thou meet any blesse him not and if any blesse thee answer him not again saith Elisha to Gehazi 2 Kings 4.29 The sense is as our English renders it Salute him not Sometimes they said Peace be unto thee peace be upon thee Goe in peace and such like When ye come into an house salute the same and if the house be worthy let your peace come upon it but if it be not worthy let your peace returne to you In this verse and the next Secondly by gestures thus their salutations were signified sometimes by prostrating the whole body sometimes by kissing the feete Luk. 7.38 commonly by an ordinary kisse Å¿ Xâ—noph de institut â— vâ— li. 1. g. â—7 â—â— p. 113. Moses went out to meet his father in law and did obeysance and kissed him Exod. 18.7 Moreover Ioseph kissed all his brethren and wept upon them Gâ—n 45.15 This Saint Paul calleth an holy kisse 1 Cor. 16.20 Saint Peter a kisse of charity 1 Pet. 5.14 Tertullian t â—ert de 〈◊〉 1. l. 14. calleth it Osculum pacis a kisse of peace And these were kisses which a Cato might give and a Vestall receive Verse 13 VERS 13. And if the house bee worthy let your peace come upon it but if it be not worthy let your peace returne to you Sect. 1 § 1. If the house be worthy It may here be objected that none are worthy and therefore if the Apostles must goe to none but such â—â—ject they must goe to none at all Answ 1 First the Papists say that there is a worthinesse of congruitie but I omit it Answ 2 Secondly this word Worthy is often put for Fit Ephes 4.1 Philip. 1.27 Colos 1.10 and 1 Thes 2.12 Answ 3 Thirdly there is a double worthinesse Rei Personae a worthinesse of the thing Luke 3.8 and a worthinesse of the person Answ 4 Fourthly there is a worthinesse in respect of God and a worthinesse in respect of men And thus here if the Apostles judge them worthy then they may lodge with them Reade before verse 10. of this Chapter and Luk. 7.4 and 1 Tim. 5.17 and 6.1 Answ 5 Fiftly although we are not worthy yet God will and doth repute us as worthy if humbly we receive his word and Messengers here I might shew two things but I but name them namely I. That God doth accept of the persons of the faithfull as though they were worthy Reade Luke 20.35 21.36 Act. 5.41 and 2 Thes 1.5 Revel 3.5 II. That God doth accept of the workes of the faithfull Luke 3.8 Act. 26.20 Quest But who are worthy or how are any worthy Answ 1 First some are reputed worthy because they receive and embrace the Gospel which is offred unto them Secondly some are accepted as worthy and Answ 2 thought so because they repent at the preaching of the Gospel And hence Christ himselfe abides with the Publican Matth. 9. because he repented Certainely this place speakes of both these For I. The Word is to bee received And II. It being received doth teach us how to repent and what to doe For the end of preaching is to convert and repent Matthew 4.17 Hence we may note That the true worthinesse of a Christian doth consist in a ready receiving of the Word Observ and in being converted thereby Reade Iohn 8.47 and 10.27 For Christ first offers himselfe unto us in the Word Iohn 1.12 And the end of giving the Gospel is to frame us after the likenesse of Christ and therefore we must let it have its perfect worke in us Colos 3.16 More particularly First we must receive the Word when it is offered Iohn 10.16.27 Act. 2.41 Not rejecting it as some doe nor seeking other wayes besides it as others doe Secondly our life is to bee renewed by the Word and wee must be built up thereby Matth. 7.24 c. And this is to receive the Word indeed Iohn 13.17 Act. 11.1 § 2. Let your peace come upon it What is meant Sect. 2 here by peace Quest 1 First love and a familiar conversing this is Answ 1 true but not the whole truth Secondly prayer for their peace this is true Answ 2 also but is not the meaning of this place because this is to be denied unto none Thirdly by your peace may be meant the preaching Answ 3 of the Gospel because it is not to be cast unto dogs or swine Matth. 7.6 This is true likewise but the word implies something more Fourthly true peace is the effect of the Gospel Answ 4 preached as if our Saviour would say indeed they shall obtaine peace who receive you and repent by your preaching Against this exposition it may bee objected Object the phrase here is Imperative and therfore it signifies something which is in the Apostles power to give or to take away Veniat let your peace come upon it and let your peace return unto you againe Certainely Answ because in the receiving or refusing of the Gospel peace is brought or taken away imparted or deprived therefore Christ saith unto the Pharisees yee have shut out the kingdome of God To those who receive the Gospel peace is given but from the rejecters thereof peace is taken away wherefore the sense and meaning of this place is this If
same houre what yee shall answer verse 19. and that in being thus handled you are no worse dealt withall than your Master was verse 24. Fourthly the next degree is yet more sad and this is banishment and persecution from Citie to Citie when they persecute you in this Citie flee ye into another where the evill is persecution and the remedy flight verse 23. Fiftly the last but not the least kind of evils is a bloody death for Christ Brother shall deliver up brother to death and the father the child verse 21. But the remedy is this that they need not feare those who can but only kill the body verse 28. i Pareus s VERS 23. Verse 23 But when they persecute you in this Citie flee yee into another for verely I say unto you yee shall not have gone over the Cities of Israel till the Sonne of man be come § 1. When they persecute you flee Sect. 1 Our Saviour here doth expresly teach us Observ That there is no other remedy against persecution but only flight How doth this appeare Quest 1 First by these examples Iacob fleeth Gen. 27. Answ 1 and Moses Exodus 2.15 Act. 7.29 and Elias 1 King 17. and David often and the woman the Church Revel 12.6.14 Secondly it will appeare by distinguishing Answ 2 the right of power given from the use of that power For I. Princes and great ones have right and power given from God Rom. 13.1 But II. The use of this power comes from the corruption of their owne hearts And yet because they have their power from God they are therefore to be obeyed either with an active or passive obedience and not to be resisted or rebelled against Quest 2 Who are faulty here Answ 1 First they are too blame who neglect the meanes for although wee must lay downe our lives for Christ when and where there is no evasion or way to escape yet when wee may flee we ought and leave the successe and event unto God committing our selves wholly unto him Answ 2 Secondly they are faulty who rebell to free themselves from persecution for our Master did not teach us this who could have prayed for twelve legions of Angels and have had them but hee would not hee permitted not Peter to wound with the sword but checked his too hot and forward spirit And hence the Primitive Church would rather suffer themselves to be led as sheepe unto the slaughter then take up weapons against their Princes and Governors although they were but Heathens k Lege Apol Iustin Tertul. Bellarmine and the Papists obey Donec vires habeant untill they be able to make their parties good but no longer Indeed some thinke that it is lawfull to withstand if God give lawfull power to repell an unlawfull force the King of Navarre withstood King Henry of France when he raised persecution But I confesse I dare not subscribe or assent unto it both because Christ our Lord who might by a lawfull troop of Angels have overcome all his wicked adversaries would not doe it but said his kingdome was not of this world and also because Tertullian tels us that the Christians in the Primitive times were able to have driven the Emperour out of his Dominions and to have pulled him from his Throne and sufficiently to have defended themselves and their religion from the power of the Tyger but they would not And therefore as an unwarrantable thing we and all Christians must carefully avoid it Answ 3 Thirdly they are here to blame that in the times of persecution flee not but faint yea faile and fall from their profession basely and cowardly denying Christ and the faith Thus did the Samaritanes and thus the Priscillianists thinke they may lawfully doe But our faith and Profession is not to be forsaken our Christ is not to bee denied nor the truth to be betrayed for any perill or paine whatsoever yea wee must be so farre from denying of Christ that wee must not so much as blush or so much as feare to professe him if wee desire ever to come where he is l Rev 22.15 A beautifull face is unfitly masked it should rather be seene now the face of Religion is faire beautifull and amiable and therefore it were a shame to hide that head and face under a bushell which should rather like a Citie set upon an hill bee held forth to the view of all m Mat. 5.16 Christ hath nothing in him whereof we need be ashamed for he is the best of all neither is there any cause why wee should feare to professe him for he is the greatest of all and of all others most able to protect and defend us There are some commended by the Spirit and Christ because they loved not their lives unto death and yet wee desire to be so commended wee must so labour to deserve that commendation Reade Act. 20.24 21.13 Fourthly they are faulty here who although in the times of persecution they doe not fal from Answ 4 their profession unto superstition yet they dare not openly confesse Christ and the truth these must consider why they hide and conceale Christ and dare not openly professe him I. Hast thou any thing in the secret closet of thy heart which thou darest not reveale that is art thou afraid to reveale any truth or trust or fundamentall point of religion Is not religion like the Church Tota pulchra all glorious and beautifull Then why shouldest thou be ashamed to professe thy faith A good face need not blush to be seene neither any be ashamed to shew forth the face of religion to any II. Dost thou feare danger or death why remember that we must not esteeme our lives in regard of Christ wee must not to save our bodies dishonour our head but labour to glorifie him in life and death and if he require it by our death as well as our life III. Art thou not assured of protection Then remember if thou have Christ thou shalt have all things yea if Christ bee with thee thou needest not feare though all the world be against thee Rom. 8.31.32 God hath decreed the end and determined what shall come to passe and therefore in all perils of this nature wee should say with the three children We know that our God whom wee serve is able to deliver us but if hee will not wee will suffer for him Dan. 3.18 Fiftly they are extremely to blame who thinke and stiffely maintaine that it is not lawfull to flee in the times of persecution when our Saviour expresly here saith If they persecute you in one Citie then flee to another Is it lawfull then to flee in the times of persecution Quest 3 First some hold that it is not lawfull for any Answ 1 at all to flee Tert. ad Fabium because our Saviour expresly bids us not to feare those who kill the body Matth. 10.28 Secondly some thinke that it is lawful to flee Answ 2 yea
the body and heart but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heart Prov. 23.26 Because the outward worship of the body may be without the inward of the heart but the inward of the heart cannot bee without the outward of the body For if God have the soule and inward man he will certainly have the outward Quest 6 How is Christ and Religion to be professed Answ 1 First we must labour to have Christ and Religion in our hearts for outwardly to professe them and not inwardly to possesse them is but a lying profession 1 Cor. 12.3 and 1 Iohn 4.2 Answ 2 Secondly having Christ in our hearts let us then professe him with our tongues and in our tenents and opinions For Christ is denied I. If wee deny him to bee God and man Yea II. If wee deny him to be our Iustification Redemption and Salvation Yea III. If we deny the truth of the doctrine contained in the Scripture Bulling s Answ 3 Thirdly Christ and the truth are to be professed publikely especially before Persecutors Act. 5.20 and 17.17 Answ 4 Fourthly our profession must be in subjection an acknowledgement of our obligation therunto wee must publikely professe Christ and wee must confesse that it is our dutie so to doe 2 Cor 9.13 Answ 5 Fiftly our profession must be constant that is wee must I. Suffer and endure whatsoever is laid upon us for our profession not giving it over for any danger whatsoever And II. Wee must persevere in our profession and not for any wearisomnesse whatsoever fall or forsake our first love Answ 6 Sixtly let our profession bee fervent and zealous that so wee may glorifie our Christ unto whose glory we are ordained Ephes 1.6.12 Quest 7 What things must we professe or outwardly shew forth Answ 1 First shew forth thy faith and religion let the world know what thou holdest Acts 24.14 for a palliating of religion doth much hurt the weake brethren Hence observe these cautions or rules viz. I. Wee must couragiously and resolutely oppose our selves against the kingdome of sinne and the abetters thereof II. Towards those which are weake we must carry our selves more gently Iude verse 22. III. In circumstances we must suffer as much as wee can for the peace of the Church as Paul did IV. We must avoid and beware of all unprofitable controversies or medling with heresies which are antiquated and long since lâ—ft V. In the meane time we must not bee wanting to the truth of religion but hold and maintaine all the principall and fundamentall points thereof Act. â—0 20 Secondly shew forth the love of the Word Answ 2 let others see what delight wee have in reading hearing studying and meditating of the Word of God Phil. 2.16 Thirdly we must shew forth an holy life and Answ 3 unblameable conversation 1 Tim. 4.12 Titus 1.16 and 2.7 What things hinder us from the profession of Quest 8 Christ and religion There are two sorts or kinds of hinderances namely First there are some impediments Answer which hinder us from the profession of religion viz. I. A feare of persecution or derision many fly from their colours because Religion is derided scoffed and persecuted And therefore the remedy against this impediment is Resolution resolve that neither height nor breadth nor affliction nor persecution nor death shall separate us from the profession of the truth II. The love of the world and the thorny cares thereof keepes many from Christ and the profession of the truth Mat. 13.22 And therefore the remedy against this is neither to love the world nor the things that are in the world 1 Iohn 2.15 III. The love of sinne and iniquity which is condemned by religion wherefore we must eschew evill and doe good Psalme 34.14 Secondly there are some impediments which hinder others from profession name ly I. The evill examples of Professors 2 Sam. 2â— 12 The Grecians made a Horse but the Trojans brake downe the wals and brought it into the Citie by which the Citie was destroyed Balaam gives wicked counsell and the Israelites follow it and so are ruined and plagued and the enemies of the Church lay snares for her destruction but it is the Professors of Religion that let destruction enter in For seldome doth a scourge or judgement come upon a Church untill there be a backsliding of the Professors thereof The sinnes of Professors are like dead Amasa they hinder the march and put men to a stand whether they were best to embrace that Religion or no the Professors whereof doe such and such things The remedy therefore against this impediment is for all Professors to be watchfull over their lives and to labour to be upright towards all men as well as holy towards God II. The indiscretion of Professors hinders others from a good profession whereas on the contrary God is glorified by the wise and holy conversation of Professors among the wicked Titus 2.10 and 1 Pet. 2.12 If a religious person be undiscreet or imprudent in his carriage and conversation Then First he exposeth himselfe to contempt opens the mouthes of the wicked to exclaime against him Yea Secondly hee exposeth the Gospel to contempt which he professeth and consequently causeth the name of God to bee blasphemed and evill spoken of Rom. 2.24 And therefore if wee would not be bridles to keepe any backe from religion but spurres to spur them forward let us in our lives conversations actions and dealings be wise as Serpents and innocent as Doves III. Dissension amongst Professors either in opinion or practice is a great let and hinderance to the profession of the Gospel And therefore for the removing of this blocke out of the way let all Professors remember these three things viz. First that these dissensions are kindled by Satan and come from his malice For hee knowing how strong the bond of Christian Love is Ephes 4.3 Colos 3.14 labours by all meanes to sow some seeds of sedition or contention that so this bond of perfection may bee broken Secondly the Professors of the Gospel must remember that it is very reproachfull in regard of those who are without thus to dissent and jarre among themselves yea many reject all religion because we doe not agree together in one Thirdly the best Professors and Practicioners should remember that these differences and disagreements of opinion in matters of religion doe kindle the hearts of Professors and make them often times to hate one another to separate and forsake the society one of another yea sometimes to refuse to communicate or to serve God publikely one with another Thus we reade of the separation of Paul and Barnabas Act. 15.39 And of the too deepe rooted hatred which is betwixt the Lutherans and Zwinglians or Calvinists and of those bitter rents which are amongst our selves through the difference of opinion And therefore let us endeavour after unitie and concord and that I. In opinion that we may all speake and hold the same things 1 Cor. 1.10
Phil. 2.2 and 3.15.16 II. At least in heart and this Christ desires and prayes for Iohn 17.11.21 and 2 Cor. 13.11 This I confesse will hardly be without the former Phil. 1.27 for wee see that difference in opinion doth disioynt often times hearts once loving and that few are truely intimate except those of the same opinion and sect III. Wee must labour after union in society according to the example of the Faithfull of whom the Scripture witnesseth ever and anon that they were gathered together Act. 1.14 and 2.1 44.4 6. And then IV. There will be an union of our prayers For those who are one in opinion one in heart and one in society will undoubtedly pray one for another Act. 4.24 Quest 9 What are the effects of a zealous and good profession of Religion The hatred and opposition of the world Answer First true and holy profession doth make a man odious unto the world as appeares I. From these places Iohn 15.19 and verse 21.22 of this Chapter where the world is said to hate Christ and his Apostles and all that by a holy profession follow Christ II. From these following particulars namely First Religion naturally is odious to nature and therefore also the religious Secondly Religion doth condemn reprove the world and therefore the world which cannot endure reproofe hates religion and the professors thereof by whom she is reproved The world saith Christ hateth me because I testifie of it that the workes thereof are wicked Iohn 7.7 Thirdly the zealous Professors of Religion are culled out of the world and separated from it and therefore they are hated by it Because saith Christ to his Apostles Yee are not of the world but I have chosen you out of the world therefore the world hateth you Iohn 15.19 Let not then the Professors of the truth expect the love of the world but arme themselves against the hatred thereof Mat. 16.24 Secondly Profession of Religion breeds and begets warre with the world or Christian Profession doth not give peace with the world but rather a sword verse 21.22 of this Chapter For I. The wicked worldlings require silence and forbid all checks or reproofes they would doe evill but they would not heare of it If Iohn Baptists tongue reprove Herod then Herods tongue commands the Baptists head to bee hewen off Marke 6.24 II. The world desires applause and praise she would doe evill and yet desires to bee commended and extolled and flattered though falsely Yea III. The world desires besides these practise with them in their wickednesse Prov. 1. and Psalme 50. worldlings would not only have the tongues of Professors tied and their mouthes stopped from reproving of them but rather their mouthes open to commend them in their wickednesse but also they desire that Professors would not be so holy as they are but communicate with them in their sinnes and wicked practices Now these things are not to be done neither these requests to be granted Because the Spirit of God will not suffer nor permit that either First the glory of God should be prophaned Act. 17.16 Or Secondly that the Law of God should be violated and broken Or Thirdly that the truth should be suppressed or oppressed by a false religion Or Fourthly that the brethren or members of Christ should be injured either by errour or seducements or oppression or the like And therefore in these things the professours of Religion interposing themselves they must expect affliction and persecution c Mat. 16.24 Hebr. 12.8 Are all they hypocrites and false professours Quest 9 that dare not alwayes boldly professe Christ and Religion There will alwaies be some of the bretheren Answ 1 that dare not publikely professe Christ There were Seven Thousand in Israell which had not served Baal and yet the Prophet could not see them 1. King 19.18 and so Rom. 11.4 In the Church there are some who are but Children and newly borne Hebr. 5.13 Some who by nature are timorous and fearefull and some who are sluggish and lazie Quest 11 To whom may this be applyed Answ 1 First to men and strong professours of Religion For I. When they see this they must learn not to despise them for it for although they bee timorous and weake Babes yet they are bretheren and so called by S. Paul Philip. 1.24 Yea II. When they see this they must learne constantly and boldly to professe Christ that so they may winne and encourage them by their example unto the same confidence and resolution Iames 5.20 And then they shall shine as the Sunne in the firmament Daniel 12.3 Answ 2 Secondly this may be applied to infants and weake professours who must remember I. That hereby they are an offence unto their brethren Math. 16.23 And II. That they dishonour God by their fearefullnesse and faintnesse And III. That hereby they distrust both the love and power of Christ as though hee could neither free them from affliction nor preserve them from it And IV. That by this their timorousnesse they provoke God to anger who can inflict as great yea greater and more heavie torments upon them then persecutors can We reade of one Wolsey who being in prison at Ely in Queen Maries time amongst other of his friends to whom he had distributed some moneyes he sent 6 s. 8 d. to one Richard Denton a Smith who lived at Well in Cambridge-shire with this message that hee marvailed that he tarried so long behind him seeing he was the first that did deliver him the booke of Scripture into his hands and told him that it was the truth and therefore hee desired him that he would make hast after him as fast as he could Thomas Hodilo to whom the monye was given and by whom the message was sent delivered both the money and message and received this answer from Denton I confesse it is true but alas I cannot burne Now marke how hee that could not burne for the cause of Christ was afterward burned against his will when Christ had given peace to his Church For in the Yeare of our Lord 1564. On Tuesday being the 18. of Aprill his house was set on fire and while he went in to save his goods he lost his life and hee who durst not burne for his God did burne for and with his gold d Fox Martyr s 1716 calce And therefore all professors should feare to faint in Christs cause V. Weake Professours must remember that it behoves them to grow up from Children to men of ripe yeares and not to bee alwayes babes Hebr. 6.1 Iosh 23. c. Hebr. 13.5 And thus much for the first observation Secondly outward profession alone is not sufficient unto salvation or it is not enough for a man publikely to professe Religion or confesse Christ Sathan himselfe gives unto Christ outward worship Mark 5.6 and our Saviour himselfe telleth us That not every one that saith unto him Lord Lord shall be saved Math. 7.21 Man chooseth not an
their profession and unblameable in their lives and conversations are of high price value and esteeme with God Seventhly because the name of God is blasphemed Answ 7 by the evill life of professors therefore those who desire to be saved must to outward profession conjoyne outward and inward practise he that honours God on earth him will God honour in heaven but he who dishonours him on earth shall be punished in hell Maillard reports how at Tours in the Raigne of King Lewis the eighth the Jews reproved Christians for saying that Christ dyed for them and yet they dishonoured and blasphemed his name Rom. 2.24 Eightly because profession without practise doth not free us from the servitude and bondage Answ 8 of sin and captivity of Satan None can be saved so long as they are the slaves and bondmen of sin and Satan but profession without practise cannot free us from these chains or bonds and therfore it is necessary for those who would be saved to conjoyne them together The service of Christ is to be judged by the subjugating of our wils unto the will of Christ and by giving up of our selves wholly unto him yea he onely is Christs servant who doth his worke and obeys his command Ioh. 8.32 Rom. 6.6 Wherefore if we would approve our selves to be free from Satan and sin and to be made the free-men of Christ we must obey and fulfill his will as well as professe his Name Answ 9 Ninthly it is necessary that those who would be saved should conjoyne strict profession and sincere practise together because profession without practise doth not please God As the Vine is more regarded that beareth Grapes than the Ash that hath nothing but Leaves and the Deere that increaseth the Parke more than the barren Doe as the Orchard is better that is fraught with Fruit than that which beares nothing but Bloomes So those who are rich in every good worke 1 Tim. 6.18 are more acceptable to God than those who are onely rich in leaves shadows and outward shews for these the Lord cares not for at all Sect. 2 § 2. I will confesse him before my Father which is in heaven Object The Papists say that because the Saints suffred more than their sins required therfore the overplus of their passions and satisfactions belong unto the Treasure of the Church And Bellarmine argues for the proofe hereof thus The Martyrdome of the Saints is able to redeeme great offences as Christ saith Whosoever confesseth me before men him will I confesse before my Father which is in heaven But many of the Martyrs had small offences at the time of their Martyrdome And therefore there remaineth abundance of satisfaction for others g Bell. lib. 1. de Indulgent cap 2 Prop. 4. Answ The Martyrdome of the Saints was profitable unto themselves God crowning their patience with immortality through Christ but they are no way available unto us save onely for example in which sense Saint Paul saith was Paul crucified for you 1 Corin. 1.13 And Saint Ambrose saith well Pendebat in câ—uce filius c. While her Son hanged upon the Crosse Mary offred her selfe to the Persecuters Si fortè suà morte publico muneri aliquid adderetur sed Christi passio adjutore non eguit if so she by her death might adde any thing to the publike benefit but Christs passion needed no helper Institut virg cap 5. Now if the suffrings of Mary could adde nothing to Christs passion much lesse the afflictions of others For the understanding of these words I will confesse him before my Father which is in heaven observe these three things to wit First to confesse signifies to acknowledge and to owne and accept before God Secondly to the presence of God is added the presence of the Angels Luke 12.8 9. He that confesseth me before men him shall the Son of God confesse before the Angels of God Thirdly the time when is declared to be at Christs second comming in glory both by Saint Marke chap. 8.38 and Saint Luke chap. 9.26 Whence we learne Observ That they who adhere and sticke close on earth to Christ and the profession of Religion shall at last be received into eternall happinesse Or Those who are sincere in their profession and practise shall be saved Sacerdos Dei evangelium tenens Christi praecepta custodiens occidi potest vinci non potest h Cypr. He who holds and maintaines the doctrine of the Gospel and is obedient to the precepts therein contained may be killed but cannot be overcome because Christ hath promised that he will confesse and own him at his comming to judgement quem Christus tum confitetur invictus est Cypr. Besides for the proofe hereof we may reade these places Luke 22.28 Rom. 8.16 and 1 Cor. 1.21 and 2 Tim. 4.8 and Revel 2.9 10 11. Religion is the commandement or worke of God life eternall is the reward Hebr. 6.10 And therefore it is both Equall that this service should be crowned with a reward Rom 1.17 2 Tim. 2.12 and also Iust 2 Thess 1.6 7. Wherefore they that in sincerity of heart confesse themselves to be the Lords servants and in integrity and singlenesse of spirit labour to serve him shall certainly be crowned with blessednesse at the last What is required of us in regard of Religion Quest 1 and the profession thereof First we must neglect the care of our bodies in Answ 1 regard of the care of Religion Mat. 10.28 and 16.25 Acts 20.24 and 21.13 Rev. 12.11 We must not care for the world Iames 4 4. but cast that care upon God 1 Pet. 5.7 And bend all our study and care how to glorifie God and helpe forward the profession of Religion Secondly we must not feare infamy for Religion Answ 2 or the profession thereof but if we be laughed at and scoffed by reviling and taunting Michols for our profession and service of God with David confidently let us say That we will yet be more vile for the honour of Religion 2 Sam. 6. Lucrece for feare of infamy murdred her selfe but Susanna would not neither must we doe evill that good may come of it But remember these two things namely I. That the providence of God rules and governes all things Acts 3.18 and 4.28 A dog cannot barke at nor a wolfe bite the righteous without Gods permission the wicked cannot open his mouth to slander backbite and revile the righteous nor stretch out his hand to hurt them except God give him leave And therefore we need not feare reproach for Gods sake II. All things at last shall be revealed and the truth of every thing appeare verse 26. of this chapter and therefore although we should be calumniated for Religion and detracted for the practise thereof yet we need never feare but in the end God will cause our innocencie to breake forth as the Sun out of a cloud as we see in Ioseph and David Thirdly we must constantly
therefore can we know what religion is according to the doctrine of the Scriptures Answ 1 First all things in the New Testament and Epistles of the Apostles are not hard but some onely 2 Pet. 3.16 Answ 2 Secondly those things which are necessary to be knowne unto faith and salvation may bee knowne viz. I. By a diligent reading of the Word And II. By a frequent and attentive hearing of the Word And III. By a sincere and strict obeying of the Word read and heard And IV. By comparing place with place and judging of every place with humility and not with wilfulnesse or selfe-conceitednesse And V. By fervent prayer unto God to enlighten our understanding and to anoint our eyes with that eye salve that we may perceive what we reade and heare Answ 3 Thirdly in the New Testament two things are principally aimed at to wit I. The exaltation of the name and glory of our Lord and Saviour Iesus Christ And II. The spirituall worship and service of God and Christ And therefore that doctrine is according to the doctrine of the Apostles which teacheth us rightly to worship to searve God and Christ as is prescribed in the Word namely First by a mortification of the flesh and a dying unto sinne And Secondly by a newnesse of life and a living unto God And Thirdly by a spirituall obedience Quest 7 How must wee so professe Religion that wee may be certainely assured that Christ will confesse us Answ 1 First forsake not Religion for gaine or the pleasures or honours of the world as many doe The Citizens of Heidelberge leaving a little Village called the Holy Mount Tilly from thence battered the Citie So Religion being once forsaken we are easily overcome because without Religion wee are truely miserable And therefore neither a Land nor Citie in generall nor any particular person should forgoe or fall from the profession of Religion Secondly forsake not truth for errour nor religion Answ 2 for superstition nor God for Idols as the Philistines who would forgoe the Arke for Dagon Woe be to that people or person that shall thus reward the Lord to forsake the ever-living waters and digge to themselves Cistâ—rnes that wil hold no water Thirdly doe not staine the purity of Religion Answ 3 with the blots and blemishes of sinne For God and Mammon and the Arke and Dagon cannot stand together Wherefore wee must labour that we may be purged from all pollutions both of the flesh and spirit 2 Corinthians 7.1 Fourthly direct we all our actions according Answ 4 to the rule of Religion and Law and word of God Psalme 119 9.105 Here two things are worth our observation namely I. The sacred Scriptures teach and instruct all sorts of men how to walke and live as for example the Word teacheth Kings Princes and Iudges Psal 82. and Bishops 1 Tim. 5. Yea both wise men and fooles old and young Eccles 11. and 12. The Word directs Husbands how to carry themselves unto their Wives and Wives unto their Husbands Fathers unto their Children and Children unto their Parents Servants unto their Masters and Masters unto their Servants Colos 3. 4. Ephes 5. and 6. yea in the Word both rich and poore are taught And who not II. The Scripture descends to all the particular actions of our lives Forbidding First all grosse and enormious sinnes as Drunkennesse Adultery Oppression Vsury and the like Rom. 13.13 And Secondly all small and petty things as namely I. The detaining of the poore mans wages Levit. 19. And II. Filthy and impure communication Ephes 5.3 And III. How wee must beare our selves in selling Levit. 25.14 Prov. 20.14 And IV. What wee must doe about Corne-selling Ames 8. Prov. 11.26 And V. To avoid Suretiship Prov. 6.1 and 17.18 And VI. To leave gleanings for the poore Levit 19.9 And VII It teacheth huswifery Proverbes 31. Yea VIII It teacheth us how to eat or what to doe when wee eate i Corinth 10 31. 1 Tim. 4.4 Now to what end is all this but only to teach us that all sorts of men in all the severall actions of their lives are to be regulated by the word of God And therefore Religion doth not require only the worke of the Lords day although many will not give God that but it requires the labour of the whole life and that all our workes should bee directed with conscience rightly informed And if wee doe thus that is preferre Religion before gaine and Idols and sinne and square all the actions of our lives by the Word of God then wee may certainely expect that reward of glory which is here promised § 3. Whosoever denieth me before men Sect. 3 How manifold is denial or how many kinds Quest 1 thereof are there Deniall is manifold to wit there is Negatio First Di nitatis a refusall of dignity or honour Thus Moses denied to be Pharaohs sonne in law or his daughters son Hebrewes 11.24 Secondly Sacerdotis thus the Israelites denied and refused Moses saying who made thee a Ruler and a Iudge Act. 7.35 Thirdly Resurrectionis Thus the Sadduces denied that there was any Resurrection Luke 20.27 Fourthly Mendacitatis when men deny the truth as Sarah did Gen. 18.15 Fiftly Pompositatis of pride when men raised and promoted unto honour will not daigne to acknowledge or take notice of their poore friends and kindred Iob 8.18 Sixtly Timiditatis of fearfulnesse thus Peter denied Christ Marke 14.71 but of this by and by Seventhly Parcitatis vel Cupiditatis of coveteousnesse when men deny to relieve or to give almes unto the poore Iob 31.16 Eightly Egoitatis and thus wee are commanded to deny our selves Matth. 16.24 Ninthly Deitatis or Infidelitatis when men through Infidelity deny God Now this is two-fold viz I. When men deny God the Father who is denied three manner of wayes namely either First Directly Corde ore simul when men deny God both with their hearts and tongues as the Atheists doe Psal 14.1 Or Secondly Indirectly Corde tantum only in heart that is when men deny the providence of God and all his Attributes that is when men blasphemously affirme either I. That God is ignorant of humane things and knowes not what is done on the earth Iob 22.12 Psalme 10.11 and 64.6 Or II. That he cares not for the things of this life but Susque deque habet although hee sees humane things and knowes what is done below yet hee cares not which way they goe Or III. That hee cannot resist the wicked world Iob 22.17 Psalme 10.4 and 12.5 k 2 King 18.32 Or IV. That hee neither is able to punish the wicked and wickednesse of the world nor to reward the righteousnesse of the righteous Iob 21.14 15. Psalme 10.3 Zeph. 1.13 Thirdly God is denied in our workes Titus 1.16 They professe that they know God but in their workes they deny him that is although they know him yet they doe not worship and serve him But of
forsake Religion shall bee rejected or forsaken by Christ at the last Math. 7. 23. and 25.12 Luke 19.27 and 2 Timothy 2.12 Verse 34 35 36. VERS 34 35 36. Thinke not that I am come to send peace on earth I came not to send peace but a sword For I am come to set a man at variance against his father and the daughter against the mother and the daughter in law against her mother in law And a mans foes shall be they of his owne houshold Sect. 1 § 1. I came not to send peace but a sword I came not to send peace that is an agreement and concord in evill such an evill peace as cannot stand with true Religion and a good conscience but the sword Quest 1 What is meant here by the Sword Answ 1 First some understand here a sword sent unto those who despise the Gospel because this place is borrowed from Mich. 7.6 where he speaks of wicked men who shall slay one another as the Moabites did Iudg. 7.22 And Ephraim and Manasses Esa 9.21 Or as Luke 19.27 But I doe not conceive this to be the meaning of this place Answ 2 Secondly some by this Sword understand the Gospel Chrysost imperf Revel 1.16 And that for these reasons to wit I. Because it wounds cuts and penetrates unto the hidden man of the heart Luke 2.35 Hebr. 4.14 II. Because it overcomes sin and Satan Ephes 6.17 III. Because it provokes the enemies of God and goodnesse unto anger Exod. 5.21 IV. Because it destroyes the enemies of the truth Rev. 2.16 and 19.15 Answ 3 Thirdly some by Sword understand the division which shall be amongst men by meanes of the doctrine of the Gospel Perkins Answ 4 Fourthly by Sword are meant afflictions which the Apostles must suffer from wicked hearers of the Word and the dissensions which shall be amongst hearers themselves Luke 12.51 Now our Saviour cals these a Sword that thus he may admonish us of a Christian warfare Observ Whence we may learn That our life or a Christian life is but a warfare Iob 1.7 Heb. 13.13 Quest 2 Whence is it that a Christian mans life is a warfare Answ 1 First it comes hence because they are odious unto Satan he knows that they are mortall enemies unto him yea those who shall confound and overthrow him and therefore be bruiseth their hâ—ele Gen. 3.15 and he raiseth up tumults against them Acts 19. Answ 2 Secondly the righteous are odious unto the world who hate Christ and all true Christians Ioh. 14. And hence their life is but a warfare Religion and the Word of God I. Condemns sin and the wayes of the world II. The gaines which come by oppression craft deceit and the like And III. The delights honours and vanities of the world And IV. The wisdome of the world it selfe counting it but foolishnesse And hence the world holds war with all those who adhere to the Word Answ 3 Thirdly the godly cannot endure the wickednesse of the world from whence it comes that the world wars with them The moderation and humility of the Saints often suffers much and makes them live peaceably with all Rom. 12.18 and hide and conceale a multitude of sins 1 Pet. 4.8 But when the Word comes and doth I. Detect impiety and the wickednesse of the world And II. Commands the faithfull to reprove the works of darknesse and to have no fellowship with them Ephes 5.11 13. Then the godly shew their dislike and worldlings hate them for that dislike True zeale respects none but God and his glory and therefore when he is dishonoured the righteous cannot hold their peace neither are carefull to please men Gal. 1.12 And therefore the world holds war with them How manifold is our Christian and spirituall Quest 3 warfare Two fold namely First Internall Answ when a man wars against his owne inbred lusts concupiscence and corruption this war we reade of 2 Cor. 10.3 c. Ephes 6.11 and 1 Pet. 2.11 but this we speake not of in this place Secondly Externall when a man suffers afflictions and persecution for Christ and this is here spoken of and also mentioned in these places viz. 1 Corinth 15.31 c. and 2 Cor. 11.23 c. Philip. 1.29 and 1 Tim. 1.18 and 6.12 and 2 Tim. 2.3 How may we know whether we be Souldiers or not Examine seriously these foure things namely First whether dost thou oppose Satan sin the flesh and thy selfe that is withstandest all the devils temptations and sins provocations and thy owne inbred corruptions and daily insultings Secondly whether dost thou oppose the world and honour and riches and peace and whatsoever else doth war against thy soule Thirdly whether dost thou fight at thy owne charges or goest a warfare at the Lords 1 Cor. 9.7 For the Lord doth I. Prepare his Souldiers by illumination and knowledge Hebr. 10.32 And then II. Arme them with Christian and spirituall weapons Ephes 6.14 And III. Support and strengthen them in the day of battell Psal 34.7 Luke 2.13 Fourthly hast thou put off all love of the world and wordly care for no man that goes on warfare entangleth himselfe with the affaires of this world 2 Tim. 2.4 § 2. For I am come to set a man at variance with Sect. 2 his Father c. What is the meaning of this verse Quest 1 First some understand this of wicked men as Answ 1 though our Saviour would say where the Gospel is despised there the obligations and tyes of nature are of no force Ier. 9.4 Mich. 7.5 6. Whence we may observe Observ That God will send domesticall dissensions amongst and unto those who contemne and despise the preaching of his Word Esa 57.21 Examples hereof we have in Senacherib Esa 57. Rehoboam 2 King 12. and Baasha 1 King 16. For it is just with God that I. Those who despise God their Father should be despised by their children servants and families And II. That those who despise the Truth should be deceived by errours 2 Thes 2.11 Quest 2 Is God the Author of this doth he send dissensions and lying and evill Spirits amongst us Answ Noâ— for first there are in us evill habits which would continually produce these acts if God did not curbe and restraine them by a preventing grace But secondly God being provoked he doth take away this bridle and restraint and breaks the stay and staffe wherupon we leane And therefore where Religion is despised there domesticall jars are to be expected For I. God doth direct and blesse those who feare him And II. Religion doth teach children and servants to obey and love their superiours And therefore they who disobey the Lord and despise Religion doe break the onely bonds that unite and knit families and housholds together Quest 3 Why are there dissensions and broyles and jars in privat and particular families or whence comes it Answ 1 First it comes hence because there is no Religion in that house Or Answ 2 Secondly because there
is no solid or sincere Religion but onely a forme 2 Tim. 3.5 Or Answ 3 Thirdly because the Master of the family doth not teach and instruct his houshold many follow Religion in some sort themselves but doe neglect to instruct their families and to teach their wives children and servants their duties Or Answ 4 Fourthly because either the head or parts of the family doe follow some other respects besides Religion and conscience namely either covetousnesse or gaine or partiality or selfe-will or the like Quest 4 What are the remedies against these domesticall dissensions Answ 1 The best remedy in all these is to run unto God Mic. 7.7 as for example I. If our friends or kindred or those who are neerest in the bond of nature unto us be angry or at strife with us then let us goe unto God and labour that he may be our friend and we shall then be happy and have cause to rejoyce in the middest of these jars and distastes If we be injured and unjustly wronged by any who are neere unto us or whosoever and that we must suffer and endure those wrongs then let us respect the promises of God made unto such and rejoyce our selves in them Answ 2 Secondly some understand this verse of the dissensions which shall arise amongst the godly Quest 5 How many sorts and kinds of peace are there Answ Three namely First the peace of the wicked or that peace which wicked men have amongst themselves this our Saviour spake of verse 34. Secondly the peace of the godly amongst themselves this is both commanded Ioh. 14. and also promised The God of peace will give peace unto the righteous Esa 57. Thirdly the peace of the righteous with the wicked and this our Saviour speaks of in this place Here observe that it is understood two manner of wayes to wit either I. Indicatively onely Or else II. Imperatively also First this may be understood Indicatively onely shewing what shall come of preaching and thus it seemes to be understood by that which went before Whence we note That the preaching of the Gospel will beget jars and dissensions Observ amongst the neerest and deerest friends for some will beleeve and some will belye the Preachers and preaching of the Word some will practise it some will persecute it some will desire to injoy it some others envie it Like the two theeves whereof the one prayes unto Christ and the other reviles him Many more examples hereof may be seen in Scripture both in the Athenians Act. 17. and in the Scribes and Pharisees and Sadduces and others Acts 13.45 and 14.13 19. and 18.6 8. and 19.23 and 21.30 and 23.7 and Ioh. 6.52 and 7.40 c. and 9.16 and 10.19 c. Why doth the preaching of the Gospel breed Quest 6 this variance betweene fathers and children masters and servants friends and friends First because no man can serve two masters Answ 1 Matth. 6.24 The children of God and of the world or Belial cannot agree Secondly because Religion and the word Answ 2 withdrawes men from their pleasure profit and gaine and therefore doth exasperate them against their dearest friends Moses and Aaron if God had not preserved them had paid dearely for bringing the Israelites from the flesh-pots of Egypt Exo. 16.2 Saint Paul was in danger of death for dispossessing a Damosell because she brought much money to her Master so long as shee was possessed Act. 16.18 Afterwards for speaking against Dlana Demetrius by an uprore and insurrection had likely to have slaine him because Paul spake against his profit Act. 19.24 And thus when Preachers speake against mens lucre and darlings they are hated by those who otherwise love them Thirdly because the word is a hard saying to Answ 3 flesh and blood Iohn 6.60 Or because men cannot endure reproofe Lot was well liked by the Sodomites for any thing we know untill he reproved them but then they threaten him Gen. 19.9 So many when once the word reproves them will endure it no longer but spurne against the reproofes and set themselves against the reprovers Fourthly because naturally men cannot endure Answ 4 that others should bee thought to be better then themselves for those who endeavour not to bee good indeed doe yet desire to be thought to bee good Esay 65.5 And hate those whom the world thinkes better then themselves as we see in Cain who hated his brother Abell because he was better in Gods esteeme and more beautifull in his eye then himselfe was Gen. 3. Fiftly the preaching of the word begets dissension Answ 5 amongst deare friends because thereby one becomes more blessed then another God promiseth and performeth that hee will blesse those who obey his word but curse the disobedient And hence the blessed are hated of the other as Iacob was by his brother Esau Gen. 27.41 And therefore we may observe the perversenesse of our nature and impiety of our dispositions in this particular that those whom 1. Nature and 2. Civility and 3. Custome and 4. Acquaintance hath taught us to love yea whom 5. we have loved indeed wee now hate onely because they are religious Quest 8 Who hate others or become enemies unto others for religion only Answer Many yea in a manner all sorts of people as for example First wives are offended with their husbands and husbands with their wives because they are religious Iob 2.9 Secondly Children are angry against Parents because with the bridle of religion they seeke to restraine them of their unbridled wils Thirdly Parents are often angry with their Children because they are young Saints and too religious and Masters dislike servants because they are too pure and religiously bent Fourth servants stomack their masters because they observe such pious practises in their houses wil rather leave them then submit themselves to be taught and instructed and catechised by them yea utterly refuse to be examined at home what they learnt at Church And thus I might have gone through all rankes and qualities and degrees whatsoever Secondly this verse may be understood Imperatively also as appeares by that which followes To teach us Observ That the strongest bonds of nature are to bee broken and neglected for religion Deut. 33.9 and Psalme 73.25 c. David must leave his Countrey and Rebecca her kindred if God call and command it As justice is painted blind without never an eye so Religion makes men Vnoculos to have but one eye and therefore they only behold and love Colos 3.15 and serve the Lord contemning all other things though never so strong as for example First Propinquity familiarity and intimacy is a strong bond and yet Religion makes us forsake our most neare and deare and familiar friends if they labour to seduce us and lead us aside from God or if they be hinderances unto us in his service Secondly Nature is a strong coard yea what nearer bond can there bee then is that of the Child to the Father and
of the Wife to the Husband and yet children and wives must be neglected in regard of Religion and Christ Thirdly the authority of Parents is a strong tye children being commanded to obey them and yet they must be disobeyed rather then God and forsaken for Christ Object It may here bee objected God is the God of peace and the nature of the Gospel is to bring children unto their Fathers Malach. 4.6 How then doth Religion occasion these dissensions Answ 1 First the fault certainely is not in the Gospel but in the viciousnesse of our natures Answ 2 Secondly the Prophet Malachie doth not speak of the persons of Fathers but of Religion and divine worship according to that of the Prophet Seeke the old wayes That is Iohn Baptist by his preaching shall reduce and bring backe men to the former and true religion of the Patriarkes which was taught them by God Thirdly certainely Religion doth sow the Answ 3 seeds of concord amongst the godly but not with the wicked although they be most deare in regard of some other naturall bond For it is with the wicked and the righteous as it is with the wheat and the tares while the wheat and tares grow together the wheat is oppressed with the tares and the tares supported by the wheat but when they are separated then the corne is gathered into the Garner and the tares bound in bundles and cast into the fire So while the righteous and wicked are conjoyned together the righteous are oppressed and burdened and the wicked supported on the contrary when they are separated the godly flourish and the wicked fall and wither VERS 37. Verse 37 Hee that loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of mee § 1. Hee that loveth Father or Mother more then mee Sect. 1 It is questioned betweene us and the Papists Object whether children may enter into profession of Monkery without their Parents consent They holding the affirmative prove it thus from this verse Christ saith Whosoever loveth Father or Mother more then me is not worthy of me Therefore children may become Monkes without their Fathers leave Bellarm. de Mon. Cap. 36. First in this place our Saviour speaketh of Answ 1 Persecution when a man ought not for love of his friends to deny Christ but the Monkish life is not Persecution Secondly a man may leave his Parents as Answ 2 Christ commandeth though hee dwell in the same house with them that is by setting his love and affection on heavenly things Thirdly all goe not to Christ that come into Answ 3 Monasteries Doth our Saviour speake here only of Parents Quest 1 and Children Hee doth not prohibite these Answer that he might grant this liberty unto others but rather doth include all others in this A majore ad minus For First all authority and superiority whether Kings Magistrates Iudges or whatsoever are included here under the name of Parents or Father and Mother And Secondly all love and propinquity of brethren friends and the like are implied here in Children So that the meaning is that all men whatsoever are to be post-poned unto Christ seeing that these who are most deare both by nature and the Law of God are to be left and forsaken in regard of him Our Saviour by this expression of Father and Mother would teach us That great honour is due unto Parents from Children Reade Levit. 19.3 Prov 23.22 Observ Malachie 1.6 Why must Parents be thus highly honored Answ 1 First because nature teacheth it all nations though never so barbarous honoured their Parents and taught that this reverence and honour was due unto them because Children had their being from their Parents and were begotten for their Parents good Ego mihi te genui Answ 2 Secondly because reason doth dictate this unto us For I. Parents sustaine many cares and sorâ—owes for Children the Mother undergoes great paine when the child is in the womb but greater when it comes out of the wombe into the world yea being borne much paines and care in the nourishing of it The Father he provides and takes care for it and often breakes his head and sleepe with care for his child yea II. All the care of Parents is for their children and whatsoever they have they have it for them and they weary their bodies for the enriching of them And therefore it is the greatest reason in the world that children should honour their Parents Answ 3 Thirdly because Religion teacheth this unto us For I. God commands it Exod. 20 12. Honour thy Parents And II. God hath engraven his image in Parents A King in a Common-wealth and a Father in a house being the image and substitute of God Whence First sometimes God is called our Father as Malach. 1.6 and 2 Cor. 6.18 Ephes 4.6 And Secondly sometimes Parents and Magistrates are called gods Exod. 23.28 Psal 5. III. God gives wisedome unto children as they increase in years that thereby they may understand what honour love obedience respect and duety is due unto their Parents Iob 32.7 IV. God hath â—ncouraged and excited children to honour their Parents with a promise of blessings Ephes 6.2 3. And therefore seeing God hath commanded it and promised to blesse it and charged children to see him in their Parents yea endued them with wisedome and understanding to know what belongs unto Parents or what is their duetie towards their Parents It is then great reason that children should love and honour them Answ 4 Fourthly children are bound to love and reverence their Parents because otherwise it were no great matter nor worth acceptance to forsake that for Christs sake which wee care not for Quest 3 Who are here to be blamed Answ 1 First those children who curse their Parents are cursed children and justly to be reproved Reade Exod. 21.17 Levis 20.9 Deut. 27.16 Proverbes 20.20 Answ 2 Secondly those children who deride and despise their Parents are here also to bee blamed Many despise their Parents because they are wiser themselves then their Parents are Indeed young men perhaps may bee more quicke and prompt but old men are more solid and profound young men may thinke old men to bee fooles but old men know that young men are fooles Gen. 9.23 Yea suppose that children bee more learned or wiser then Parents yet by no meanes they must despise them and that for these reasons namely I. Because they are their Parents Men of rare and singular gifts must not despise those of inferiour parts whatsoever they are much lesse then their Parents II. Because God hath threatned to punish such children as contemne their Parents Prov. 30.17 III. Because if they bee more learned then their Parents they are the more obliged and beholden unto them that have taken more care of their education and bestowed more in the bringing of them up then their Parents bestowed upon them If a Father shall
Reade Esa 40.3 Mat. 3.3 Quest 1 How many things are to be prepared Foure namely Answ First Vallies these must bee filled Now by these Vallies are meant either feare and trembling or vacuity of grace Secondly Mountaines these must be laid low Now by these are meant either humane wisdome or Rebellion or trust and confidence in our owne Righteousnesse Thirdly Crooked waies these are to be made strait Now by these are meant either the waies of errour or selfe love or the love of the world Fourthly sharpe wayes these are to bee made smooth and thereby are signified the waies of sinne See this Question before Chap. 3. 3. § 1. qu. 1. 3. where it is amply explained Quest 2 How many things are to bee renewed in us Foure namely Answ First blindnesse and hardnesse of heart For naturally we are slow of heart and hard to beleeve and unable to take up and understand spirituall things Secondly hatred against God for naturally we love those things which are enmity with him Iames 4.4 and 1 Iohn 2.15.16 Thirdly uncleannesse and impurity because our hearts are to bee made Temples of the holy Ghost 1 Cor. 6.16 Fourthly impediments and Remorae as the employments of the world our owne weakenesse and inability unto good workes and the like Now if we desire that Christ may come unto us wee must labour to bee renewed in all these Quest 3 What workes are wee first to undertake Answ Wee must observe and follow the Methode of God who First gives his word unto his people As hee promised Isa 30 21. and did Ionah 1. Then Secondly he mollifies and softens the heart by a true sight of and sence for sinne Ierem 31.18 c. Then Thirdly hee reconciles such as he hath humbled unto himselfe by infusing his love into their hearts 1 Iohn 4.10 and Iudg. 2.4.5.6 Then Fourthly hee extrudes out of the heart those that trouble it Mat. 9.25 That is he mortifies sinne and crucifies the world and subdueth the affections and lusts Then Fiftly he encreaseth zeale and corroborates grace and augmenteth Religion and love thereunto and to whatsoever is good Colos 1.23 and 2.6.7 And therefore wee must highly prize and heartily professe and practise the word of God as much as in us lyes And then pray unto God to make his word a Sword and Hammer to breake our hard hearts and to be reconciled unto us yea to expell our of our hearts whatsoever may either hinder us from his service or spurre us forward to that which is displeasing unto him And lastly that hee would bee pleased to fill our hearts with the grace of his Holy Spirit and to encrease us in all vertuous and Religious workes For if wee labour thus to prepare our hearts wee may bee certainely assured that Christ will come unto us at the last and remaine and abide with us for ever and ever Revelat. 3.20 VERS 11. Verily I say unto you Vers 11. among them that are borne of women there hath not risen a greater then Iohn the Baptist Notwithstanding he that is least in the Kingdome of Heaven is greater then he Among them that are borne of Women there hath not risen a greater then Iohn the baptist What manner of comparison doth Christ make Quest 1 here between Iohn and the rest Our Saviour doth not meane that Iohn was greater then all others Answ but that none that were before him were greater then he Non major sed illi non majores Chrysost imperf s He did equall Iohn with the rest and not preferre him above them Others following those praises which are given unto Iohn as for example First Iohn was called an Angell Malach. 4. And so also were the Prophets Acts 7. and Heb. 2. yea Princes and Magistrates are called Gods Psalme 82. which is a higher title Secondly Iohn preacheth not of Christs comming in the future but in the present Tense hee doth not proclaime that Christ will come hereafter but that he is come already Now this also do all the Apostles Thirdly Iohn digito demonstrat points at Christ with the finger and saith this is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth also Andrew and Philip. Iâ—hn 1. and the Samaritane woman Iohn 4. and Martha Iohn 11. And therefore I conclude this Question thus I. Iohn was not greater then all others but equall unto them Against this if it bee objected Object that Moses was greater because hee was equall to Christ Deuter. 18.15 Answ I answer Moses was not equall unto Christ but like unto him as is expressed in the place objected The Lord will raise up unto you a Prophet like unto me not equall unto mee But most plainely Heb. 3.3 Christ was worthy of more glory then Moses II. Iohn is not here by our Saviour compared with those that followed him but with those who went before him not with the Apostles of Christ or all beleevers in generall but with the Prophets of the Lord And therefore Pet. Galatinus sights with his owne shadow and builds upon a false ground and sandy foundation when hee would prove from this place the Virgin Mary to be without originall sinne He argues thus Object 2 Among them that are born of women that is amongst those who are conceived in originall sinne there hath not risen a greater then Iohn the Baptist but Christ was greater then Iohn therefore it followes that hee was free from sinne and because the Virgin without doubt was greater then Iohn therefore it followes also that shee was without sinne Pet. Galat. lib. 7. cap. 5. pag. 279. Answ 1 First I grant that the B. Virgin was greater then Iohn But Answ 2 Secondly I deny the consequence shee was greater therefore without sinne followes not Answ 3 Thirdly our Saviour doth not compare Iohn with Mary or the beleevers of that time but onely with the Prophets of the old Testameâ—t Quest 2 Wherein and how was the Baptist greater then the Prophets of the old Testament Answ 1 First because he was called the Messenger of the Lord. Malach. 4. Answ 2 Secondly because the Prophets prophesied of him Malach. 3. and 4. Esa 40. Answ 3 Thirdly because he prophesied in the wombe Luke 1. as was said before Answ 4 Fourthly Iohn was greater then the Prophets in regard of his office and this I conceive our Saviour here principally meanes for I. Iohn prepares the way of Christ verse 10. And II. Doth proclaime and shew that Christ is already come which none of the Prophets did And III He was nearer unto Christ then any for he was his forerunner like that Noble-man who walkes next before the King in processions or when he goes in state or like Lucifer the day star who comes next before the Sunne And IV. He pointed at Christ with the finger Behold the Lamb of God V. He is almost equalled with Christ in honour For First hee was honoured in the world when Christ was unknowne to the world Secondly he prophesieth that Christ shall
whether hee had a Mother or not Neither can it be said that this was done to tempt him for the Scripture expresseth no such thing and it doth usually when any such thing is done The nativity of Christ was never disputed or questioned and therefore this could not be said Thy Mother is without to tempt him Therefore it is more credible that by this enunciation they tempted his divinity to see whether hee could tell who were without or not Now Christ here taxeth the incredulity of his brethren Et Mater quoque ejus demonstratur non aequè adhaesâ—sse illi ut Martha Mariae aliae And therefore he denieth his Parents and his brethren as hee teacheth us to doe ours for Gods sake and worke VERS 50. Vers 50 For whosoever shall doe the will of my Father which is in heaven the same is my brother sister and mother Sect. 1 § 1. Whosoever shall doe the will of my Father which is in heaven Quest 1 Why doth our Saviour adde here Qui in coelo which is in heaven Answ To teach us that those who are the children of God must labour endeavour that their conversation may be holy heavenly Observ Or that we must prepare our selves for heaven by a heavenly life we must labour that our conversation may be in heaven Philip. 3 20. And while we live on earth seeke heaven and heavenly things Colos 3.1 2. For hee that would be a Citizen of that heavenly Ierusalem which is above must live like a heavenly Citizen here on earth Quest 2 Why must wee thus earnestly labour for a heavenly life Answ 1 First because it is the will of God that those who are called his children should imitate him their heavenly Father in a sanctified and celestiall walking 1 Pet. 1.14.17 Answ 2 Secondly because wee are called hereunto 1 Thessal 4.4.8 or wee are made partakers of a heavenly calling Reade Heb. 3.1 And therefore wee should answer our calling by a heavenly life Answ 3 Thirdly because wee are made partakers of the divine nature 2 Pet 1.4 And therefore wee should shew it by a Saint-like life Answ 4 Fourthly because heaven is the end of our hope and the aime of our expectation and therefore wee should be still like those who despise this world and seeke and desire another Citie which is above Hebr. 11.15 and 2 Cor. 5.2.9 Hebr. 12.18.22 Answ 5 Fift because our whole life is a certaine time of ripening unto Harvest so long as wee live wee must still strive to grow perfecter and riper in grace fitting and preparing our selves more and more for the inheritance of the Saints and that heavenly Ierusalem Rom. 8.17 Now our preparation consists in these things to wit I. In a patient bearing of the Crosse and suffering of afflictions II. In a true deniall of our selves and our owne wils and wayes III. In a couragious combating against sinne Sathan and the world and our owne corruptions b 1 Pet. 2.11 IV. In a constant course and practise of religion and religious actions unto the end § 2. Hee is my brother sister and Mother Sect. 2 In these words our Saviour shewes that we must preferre our spirituall kindred whence it may be demanded Whether did Christ himselfe Quest as hee teacheth us to doe that is whether did he love them bâ—st who were neerest to him in the Lord or those who were nearest to him in the flesh or those who were nearest unto him in the flesh and in the Lord As man he loved them best Answ who were neerest to him in the flesh and in the Lord but as Mediator he loved them only best who were nearest to him in the Lord when some told him here that his brethren and kinsmen stood without he said Who are my brethren and my kinsmen Those who doe the will of my Father which is in heaven the same is my Brother and Sister and Mother where wee see he respected those most who drew neerest to him in the Lord CHAPTER XIII Vers 3 4 5 c. VERS 3. c. And he spake many things unto them in Parables saying B holâ— a sower went forth to sow And when he sowed some seeds fell by the wayes side and some fell upon stonie places and some fell among thornes and some fell into good ground Sect. 1 § 1. He spake unto them in Parables Quest WHy doth our Saviour speake in Parables Answ 1 First that the truth may bee hid from those who are unworthy according to that Mat. 7.6 Give not holy things to dogs Answ 2 Secondly that thereby occasion may be offered to those who are studious and desirous to know the truth to exercise their wits or to inquire the more diligently into the heart and depth of the thing propounded Answ 3 Thirdly that we may learne to understand divine and spirituall things by corporall and sensible Carthus s pag. 116 6. Sect. 2 § 2. Some fell by the wayes side some in stony places some among the thornes and some in good ground Our Saviour in this Parable shewes that both formall and faithfull Professors heare the word and that both bring forth some fruits thereof Hence a question or two may be moved viz. Quest 1 What things are common to the Hypocrite and sincere Professors or what fruits of religion may an Hypocrite doe and what not First they may have a certaine understanding Answ 1 of some divine truths but they ca not know it effectually for commonly they come without affection and goe away without care And therefore i we must take heed lest we deceive our selvs and our owne soules in a bare profession and light knowledge of the word and that we hear it with zeale and depart with care and profit II. We must beware of the great subtilty of Sathan who like aswift ravenous bird stealeth the word out of unprepared hearts or as theeves use to take away whatsoever they find loose or carelesly laid up Secondly hypocrites and carnall hearers Answ 2 may have some kind of delight in the hearing of the word and a glinse of the life to come but it is like to a blaze of a fire and is neither lasting nor firme Psal 4.7 whereas the joy of the godly is solid and sound and far above that which the worldly man hath in gold silver Psal 119.33 34. And II. the wickeds delight ariseth from a wrong end and motive as to satisfie some humorous desire to know something more then other c. whereas the joy of the godly is to know further to the end they may practise more Thirdly hypocrites may have some care to keepe that they have heard and yet the thornes Answ 3 of covetousnesse and worldly delights may overgrow the good seed and make it unfruitfull And therefore beware of covetousnesse and all carnall delights Answ 4 Fourthly carnall Professors or wicked men by meanes of the word may bee brought to confesse their faults Exod. 9.29 Answ
4.2 Heb. 13.17 Secondly all must be warie least corruptions Answ 2 encrease occasion is a thiefe and a neglect of watchfulnesse hath been the cause of much evill § 4. Sowed tares Sect. 4 The enemy came and sowed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this should not be translated Tares or Fitches but evill Seed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which we call blasted Corne or the deafe Eares which grow up with the good Corne and cannot be discerned from the good Corne untill the harvest and then it proveth naught for Fitches and Tares may be presently discerned and pulled up the one signifieth the Hypocrites and the other the Heretickes And where it is said His enemy came and sowed Tares the parable must be understood thus that the enemy corrupted that Seed which seemed to be good Seed Weeme se Exeroit Divine lib. 1. pag. 139. VERS 27 28 29 30. Verse 27 28 29 30. So the Servants of the housholder came and said unto him Sir didst not thou sow good Seed in thy field from whence then hath it Tares He said unto them an enemy hath done this The Servants said unto him Wilt thou then that wee goe and gather them up But he said nay least while yee gather up the Tares yea root up also the Wheat with them Let both grow together untill the Harvest and in the time of Harvest I will say to the reapers Gather yee together first the Tares and bind them in bundles to burne them but gather the Wheat into my Barne § 1. From whence then hath it Tares Sect. 1 Our Saviour here shewes the Servants care Observ to teach us That Ministers ought to bee watchfull Wherein doth this watchfullnesse consist Quest 1 First in a daily watchful visiting of their fields Answ 1 and flocks These Servants went daily into the fields to see what breaches were made in the hedges that they might amend them and how the Wheat grew and whether any thing hindred it from thriving or not And thus should Ministers have a watchfull eye over their flockes labouring to amend what is amisse to reforme what is abusive to reclaime wanderers and to labour to remove whatsoever may hinder the fructifying of the word Secondly their watchfullnesse consists in a rejoycing Answ 2 when the Wheat thrives and growes up that is when they see the Lord to blesse and prosper his owne word and give an encrease to that which they sow The plower plowes in hope and rejoyceth when by his crop he seeth his expectation answered Ministers preach because it is Gods owne Ordinance and ordinary meanes to convert sinners hoping that by their preaching some may be converted and great is their joy when their expectation is not frustrated Thirdly the care of a Minister consists in a sorrow for the springing up of Tares These servants Answ 3 come and certainely not without griefe and tell their Master that there are Tares amongst the Corn Thus faithfull Ministers when they see errours heresies hypocrisie and formality in Religion to beginne to spring and spread it selfe among their flockes they must seeke unto God and doe all what lies in their power to redresse it Quest 1 Why must Ministers be thus watchfull and carefull over their people Answ 1 First because God hath set them over them and made them watchmen over their soules And therefore if through their carelesnesse their people perish their blood will bee required at their hands Answ 2 Secondly because without this care they never can render an account with joy unto God This Argument the Apostle useth to perswade the people to be obedient unto the word Hebr. 13.17 Answ 3 Thirdly because the more sinners they convert the greater measure of glory shal be conferred upon them at the last day Answ 4 Fourthly because they are their Fathers and ought intirely to love them and therefore their love should be shewed in their care for them and in their joy for their welfare 1 Thes 3.8 Object 1 The Papists produce this place to prove that Hereticks Apostates are true memâ—ers of the militant Church of Christ arguing thus In the same which signifies the Church are three things namely Corne and Chaffe and Tares that is good men and bad Orthodox and Heterodox maintainers of truth and Heretickes And therefore these are members of the Church as well as those Answ 1 First I deny the Antecedent because the field doth not signifie the Church but the world verse 38. Answ 2 Secondly I deny the consequence because it is Captio ab homonymia Ecclesiae there is an ambiguity in this word Church which may signifie either the outward visible or inward spirituall and invisible Church Answ 3 Thirdly if they be open Heretickes that apparently hold any opinion that razeth the foundation of Religion or any Article of our faith which is necessary to be beleeved and held unto salvation then such are not members no not of the visible Church Answ 4 Fourthly by Tares are not meant Heretickes or at least not onely Heretickes but Hypocrites and all wicked livers in the Church The Papists with one consent hold that the Church of Christ is a visible society or company which can never faile or that it is impossible that the Church of Christ in the earth should so faile that we could not see it seeing that it hath promises that it shall be alwaies unto the end so palpably visible that a man may point at it with the singer and say The Church of Christ is there or in such or such a place Now they prove it from this place wherein we see that both Wheat and Tares are found in one and the same field that they must both so remaine untill the time of the Harvest that is the consummation of the world And therefore unto the worlds end this field shall be visible Now the Protestants they grant First in the Church there shall bee alwayes both good and bad that is wheresoever there is a visible Church or company of professours on earth there shall be some bad commixed with the good Secondly some visible Churches or congregations may endure to the end of the world but not in the same outward beauty and splendor but sometimes in the waxe sometimes in the waine Thirdly the purity of Religion and the true Church shall alwaies remaine in the foundation of salvation but not in the whole outward glorious Ministerie as the Papiâ—ts would have it Fourthly this place doth not at all prove that the Church shal be alwaies visible so as Bellarminâ— would have it namely that it shall be alwaies visible in a visible head the Pope of Rome alwaies conspicuous in the Prelates of the Church and alwaies indued with outward splendor and pompe For it will be hard for the Iesuite to pick these out of this Parable Alsteed de natur eccles fol. 158. § 2. But he said nay lest while yee gather up the Sect. 2 Tares yee root up also the
Acts 2. and 4. I answer they rather confirm Christ Answ where he is not known and hence Miracles have been wrought amongst Heathens and do belong according to S. Paul to infidels and unbeleevers but not to the Church of Christ Hodiè cessat in ecclesia Chrysost s Col. 3. Miracles cease now in the Church and Gregory gives the reason of it because Plantae rigantur non nisi initio Plants are only watered when they are first set Secondly Miracles cannot make us beleeve Answ 2 and therfore we should not seek or desire them That is Miracles work not faith either I. By their own nature Or II. By any necessity for they do not work upon our understandings but upon our affections begeting there an admiration Matth. 9.8 But III. Onely by the will and disposition of God Who First granted Miracles for confirmation of his word Or for the Tryall of men But Secondly now denies them God sometimes suffereth wicked men to work Miracles as appears by Matth. 7.22 and 24.24 Revel 13.13 14. and 16.14 and Exod. 7.12 22. and 8.7 and 1 Samuel 28.12 yea he permits wicked men to work Miracles that they may deceive others therby as Deuter. 13. Ierem. 23.32 Revel 19.20 and 2 Thes 2.9 c. And therefore wee must not ask Miracles or seek signes at Gods hands lest in his anger he permit them and permit us to be seduced by them Quest 2 Who are here to be taxed and reproved Answ 1 First those who will not beleeve except they see signes and miracles Matth. 27.42 Luke 16.31 Answ 2 Secondly those who faine false Miracles rare and singular are the Popish Priests and Iesuites in this jugling Art or Legerdemâ—ine as appears by their Legends most of which are confessed to be false by Canus Answ 3 Third those who go about to confirm their doctrine Religion by miracles as the Papists do wherein they erre two manner of wayes namely I. That they go about to confirme and prove their Religion by miracles contrary to Deuter. 13.1 And That they contend that Miracles are to remain in all the ages of the Church whereas they are proper only to her nonage Quest 3 Whether can Miracles be wrought in a false Church by false Teachers or not Answ 1 First the Papists answer here by a distinction between Miracles and Prodigies and signes and strange things saying that in a false Church by false Teachers Prodigies and strange things may be wrought as appeares by Matth. 24.24 where Our Saviour saith that false Prophets shall shew great signs and wonders but Miracles are only wrought in a true Church by faithfull Teachers This distinction is ridiculous because both signes and wonders as wel as Miracles are ascribed to Christ Acts 2.22 and Hebr. 2.4 Answ 2 Secondly they answer again hereunto by a distinction of true false Miracles avouching that false Miracles may be wrought in a false Church 2 Thess 2.9 c. by false Teachers but true Miracles are onely wrought in the true Church by true Teachers I. By this distinction if wee may beleeve their own Canus their Church is a false Church and themselves false Teachers for he feares that most of their Miracles are forged yea II. Wicked men and false Prophets sometimes have wrought true Miracles as was shewed before and is plaine from Deut. 13.1 And III. The falshood of Miracles cannot alwayes be convinced or discovered by us Answ 3 Thirdly therefore wee answer that I. The Devill did usually deceive and delude men of old by prodigies and Oracles but Christ being once incarnate all the Oracles ceased And II. That in Popish blindnesse many delusions returned specters spirits ghosts and strange sights being usuall amongst them but the light of reformation arising they vanished no such things in a manner being now heard of amongst us Answ 4 Fourthly and lastly in Miracles these three rules are to be observed to wit I. Let them be impossible in nature for there are many wonderfull things which are naturall and because naturall are therefore no Miracles Exodus 8.18 Iohn 15.24 and Iohn 3.2 Here observe that it is one thing to be impossible to man whose power is onely naturall and another to be impossible to Sathan whose nature is spirituall And here wee must be principally carefull that those things which are impossible unto man be not wrought by Sathan for many are here deceived II. Let Miracles be true and not false as the Popish Miracles are And III. Let them be wrought amongst Heathens not Christians for Miracles belong not unto beleevers but unto infidels 1 Cor. 14.22 § 2. There shall no signe be given them but the Sect. 2 signe of the Prophet Ionas Our blessed Saviour by bringing in Ionas here simply would thereby teach us to consider of the whole History of that Prophet and so to accommodate and apply it both to the Iewes and to our selves that wee may understand wherein Ionas was unto the Iewes a signe First as Ionas was cast into the sea by the Mariners to whom hee betrusted himselfe and was delivered by them as they thought to death So Christ comming unto the Jewes unto whom hee was promised and who were his peculiar people was by them cast out of the holy City and condemned and put to death Secondly as Ionas willingly offered himselfe unto death for the preservation of the ship and those therein So Christ willingly laid downe his life for the salvation of his Church and the faithfull thereing Thirdly as Ionas by being cast into the sea allayed and calmed the tempest So Christ by his death asswaged and appeased the anger of his Father and gave peace of conscience unto his brethren Fourthly as Ionas being after three dayes buriall cast by the Whale upon the shore preached to the Ninivites the doctrine of repentance and brought salvation to those who repented truely at his preaching So Christ after three dayes rising from the grave preached repentance both to the Jewes and Gentiles saving all of both sorts that truely repented Fifthly as Niniveh was not destroyed within forty dayes after Ionas preaching but some forty yeares after as may be gathered from the Prophet Nahum So Ierusalem within or about some forty yeares after Christs preaching was destroyed and taken by Titus and thus Ionas vvas unto the Jewes a signe VERS 6. Then Iesus said unto them Take heed Verse 6 and beware of the leaven of the Pharisees and of the Sadduces Our Saviour in these words doth plainely lay downe this lesson unto us Observ That that religion is vaine and false which doth imitate and resemble the blots and corruptions of the Pharisees Reade Matth. 23.13 c. Luk. 11.43 c and Marke 8.15 And therefore let us examine their Religion a little exactly that so wee may judge the better of the true Religion and acknowledge and avoid the false I will summe up all hâ—re in this one Question Quest 1 Wherein was the Religion of the Pharisees
that there is in the servants of God hypocrisie or pride or sinister respects or secret ends or the like for which they scandalize them as though it were indeed as they sinisterly imagine Answ 2 Secondly the very Doctrine of the Gospell is hard and therefore is offensive to the nature of man who desires to walk in the way of ease Iohn 6.60 and 1 Corinth 1.16.21 Answ 3 Thirdly Sathan doth continually raise up some enemies or other and therefore the Church in no age hath or shall be free from some who therein shall give offence to Religion and the Gospel of Christ Acts 2.13 and 4.1 and 5 17 40. and 6.11 and 1 Cor. 16.9 Quest 3 What is here required of us Answ 1 First we must not wonder although the profession or professours of Religion be scandalized yea compassed about with calumnies for Christ himself was calumniated Luke 2.34 and 12.51 And the Primitive Church was reported to have sacrificed children to have been Nicolaitans with other wicked scandals slanders Answ 2 Secondly we must expect oppositions that so wee may be armed the better against them and that I. By a constant resolution that no detractions derisions slanders nor reproaches shall cause us to turn our feet out of the wayes of God And II. By circumspection and watchfulnesse Ephes 5.15 Thirdly we must take heed that we be not offended with any thing that happens or falls out but avoid the Ordinary causes of offences which are these to wit I. Some are offended with Religion because the persons of the Religious are despised Read Matth. 13.57 c. Mark 6.3 Iohn 7.41 47. II. Some are offended with Religion because the life of the Religious is somewhat popular and not so strict as they would have it Thus some stumbled at Christ when they said Why doe the Disciples of Iohn and of the Pharisees fast but thy Disciples fast not Matth. 9.11 Iohn 8.48 III. Some are offended with Religion because the Religious are still subject to the crosse and under the rod Matth. 26.31 and 1 Corinthians 15.19 IV. Some are offended even with the Doctrine of the Gospel Acts. 28.22 and 1 Corinth 1.23 And that either First because the Gospell is preached Acts. 4.2 and 13.45 c. Or Secondly because Christ publisheth and proclaimeth himself to be the Son of God Iohn 5.18 Or Answ 3 Thirdly because it seems absurd that we should obtain life by Christs death or be freed from death by him who was taken captive of death and subjected thereunto Thus the Two Disciples were offended because of Christs death Luke 24. And hence the Christians were made a mocking-stock of by the Iews because they beleeved in a crucified God Iohn 6.52.60 Or Fourthly because Christ abrogated the Law of Moses Acts. Or Fifthly because he gives salvation freely unto us without any merit or work of ours Matth. 9.3 Philip. 3.9 Or Sixthly some are offended because Religion is too severe and will not allow them sometimes to follow and fulfill the desires of their own hearts Or Seventhly some are offended with Christ because he is to liberall and free in reprehending of them Matthew 15.12 Iohn 8.33 45. Or Eighthly some are offended with the Gospell by reason of the many dissensions and diversities of opinion amongst Christians and this is the frequent Objection and cavill of the Turks and Heretikes Now these and all other causes of offence we should cautelously avoid and let nothing make us stumble at Christ or at Religion § 3. Vt Scandala that offences should come Sect. 3 The meaning of these words Woe bee unto the world by reason of offences is woe bee unto the world because many scandals shall arise therein and there shall be many offences in the plurall number Scandala to teach us That many offences are to be expected in the world Observ What is an Offence or Scandall Quest 1 First in generall the word is derived from the Answ 1 Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from halting because a stumbling blocke being laid in the way causeth a man to halt and fall Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that crooked part of the trap whereunto the bait is fastned upon which the creature eating and gnawing puls the trap down upon it self Suidas Secondly or the word Scandall comes from Answ 2 the Hebrew word or the Syriacke For Syrus saith that Machshula a Scandall comes from Cesal Impingo to beat knock or dash against it Now the Hebrews say that Michshol a Scandall comes from the root Casal which signifies to offend And therefore to scandalize and offend doth signifie a giving occasion unto others to stumble and fall and hurt themselves Thirdly more particularly this word Scandall Answ 3 is taken three manner of wayes to wit I. Sometimes for evill losse and an impediment and thus it is frequently taken in the old Testament II. Sometimes it is taken for an offence against the conscience of our Brother who is zealous for Gods glory Thus the Athenians were an offence unto Paul whose heart burned and whose Spirit was troubled in him when he saw their Idolatry Acts 17.16 III. Sometimes it is taken for a tentation whereby our Brother is drawn unto sinne Now these two latter properly are Scandals and offences but not the rst The meaning therefore of the point is this That so long as we live in the world we shall heare and see many things which will offend us if we be zealous for Gods glory yea many things whereby God is dishonoured and Religion scandalized yea we must expect temptations and provocations from others unto evill that so we may arme our selves against them and labour to prevent them Quest 2 How many sorts of Scandals or Offences are there Answ There is a double offence or Scandall namely First Scandalum datum an offence which is given and this Offence is either I. In the will of the Agent and that whether it respect First a mans self that is either I. His gain pleasure or satisfaction now this is understood of those who tempt others unto adultery or drunkennesse or murther or lying or theft or perjury c. Or II. His pride not caring who is offended Sic volo Thus I will doe let others think what they will I care not Now these are blame-worthy not so much because they look upon their brethren in envy as because they doe not respect them in love for we should bear that love unto our Brethren that we should not offend them at al if it lay in our power for if we willingly offend these little ones when we are left free we are inexcuseable and subject to the woe denounced in the Text. Or Secondly these voluntary offences respect our brethren when men do those things which are offensive to the Children of God and that out of envy and for this end that they may be offended
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
comfort of their lives and the Answ 4 better enabling of them to beare the crosses and disasters of this life What is here required of us Quest 6 We must prepare our selves for this reckoning and cast up our owne accounts Answ examining what we have done that so we may prevent the judgement of God What must we examine or coÌ„pute Quest 7 First in generall we must examine our selves Answ 1 and our workes Secondly more particularly two things are to Answ 2 be examined and carefully cast up to wit I. Our actions sins especially those sins which are observed and marked and which shall be most severely punished at the day of judgmeÌ„t as for example First diffidence and distrust of God 1. Diffidentia as Esa 30.8 we usually place our hope and trust upon the world Iob. 31.24 And if we be in penury have no peace at all within our selves fides est quod vides we believe no more then we see and therefore when our riches faile our faith fades 2 Contemptus verbi Secondly a contempt of the word and Law of God Esa 5.24 3 Superbiâ— Thirdly pride Esa 47.7 either against God or man 4. Odium Fourthly hatred of our brethren and the wayes of God 5. Provocatiâ— fratrum Fifthly provocation of our Brethren 1 Peter 4.3 And that I. Sometimes unto duels and slaughters And II. Sometimes unto the prophanation of the Lords day And III. Sometimes unto adultery and fornication IV. Sometimes unto drunkennesse Abak 2.15 6. Verba â—tiosa Sixthly idle words for even these are observed and threatned Matth. 12.36 Now there are three sorts of these to wit I. Some are contrary to holinesse as swearing blasphemy and scoffing at holy things II. Some are contrary to righteousnesse as lying brawling and the like Revelat. 21.8 and 22.15 III. Some are contrary to sobriety as filthy and lascivious words or songs Ephes 5.4 Now because the Lord sees and markes and threatnes to punish all these we must examine which and how many of them have beene in us or committed by us that so we may labour seriously to repent what is by-past and to amend for the time to come We must take heed that we doe not distrust either the providence promise or love of God we must be principally carefull not to despise the will and word of God we must beware of pride hatred and wicked words in our selves and of provoking others unto wickednesse because all these shall be punished when the Lord comes to reckon with us Benedictionesaliae Spirituales II. We must examine and carefully cast up the blessings and mercies given unto us by God whether Spirituall or corporall or Externall First there are Spirituall graces given unto us by God which we must give account unto him of as 1. Verbum I. The word and the preaching thereof Iohn 12.48 Hebr. 2.3 And herein two things are to be examined viz. First how we love it and whether we prepone or postpone other things before it Secondly how doe we apply the word doe we make it a Rule a Ballance a Touch-stone applying it to our words workes and thoughts In a word doe we direct our lives thereby These things we had need examine because they will be inquired and searched into when the Lord comes to take account of us 2. Spiritus II. The holy Spirit is another spiritual grace given unto us for as the Lord gives the word unto our yeares so he gives also the Spirit unto our hearts and as the word without cals so the Spirit within moves us and therefore we must examine First whether we strive against these good motions labouring to extinguish them or whether we embrace nourish and labour to kindle these sparkes into a flame And Secondly whether doe we acknowledge in these good cogitations compunctions and motions the finger of God and his gracious call or whether do we thinke them idle thoughts and so as needlesse or unnecessary let them suddainly fade and dye Thirdly whether do we follow obey the counsell direction of the Spirit or whether do we disobey and despise it For we must give account of these at the comming of our Master and therefore in the meane time we ought to examine our selves in them III. The communion of the Saints is another spirituall grace given unto us by God that is 3. Communio sanctorum as the Lord gives us the call of his word and the motions of his spirit so he also gives us the examples and exhortations of the godly and as this is a great blessing so no small account must we give of it at the last And therefore we should examine these three things viz. First whether we love and like the society of wicked or righteous men most Secondly whether we like and approve of the good examples of the godly or whether we despise and deride them Thirdly whether we follow the good examples of good men or praise them onely but imitate them not at all For for these we must give account of unto God at the last Secondly Corporaleâ— there are corporall endowments given unto us by God which we must be accountable unto God for as for example I. Wisedome 1 PrudeÌ„tio which is a gift comming from heaven and excels all temporall things Now herein we must examine First whether we bend our wit unto oppressions wrong injury strife contention and the like Or Secondly whether we employ it in gathering together the thicke clay of this world Or Thirdly whether we bury it in pleasure as the unprofitable servant did his Talent in a napkin Or Fourthly whether we use our wisedome unto the glory of God or the advancement of Religion or the good of our brethren or the increase of our owne grace and goodnesse II. 2. Ingeniâ— Wit is another corporall blessing given unto us and therefore we must examine whether we use our quicknesse and wit with Bezaleel and Aholiab unto the service of the Church or with many to the composing of chaffie and lewd poemes and idle unprofitable Bookes III. 3. ConstaÌ„tia Magnanimites Constancy and Magnanimity may well be called a corporall blessing and is given by God it being a rare morall vertue if it be not rash but prudent And therefore those who are indued herewith must examine Whether First they convert this their constancie unto revenge Or whether Secondly they convert it unto the protection of the Gospell or the good of Religion IV. Courtesie 4. Comitaâ— morum and affability is a singular corporall blessing given unto many by God who must examine if First they use it not to adulation and flattery like Court-holy-water Secondly if they use it to the winning and reclaiming of their brother from his wicked wayes V. 5. Memoriâ— Memory is another Corporall blessing given by God unto many who must use it to the bettering of their inward man That
Father Luke 1.35 And therefore is not a distinct person Answ 1 First except he were the same with the Father he could not be God for God is one Answ 2 Secondly it followes not he is the same with the Father therefore he is not a distinct person from the Father for the Sonne is the same with the Father and yet a distinct Person Answ 3 Thirdly from hence viz that he is the same with the Father doth rather follow that he is God and a distinct person for none can be God but he who is the same with God and none can be the same with God but onely a person of the Trinity For these three are one 1 Iohn 5.7 Deus Trinnus I conclude with the saying of the Father Dici potest non scriptum est aperté Spiritum sanctum esse Deum at ejus deitas in sacris literis testata est nisi quis valde sit insulsus alienus a Spiritu sancto Greg. Naz. de Spirit sanct Quest 6 How doth it appeare that the Spirit proceeds from the Father and the Sonne Answ It is hence evident because he is sent by both and is called the Spirit of both For First the Father sends the Spirit of his Sonne Gal. 4.6 Iohn 14.26 And Secondly the Sonne sends the Spirit of the Father Iohn 15.26 and 16.7 How is the blessed Spirit coequall with the Father Quest 7 for if he proceed from him then is he inferiour unto him The holy Ghost is inferiour to the Father in order but equall in power Answ Against this it may be objected Object The Spirit is sent by God therefore he is inferiour to him in power First it followes not for the Sonne was sent Answ 1 by the Father Iohn 3.16 and yet he is equall to the Father in power in regard of his Deity for he was not sent by compulsion but came willingly Iohn 10.11 And so doth also the holy Spirit And therefore there is no rule or dominion amongst the persons of the blessed Trinity one over another but are all equall in power Secondly the equality of the holy Spirit with Answ the Father can no way better be proved then by proving that he is God which we have done before For none is before or after another none is greater or lesse then another Symbol Athanas What and how many are the operations and Quest 8 workes of the holy Spirit They are either Temporall or Spirituall Answ First there are some Temporall operations and workes of the holy Spirit as I. Creation Read Gen. 1.2 and Iob. 33.4 And II. Fitting men for some particular function as Exod. 31.3 Iudg. 6.34 and 1 Sam. 11.6 and 16.13 And III. He gives knowledge literature and learning and therefore we must not onely confesse that that learning which is conferred miraculously upon some comes from him as Acts 2. and 10. but also that that learning which is got by our study instrumentally comes principally from him because he gives eye-salve Revel 3.18 and enables us to understand And IV. Prophesie is a gift given by the Spirit 1 Cor. 13.1 Now all these are Temporall Secondly there are Spirituall operations and workes of the holy Spirit and these are either I. Common or II. Proper First the Common spirituall operations of the holy Spirit are these viz. I. The moderation of the affections as Gen. 20.6 Hest 5.10 And II. The reverent and willing hearing of the word the Spirit makes men to endure the word of exhortation patiently as we may see in Herod Marke 6.20 And therefore when we willingly or patiently permit our selves to be reproved we must confesse it to be the worke of the Spirit because naturally we love to be flattered but not to be reprehended And III. Jllumination is a spirituall worke of the holy Ghost now this is either First Cognitionis a light of Knowledge as Hebr. 6. and 10. and 2 Peter 2.22 And this is Common Or Secondly Obedientiae a light of obedience now this is two-fold viz either I. In aliquibus in some things as Herod did and this also is common Or II. In nova vitá in a new life and this is proper to the godly And IV. Ioy in hearing or other holy duties Matthew 13.20 as did Herod Marke 6.20 Now there is a double joy namely First a joy arising from novelty and thus many rejoyce when the Gospell is first preached unto them who slight it afterwards Therefore this joy is but deceivable and common And Secondly a joy arising from a true tast of divine grace and this is proper to the Godly Secondly there are proper operations of the holy Spirit These are laid downe in Iohn 14.23 where we have I. The presence of the holy Spirit in the godly the effect of whose presence is Regeneration II. The inhabitation of the holy Spirit in the Regenerate the effect whereof is Gubernation But these remaine to be considered of in that place Iohn 14.23 Whereof afterwards by the assistance of God I rather omit them here because something hath beene spoken Chap. 12.18 Sect. 8 § 8. I am with you unto the end of the world Quest 1 How is CHRIST present with his Church for all ages Answ 1 First not in regard of his humanity but of his Deity and this is confessed by Galatinus lib. 3. Cap. 29. pag. 127. lin ult Answ 2 Secondly Carthusian s pag. 233. b. medio saith That CHRIST is present with his Church by a Sacramentall presence Answ 3 Thirdly Christ is present with his by inhabiting the hearts of the faithfull by his grace Answ 4 Fourthly he is present by his continuall protection and providence and manifold efficiencie of his power and piety in and upon us Quest 2 Whether shall the Church of Christ continue unto the worlds end because it is here said Behold I am with you unto the worlds end and Iohn 14.15 c. The Paraclet shall abide with you for ever Now if this Church be thus to extend itselfe to all nations and to the ends of the world then whether is it the same which at this day is called The Catholique Church upon earth Answ 1 First we grant and hold that this Church of Christs shall extend it selfe to all Nations And Answ 2 Secondly it shall last and continue untill the end of the world Nunquam enim deficiet fides in toto c. Faith shall never wholly faile but unto the end of the world Christian Religion in aliquibus perseverabit saith Carthusian Matth. pag. 233. b. fine that is shall persevere and abide in some place or other amongst some persons or other he will not say That it shall alwayes abide at Rome Answ 3 Thirdly we grant and hold that this Church with which Christ hath promised to be present is the same which is called in the Apostles Creed The Catholique Church But Answ 4 Fourthly wee deny that that Church which falsely cals her selfe by that name is this Church of Christ to which he hath
promised his gracious presence For we must know that the name Catholique is diversâ—ly taken namely I. Sometimes for the whole Kingdome of Christ or for those who shall be saved and are ordained unto eternall life Acts 2.47 and 13.48 and Hebr. 12.22 Now the Church thus taken is partly militant on earth and partly triumphant in heaven and of this we say not Video Ecclesiam Catholicam I see the Catholike Church but Credo ecclesiam Catholicam I beleeve the Catholike Church because according to St. Augustine Fides non est vides II. Sometimes the Catholike Church is taken for the whole number of the faithfull that professe Christ in any one age upon earth being one flocke under one great Bishop Christ the chiefe shepheard 1 Peter 2.25 and 5.4 although gouerned upon earth by divers subordinate Pastours under him And of these also may the said Article of our Creed be understood III. All particular Nations or societies of people joyned together in the faith under one spirituall government may as similare parts use have the name of the whole and be called Catholike Churches Notwithstanding it is more proper to call such an one A Catholike Church indefinitely then Completively The Catholike Church Fifthly an Hereticall sect may like the devill Answ 5 2 Cor. 11. shewing as an Angell of light call themselves Catholikes though they be nothing lesse Revel 2.9 but even the Synagogue of Sathan Therfore the name Catholique in the Question propounded must be understood in the second sense mentioned in the former Answer viz. for all Christians upon earth and not for any particular society Jf any particular company call themselves by that name they are never the more truly Catholike for being so called then those Heretiques were truly pure spirituall and Apostolike that were called and knowne to the world by those names Cathari Pneumatici and Apostolici Some Papists have objected this place to prove Object 1 the infallibility of the doctrine of their Church arguing thus to wit That unto which CHRIST hath promised his presence for ever to the worlds end is free from errour and the doctrine thereof in all things is infallible But such is the Church to which Christ hath promised his presence Therefore the Church is free from errour and the doctrine thereof is in all things infallible First the meaning of this place is That howsoever Answ 1 Christs bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection and thus Lansenius Concord Evang. Cap. 149. expounds the place Yea this must needs be granted to be all that is here meant and that I. Because Christ is not absent from his people every time they fall into an errour but remaineth with them still for all that either forgiving it or reforming it And II. Because notwithstanding this promise yet afterwards Peter one to whom the promise was made erred against the truth of the Gospell Galath 2.11 and was therefore by St. Paul rebuked and resisted to his face which thing could not have fallen out if this Promise had exempted the Church from all errour And III. If this promise priviledge the whole Church from errour because it is made to it then consequently it priviledgeth the particular Churches Pastâ—â—s and beleevers therein because it is made to them likewise but experience sheweth that these latter may erre and therefore the meaning must be as aforesaid IV. It is granted even by the Papists themselves that the Pope may erre See Mr. White the way to the true Church Page 194 416. which could not be if these words of our Saviours meant the Church of Rome and that infallible judgement which the Jesuit speaketh of who propounds this Objection And thus we deny not but constantly beleeve that Christ alwayes was is and shall be with his Church to the end of the World To conclude this worke Seeing God hath here promised to be present by his grace and gracious providence and protection with his Church and children unto the end of the world and hath hitherto for many yeares given us cause to say That there is no Nation or Church in the world unto whom he hath beene more gracious then unto ours given us such pious and prudent Princes as have ruled us in peace and led us in the paths of Religion couragiously supporting and constantly professing and maintaining the truth of Christ notwithstanding all the power policy and subtlety of Antichrist and all her instruments and adhaerents Let us therefore both fervently pray for the continuance of these unspeakable mercies and also heartily praise this great gracious and good God for the long continuance of them hitherto unto us and let us alwayes laud his Name and sing praises unto his Majesty saying Holy holy holy Lord GOD of Hosts Heaven and Earth are full of thy glory Glory be to thee oh Lord most High AMEN FINIS The Epilogue COurteous and kind Reader J have here sent thee the first Evangelist to peruse and J have the Second perfectly finished but much more succinctly and compendiously handled then this because the larger J am upon this the lesse I have to treat upon in the rest this Worke not being like a Snow ball rolled up and downe which growes greater and greater but like one lying in the Sunne which growes lesse and lesse Now although as I said the next Evangelist bee perfected yet untill I heare how St. Matthew is received and welcommed by thee I will not send St. Marke unto thee For as PHYDIAS said concerning his first Portraiture If it be liked I will draw more besides this if loathed 〈◊〉 one but this so say I concerning this my first Brat who must either credit or discredit his Father If thou thinke it not worth receiving or reading but reject it loathingly then I have done but if thou accept and entertaine it lovingly then I have but begun Thy pleasure and liking will be my Paines and thy dislike my Ease and therefore I will neither commend nor discommend what J have writ but commend thee unto the Lords gracious Protection and this Booke to thy acceptation Resting To bee employed to thy good if thou please R. W. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS MISCELLANIE For the understanding whereof let the Reader take notice that this BOOKE is divided into two Parts or Tomes The first beginning CHAPTER I. and containes 528 Pages The second beginning CHAP. X. and containes 395 Pages Now Pt. 1. f. 1. or 8 c. signifies Part first and Folio first or 8 c. And Pt. 2. f. 1. 10 c. signifies Part 2. folio 1. 10 c Besides let the Reader note that a signifies the first Colume and b the Second A. ABility All Power and ability in Man unto good comes
walke in the narrow way are but a very few so that the meaning of Multi Many is Plurimi the most by much Whereunto is this word Many to be referred Question 2 It is to be referred both unto the Way Gate as if our Saviour would say Many walke in the broad way D. Answer Many enter in at the wide gate E. D. First by Many our Saviour would have us to take notice of the Multitude of sinners as if hee should say the most part of men walke the wayes of sinne reade Psalm 14.3 and 53.2 and 1 Iohn 5.19 and 1 Cor. 1.25 Numb 16.4 How doth this appeare that the most men vvalke Question 3 in the broad vvay First It may be illustrated by a double Embleme Answer 1 to vvit 1. The locust is an Embleme of vvicked men shee is called in Hebrevv Arbeh of the numbers and multitudes of them for Rabah signifieth to multiply And hence the Scripture it selfe expresseth the number of vvicked men by the locusts They came as locusts or Grashopers for multitude Iudg. 6.5 And againe They are more then the grashopers and are innumerable Ierem. 46.23 2. The Mouse is an Embleme of vvicked men because shee encreaseth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist both in number and speede Answer 2 Secondly this will appeare by the partition of the world In the foure corners of the world there are foure kindes of men namely 1. Prophane persons who are given to grosse and enormous sins 1 Tim. 5.24 2. Hypocri es who have a forme of goodnesse and godlinesse but in their hearts have denied the power thereof 2 Tim. 3.5 3. Carnall men who are not egregious sinners but only minde the world and outward things not regarding the hidden man of the heart at all 4. Righteous and holy men who being truely regenerated become burning and shining lamps Rom. 12.11 And these are but few in comparison of any of the rest Question 4 Why doe the most part walke the wayes of sin Answer 1 First because sinne is most naturall unto all 1. Cor. 15. First comes that which is naturall and afterwards that which is spirituall wee were all conceived and borne in finne and nature and sin works in all grace but onely in a few Answer 2 Secondly because sinne is pleasant to flesh and blood By reason of that innate and naturall concupiscence which is in us temptation workes upon every part of the soule and sense and body and all follow willingly but perswasion unto good workes onely upon some few And therefore more follow the broad way of sinne then the strait way of grace Answer 3 Thirdly because Sathan is so craftie subtle strong and vigilant that hee is called the prince of this world and the god of this world 2 Cor. 4.4 And therefore hee drawes the most part of the world after him Answer 4 Fourthly because it is easier to fall and to lie still then to rise and flie unto heaven And therefore the most men walke not in this strait and painefull way Answer 5 Fiftly because temptation unto evill is like poyson which infects with a light touch thereof or whereof one drop will doe hurt But perswasion unto good is like a potion or purgation which except it be drunke up and well digested doth not produce his wished effect And hence it is that so many are taken captive by sinne and few wonne by grace Question 5 How can this be that the most part of men walke in the broad way Is not Multitude a true note of the true Church Answer No For the true Church is but small in comparison of the world of wicked men The most part of the world is without the Church overwhelmed with the deluge of ignorance and Atheisme and in the Church there are but a few good And thus wee see how Many here is referred to the broad way E Secondly this word Many may be referred to the wide gate Now by the Gate we showed before was meant Death so that the meaning of these words Many there bee which goe in thereat is that that the most men dye unto condemnation or enter in by death at the gates of hell Wee see there were but onely eight out of the whole world preserved and saved in the Arke amongst which small number was wicked Cham. Wee see that ten righteous men could not bee found in five populous Cities of Sodome Genes 18. Yea wee see that of six hundred thousand of Israelites there were but two onely that came into the holy Land And one Nicodemus only we reade of amongst the Senators How doth it appeare that the most part of men are Question 6 damned It appeares most evidently thus First Answer there are many who know not God and Christ John 17.3 and 2 Thess 1.8 Secondly there are many who contemne and despise the word which is the meanes to bring them unto saving knowledge Thirdly there are many who although they doe not contemne it yet susque deque habent they neglect it and doe not much regard it Fourth there are many who care for no hing but the world and honours and pleasures and riches Fiftly many are ensnared and entangled in sinne and wholy serve either some publike or private lust Sixtly many boast and brag of their owne righteousnesse and feele no want neither stand in any neede of Christ Seventhly there are but very few who feele their sinnes to be a burden unto them and desire to bee eased of that loade by Christ And therefore these things considered we may safely say that it is as cleare as the Sunne that the most of men enter in at the wide gate of destruction Whence comes it that the most perish Question 7 First from the weakenesse of our nature Nature Answer 1 cannot save us by grace only we are saved and hence it is that so few are saved and so many damned Secondly this comes from the nature of sinne and Answer 2 here is to bee observed that even one sinne without repentance sufficeth unto condemnation one such transgression is enough to bring a man to eternall destruction as wee see in Achan in Korah and his company in the man who gathered stickes upon the Sabbath day (g) Num. 15.36 and in him who blasphemed Numb 24. We see how at once for one rebellion there dyed foure and twenty thousand 1 Cor. 10. Thirdly this comes from the nature of our enemies Answer 3 who are many and strong as for example 1. The World 2. Sathan 3. The flesh 4. The custome of evill 5. Men. or friends who often tempt unto evill 6. The scoffes and taunts that are thrown upon the profession of the Gospell 7. Carefulnes for the things of this life All these are enemies unto us and one or other of them daily prevaile against us Fourthly this comes from the nature of the multitude Answer 4 or of the men in the world Here observe that in the world there are foure sorts of people
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