worship and yet in his life and conversation disobey God 1 Sam. 15.22 But none are pleasing unto him but those who labour sincerely to obey him Thirdly because our sinnes doe so pollute our best actions that nothing is pleasing unto God Answ 3 so long as our sinnes are not purged by faith Agg. 2.15 Proverb 21.27 Who are here to be blamed Quest 4 First those who trust in the worke wrought Answ 1 or in the bare performance therof for this may be done both without faith and love Answ 2 Secondly those who perform outward profession without inward subjection who will both pray and hear and yet not submit their wils unto the will of God but continue to walk after their own hearts lusts Answ 3 Thirdly those who make a profession of Religion and in the mean time hate envie injure and oppresse their brethren Abak 2.4 Esa 61.8 Many think to hide their oppressions wrongs done under a pretence of Religion like the Pharisees who made longs prayers that they might the more unsuspectedly prey upon poor widows Vers 10 11 12. VERS 10 11 12. And behold there was a man which had his hand withered and they asked him saying Is it lawfull to heal on the Sabbath daies that they might aâ—use him And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold of it and lift it out How much then is a man better than a sheep wherefore it is lawfull to do well on the Sabbath daies From these three verses two or three generall Questions may be considered of Quest 1 Why did the Lord appoint a Sabbath or day of rest and that too upon the seventh day Answ 1 First some Jews are of opinion That the Sabbath being the seventh day was appointed to be kept holy because it is Saturns day which is evill and unlucky to begin any work in But this is a heathenish superstition to seem to worship those things for fear which are thought to hurt as Tullius Hostilius the third King of the Romans made the Quartane Ague and Fear and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the Stars of heaven nor worship those things which God had given for the service of men Deut. 4.19 Answ 2 Secondly the speciall reason why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the Creation were finished Answ 3 Thirdly divers Reasons may be yeelded why it was necessary that a day of rest should be appointed for the people of God namely I. This day was appointed and given ad destructionem erroris for the destruction of errours because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they which say 2 Pet. 3. Where is the promise of his comming for convincing their errour the Lord commanded this day to be kept as a monument of the Creation II. It was given to instruct us in the faith of our Redemption to signifie that Christs flesh should rest in the Grave according to that My flesh shall rest in hope Psalm 16. III. It was given to prefigure the truth of the Promise both in our spirituall rest from sin Damasc de orthodox fid lib. 4. cap. 24. as also in our everlasting rest in the Kingdom of God Cyril in Ioan. lib. 4. cap. 51. Now in heaven we look for rest from three things according to Thomas namely First A laboribus hujus vitae from the labours of this life Secondly A tentationum concussione from the trouble of temptation Thirdly A diaboli servitute from the service of the devill IV. It was ordained Ad inflammationem amoris to inflame our love that being free from worldly labours we might the better attend upon God V. It was given Ad opera pietatis for the works of piety for otherwise some would be so covetous that they would never leave working for gain Thom. in opuscul VI. This day was ordained that the bodies should be refreshed by this rest for some through their unsatiable greedinesse could scarse have afforded any rest unto themselves especially unto them who were at the command of others as children and servants Simler s Exod. 20. What things in the Sabbath were Ceremoniall Quest 2 and Temporall and what Morall and Perpetuall and what Mysticall First these things in the Jewish observation of Answ 1 the Sabbath were Ceremoniall namely I. The prescript of the day The Seventh day II. The manner of keeping it with the sacrifices oblations and other rites III. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under pain of death for he that gathered sticks was stoned Num. 15.4 The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects the Sabbath was Ceremoniall and bindeth not us now Secondly these things also in the Sabbath are Answ 2 Morall and Perpetuall namely I. The rest and relaxation of the creatures from their ordinary labour which was not the chief and principall but Accidentalis finis the accidentall end of keeping the Sabbath that so they might the better attend upon the service of God Calvin II. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise and the meditating upon his works as the Creation of the world the Redemption and Resurrection of Christ Simler s Exod. 20. III. Conservatio Ecclesiastici Ministerii the conservation of the Ecclesiasticall Ministery was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to Repentance Bastingius Vrsinus Thirdly Thomas maketh the Sabbath Ceremoniall Answ 3 in these four respects namely I. In the determination of the day II. In the Allegoricall signification as it was a sign of Christs rest in the grave III. In the Morall sense as it signifieth a cessation from every act of sin IV. In the Anagogicall signification as it prefigured our rest in the Kingdom of Heaven r Thom. 2.2 quaest 122. Art 4 But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sin and perfited in the next to belong unto the Morall and internall part of the Sabbath than to the Externall and Ceremoniall The two first indeed are Ceremoniall in the Sabbath the other two are not properly Ceremoniall seeing they are perpetuall but rather Morall Spirituall and Mysticall Answ 4 Fourthly As the Sabbath was unto the Israelites Typicall and
Ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him so now also it is Mysticall in shewing our spirituall rest and cessation from the works of sin as the Prophet applieth it Esa 58.14 teaching us how to keep the Sabbath in not doing our own works nor seeking our own will Besides it is Symbolicall in being a pledge unto us of our everlasting rest in the Kingdom of God according to that of the Apostle There remaineth therefore a rest to the people of God Heb. 4.9 Quest 3 What works were permitted to be done upon the Sabbath under the Law and are allowed unto us under the Gospel Answ 1 First there was a great difference among the Jews in the observation of their festivall daies for the Sabbath was more strictly kept than the rest they being therein forbidden to prepare or dresse that they should eat Exod. 16.23 or to kindle a fire Exod. 35.3 But in the other solemn daies as in the first day of the Pasch those works are excepted which were about their meat Exo. 12.16 and they onely are restrained from all servile works Lev. 23.7 And the reason hereof was because the Sabbath was a speciall figure and type of our spirituall rest in Christ and figures are most exactly to be kept for the more lively shadowing forth of that which was figured And therefore we have now more liberty in keeping of the Lords day wherein it is lawfull to provide for our food and to do other necessary things because the figure and shadow is past and the body is come Å¿ Tostat s Exod. qu. 13. Answ 2 Secondly notwithstanding the strict injunction of bodily rest certain works were lawfull to be done by the Jews even under the Law and much more by us under the Gospel As I. Opera necessitatis works of necessity which could neither be conveniently be deferred nor yet prevented Of this kinde is the necessary defence against the invasion of enemies as 1 Mac. 2.40 So Ioshua with his company compassed the wals of Iericho seven daies together of the which number the Sabbath must needs be one It was also lawfull for them to leade their Oxe or Asse to the water Luke 13.15 and if their Beasts were faln into the pit to help them out Luke 14.5 and in this place And it was lawfull to save their Cattell or their other substance if any sudden casualty did indanger them as if an house were set on fire to quench it if their Corn were like to be lost in the field to preserve it yea they might also in case of necessity seek for their food upon the Sabbath as the Apostles plucked and rubbed the ears of Corn on the Sabbath when they were hungry and in so doing are excused by our Saviour verse 1 2 3 c. of this Chapter II. Opera charitatis the works of mercie and charity might and still may be exercised upon the Sabbath day as to visit the sick to cure and heal the diseased or for the Physician to resort to his Patient Thus we see our Saviour cures on this day verse 13. of this Chapter and Luke 13.11 and Iohn 5.8 III. Opera pietatis religious works or works tending to piety were not inhibited but allowed to be performed upon this day as the Priests did slay the sacrifices and offer them did other bodily works which belonged thereunto and therefore they are said to break the Sabbath and not to be guilty verse 5. Not that indeed the Sabbath was broken by them but this our Saviour spake in respect of the vulgar opinion that thought the Sabbath violated if any necessary worke were done therein Tostat s Exod. 20. qu. 14. Thus the Sexton may ring the bels to call the people to Church and the people may walke to their Parish Church though somewhat farre off and the Pastor and Minister may goe forth to preach yea study and meditate of his Sermon although this bee laborious unto the body because all these being helpes for the exercises of Religion are warrantable and lawfull IV. Opera voluntaria workes of pleasure and recreation Now as for these we have Permission to use them as they shall be no lets or impediments unto spirituall exercises as publike prayers the hearing of the word the meditating therein and such like otherwise they are not to be used Willet Synops fol. 498. Initio VERS 18. Vers 18 Behold my servant whom I have chosen my beloved in whom my soule is well pleased I will put my Spirit upon him and he shall shew judgement to the Gentiles Wee have all the three Persons of the blessed Trinity lively expressed in this verse but I will speake but only of the third How is the Holy Ghost distinguished from Quest 1 the Father and the Sonne First hee is distinguished from them by his Answ 1 name For this Person onely is called the Holy Spirit and neither the Father nor the Sonne Secondly hee is distinguished from them by Answ 2 office for he is sent by them God the Father sends him as in this verse and Iohn 14. God the Sonne sends him Iohn 15. and 20. Thirdly the true propriety which distinguisheth Answ 3 this third Person from the first and second is this that he equally proceeds from the Father and the Sonne How this is wrought is not revealed except only that Christ once blowing or breathing upon his Apostles gave the Spirit unto them Iohn 20. What names are given to the Holy Spirit in Quest 2 the Scriptures First sometimes hee is called only Spiritus a Answ 1 Spirit as Mat. 4. Hee was led into the wildernesse of the Spirit and Iohn 3. That which is borne of the Spirit and Iohn 7. The Spirit was not yet given Secondly sometimes some Epithets are added Answ 2 thereunto as Spiritus Dei Mat. 9. Hee saw the Spirit of God descending And verse 28. of this Chapter If I by the Spirit of God cast out devils c. Answ 3 Thirdly sometimes hee is called Spiritus Patris the Spirit of the Father Matth. 10.20 and that I. To distinguish him from all created spirits And II. To shew that he proceeds and is sent from the Father or is of the same substance with the Father Answ 4 Fourthly sometimes he is called Spiritus sanctus the Holy Spirit as Matth. 1. That which is borne is of the holy Spirit and so verse 3.32 Whosoever speaketh against the Holy Ghost Now hee hath this name given unto him in a double regard viz. I. In regard of his substance because that is most holy And I. In regard of his substance because that is most holy And II. In regard of his office becasue hee is the Fountaine of holinesse bringing remission of sinnes and working holy motions in the hearts of the faithfull Answ 5 Fifthly sometimes hee is called the Spirit of truth as Iohn 14. and 16. And this name he hath also from his office because hee keepes
〈◊〉 QVESTIONS Dogâ—â—â—icall OBSERVATIONS Aâ—â— Evangelicall ESSAYS VPON THE GOSPEL OF JESUS CHRIST ACCORDING TO St. MATTHEW WHEREIN About two thousand six hundred and fifty necessary and profitable Questions are discussed and five hundred and eighty speciall points of Doctrine noted and five hundred and fifty Errours confuted or Objections answered together with divers Arguments whereby divers Truths and true Tenents are confirmed By RICHARD WARD Sometimes STUDENT in the famous VNIVERSITIES Of CAMBRIDGE In ENGLAND St. ANDREWS In SCOTLAND And Master of Arts of both the Kingdoms And now a Preacher in the famous City of LONDON Si in Scriptura sacra tantûm essent quae facillimè intelligerentur nec studiosè quareretur nec suavitèr inveniretur veritas Augustâ— de verà religione â—on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in serâ—â—num foliis sed in radice rationis Hier. in Epist ad Ephes So they read in the Book in the Law of God distinctly and gave the sense and caused them to understand the reading Nehem. 8.8 LONDON Printed for PETER COLE and are to be sold at his shop in Cornhill at the sign of the Glove and Lyon neer the Royall Exchange M.DC.XL THE DEMONSTRATION OF THE SCRIPTVRES BEing about by the grace of God to cleare some difficulties and to collect a few observations from some verses of this Gospel written by St Matthew it will not bee amisse first of all to resolve a generall question or two Our first question then shall be this Quest 1 How this Booke or any other may bee knowne to be the divine word of God dictated by the Holy Spirit of God and not the humour or fancy of a private erring spirit Answ I answer Scripture is knowne to be Scripture and canonicall bookes are knowne to bee such by these proofes properties infallible markes First by the evidence of the Spirit imprinted in the Scriptures and shewing it selfe in every line of them or the testimonies of the Scripture it self that is the testimony of God speaking unto us in the Scriptures as Rom. 10.8 This is the word of Faith which we preach Rom. 10.8 Secondly the purity and perfection of Scriptures sheweth it to bee Canonicall For they teach nothing but truth and teach all truths necessary unto salvation They are both pure and perfect Psal 19.8 9. Psal 19.8.9 First pure they being a doctrine according to holines a rule to direct our waies in righteousnesse all the exhortations and examples therein tending thereto Secondly they are perfectly holy in themselves and by themselves whereas all other writings are profane farther then they draw holinesse from these which yet is never such but that their holinesse is imperfect and defective Prov. 8.8 and 30.5 Psal 12.7 But the Scriptures are perfectly profitable in themselves to instruct unto salvation a Iames 1.21 All other writings are utterly unprofitable thereunto any further then they draw from them yea they containe full and perfect Doctrine for the pacifying setling and directing of the conscience in all things Many Histories shew us the heavy wrath of God upon man for sinne but the Scriptures onely shew us Morbuâ—â— medicinâ—â— medicâ—â—â— That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anotheâ—â—â—ere being a perfect concord and harmony in all the Bookes both of the Old and New Testament notwithstanding the diversity of persons by whom the places where the times when and matters whereof they have beene written b Acts 26.22 There may seeme some contradiction amongst the writers of holy Scripture but indeed there is none but a perfect harmonie And therefore when we see the heathen history or Apocryphall bookes contradicting the holy history we should stand for the holy Scripture against them but when we see any appearance of contradiction in holy writ we should labour to reconcile it When Moses saw an Aegyptian and an Israelite striving together hee killed the Aegyptian and saved the Israelite c Exod. 2.12 but when he saw two Israelites striving together he laboured to reconcile them saying Yee are brethren why doe ye strive So when we see heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite as for example Iacob cursed Simeon and Levi for murthering of the Sichemites d Gen. 49.7 But Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith They shall returne in the third generation e Ierem. 27 7. But Baruch saith They shall returne in the seaventh generation Baruch 6. Here let us kill the Aegyptian but save the Israelite but when we see any appearance of contradiction in the holy Scriptures we should labour to reconcile them because they are brethren Weemse Fourthly the antiquitie of it the Scripture being the most ancient of all Histories from the creation of the world to the flood was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hid unknowne time there being no humane Historyes of any thing before the flood but the Scriptures beginne at the beginning of the world and continue the History of the world unto the flood Againe from the flood to the Olimpiâ—ds of the Grecians which began but in the dayes of Vzziah was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time and all their Histories of Hercules Promâ—thine and the rest being but lying and forged tales but the Scriptures goe on setting downe unto us the History of the Church from the stood even unto the comming of Christ Thus we see how farre Gods word exceedeth humane writings in antiquitie it beginneth with the world f Luke â— As he spaâ—â— by the mouth of his holy Prophets which haâ—e beene since the world beganne and endeth with it g 1 Pet. 1.25 For the world of the Lord endureth for ever Fiftly the Majesty of it in plainnesse of speech the Scriptures seeme at the first view to bee very plaine but at a full sight are full of Majesty above all other writings h â— Cor. 1.17 18.21.24 and 2.15 1 Tim. 5.21 Thus their plaine and cleere manner of setting downe things sheweth them to be Divine i Esa 8.1 Take a great roule and writ in it with a mans pen Behhoret Enosh that is clearely that the simplest among man may understand it so k Deu. 30.11 This Commandement which I command thee this day is nor hidden from thee neither is it far off In the Hebrew it is Lo niphleeth non separatum a te i. e. It is not separated from thy knowledge that thou canst not understand it neither is it farre from thee those things which are obscure which wee cannot take up are said to be farre from us and those things which we understand are said to be neare us l Rom. 10.8 Sixtly the power and force it hath over the conscience it makes often
with love and delight therein II. Wee labouring now to find out all the reliques of sinne and pollution and to approve and allow of none but to condemne and relinquish all And therefore wee must examine these things whether our sinnes are hated our affections changed our lives purged and our conversations framed to the will of God Thirdly we may try the truth of our faith by the truth of our actions doe we all these things above mentioned out of a true heart not as hypocrites Answ 3 that desire to please men but in very deed because wee both love the Lord with our whole heart and also desire to obey him and delight in his service more then in the pleasures of sinne for a season CHAPTER V. Vers 1 VERS 1. And seeing the multitudes he went up into a Mountaine and when he was set his Disciples came unto him OUR Saviour in this Verse beginnes his Sermon upon the Mount which continues unto the end of the Seventh Chapter it is without question the best Sermon that ever was Preached and therefore I have inlarged my Meditations more upon it then upon any of the foure former Chapters or shall upon any of the following Chapters This Sermon containes most Divine and Heavenly lessons of instruction and direction for the ordering of the lives and conversations of all sorts of men so long as they continue in this life if they desire so to live here that they may live with their Christ for ever hereafter and therefore let not the Christian Reader who reads to learne grieve at the large handling of these three Chapters for the matter contained in them doth so aboundantly overflow the bankes of humane understanding that a man may see some thing but not any one man possibly perceive all the divine truths aimed at and taught therein Sect. 1 § 1. And seeing the multitude hee went up into a mountaine Quest Why did Christ go up to the Mount to preach the Gospel Answ 1 First that he might be the more quiet and the lesse disturbed by the people thus sometimes he goes into the desart Luke 4.42 and sometimes into a ship thrust off a little from the land Luke 5.3 that hee might not be troubled with the thronging of the rude multitude Answ 2 Secondly some say Chrysost imperf s hee went up into the mountaine that he might fulfill the prophecy and prediction of the Prophet Esaiah Chap. 40.9 who saith oh Zion that bringest good tidings get thee up into the high mountaines oh Ierusalem that bringest good tidings lift up thy voyce Answ 3 Thirdly some oper imperf s say that this was done Tropologically the mount signifies the Church and therefore hee ascends into the Mount to preach to teach us where the preaching of Christ is to bee sought to wit in the Church Answ 4 Fourthly some say hee went up into the Mountaine to preach that the multitude might not heare him but this is not so for hee taught them as well as his Disciples a followes afterwards Answ 5 Fiftly some say Christ goes us to the top of the Mount when he was to preach to shew that the preachers of the word of God ought to strive to climbe up to the top of vertue and religion and to be second to none in pietie a Carthus sup Sixtly some say Christ ascended that hee might pray Luke 6.12 he sate that hee might Answ 6 make choise of his Disciples Luke 6.13 he descended and stood that hee might teach the people Luke 6.17 b Muscul sup but Calvin thinks that Saint Luke in that 6. Chapter conjoynes together two histories of a divers time Seventhly Gualter sup shewes that there Answ 7 were foure causes why Christ went up into the Mountaine when he went about to preach to wit First that he might bee heard the better of all his auditors Secondly that hereby he might the more lively demonstrate unto us that hee taught sublime high and spirituall mysteries Thirdly that hee might answer to the type of the law in the Mount God gave the law with terrour Christ gave the Gospel with comfort Fourthly that hereby hee might teach us to lift up our hearts and to have our conversations in heaven our affections being set upon those things which are above Colos 3.2 Phil. 3.20 Ascendit ut turbas ad altiora trahat c Hier. s he ascends in person to the top of the mountaine that hee might teach the people to ascend in their affections from temporall to spirituall things § 2. And when he was set Why did Christ Sect. 2 sit while he preached unto the multitude Quest First some say that he might the better hide Answ 1 and conceale his Deitie he doth not stand and preach but sits because they were not able to take up comprehend or understand what hee should teach them in power as God d Hier. s Secondly some say Christ sate for the dignity Answ 2 of the Preacher they that were taught were but men but he which taught them was more he was God and Man and therefore he sits when he preacheth unto them e Aug. de S. D. in Monte. Thirdly the true reason thereof was this because Answ 3 it was the manner and custome to preach sitting thus elswhere Christ taught the People sitting Mat. 13.1.2 Mark 4.1 Luk. 5.3 Ioh. 8.2 and most plainely Luke 4.20 he reades a Chapter and then sits downe and preacheth So Mat. 26.55 Thus the Jewes were accustomed to sit and teach whence they were said to sit in Moses seat f Mat. 23.2 And after Christ the Apostles practised this same custome sitting and preaching g Acts 16.13 § 3. His Disciples came unto him Why did Sect. 3 the Disciples of Christ come unto him Quest 1 First some think these words are here inserted Answ 1 because he left the multitude that he might the more conveniently teach his Disciples h Aretius s But hee went not into the Mount that hee might be ridde of the common people but that all might heare him with the greater facility i Gualt s Ne opineris solis Discipulis loquutum sed et caeteris Wee must not thinke that Christ spake here onely to his Apostles but to the rest also sayth Chrysostome sup et Hom. 6. Answ 2 Secondly some thinke that the Disciples came unto Christ that they might bee assistant unto him or joynt associates with him in this office as it is said They shall sit with Christ at the day of Iudgement Mat 19.28 Luk. 22.30 Certainly The faithful shall judge the world 1 Cor. 6.2 But this is not the meaning of this place for the Apostles here were taught by Christ as well as the rest Answ 3 Thirdly the Disciples came unto Christ that they might be nearer unto him then the rest and that for two causes First that they might bee eare-witnesses of the truth which afterwards they were either to write or preach Bullinger s Secondly because
driven from the nest to shift for themselves Plin. 10.12 sic Calvin Hence the soules of the ayre are called Alites Birds Non solum quia alatae sed quia alitae ab eo qui omnia alit Barth 12.1 ex Isid Not onely because they are winged creatures but because they are nourished by him who feedeth all things Thus our Saviour would have us learne of the birds because they are more neere unto Gods helpe and more remote from mans What must we learne of the birds Quest 3 First foules of the aire are of a more pure light Ans 1 and noble nature Barthol 12.1 they have fewer humours and are lesse earthly then beasts or fishes and are more airy and hot and therefore endure the longer Rhod. 2.18 so wee should labour to be pure and holy yea a chosen people and a royall generation unto God Secondly birds are of a more strong and swift Ans 2 motion Barth 12.1 so our affections should be quicke and ready and strong in our obedience and the fruits of a new life Ans 3 Thirdly birds are more quick and sharpe-sighted Barth ib. so should we in all spirituall wisedome and knowledge Colos 3.16 Answ 4 Fourthly foules are fatter in winter so wee should serve God most zealously and chearefully in the winter of persecution and martyredome Answ 5 Fifthly they only depend upon God for their foode so we should not expect so much as the huskes from the husbandman or our own labour but all from him who feedeth all Answ 6 Sixthly they labour diligently for their food flying from place to place seeking it here and there but they are not solicitously carefull Thus should we doe as was shewed before verse 25. quest last Seventhly they frequent the heavens and that First Securitatis causâ because there they are most safe so wee should flie unto the mountaines because true securitie is to be found only in God Secondly Delectationis causâ because they delight to bee there the larke mounts with great delight and hovers long in the aire with great joy so wee should set our affections upon those things which are above Colos 3.1 and mind heavenly things having our conversation and delight in heaven Sect. 3 § 3. Yet your heavenly Father feedeth them Quest 1 Why doth Christ adde this phrase your heavenly Father Answ That he might withdraw their mindes from all earthly ayde as if he would say your father whom you shall hereafter see in heaven provideth for them and therefore will much more for you Our Saviour teacheth us by this phrase That we never fully and perfectly possesse and injoy God untill we come unto that heavenly estate Philip. 3.20 Colos 3.1 c. 1 Iohn 3.1 c. Quest 2 How doth it appeare that wee shall not fully partake God untill we come unto heaven Answ 1 First it appeares by the place of perfect fruition which is heaven as is expressed in all these places Phil. 3.20 Colos 1.5 Heb. 11.10 13 14.16 and 2 Tim. 4.8 and 1 Pet. 1.4 In all which places is expressed that the expectation of glory honour joy and felicity is in heaven Answ 2 Secondly it appeares by the heavenly nature of God who cannot bee apprehended but after an heavenly manner Answ 3 Thirdly it appeares by that fruition which we have for the present where wee see darkely and obscurely and that fruition which is promised for the time to come when wee shall see as wee are seene Reade for the proofe hereof 1 Cor. 1.9 and Ephes 1.3 and 2.6 and Heb. 3.1 and 12.22 2 Cor. 3.18 Quest 3 If we cannot perfectly enjoy God in this life then how shall we be sure that we shall possesse him in the life to come Labour for a heavenly conversation and strive to live and leade a life on earth as though thou wert in heaven Answ and then thou shalt certainly after death fully enjoy him Wherein doth this heavenly conversation Quest 4 consist First in a heavenly preparation that we may Answ 1 be presented as chast virgins to Christ 2 Cor. 11.2 Secondly in a holy and heavenly life living Answ 2 wholy unto God and his Christ Gal. 2.20 that is walking in the waies of God and living the life of faith and framing our conversations according to the will of God revealed in his word denying ourselves and our owne wils Thirdly in heavenly meditations and contemplations Answ 3 filling our heads and hearts with divine thoughts and meditations ruminating thereon day and night Fourthly in an heavenly expectation as Answ 4 Saint Paul did who expected Christ from heaven 1 Thes 1.10 and rest with the Saints 2 Thes 1.7 § 4. Are ye not much better then they Sect. 4 Our Saviour in the foregoing words gives us an example in these he gives the application thereof Object Against Christs interrogation and scope it may be objected Fuimus non sumus we were indeede better then the other creatures once but now we are not but worse then they and next unto the wicked Angels having lost that goodnesse which was in us at first First mankind toto genere in generall is better Answ 1 yet then any kind of earthly creatures because it retaines yet its naturall Image that is the reasonable soule Secondly men excell the other creatures by Answ 2 the Decree of creation men being made by Gods owne institution the end of the creatures they being created for his sake and hee made Lord over all the creatures And although by his sinne he have lost this dominion in part yet he hath the service of them still using them for his pleasure profit and foode Thirdly men are better then the other creatures Answ 3 in possibility because God offereth unto mankinde Christ the second Adam and in him the grace of restitution and reparation unto a better state and condition then they had in the first Adam Fourthly Chrst reputes us here not as we are Answ 4 in sinne but as we should be by repentance and according to that place and office whereunto we were created and ordained Fifthly Men are better then the other creatures Answ 5 in the providence of God because hee takes more care for men then for beasts Doth God saith Saint Paul take care for oxen that is in comparison of men Our Saviour then by this interrogation doth point out unto us this observation namely Observ That Gods reputes men the best of his creatures the rest of the creatures when they were created were good but man was made exceeding good Gen. 1.31 Psal 8.6 c. Heb. 26 c. Mat. 12.12 Luke 13.15 How doth it appeare that God thus highly esteemeth man above the rest of his creatures Quest 1 First it appeares by mans creation for I. He Answ 1 made man after his owne Image enduing him not with a body onely but also with a soule II. He ordaineth the world for man 1 Cor. 3.21 III. He prepared heaven for man it is not onely reserved 1 Pet.
Egypt for his linnen to the earth for his gold to the silke-worme for his silke to the shell-fish for his purple and had nothing of his owne so that if every one of those should have claimed their owne he would have stood like Aesops crow stript of all when every one of the foules craved their owne feathers which they had lent her But the Lillie is beholden to no other for its beauty and therefor doth exceede Salomon in all his glory Answ 3 Thirdly when Salomon was cloathed thus it was but a remembrance to him of his fall and he had as little cause to glory in these ornaments as a man hath to glory in the velvet patch or plaister that covereth his wound but the beauty of the lillie is naturall it covereth not the shame of it Therfore the lillie exceedes Salomon in all his glory Fourthly Salomon in all his glory was but one Answ 4 and much adoe there was to get one Salomon so decked and cloathed But all the lillies of the field are so cloathed Therfore the lillie exceeds Salomon in all his glory Fifthly Salomon was arrayed in all his glory Answ 5 but sometimes but the lillies so spring so continue untill they wither and die Therefore they exceede Salomon in all his glory Sixthly Salomon was thus arrayed by men Answ 6 but the lillies by God therefore their glory is more excellent VERSE 30. Vers 30 Wherefore if God so cloath the grasse of the field which to day is and to morrow is cast into the oven shall hee not much more cloth you O yee of little faith § 1. Shall hee not much more cloth you The scope of our Saviour in this verse is to Sect. 1 shew that we are nearer to the love of God Obser then the other creatures are or to teach us that whatsoever good things God gives to the creatures he will much more give unto us except we provoke him Reade Matth 12.12 Luke 13.15 14.5 Why will God give good things much more Quest 1 to men then to other creatures seeing man is but the workmanship of God as they are First because man is a more durable creature Answ 1 then the herbes or grasse which to day is and to morrow is cast into the oven and a more noble creature then the rest Pronaque cum spectant animalia caetera terram Os homini sublime dedit caelumque videre Iussit c. The eye of man up to Heaven is cast The eye of beasts upon the earth is plac't Secondly because God hath given man rule Answ 2 and dominion over the creatures Psa 8.6 c. Heb. 27. Answ 3 Thirdly because man is created for Gods glory but the other creatures for mans good 1. Cor. 3.21 Answ 4 Fourthly man was prepared unto eternall glory the beasts unto an earthly and temporary subsistence and being Answ 5 Fifthly God loves man more then the rest doth God saith the Apostle take care for oxen Rom. 9.9 that is not in comparison of men And therefore all these considered we may bee certainly assured that if wee doe not ponere obicem provoke the Lord by our sins he will not with-hold from us those good things which he bestowes upon the other creatures or have lesse care of us then he hath of them Is not the love of God perfect and if so Quest 2 then how doth he love man more then the rest of his creatures Answ Although the love of God bee perfect in it selfe yet it is graduated in the creatures according to the decree of God who in this order hath determined to love namely I. Before all things his glory best II. Next unto his glory the elect III. Next unto them mankinde or the rest of men IV. And lastly the creatures How may we obtaine from God those good Quest 3 things which we want We must doe as the children of God were wont to doe of old to wit beg them at his hands Answ as for example Dost thou want or desire First bread to eate Secondly that thy estate may bee encreased and multiplied Thirdly that thou maist bee blessed in thy undertaking of marriage Fourthly Children Fifthly freedome from thy foes Sixthly instruction in any doubts Seventhly the continuance of of life Eightly the pardon of thy sin Ninthly freedom from temptation Then doe as did Iacob Genes 18.20 Isaac for Iacob when he went to Padan Aram a Gen. 28. ◠Eliezer Abrahams servant in the behalfe of Isaac when he went to Nahor b Gen. 24.12 Hannah 1. Samuel 1.10 Hezekiah Esai 37.14 David Psalme 73.18 Hezekiah Esa 38.2 David Psalme 32.5 Paul 2. Cor. 12.8 Pray unto the Lord and thou shall bee heard and answered graciously Sect. 2 § 2. Oh yee of little faith Quest 1 What is the meaning of these words First our Saviour doth not here taxe infidels Answ 1 but the debility and weakenesse of beleevers Answ 2 Secondly our Saviour speakes here unto the Apostles who were not without faith as may appeare by the diligent view of these places Matthew 8.26 14.31 16.8 Answ 3 Thirdly the meaning therefore is that weaknesse of faith hinders them from trust confidence and cheerful dependance upon God Obser Wee learne hence that there may be true faith which is weake there is a smoaking flaxe and bruised reed Esa 42.3 Matthew 12.20 Quest 2 How doth this appeare that faith may bee both true and weake Answ 1 First sometimes the Sunne is obscured by the interposition of a cloud and sometimes the Lord hideth his face that wee cannot see him Psalme 22.1 2. Answ 2 Secondly there is sincerity without strength Answ 3 How many-fold is this weaknesse Twofold namly either First in apprehension when the knowledge is weake Secondly in application when a man cannot certainly lay hold upon Christ but is like him in the Gospel who said Lord I beleeve helpe my unbeliefe Mark 9.24 How may a weake faith be knowne to bee Quest 4 true First the weake true faith is but of short time Ans 1 or is but newly and lately infused 1. Peter 2.1 where there is life in an infant there is daily growth insomuch as from a child it comes to be a man except it be a dwarfe or monster in nature And therefore they should suspect the truth of their faith who are alwaies children and both weake in knowledge and application Secondly the weake true faith is humble Ans 2 sorrowing and blushing for sinne and iniquity though by-past and mourning for her present weaknesse in application true faith sorrowes because she is weake Thirdly true faith though weake yet brings Ans 3 forth some good fruits of obedience Galath 5.6 Iam. 2.14 What are the effects of weakenesse of faith Quest 5 As infidelity in toto Answ so debility in tanto causeth much evill as for example First weakenesse of faith sometimes drives unto the use of wicked meanes a feare to want things necessary often hurryes men unto coveteousnesse
King 16.3 and Ahab 21.21 and Achan Iosh 7. and Hananiah Ierem. 28.16 Secondly sometimes he cuts them off by some sudden casualtie as the Prince who was troden under foot â— King 7.17 Thus many have been taken away by some accident in their drunkennesse and duels and when they have been blaspheming and the like Thirdly sometimes God shortneth their dayes by letting them fall into some sicknesse or disease and thus often drunkards take surfeits uncleane persons impure and loathsome diseases which bring them to their end Prov. 23.29 Fourthly sometimes the Lord suffers them to be their owne executioners and to cut the thread of their owne lives And thus hee did with Iudas and Achitophel Question 6 What sinnes doth God or hath God punished with sudden or untimely death Answer These which follow to wit First Idolatrie thus hee cut off Nadab and Abihu Levitic 10.2 and Oza or Vzza 2 Sam. 6.7 Secondly Blasphemy thus two and forty children were suddeÌ„ly destroyed for blaspheming of the Lords Prophet 2 King 2.24 And a girle of twelve yeares old here in England mentioned by M. Fox For hee is a swift witnesse against such Malach. 3.5 Thirdly Treason thus Achitophel came to an untimely end 2 Samuel 17.23 and Iudas Matth. 27.5 Fourthly Persecution of the godly thus Pharaoh and Haman were taken quickly away for their malice and rage against the people of God Fiftly Perfidiousnesse unfaithfulnesse or false dealing thus Senacherib came to an untimely end And often God lâ—ts men fall into the net that themselves have laid Sixthly Lust this brought Sampson into the Philistines hands and brings many daily into filthy loathsome and incurable diseases and sudden death Seventhly Drunkennesse many have come to their end by some sudden mischance in their drunkennesse Eighthly Desperation the conscience oppressed with the burthen of sinne doth often finde out this lamentable remedie of murther as a meanes to put an end to that torture which indeed doth put but a beginning to it as wee see in Iudas Matth. 27.3.5 And thus wee have seene how this phrase of hewing downe may signify a shortning of this temporall life which wee live on earth Secondly this phrase may signifie a cutting off from Christ heavâ—n and all hope of mercy or felicity Certainly it may meane 1. A câ—â—â—ing off from all hope of heaven and salvation And 2. A câ—â—tting off from Christ as hee is offered in the word But. 3. Not a cutting off from Christ himselfe because they were never grafted into him 1 Iohn 2.19 But this coming to bee considered of in the next section I here omit it § 4. And cast into the fire Section 4 What is the meaning of these words Quest 1 By this phrase is signified eternall punishment Answer Observat and the phrase it selfe doth show the terrour of that punishment as if our Saviour would say The wicked man which beares nothing but corrupt fruit shall bee cast at length into the fire of hell which of all other tormentâ— is the greatest How doth it appeare that the Punishment prepared Quest 2 for the wicked in hell doth exceede all other tortures First it appeares by the language of the holy Answer 1 Scriptures who sometimes calleth it The fire of hell Matth. 5.22 sometimes a fire that cannot bee quenched or extinguished Matth. 3.12 sometimes an eternall fire Matth. 18.8 and 25.41 sometimes a worme that never dyes and a fire that never goes out Marke 9.43.44 Sometimâ—s the Scripture telleth us what is there that wee might the better conceive of the insufferablenesse of the torment In hell there is weeping and wayling and gnashing of teeth Matth. 13.42.50 In hell there is fire and brimstone Apoc. 19.20 In hell there is negatively no rest Revelat. 14.10 but affirmatively torments day and night Revel 20.10 Secondly it appeares by the place Hell is a place Answer 2 ordained unto torment in so much as there is no prison no dungeon like it Prisons deprive men of liberty and Dungeons of light but men may bee free from torments in them yea may â—njoy some comforts in them but hell is a place which deprives us of liberty and light which debarres us from all joy and comfort and which afflicts with torments never patiently to be endured Thirdly it is cleare from the persons that are Answer 3 there tormented who are men forsaken and rejected of GOD for ever Depart hence I know you not Oh how miserable is the condition of those poore soules whom God will not owne whom God doth not pitty but rather rejoyce and laugh at their destruction Prov. 1.24 Answer 4 Fourthly it will appeare by the executioner or hang-man the Divell who is 1. Our eternall enemy and a foe never to be reconciled 2. An enemy that excels and exceeds in envie and malice 3. A foe powerfull and able to inflict unspeakable torments 4. An enemie who hath no other comfort then this that he hath copartners in his misery And therfore he will make them as miserable as may be Answer 5 Fiftly this appeares by the absence of good In hell there is no good thing neither any thing that can affoord the least comfort For there will be neither 1. Light to comfort the eye Nor 2. A droppe of water to coole the tip of the tongue Nor 3. Any confidence or courage to support the heart Answer 6 Sixtly it appeares that the torments of hell are of all other torments the greatest by the extension thereof unto every kinde of evill For 1. There shall bee most sharpe and unsupportable tortures exercised upon the body 2. The heart shall bee wholy dejected through sorrow wholy devoted unto sorrow and wholy devoured and consumed by and with sorrow 3. The conscience shall for ever presage terrible things And therfore the torments of hell must needs be exquisite that thus are extended both to body soule and conscience Answer 7 Seventhly it evidently appeares by the conâ—â—â—â—ltie perpetuitiâ— and eternitie of hels torments which shall never have either end or ease they shall bee continuall and perpetuall sine intervallo without any intermission or interruption The Papists faine some Lady dayes to bee observed in hell when the soules play or make holy day but this is but an idle dreame for as was showed before from the Scripture there is there no rest nor ease nor cessation of torments Yea these torments shall bee eternall Semper and endured for ever and ever for neither the torments nor the tormentor nor the tormented shall ever bee consumed or ended but shall endure last for ever Semper moribundus nunquam mortuus robore vacuus sensu plenus ut quod ferre non possis semper feras in aeternum In hell men shall be ever a dying but never bee dead ever weake and voide of strength but full of sense of smart and that which they can never suffer with any patience they must ever suffer with insufferable paine Answer 8 Eightly the exquisite torments of hell appeare