The Germaine Priests and Bishops being forbidden marriage some 700 yeares after Christ Answ by Pope Boniface Hildebrand and some others maintained Priests marriages against them by the word of God and some of their arguments were these First because God in the old Testament allowed wedlocke to the Priests And Secondly because no where in the new Testament is it prohibited either by GOD or CHRIST And Thirdly because St. Paul saith expressely That concerning Virginity he had no command from God And Fourthly because St. Paul would have Bishops and Deacons to be the husbands of one wife And Fifthly because both Christ and Paul affirme That all men cannot receive this Counsell of continencie but only they to whom it is given § 5. For the Kingdome of Heavens sake Sect. 5 The Rhemists object this place to prove Object that the vow of chastity and single life is both lawfull and meritorious because Christ saith Some have made themselves chast for the Kingdome of Heaven First this is meant onely of those who have Answ 1 the gift of continencie who if they be sure that they have received it may vow and purpose single life but without such assurance no man can vow continencie lawfully neither can every man receive this gift that will as appeares by Verse 11. Secondly as for meriting of heaven it â—â—â—â—â—neth Answ 2 neither by being married or unmarried but it is the free gift of God through 〈◊〉 Rom. 6.23 Vers 13 14 15. VERS 13 14 15. Then were there brought vnto him little Children that he should put his hands on them and pray and the Disciples rebuked them But Iesus said suffer little Children and forbid them not to come unto me for of such is the Kingdome of heaven And he laid his hands on them and departed thence Sect. 1 § 1. And the Disciples rebuked them Quest Why did the Apostles of Christ rebuke and blame those who brought Children to their Master It was not out of envie to the children ' or the bringers of them but out of zeale for the honour and quiet of their Master Answ For First they imagined that Christ should be inaugurated into an earthly Throne and Kingdome and therefore it did not suite with the Majesty of a King to trouble himselfe with women which seeme to have bene the bringers of the babes and young children And Secondly they rebuked those who brought the Children in love to their Master that he might not be over-wearied they saw him to be so troubled molested and pressed upon that often times he could not get leaue or have leasure to eat and therefore they thought that he would be tired outright if he were troubled with children too as well as men And Thirdly hitherto the sicke had come unto Christ and the Disciples commiserating their sicknesse and desiring their health suffered them to come unto Christ but these children were well and wanted nothing and therefore what need was there to offer or bring them unto Christ Thus they rebuked them because they thought it a needlesse worke Yea Fourthly they thought that Christ could doe nothing with or unto these children And therfore they blame the bringers of them The Apostles see the children to be young and as yet neither capable of reason nor able to heare their Masters words with profit nor to judge of his miracles and therefore what should their Master doe with them Now all these conceits our Saviour implicitely taxeth in saying Suffer little Children to come unto me and forbid Sect. 2 them not Object § 2. Suffer little children to come unto me The Papists say that men and women at any age if they be come to yeeres of discretion may take upon them the vowe of Monkerie and because we deny this therefore Bellarmine produceth this place for the proofe of it Christ saith Suffer little Children to come unto me Ergo young men and maids may become Monkes Answ 1 and Nuns First the text speaketh of little children such as were not yet come to yeares of discretion now the Papists themselves say that they must be of yeares of discretion who undertake this vowe or profession of Monkerie And therefore this place is corruptly applied to the question Answ 2 in hand Secondly from this place they might as well conclude that none can come unto Christ but through a Monks cowle because our Saviour saith Suffer such to come unto me Answ 3 Thirdly the text saith Of such is the Kingdome of heaven and therefore by this reason of Bellarmin's the gates of heaven should onely be open to Monkes and Friars which is the right heresie of the Pelagians and Manichees that promised the Kingdome of God to none but those who cast away their riches Sect. 3 § 2. For of such is the Kingdome of heaven Quest Whether or no by Baptisme can and ought the Kingdome of Heaven be applied and sealed to Infants seeing by the word and the other Sacrament it cannot be and consequently whether are they to be baptized Answ The affirmative namely that heaven may be applyed and confirmed unto Infants by baptisme is proved by divers arguments taken from Scripture by which also it appeares that they ought to be baptized First Christ here saith Of such is the Kingdome of heaven now none can enter into heaven except hee be regenerate Iohn 3.5 and baptisme is called the laver of regeneration Titus 3.5 And therefore it is necessary that Infants should be baptized that they might be borne againe of water and the Spirit and consequently enter into the Kingdome of Heaven Secondly it is not the will of God that Infants perish Math. 18. And therefore he would have them saved Now God doth not save them without meanes but by the laver of regeneration Tit. 3.5 And therefore Infants are to be baptized Thirdly if those who are guiltie of sinnes would not perish in their sinnes nor for them it is necessarie that their sinnes should be pardoned which remission is conferred by the meanes appointed by God for this end now Peter Acts. 2.38 exhorts them to be baptized for the remission of their sinnes And therefore if we desire that Infants may not perish we must admit them to baptisme for the remission of their sinnes Fourthly Christ would and commanded Infants to be offred and brought unto him Math. 18. Now we cannot corporally and visibly put infants into the armes of Christ but we doe it by baptisme for as many as are baptized into Christ saith St. Paul have put on Christ Rom. 6. Galath 3. And as many as are baptized into CHRIST are baptized into his death and are buried with him by Baptism Now because there is no question of this that Infants are to bee brought unto Christ he having commanded it but that the controversie betweene us and the Anâ—baptists is concerning the manner how they ought to be brought unto him We therefore follow the conduct of the Scriptures which teacheth â—s that Infants are to be offred
by the Prophet that he should preach the Gospell unto the poore x Esa 61.1 And Christ bidding Iohns Disciples to tell their Master what they had seene reckons up this amongst the rest that the poore receive the Gospell y Matth. 11.5 And hence it is called the Kingdome of heaven both by Iohn Baptist Matth. 3.2 and Christ himselfe Matth. 4 17. The sense therefore of these words is that the preaching of the word is sent unto the humble Obiect 1 It may against this be objected that the Gospell is not sent onely unto the humble Answ 1 First it comes unto many others but it is sent onely unto the humble many are made partakers of the sound and preaching of the word but it is principally directed by God unto the poore in Spirit Answ 2 Secondly or we may grant that it is sent unto others but it is onely profitable and fruitfull unto them Quest 2 Why is the Gospell sent rather unto the humble than unto others Answ 1 First because pride hinders us from the hearing of the word It is the poore not the proud man that receives the Gospell Matth. 11.5 Answ 2 Secondly because the humble are more apt fit to receive consolation proud men stand not in such need of comfort as poore men doe Secondly by the Kingdome of heaven is Quest 3 here meant the Kingdome of Glory Hence it may bee asked Doe none come unto Heaven and eternall happinesse but onely the humble doe not the godly and chaste and liberall and mercifull come thither as well as they Answ 1 First some say that certainly all these shall bee made partakers of the Kingdome of Glory but principally those that are humble Chrysost Imperf Answ 2 Secondly no vertue or grace Theologicall can be separated from humilitie and therefore it is here sayd for theirs is the Kingdome of Heaven because none can come into the Kingdome of heaven who are not humble or without humilitie God resists the proud but gives Grace unto the humble z Pro. 29 23. And therefore humility must goe before honour and pride before destruction a Pro. 18.12 For there is no gap or gate open at all whereby any proud man may have accesse or ingresse into heaven wherefore those that desire admission into the Kingdome of glory must take heed of proud religion or religious pride What is religious pride or how manifold Quest 4 is it It is threefold viz First Answ there is superbia de religione a pride of Religion that is when a man waxeth proud of those religious duties which hee performes thus the Pharisee was puffed up because hee was in his owne opinion more carefull in the outward observance of religious duties than others were b Luk. 18.11 Secondly there is superbia in religione a pride in th◠performance of religion when religious duties are proudly perfomed thus some will come into the Church on the Lords day in the afternoone sometimes when they will but they will not be compelled Thus great ones often applaud the practise of religion and religious practises but themselves are very slacke remisse and negliligent in the performance of such duties yea when they doe performe them it is as it were voluntarie for they thinke not themselves obliged and bound thereunto Here there is indeed pride in religion Thirdly there is superbia cum religione pride conjoyned with religion and that is when those that are professours of religion are men of proud lives arrogant spirits and will endure no reproofe but advance themselves above all others crying stand farre from mee I am more righteous than thou art None of these three being poore in spirit have any right unto or hope of the Kingdome of heaven for that is the reward of humilitie Thus Christ first humbled himselfe then God exalted him unto the height of honour and felicitie c Phil. ◠7.9.10 And thus wee shall bee crowned with glory in heaven if with Christ wee bee humble on earth There is a double world to wit this world and the world to come whereof the first is Gods the second is ours that is he that here neglects himself and addicts himself wholly in the humility of his soul unto the service and obedience of God shall be eternally happy and blessed in the kingdome of heaven according to our Saviours promise in this place Quest 5 Why doth our Saviour make this promise of eternall happinesse unto the poore Answ To shew that he doth not expect from us or of us that stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be without any feeling of our estates in temporall things but that we might mitigate the sence of our earthly Povertie by the hope of celestiall joy and glory although we be not rewarded at all in this life Quest 6 May not those that are humble and poore in spirit expect a reward of riches and honour in this world Answ No For their reward is in hope their life is hid with God their crowne is in heaven Obiect 2 But God hath promised unto such an hundred fold Luke 18.30 Answ This is meant in spirituall things in peace of conscience internall joy and the like sayth Hierom s And it cannot bee meant of temporall things 1. because these temporall blessings are not given unto many of the children of God 2. because it were absurd to thinke that he which forgoes one wife for Christs sake should have a hundred wives given unto him according unto the letter of that promise and thus sayth Hilarius upon these words Obiect 3 But Iob patiently and humbly bearing his losses and crosses was rewarded two-fold into his bosome even in temporall things Iob. 42. Therefore the humble and poore in spirit may expect a reward even here on earth Answ A particularibus ad universalia non valet consequentia Generall rules follow not from particular instances Socrates was very wise therefore every man is very wise is no very wise argument Christ saved one thiefe therefore Christ will save every thiefe followes not so here God rewards Iob two-fold in this life therefore he will doe so unto all that feare God as Iob did or beare their afflictions and losses patiently as he did is an unwarrantable consequence and proved false by that undeniable instance Daily experience Why may wee not expect a temporall reward Quest. 7 to bee given unto us although it be not alwayes granted Answ 1 First because God requires of us to suffer with Christ Rom. 8.17 who was not temporally rewarded in this life and therefore if we desire to be rewarded wee must endure unto the end expecting that celestiall glory with Christ Datur pati it is given unto us to suffer d Phil. 1.29 and we are called thereunto and therefore wee must endure and undergoe afflictions losses povertie injuries slanders and whatsoever the Lord shall please to exercise us withall expecting our reward onely in heaven Answ 2 Secondly our life consists not in
meanes standest thou in need of for the conquering of them Sixthly whether hast thou beene accustomed to examine the errours of every day or weeke or month Seventhly whether dost thou daily pray unto God for strength against sinne and carefully reconcile thy soule unto him for thy daily offences Thirdly whatsoever tentation doth assault thee resist it still with the Sword of the Spirit 1. Art thou tempted unto wantonnesse and fornication then say Oh but fornicatours and uncleane persons shall never enter into the Kingdome of Heaven i 1 Cor. 6.9 2. Art thou tempted to contemne and sleight the Word of God then say Oh but the fire of the Lords anger shall burne and consume all those who despise the Law of the Lord or set at nought the Word of the Holy one of Israel k Esa 5.24 3. Art thou weary with abstaining from sinne or is the perseverance which is required of thee in the service of the Lord tedious unto thee resist this by remembring how short mans life is how much of thy time is past how little is to come and how great the reward is of those who continue unto the end Thus much for the sixt answer and remedie against the internall lust and concupiscence of the heart Answ 7 Seventhly and lastly pray fervently and frequently unto God for pardon of all thy private sinnes and sinfull thoughts already committed and for strength against them for the time to come Here by the way observe a difference betweene a carnall man an Hypocrite and a godly man First the Carnall man prayes earnestly for temporall things for his corne cattell ships faire weather and the like Secondly the Hypocrite prayes that hee may bee kept and preserved from the infamie and disgrace of the world and all grosse and enormious sinnes Thirdly the truely religious man sends forth strong cryes unto God to forgive him his secret sinnes l Psal 19.12 to create in him a cleane heart m Psal 51 10. yea to search and know his heart to try and know his thoughts n Psal 139.23 And this is an approved remedie against internall lust Vers 29.30 VERS 29.30 And if thy right eye offend thee plucke it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body should bee cast into hell And if thy right hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy members should perish and not thy whole body should be cast into hell Sect. 1 § 1. And if thy right eye offend thee Obie The Papists to prove their Evangelicall counsels to perfection gives us this distinction There are some things which are Contrary to love charity and purity and concerning these Precepts are to bee given and not Counsels Onely impediments unto love puritie and religion and concerning these Counsels are to be given and not Precepts But against this we hold out these two verses as a buckler to defend us withall Answ wherein wee see our Saviour doth give a direct precept against the impediments of sinne If thy eye bee unto the an occasion of falling then pluck it out c. § 2. Pluck it out c. Sect. 2 It is a rule given by Divines That that cannot be the true literall sense of Scripture which is contrary to the analogie of faith either in credendis in those things which are to bee beleeved or in faciendis in those things which are to bee done that is if it be contrary to the Articles of our faith or any of the Commandements then that cannot be the literall sense as for example If thy right eye offend thee plucke it out and cast it from thee Here the words are not to bee taken literally for this were contrary to the sixt commandement Thou shalt not kill but figuratively § 3. If thy right hand offend thee cut it off If Sect. 3 thy right eye offend thee plucke it out c. Here observe that our Saviour speakes not of the eye and hand Elective as though this precept were not to bee extended to any other part of the body but he names them vice omnium as we say one or two for all for not onely the hand and eye are unto us occasions of sinning but also the tongue and eare and foote and the rest o Mat. 18.8 and Marke 9.47 Now these two are only named because they are most profitable and most worthy of all the externall parts of the body What is the meaning of these words If thy hand and eye offend thee c. Quest 1 First some understand by hand and eye our Answ 1 friends because we are all members of the same mysticall body Rom. 12.5 and 1 Cor. 12.27 as if our Saviour would say if thy nearest neighbours or thy dearest friends should seduce thee unto evill cast of their acquaintance and leave their societie Answ 2 Secondly Augustine more particularly understands By eyes friends who counsell and advise that is by Right eyes those who counsell and advise us in divine things Left eyes those who counsell and advise us in humane things By Hands friends who ayd assist viz. by Right hand those who helpe us in spirituall things Left hands those who succour and assist us in temporall things Answ 3 Thirdly some understand the first motions of the affections and will so Hierom. s that if these cause us to offend we must bee carefull to subdue them Answ 4 Fourthly some understand these of the use of the senses that they must be bridled curbed and restrained Calvin s by setting a watch over our eares hands eyes tongues and the rest Answ 5 Fifthly some understand by these the externall occasions of sinne which solicite us unto evill Muscul s Answ 6 Sixthly some understand all these that we must flie from leave and avoid whatsoever may be an occasion of stumbling unto us though it be unto us never so deare Thus Aug. Beza Aret. Quest 2 Why doth our Saviour here command us onely to plucke out the right eye and cut off the right hand if they cause us to sinne must we not doe thus also with the left upon the like occasion First our Saviour doth not speake this onely Answ 1 of the right but also of the left and that much more if wee must forsake those things which are more deare profitable and better then much more those things which are lesse deare or commodious unto us Secondly our Saviour names onely the Answ 2 Right hand and eye and not the Left for these causes First some say because the right is more prone unto evill but this holds onely in the hand not in the eye Secondly some say because the right hand and eye are more dearely beloved of us then the left p August Beza Muscul s Thirdly some say because the right are more profitable and more apt to use then the
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
that the sence is the Church of the old Testament is now abolished and the Church of the New Testament is ready to take place by Christs comming and therefore repent It may be asked againe Why is it called the Quest 2 Kingdome of Heaven I answer for these two causes Answ the first is negative and belongs unto the Jewes left that they should any longer expect an earthly kingdome they thought that when Christ came they should be made free from their Roman bondage as the Samaritane woman sayd when the Messias comes restaurabit omnia hee will restore all things g Ioh. 4.25 but Christ doth contradict this positively affirming that his kingdome is not of this world h Ioh. 18.36 The second cause is affirmative and belongs unto us that we might know the state and dignitie of the Evangelicall Church as if holy Iohn here would say I call you not unto the Roman or Chaldean or Egyptian or Assyrian or Persian Kingdome I invite you not unto a fraile wavering earthly mortall and momentary Kingdome but unto a coelestiall the Kingdome of heaven Teaching us Observ that the Church of Christ is an heavenly Kingdome it is thus called by the Evangelist elsewhere the kingdome of heaven is like unto a man which sowed good seed in his field i Matth. 13.24 And againe the kingdome of heaven is like unto a man that is an house-holder k Matth. 20.1 And againe he that is least in the kingdome of heaven is greater than Iohn Baptist l Matth. 1◠11 Here a doubt may arise How doth it appeare that the Gospell of Quest 3 Christ is an heavenly kingdome seeing it is in and upon the earth I answer Answ It appeares to be such three manner of wayes First by the King thereof Secondly by the People thereof Thirdly by the state of the Kingdome First the Gospell appeares to be an heavenly Kingdome Rege by the King thereof which is Christ an heavenly King m Esa 9.6.7 Zach. 9.9 Heb. 1.8 2.9 Secondly the Gospell appeares to be an heavenly kingdome Plebe by the People because the subjects hereof ought to bee heavenly according to that of the Apostle the Christians conversation should bee in heaven n Phil. 3.20 and that in a double regard both extra and intus in the life and in the heart First extra in the outward man our life must bee pure and Angelicall immaculate and unblameable in the sight of the world o Phil. 2.15 Secondly intus in the heart and inward man and that in a two-fold respect both I. in the judgement the vaile being taken away from our mindes and understandings p 2 Cgr. 3.16 wee hereby being made more able to discerne betweene those things that differ not being now children in understanding but men q 1 Cor. 13 12. And II. in the affections when they are set upon those things that are above not upon those things that are beneath r Col. 3.1 ◠hungring and longing in our soules to bee made partakers of them rather than all temporall treasures with Saint Paul desiring to bee dissolved s Phil. 1.23 that we may bee clothed with our house which is in heaven t 1 Cor. 5.2 Thus the Subjects of this kingdome should learne and labour to know what is good and heavenly to love what is good and heavenly to doe what is good and heavenly because they are subjects of a kingdome which is heavenly Thirdly the Gospell appears to be an Heavenly kingdom ex regni statu by the state of the kingdome that is first by the present state therof because now it is spiritually governed by the holy Spirit the Ministers of the Gospel secondly by the future estate thereof because it leads and brings unto heaven and the heavenly kingdome to that immortall inheritance and eternall happinesse which wee cannot bee deprived of a Luk. 12.32 and 1 Pet. 1.4 And for these causes and considerations it is most aptly called the Kingdome of heaven Sect. 5 § 5. Is at hand It may here bee demanded how doth this kingdome approach Quest I answer first negatively not by removeall Answ 1 or change of place or by any mutation in God this kingdome doth not come from some remote place nearer now unto them then it was or from the Lord who is now of another minde then hee was Secondly affirmatively it drawes nigh unto Answ 2 them by the manifestation thereof by Christ Teaching us Observ that the preaching of the Gospell doth bring the kingdome of God unto us Whence it is called the Gospell of the kingdome Mat. 4.23 and 9.35 and Mark 1.14 and that in a double regard First because it is the means of regeneration Wee being begot by this incorruptible seed the Word of God b 1 Pet. 1.23 and without holynesse and purity the fruits of this regeneration there is no salvation c Hebr. 12.14 secondly because it begets faith for that comes by hearing and hearing by the word d Rom. 10.14 and without this faith we cannot please God e Heb. 11.6 §. 1. VERS 3. For this is hee that was spoken of by the Prophet Esaias saying the voice of one Sect. 1 crying in the Wildernesse prepare yee the way of the Lord make his paths straight § 1. Prepare ye the way Vers 3 What need is there now of preparation seeing that Christ is already Quest 1 come into the world neither is there any further expectation of him untill the day of judgement I answer first Christ is not to bee expected Answ 1 Corporally but Spiritually for although hee bee in heaven where hee shall remaine untill the last day when hee comes unto judgement yet notwithstanding he comes daily unto us both by his word and by his Spirit seeking an habitation and dwelling with us I stand at the doore and knocke saith Christ to see if any will open unto me that I may come in to him and sup with him f Apoc. 3.20 And therefore seeing that hee thus comes unto us it is necessary that we should prepare to entertaine him Secondly there is great need that wee should Answ 2 prepare to meet and receive Christ in regard of our naturall condition which is this that unlesse wee bee totally changed wee can have no communion either with God or our Lord and Saviour Jesus Christ for hee is Righteousnesse it selfe Truth it selfe Wisedome it selfe Goodnesse it selfe Holynesse it selfe yea Perfection it selfe but we are transgressours lyers foolish prophane wicked yea altogether sinfull and therefore before there can be any cōmunion betweene our Christ and us there must be a change wrought in us wherefore it is necessary that wee should prepare and purge both our hearts and lives that so he may be pleased in mercy to come unto us Secondly it may be demanded wherein doth Quest 2 this preparation consist I answer from the Prophet Answ Every valley must be
which see not God so many carnall eyes see the Scriptures which see not Christ f Gualt s Answ 2 Secondly the heavens were opened Tropologicè to shew 1. that heaven is opened unto us by the Baptisme of the Spirit or 2. that heaven is opened unto all those that are spirituall for for this cause are all graces given unto us that wee may be made partakers of the kingdome of heaven What graces are given unto us by the Spirit Quest 3 for the obtaining of heaven I answer First the grace of light knowledge Answ 1 and illumination by which we are enabled to understand those things that concerne the glory of God and our owne salvation g 1 Cor. 2.14.15 Answ 2 Secondly the grace of faith whereby we confidently beleeve heaven to bee our lot and inheritance Answ 3 Thirdly the grace of piety and holinesse whereby we are reclaimed from sinne called unto heaven and commanded no longer to have commerce or fellowship with the world and therefore let us labour that we may be made spirituall and that wee may bee Baptized with the Holy Ghost that so wee may partake of this light of understanding this hope of heaven and this purity of life Sect. 2 § 2. And the Spirit of God descended like a Dove Obiect The Rhemists h s Act. 17. â—ect 5. and Bellarmine produce this place to prove that it is lawfull to paint the Blessed Trinity viz. God the Father like an old man with the world in his hand Christ as hee walked upon the earth the Holy Ghost in likenesse of a Dove Arguing thus To paint the Trinity or any one of them as they appeared visibly is no more inconvenient then it was undecent for them so to appeare Wee answer First this doth flatly controle Answ 1 and contradict the word of God which simply forbiddeth any similitude to bee made of things in heaven or in earth to worship God by in the second commandement Secondly God expressly declareth that hee would not appeare in any visible shape when he Answ 2 gave the law least the people should abuse that shape to make an Jmage of God after it a Deut. 4.15 Thirdly the argument followeth not for Answ 3 God saw it was convenient sometimes by visible signes to appeare unto men and yet seeth it to be inconvenient for pictures to bee made to resemble him by for else hee would never have forbidden it Fourthly though the argument be admitted Answ 4 yet seeing now that all such visible apparitions of the Trinitie are ceased all such visible pictures likewise should be out of use Fiftly if when such apparitions were seene Answ 5 yet no such images were tolerated how much lesse are they lawfull now all such visions being long agoe determined b Willet Synops f. 457. Why did the Holy Ghost descend I answer First for the dignitie of the person Quest 1 baptized Christ was God and therefore God Answ 1 the Holy Ghost comes to witnesse his baptisme Secondly to shew the nature of Christs Kingdome Answ 2 that it was not earthly and therefore hee was not annointed with oile but heavenly and spirituall therefore he was annointed by the Holy Ghost Thirdly to shew the nature of Christs office Answ 3 or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and powerfull operation and working of Christ in the hearts of men Teaching us Observ that whosoever are Christs are made partakers of the Spirit of God c Ioh. 3.5 and 7.37.39 and 1 Thess 4.8 Hence the Spirit is called 1 Arrha an earnest d 2 Cor. 5.5 2 a seale Ephes 1.13 and 4.30 3 an holy action 1 Iohn 2.20.27 And therefore whatsoever wee be in other things if we be Christs we are happie and blessed if we be poore yet God will love us if we be simple God will teach us if we be infants God will increase us unto maturity and ripenes and in the meane time ordaine praise unto himselfe out of the mouthes of babes and sucklings if we have beene sinners he will passe by our former sinnes e Act. 17.30 and give his Spirit unto us if wee belong unto Christ Whether did the Holy Ghost here make use Quest 2 of a naturall Dove or onely as the Angels were wont to appeare did shew himselfe in the shape of a Dove I answer First the phrase seemes to imply Answ 1 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Dove and so also Mar. 1.10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape like a Dove upon him saith Saint Luke f Luk. 3.22 Secondly Calvin warily and wisely dares conclude Answ 2 nothing and doth advise us not to sift it too narrowly and therefore I leave it Quest 3 Why doth the Holy Ghost descend in the shape of a Dove Answ 1 I answer for three causes First for the fulfilling of the Type Secondly for the expressing of the nature of Christ Thirdly for our imitation First the Holy Ghost descended upon Christ in the shape of a Dove for the fulfilling of the type because the Dove was the messenger of peace in times past unto Noah g Gen 8.11 and Plutarch and Coelius Rhod. affirmes that it was also to Observ 2 Deucalion the Holy Ghost hereby teaching us that Christ came that he might reconcile us unto God according to the testimony of the Apostle wee have peace towards God through Iesus Christ our Lord h Rom. 5.1 and againe when we were enemies we were reconciled unto God by the death of his Sonne i Rom. 5.10 and 2 Cor. 5.19.20 What necessity was there of this Doves comming Quest 4 I answer the necessity appeares thus Answ First the world was now overwhelmed with sinne as formerly with a deluge of water Secondly Christ comes to cure this deluge to dry up this water and to take away our sins whence he is called the Lambe of God which taketh away the sinnes of the world k Iohn 1. Thirdly and therefore most fitly comes this dove at this time that as Noahs Dove came with an olive branch l Gen 8.11 as a token of peace so the holy Spirit in the likenesse of a Dove is a signe of that peace and reconciliation which is wrought by Christ betweene our God and us All are not reconciled unto God by Christ Quest 5 and therefore what must we doe to be assured of our Particular peace and atonement with our Father whom we have offended I answer meditate seriously and frequently upon these things Answ first remember that we are all sinners lost in Adam m Rom. 5.12 and that in many things we all sin daily and he is a lyer who saith otherwise n 1 Ioh. 1.8 Secondly remember that by sinne wee are guilty of death death having passed upon all for sinne o Rom. 5.12 Thirdly meditate what death wee are liable unto it is not the effusion of our blood not a depriving of us of sense not such a sorrow
kill me yet will I trust in him a Iob. 13.15 seemes to imply that he feares God will kill him Thus David cryes out my God my God why hast thou forsaken me b Psa 22.1.2 and 88.1.2 Secondly sometimes the devill tempts us hereunto by others using them as instruments Answ 2 to disswade us from our confidence assurance in God Thus Iob was tempted by his wife when she said unto him Doest thou still retaine thine integritie curse God and die c Iob. 2.9 Thus David was tempted many saying unto him that there was no helpe for him in his God d Psa 3.2 22.7.8 yea the heathen reproaching him and saying where is now thy God e Psa 115.2 Thus Senacherib tempteth Hezekiah to distrust God Esa 36.7.10.15.18 § 4. Command that these stones be made bread Sect. 4 What is meant by these words Quest 1 First some say they have an Allegoricall sense Answ 1 which is this If thou be Christ the Son of God then change these stones that is the Gentiles into bread that is the children of Abraham Secondly the scope of the words is Historicall Answ 2 and the sense is because thou hungrest for bread and hast it not shew therefore thy power by making unto thy selfe bread of these stones Seeing the action the devill perswades unto is lawfull why doth not Christ doe it that it Quest 2 was a lawfull thing appeares thus I. because God oftentimes miraculously hath asswaged the hunger and thirst of his people hee brought water out of the stony rocke for his children the Israelites and out of the jaw bone of an Asse for the refreshing of Sampson he fed Elias with Crowes and with meate from heaven he satisfied hungry Israel with Manna and Christ with bread and fish Iohn 21.19 II. Because Christ himselfe else where doth as much as the devill here tempts him unto for he changeth water into wine f Ioh. 2.7 and therefore why not stones into bread Christ would not doe this both for the Counseller he would not believe or obey the Divell Counsell and that both in Generall because that which may bee lawfull in Thesi in regard of the substance may be unlawfull in Hypothesi in the circumstances thereof Particular and that both because Hee was not led aside by the Spirit into the wildernesse to worke miracles or to demonstrate his Deity but his humanitie rather His hunger was to bee overcome by suffering not by eating Christ would not turne stones into bread because he would not obey or believe the Counseller that gave the advice Observ Teaching us that wee must not trust or give credit unto Sathan and hence it was that Christ would not suffer the Divels to beare witnesse of him but rebukes them when they acknowledge him g Mark. â— 34. Luk. 4.41 neither would Paul brooke it that the mayd possessed with the Divell should testifie of him that hee was the servant of the true God h Act. 16.18 Quest 3 Why may we not believe or give credit unto the Divell who sometimes speakes truth as is apparent in the places even now alledged Answ 1 First because he hath no calling hereunto either to bear witnesse of Christ or of his Apostles or to teach and instruct us or to doe good unto us by any counsell or advice God makes the good Angels ministring Spirits for the comfort of his children i Heb. 1.7 but not the evill Angels never making use of them except first it bee to or for the destruction of some as Christ suffers them to goe into the Herd of Swine who thereupon were drowned yea hence the eternall fire of hell is called the condemnation of the Divell in Scripture because the Lord useth him as an instrument to torment those that would not obey him Or secondly the Lord makes use of Sathan to delude and deceive those that are obstinate in wickednesse thus the Divell deceived Achab k 1 King 22.21 and l 2. Thess 2.11 doth daily Antichrist and his followers l 2. Thess 2.11 Or thirdly the Lord makes use of the Divell for the tryall of his children thus hee suffers him to tempt holy David to see whether he would number the people or not m 2 Sam. 24. Thus he suffers him to try whether holy Iob will continue in his integritie notwithstanding his stupendious afflictions n Iob. 1. 2. Thus hee sifts Peter Luk. 22.31 and buffets Paul 2 Cor. 12.7 Thus the Lord useth him alwayes as an enemie never as a counseller to advise or a Doctor to teach and instruct and therefore we must never beleeve him but alwayes suspect him Answ 2 Secondly wee must not believe the Divell because hee is but a Lying Spirit 1. King 22.21 an old lier and the Father of lies o Ioh. 8.44 who is craftie to deceive being able to transforme himselfe into an Angell of light p 2 Cor. 11.14 And whatsoever he doth or sayth he doth it that he may deceive Quest 4 How doth the Divell deceive men that wee may learne to avoyd his slights and subtilties Answ 1 First sometimes the Divell deceives bona daâ—do by giving good things unto us that thus hee may the more speedily gaine us unto himselfe he promiseth temporall gaine unto us that hee might gaine our pretious soules ditat in mundo ne ditemur in coelo a Chrysos s hee doth enrich us with earthly blessings lest wee should bee enriched with heavenly mercies he oftentimes cures bodies that he may kill soules Secondly sometimes the Divell deceives Answ 2 vera dicendo by speaking the truth thus hee deluded the Pharisees by a false collection hee taught them that they must love their brethren and friends and this was a truth taken from the law b Lev. 19.18 but from that ground by the rule of contraries he teacheth them to hate their enemies c Matth. 5.43 and this was contrary unto the Law The Sabbath must bee kept and observed so sayth the Law Exod 20. therefore the workes of mercie must not bee done upon that day this is the Divels deduction Blasphemy it is to make a man equall unto God this is truth but that Christ was a blasphemer because he made himselfe equall with God was one of the Divels slanders d Ioh 5.18 Sathan is said to be a lyer from the beginning because he began with the first man at this weapon Yee shall know good and evill sayth Sathan therefore yee shall bee like God himselfe this was a lying conclusion And therefore as Aristotle was wont to say of a lyer so sayth Chrysostome of the Divell Non credendum Satanae licet verum dicat trust him not though he speake the truth but learne to stop our eares against all his enchanting perswasions that although hee charme never so wisely yet we may be like deafe Adders not listening at all to his bewitching songs How doth the Divel come
they were more obedient ut essent corpore viciniores quia animo praeceptis appropinquabant a Aug. de S. D. in Monte. Observ that they might be nearer to his person in body as they were nearer to his precepts in mind Teaching us that the more obedient any man is unto God the nearer Christ will draw him unto himselfe and hence come those phrases If ye obey me ye shall bee my friends and my brethren Mark 3.34 Ioh. 14.6 They came unto him If any man desire to be Quest 2 made partaker of Christ hee must as the Apostles doe here come unto Christ But it may be asked how must we come First not negligently or remissely we must Answ 1 not seeke Christ in our beds nor come slowly unto him Answ 2 Secondly we must not come unto him with a bare externall profession onely Matthew 7.21 Answ 3 Thirdly but wee must come with a longing and hungry affection after him If any man thirst saith Christ then let him come unto me b Ioh. 7.37 Wee must be so sensible of the want of Christ that wee desire nothing in comparison of him And therefore let us not come unto Christ with idle desires or sluggish endeavours vult non vult piger but with longing desires and labourous endeavours untill wee have found him whom our soule loves and are made partakers of him Object We can do nothing of our selves we can neither fervently desire Christ nor faithfully labour to approach and draw neare unto him and therefore in vaine is this exhortation Answ Certainly without the Divine assistance of the Spirit of God we can doe nothing that good is but when God gives posse velle good desires and ability and power to effect that which is good then we must endeavour to perfect and finish it we must not sit still and cry God helpe us but use those means which the Lord commands and endeavour to performe what hee prescribes and conanti aderit Deus he will certainely blesse those our endeavours and assist us by his grace to worke out thorowly the worke of our salvation c Phil. 2.12.13 What is required on our part for the obtaining Quest 3 and enjoying of Christ First thou must take up thy crosse patiently undergoing whatsoever the Lord laies upon thee to beare Answ 1 Secondly thou must deny thy selfe Mat. 16.24 Answ 2 that is thy owne workes thy owne merits thy owne desires yea thy owne affections thou must put off the old man with his old garments and put on Christ by faith and new obedience not making provision for the flesh to fulfill the lusts thereof but labouring to fulfill and obey the will of God d Rom. 13 13.14 casting away from us though never so deare unto us whatsoever may hinder us from approaching neare unto Christ blind Bartimeus threw away his cloake because it was an impediment unto him when Christ called him he Traveller and Souldier cast away whatsoever may hinder them in their journey or warefare and thus must we if wâ—â—esire with the disciples here to come unto Christ we must cast off those sinnes that hang so fast on and cleave so fast too and runne cheerfully unto Christ e Heb. 12.1 VERS 2. And he opened his mouth Vers 24 and taught them saying § 1. And he opened his mouth Why doth the Sect. 1 Evangelist use this periphrasis or circumlocution or needlesse phrase Quest can any speake without opening of his mouth First it is an Hebraisme he opened his mouth that is exorsus loqui Calvin s hee begunne to Answ 1 speake thus Saint Peter when hee had heard why and upon what occasion Cornelius sent for him opened his mouth and said f Act. 10. â— 34. that is begun to preach unto them True it is the Jewes did not alwayes use this phrase of opening the mouth when they meant to expresse the beginning of a speach but onely when they were to speake of some serious and weighty things thus the Psalmist I will open my mouth in a parable I will utter darke sayings of old g Psal 78.2 And thus Salomon Open thy mouth for the dumbe yea open thy mouth and judge righteously That is bee carefull to speake and plead the poore mans cause which is oppressed h Pro. 31.8.9 Thus Gualter sup thinkes that the Hebrewes onely used this phrase in such cases of moment but Beza thinkes it is not universally true Secondly this phrase is here used to shew the originall of the Prophesies and predictions of the Answ 2 Prophets that it was Christ who opened their mouthes as if he would say Christ now opened his owne mouth who of old opened the mouths of the Prophets Thus August S. Dom. in monte Thirdly or this phrase may here bee used to shew that Christ taught some and sometimes Answ 3 without the opening of his mouth and that either by internall revelations or inspirations or visions or by his workes and externall miracles thus Chrysost sup Fourthly or this phrase doth shew that Christ Answ 4 was wont to keepe his mouth shut and to open it but when there was need as David saith The mouth of the righteous speaketh wisedome and his tongue talketh of judgement i Psal 37.30 And Solomon the mouth of a righteous man is a well of life yea the mouth of the just bringeth forth wisedome k Pro. 10.11.31 Teaching us hereby two things to wit First that we ought to set a watch over our mouthes and keep Obser 3 our tongues as with a bridle Secondly that we ought liberally and freely to open our mouthes to preach the Gospell of Christ and the word of God VERS 3. Blessed are the poore in Spirit Vers 3 for theirs is the kingdome of heaven Blessed There are three parts of this Sermon Sect. 1 preached by our Saviour upon the Mount the first whereof is the Preparation layd downe in the two first verses of this Chapter the second is the Sermon it selfe beginning at this verse and continuing unto the Chapter 7. vers 28. The third is the Conclusion in that 28. vers This Sermon doth either Prepare the Apostles and that By comforting them Chap. 5. vers 11.12 By counselling and advising of them chap 5. vers 13. Teach the Prophets what is to be Known to wit two things First true happinesse wherein First generally he recites 8 severall beatitudes Secondly particularly he applies the 8th to his Apostles vers 11. Secondly the exposition of the Law wherein First he speaks of the Interpreters thereof the Ministers vers 13. c. Secondly of the interpretation thereof vers 17. c. Done viz. holinesse of life where he removes the Remoraes and that both in The sixt chapter wherein he names Hypocrisie vers 1. c. Care of this world chap. 6. vers 19. c. The seventh chapter wherein hee takes away many and sundry impediments vers 1. c. Blessed The Fathers l
Aug. S. Dom Thom. 1 a 2 ae q. 69. Anton. p. 4. Titul 7. cap. 7. and Schoole-men much addicted and the latter too much doating upon the number of seven doe observe onely seven beatitudes mentioned in this chapter to wit 1. Povertie of Spirit vers 3. 2. Meeknesse and Humilitie vers 5. 3. Mourning vers 4. 4. Hungring and thirsting after Righteousnesse vers 6. 5. Mercifulnesse vers 7. 6. Puritie of Heart vers 8. 7. Peace-makers vers 9. Quest 1 Admitting of these seven beatitudes how may wee apply it with any benefite unto our selves Answ 1 First these seven-fold blessings may be fitted squared and applied unto the seven ages of man which are these I. Infantia Infancie which is from the birth untill the age of seven yeares old II. Pueritia Childhood from seven to fourteene III. Adolescentia Adolescencie from fourteen to twenty eight IV. Inventus Youth from twentie eight to fourtie V. Virilitas Strength from fourtie to fiftie sixe VI. Veneranda Senectus reverend old age from about fiftie sixe to seventie VII Decrepita Senectus Decrepit and much decayed old age from seventie to death First mans first age is Infancie this must bee regulated by the first beatitude Povertie of Spirit wee must be like Infants who are humble and lowly or we cannot come to heaven The second age is Childhood this must bee ordered by Meeknesse and gentlenesse not obstinacie perversnesse stubbornnesse that is we must be of humble lowly spirits towards men and meeke and gentle towards God willing to bee taught and instructed and directed by him in all things not opposing his will in any thing The third age is Adolescencie and is to be curbed by Mourning and godly sorrow this age is subject to many temptations both of the Flesh Divell and World and therefore humiliation and compunction of heart are good guides for this age to follow to beat the body and bring it into subjection is a necessary worke and needfull although a very hard one for that age and shall be rewarded with Blessednesse The fourth age is Youth which is prone to covetousnesse and the profits and preferments of the world longing for and labouring after them too much And therefore it should rather be directed by a hungry and thirsty desire of righteousnesse the fourth Beatitude The fifth age is Strength or the perfection of a man at which a mans strength beginnes to decline this must bee moderated by the fifth Beatitude Mercie charitie liberalitie hospitalitie and the like The sixt age is Venerable old age this is principally to bee squared by Puritie of heart old men must labour that their hearts may bee free from all fraud or love of sinne and filled with holy thoughts and meditations and longing desires of their journeyes end m Anton. part 4. Titul 7. cap. 5. sect 6. The seventh is Decrepit old Age in which a man must studie Peace and Patience Answ 2 Secondly these seven Beatitudes may be squared and fitly applied to the seven Ages of the World viz. The first age fell by pride and therefore wee must learne to be poore in spirit The second age fell by the height of Nimrods ambition who would have built Babell and therefore we must learne and labour to bee meeke and humble The third age fell because they would not suffer adversitie and want in the wildernesse patiently and contentedly but placed their happinesse in earthly things and therefore wee should esteeme this world a vale of miserie and not grieve for any temporall thing we lack herein but rather mourne that wee our selves are so long herein being separated from the full fruition of our Christ so long as wee are present in the body because blessed are they that thus mourne The fourth age was ruined because righteousnesse was contemned and equitie trampled under feet and therefore wee must hunger and thirst after righteousnesse for so wee shall bee blessed The fift age perished through crueltie murder bloodshed and discord as we may see in the Maccabees and therefore we must learne to be mercifull and so we shall finde mercie and not perish The sixt age brought forth Christ who was a Lambe without spot teaching us to endeavour as the fellow members of Christ to bee pure and cleane in heart soule and spirit The seventh age hitherto hath been and shall bee full of warres broyles and seditious strifes and therefore if in this age wee desire to bee blessed we must be keepers lovers and makers of peace n Anton. part 4. Tibul. 7. cap. 5. sect 7. Which is the first blessednesse pronounced by our Saviour This in this verse to wit Povertie in Spirit Quest 2 What is considerable Answ or observable in this Beatitude Quest 3 Answ Two things to wit The Proposition wherein are three circumstances viz. Quid what is promised Blessednesse Qui Who are blessed The poore Quatenus What poore In Spirit The reason because theirs is the kingdome of heaven to wit both the kingdome of Grace the preaching of the Gospell Glory eternall life Quest 4 Why doth our Saviour begin here that is why doth he begin his Sermon with the Beatitudes and with the beatitude of Povertie of spirit Answ 1 First this Christ did in regard of his Disciples who being shortly to be tried and afflicted and scorned must be corroborated by this consolation Answ 2 Secondly this was done in regard of all the people present all love and desire happinesse and therefore our Saviour herewith beginnes that his doctrine and Sermon might be the better liked and more gratefully accepted of all Answ 3 Thirdly because all men almost erre in this subject some placing felicitie in one thing some in another all misplacing it our Saviour therefore doth here correct all the vulgar errours shewing truely wherein true happinesse doth consist Answ 4 Fourthly Christ beginnes this Sermon with the Beatitudes because the end of his preaching is to bring us to felicitie and true blessednesse Quest 5 Why doth not our Saviour rather command us to be poore in Spirit and to mourne and bee meeke and mercifull and peace-makers c. than thus onely to pronounce such blessed and happy Answ 1 First because it is a certaine exclamation or a more emphaticall phrase our Saviour by pronouncing the poore in spirit to be blessed doth intimate the excellencie of this vertue of poverty of spirit Answ 2 Secondly because the vulgar errour of felicity and infelicitie blessednesse and misery is the chiefest let and impediment unto faith our Saviour therefore that hee may take it out of the way doth in these beatitudes shew these two things First that Blessednes doth not cōsist in the plenty fulnesse and abundant fruition of peace or temporal possessions Secondly that afflictions doe not hinder a man from being truely happy The scope therefore of our Saviour here is to teach us what is true happinesse and wherein it consists What is true happinesse according to Christs Quest 6 doctrine
So Saint August blessed are the poore in spirit that is Non habentes inflantem spiritum who hath no lofty or puffed up spirit Humilia spirantes conscijindignitatis sua q Hilar. s the poore in spirit are those that are lowly being truely conscious of their owne unworthinesse Quest 3 Are not these words then understood of poverty at all Answ They are as we shewed before But I. Not at all of the vow of poverty Nor II. Of the action Nor III. Of the affection But IV. of the state onely of those who are poore Quest 4 Doe not they then that are rich in estate and substance come unto the Kingdome of Heaven Answ 1 Yes if they be poore in spirit otherwise their portion is woe Luke 6.24 Abraham Iob Salomon Ioseph of Arimathaea were rich in substance and poore in spirit and therefore are now blessed Saints in heaven Secondly this word poore is added exceptivè Answ 2 as though our Saviour should say blessed are the humble bee they never so poore for their poverty shall bee no barre or let unto their felicity Quest 5 Why doth our Saviour speake this unto his Disciples they were proud of nothing being of the inferiour sort of the people and therefore it rather seemes to bee spoken of poverty then of humility Answ 1 First this was spoken unto all and therefore hereby are taught the rest of the people as well as the Apostles Answ 2 Secondly this was spoken unto the Disciples in regard of the time to come Christ knew that afterwards they were to bee endued with many singular graces and the gift of miracles and therefore he doth preadmonish them not to be proud of any thing that hereafter may be imparted or bestowed upon them Answ 3 Thirdly this was spoken unto the Apostles in regard of the present time and occasion for they seeing their Master thus magnified and followed and flocked unto and that they onely were suffered to approach unto him might perhaps bee proud of this and therefore to prevent it our Saviour thus speakes unto them blessed are the poore in spirit Answ 4 Fourthly I may adde that the Disciples were proud indeed as well as poore and meane and therefore the excellency and felicity of humility was as seasonable a doctrine unto them as the blessednesse of poverty Wee read of the pride that was in Iames and Iohn the sonnes of Zebedee that the one might sit on his right hand and the other on his left in his glory r Mark 10.35.36 Yea wee see a great deale of pride in the rest who in their Masters company dispute among themselves who should be the greatest ſ Mark 9.34 Why is this blessednesse first pronounced for Quest 6 some of the following vertues as of hungring after righteousnesse and purity of life seeme to excell humility First this was because the beginning of all misery Answ 1 and perdition both in Heaven and Earth came from pride for that was the sinne that threw Lucifer and his proud traine out of heaven and that was the sinne that cast Adam out of Paradise and brought so much misery and wretchednesse upon the earth t Chrysos imperf Secondly because the Prophet had foretold Answ 2 that the Messias should come unto a people that were humble lowly and should tremble at his word Esa 66.2 Therefore our Saviour doth first pronounce this beatitude u Hilar. s from this which hath been spoken Concerning the sense and meaning of these words we may gather a threefold observation Observ 1 viz. First poverty describes a right spirit or no spirit is liked allowed and approved by Christ but onely the poore and humble spirit There are coveteous spirits and crafty spirits and impure or uncleane spirits and factious contentious unquiet and brawling spirits and bloody or cruell spirits and murmuring repining discontented and impatient spirits yea scoffing mocking and deriding spirits All these Christ rejects and none of these are pronounced by him blessed and happy because these are not poore nor humble spirits Secondly we may learne hence that the poore Obser 2 in temporall substance or estate are not blessed except they be poore in spirit also Salomon tels us that a poore proud man is an abomination unto the Lord whence we may see that a man may be poore and proud although he bee poore yet if hee bee proud hee is so farre from being one of the blessed of the Lord that he is abominable in his sight How shall wee know whether poverty bee Quest 7 good or evill or how may a poore man know whether his poverty be such as Christ commends or no Poverty is knowne and discerned to be evill 3. Answ manner of wayes viz. First if it were wickedly occasioned Secondly if it be the cause of wickednesse Thirdly if it bee accompanyed with evill First poverty is evill if it be evilly procured or were occasioned by some sinne that is first if thou hast prodigally and profusely wasted thy estate by idlenesse or negligence in thy calling or by drunkennesse or gluttony or gameing or whooring and the like Or Secondly if thou hast provoked God to punish thee with poverty for some of these sinnes to wit because the riches that now thou art deprived off were acquired either by fraud or deceit or oppression or rapine or theft or by undermining of others or by wronging the fatherlesse and widdowes If thus thy poverty were occasioned then it is mala paupertas not commended by Christ Secondly povertie is evill if it cause evill that is If because thou art poore thou wilt therefore lye and steale and pilfer and injure thy neighbours then thy poverty is not beata paupertas pronounced blessed unto thee but rather condemned Thirdly if thy povertie be accompanied with evils or in thy poverty thou dost accompany thy selfe with evill men as with wandring beggars amongst whom is the cave and denne of all impietie or drunkards or harlots or theeves or cheaters or lyers or idle persons or murmurers then thou art none of those poore which Christ here pronounceth blessed The third observation that arises from these Obser 3 words is That the poore in spirit are humble Or it is onely humility that is pleasing unto God and here commended by Christ but of this we shall treat in another place Sect. 4 § 4. For theirs is the Kingdome of Heaven Quest 1 What is here meant by Kingdome Answ Kingdome is twofold to wit First there is an earthly Kingdome Secondly there is an heavenly Kingdome which is taken three wayes Either for the Kingdome of Grace Or For the Kingdome of glorie Or For both the Kingdome of Grace and Glory And thus the Kingdome of Heaven is taken in this place First for the Kingdome of Grace Secondly for the Kingdome of Glory First by Kingdome of heaven is here meant the Kingdome of Grace that is the preaching of the Gospell w Aretius s Because it was thus fore-told of Christ
concerning this prayer How many Petitionsare there in this Prayer Quest 1 It is a knot not worth a wedge it not being much materiall Answ whether we affirme them to bee sixe or seven Chrysostome seemes to make but sixe but Augustine saith Septima ultima and so makes seven It matters not which wee adhere unto if we doe but avoide the superstâ—tious observation of the number of seven wherein some famous men have waded too farre What order doth our Saviour observe in this Prayer The most perfect and exact order that can be imagined For this prayer is of all other most perfect not onely containing all things that are necessary to be prayed for but also the order which is to be observed in the praying for them As thus most evidently appeares First the foundation of all is the glory of God this is the last scope of all our actions and therefore first to be prayed for Secondly then wee desire the comming of Christs Kingdome and that for two reasons I. Because the consummation of the Kingdome of God is the second foundation of our actions II. Because the kingdome of grace is the meanes to bring us unto God And therefore this in the second place is prayed for Thirdly then we cry thy will be done because before we be admitted into the Kingdome of grace we cannot fulfill or obey the will of God Fourthly having thus prayed for Gods glory and spirituall graces we then come to demand temporall blessings Give us this day our daily bread Object 1 It may here be objected we stand in neede of temporall things first of all and therefore wee ought to pray for them in the first place Answ 1 First God doth give us temporall things from the beginning of our life because wee stand in neede of them as soone as we are borne But yet they are not first to be sought for at Gods hands Answ 2 Secondly as we stand in neede of temporall things from the beginning so it is necessary that we should obey God from the beginning The fig-tree should alwaies be prepared to answer the Lords expectation lest he seeking fruit and finding none curse it and condemne it to the fire And therefore greater is the necessitie of Spirituall graces then of temporall goods and first to be demanded Answ 3 Thirdly then onely temporall good things are to be demanded when the Spirit of God and grace hath taught us to begge onely moderate things modestly Wherefore they are not to be desired till after the Kingdome of grace Fourthly then we pray for the pardon of our sinnes and that for these causes I Because our sinnes are then remitted when we are admitted into the Kingdom of grace II. Because the most sanctified of all sin against God and that daily Fifthly then we beg to be delivered from the Tempter and preserved from temptation Because it is alwaies necessary that God should protect us We should be circumspect What may we learne from this method and Quest 3 order observed by our Saviour in this prayer First and before all things to desire the glory Answ 1 God This being the substance of the first Petition we reserve it untill by and by Secondly the three first Petitions respect Answ 2 God and the three last our selves Teaching us to respect God before our selves to regard his will more then our owne to love him above all yea better then our selves Deut. 6.5 and 10.12 and 11.1 and Mat. 22.37 and that for Obser 2 three causes 1 Because it is a signe of a Saint to love God above himselfe yea above all things Ps 31.24 II. Because such God hath promised to regard he that honours God God will honour him he that cordiaâ—ly loves God him will the Lord love III. Because if we thus respect love the Lord above all things we shal live for ever d Deut. 30.19.20 Iohn 23.11.12 Thirdly spirituall things we desire first and in more words yea more petitions then one Temporall things but once in one Petition yea Answ 3 in one word Bread Teaching us in our prayers Obser 2 to preferre spirituall things before temporall 1 Cor. 12.31 and 14.1 and 10.3 4. Col. 1.9 and that for these following reasons I. Because earthly things are not alwaies good for us but often hinder a man from his naturall rest e Eccle. 5.12 The abundaÌ„ce of the rich will not suffer him to sleep II. Because they are never equally alike good for us or so good for us as are spirituall graces f Rom. 15 27. and 1 Cor. 9.11 and Rom. 1.11 for these are profitable both for soule and body III. Because spirituall graces are necessary for us for without them we cannot come unto God or glory g 1 Cor. 3.1 but we may without any yea many temporall blessings And therefore we should most earnestly hunger for and desire spirituall things because they are both most excellent in themselves and most profitable for us Whether is it lawfull to use any set forme of Quest 4 prayer written or printed Set formes of Prayer read and considered before hand are very profitable unto the weake Answer both to teach them 1. What to pray for and how And 2. to helpe their memories Whether is it lawfull to use this forme of Quest 5 prayer which is taught us by Christ First there are many formes of prayer which Answ 1 are easier unto the understanding then this is Secondly but this is the most perfect forme Answ 2 therfore we ought alwaies to imitate it at least in part and as farre as we proceede in our prayers Thirdly there is no other forme injoyned us Answ 3 then this wee have indeede many examples of prayer or exemplarie prayers of Moses David Salomon Paul c. but of none it is said as here Sic orabitis ye shall pray thus Whether was the Lords prayer given 1. as an Quest 6 example or 2. as a prayer or 3. as both First some say this was given and commanded Answ 1 absolutely as a prayer and therefore it is necessarie alwaies to use it But this is proved false by these two reasons namely I. Because then it were unlawfull to use any other forme or prayer II. Because the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc pray Thus not This. Answ 2 Secondly some say that this is given onely as a plat-forme to direct us how to pray but this is false as will appeare by a double reason to wit I. Because Saint Luke sayth say thus When yee pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Saint Matthew here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray whereby it appeares that the words may be said as a prayer Answ 3 Thirdly Certainely this prayer was given us by the Lord as a platforme and unto him that doth rightly understand it it is the most prudent perfect and compendious prayer of all prayers And therefore the superstition of the Papists
preserve us from that evill one the divell Thirdly hee will inhabite and dwell with us and in us 2 Cor. 6 18. Fourthly he will provide all good things for us Fifthly he will guide and direct us by his Spirit Rom. 8.14 15. Sixthly hee will give the Kingdome of heaven unto us Luke 12.32 Rom. 8.17 What is it that hinders our prayers from being Quest 7 heard Answ for wee often call upon our Father but he answers us not The impediments are either First Generall namely sinne because God will not heare sinners Ioh. 9.31 nor those who regard iniquity in their hearts Psal 66.18 Secondly particular to wit First Cruelty Yee shall make many prayers but I will not heare Esa 1.15 for your hands are bloody Secondly hard-heartednesse against the poore He that stoppeth his eares against the crie of the poore he also shall cry himselfe but shall not be heard Prov. 21.13 Thirdly dissension and discord hence our Saviour adviseth those to be reconciled who have offended one another before they come to offer up the Calves of their lips unto God Read Mat. 5.24 and Marke 11.25 Fourthly Pride God resists withstands and denies good things unto the proud but giveth grace to the humble see Psal 51.17 and Esa 66.2 and 1 Pet. 5.5 Fifthly Doubting he that would be heard must pray in faith without wavering Iames 1.6 Sixthly Contempt of the word of God Because I have called and yee refused yea set at naught all my counsell therefore ye shall call but I will not heare you t 1 Prov. 1.24 25.28 And therefore if we desire that our prayers may be heard we must carefully eschew Cruelty Miserablenesse Discord Pride Doubting Contempt of Gods word yea all sinnes whatsoever Quest. 8 Who are they that God hath promised to heare when they they pray thus Our Father Ans 1 First those who beleeve in him and place all their trust and confidence upon him John 1.12 Ans 2 Secondly those who by a spirituall regeneration are ingrafted into Christ John 15.5 Ans 3 Thirdly those who are sealed by the Spirit of promise unto the day of their salvation Rom. 8.9 Ans 4 Fourthly those who first of all ayme at and seeke for the glory of God 1 Cor. 10.31 Ans 5 Fifthly they who strive in their life and conversation to imitate God labouring to be holy pure and perfect as he is Mat. 5.44 Ans 6 Sixthly those who devote themselves wholly unto the service of God both in soule and body 1 Cor. 6.19 20. denying themselves their owne wils and desires submitting and subjecting themselves wholly to the will and pleasure of God Sect. 4 § 4. Which art in heaven Quest 1 How are these words to be understood Answ 1 First Augustine understands them of the hearts of the faithfull as though those Temples were the heaven wherein God dwels He confirmes his paradoxe by these arguments I. Because otherwise those who are higher in stature state and situation should be nearer unto God that is if God dwell in heaven literally understood then taller men and those who live upon mountaines and hils and ambitious and high spirits should be nearest unto God whereas the poore lowly and contrite in spirit are nearest and dearest unto him II. Because God professeth that hee will dwell in the humble and with them u Esa 57.15 Therefore saith the Father by heaven is meant the hearts of the humble III Because God hath said that the hearts of his children are his Temple and mansion place 1 Cor. 3.16 and 6.19 and 2 Cor. 6.16 IV. Because God is not to be included in heaven Secondly although the remembrance of this Answ 2 Father be venerable yet I dare not subscribe unto his opinion in this particular and that for these two reasons namely 1. Because if wee may not include God in heaven no more may we in the hearts of the faithfull for as he is extra calum non exclusus without heaven yet not shut out of heaven as he is intra caelum non inclusus within heaven yet not shut up in the heaven so he is also intra corda non inclusus in the hearts of the faithfull but not included within them 2. Because although God bee present in the earth as well as in the heavens as followes in the next question yet there is a more full and ample manifestation of the Majesty and glory of God in heaven then there is one earth Heaven is his seate and Throne earth is but his footstoole The truth of this reason further appeares thus First the Scripture saith he dwelleth in heaven v 1 Tim. ◠16 and he looked downe from heaven Psal 2.3 and 14 12. Secondly the manifestation of Gods power justice and anger is from thence God manifested his power upon the old world by raine from heaven he shewed his wonderfull workes upon Egypt by haile from heaven yea notified his power upon the Amorites by throwing stones from heaven upon them Josh 10 and upon Sodome by raining fire and brimstone from heaven upon them Gen. 19. Thirdly Christ praying lookes up unto heaven Marke 7. and Luke 9. Fourthly Christ telleth us that as he descended from heaven so hee will againe ascend into heaven Ephes 4.10 And therefore this word heaven is not here to bee understood of the hearts of the faithfull but of the Empyreall heaven Why doe we say Which art in heaven is not Quest 2 God every where First in generall God is every where both in Answ 1 heaven and earth Esay 66.1 Ieremiah 22.23 24. Secondly God is on earth and his eyes are Answ 2 in all the corners thereof 1 King 8.23 Thirdly but his glory is most transcendent and apparent in Heaven that being his throne Answ 3 Reade Psalme 2.4 and 5.34 and 115.3 and Esa 57.15 and 1. Tim. 6.15 Answ 4 Fourthly God is said to be in Heaven I. in regard of GOD. II. in regard of our selves First we say our Father which art is Heaven in regard of God and that for these ends I. That we may understand him to be the Creator of Heaven II. That wee may hereby confesse him to bee the governour of all the world who sees and knowes all our necessities Psalme 2.4 and 115.3 Yea hereby we shew forth his divine dominion that unto his Kingdome and office who is in Heaven doth appartaine to heare our Prayers to consider our wants to regard our necessities to relieve our distresses and to afford helpe unto us in all our straights III. That wee may shew forth his divine power that he is able to doe and give those things which we demand all things being in his power IV. That we may acknowledge his divine wisedome for being in Heaven he knowes how to free and helpe us yea what may be truely good for us V. That we may acknowledge him to bee the Author w Rom. 6.23 and giver of heavenly joy and eternall life o VI. Christ reacheth us to
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
makes us cold but by and by wee burn So at first we are afraid of sin by and by fearlesse therof at first our affections freez afterwards fry in the love of sin at first wee abstain from sinne and are hardly drawn to the committing of sinne but by and by custome makes it habituall and naturall unto us and us insensible of it III. In a Feâ—er when we are cold yet even then we are hot within though we are not so sensible of that heat So even then when the naturall man fears and trembles to commit sin there is the fire of evill concupiscence which in time sets on fire the whole course of nature shews it selfe outwardly in the practise of sin IV. The Fever inflames the whole body even to the very toes of the feet So sin wounds and enfeebles us from the crown of the head to the solâ— of the foot Esay 1.6 Answ 4 Fourthly siâ—ne may be resembled to a Fever Respectu effectuum in regard of the effects For I. The Fever in membris in the parts of the body workes this effect it debilitates and weakens the whole man so that hee cannot walke forth of doors nay bee cannot walke within his owne house neither is able to stand but forced to sit or lye and keep his bed So by sinne we are so weakned that wee are neither able to walke in the wayes of God nor run the race that he hath set before us nor worke out the work of our salvation with fear and trembling II. The Fever in intellectu in the understanding works this effect it disturbs takes away the use of reason making a man not know what he saith or doth And this is for the most part or at least very often mortall and deadly So when men grow obstinate and bold in sinning and are neither sensible of sinne nor punishment but will do whatsoever they will Ier. 44.16 it is an argument of a soule not distant from death III. The Fever In appetitu in the appetite produceth these effects namely First it loaths the most wholsome things So sinne makes us to loath both I. Good workes and duties and exercises of religion like the Iews who cryed when will the new Moons and the Sabbaths be done that we may return unto our sins Malach. 1.13 II. Good Counsell for that we think to bee a hard saying and we cannot endure it Ioh. 6.60 Secondly as the Fever loaths that which is wholsome so it longs for that which is unwholsome So wee loath the heavenly Manna of the word and spirituall graces and love the vaine pleasures of sin although they be but for a season and the end therof destruction and death Rom. 6.23 Thirdly In a Fever there is a thirst not to bee quenched or satisfied but insatiable having no moderation in drinkiâ—g if it can come unto liquor So many are furious in sinning and cannot cease to sin h 2 Pet. 2.14 although they see oftentimes that I. The thing is childish and of that nature that it is a shame for a man to be besotted therewith Yea II. That the event is perillous and dangerous And III. That both the estate is lessened and impaired and the body enfeebled and enervated therby Thus no feverish man is more mad after drink then wicked men are after their sins Fourthly Potus factitij made drinks quench not the thirst in a Fever but now pleaseth the Pallat and by and by displeaseth it it being only cool things which allaieth and asswageth the heat therof although often they kill because the stomack is not able to bear them So it is not ordinary comforts that appease the soule because they cannot fill the soule neither can they allay the heat of a wounded spirit but it is the word and the comminations and promises thereof which afford ease and peace to the troubled heart And yet sometimes this cooling Cordiall doth kill and drives accidentally to desperation as we see in Cain Gen. 4. and Iudas Mat. 27. Fifthly sinne may be resembled to a Fever Respectu finis in regard of the end thereof For I. Sometimes it ends in health and life of it selfe that is a man recovers sometimes out of a Fever without the use of any means or help of any man II. Sometimes the Fever ends in health and life by the use of good means and the helpe of the Physician III. Sometimes the Fever ends in a sickly and weakly estate that is when the Fever leaves a man oftentimes he fals into deafnesse and swellings and boyls and the like IV. Sometimes it ends in death Fevers often bring men to the period of their life now this is two-fold viz. First sometimes a Fever brings a man to a speedy death when he dies therof Secondly sometimes it brings a man unto a lingring death and that either I. By an Hâ—ctick Fever which inflames the heart or lungs Or II. By bringing a man into a Dropsie Now to apply this First sinne herein differs from a Fever this as was said sometimes ends in health and life without the use of physick or helpe of the Physician but never that for sin cannot be cured or healed of it selfe Secondly sin is cured and healed by Christ who is the only Physician of the soule Thirdly if sinne end not thus in health and life by Christ then it ends either I. In a dry Hectick Fever and a barrennesse of all good fruits Or II. In a cold Dropsie or Lukewarmnesse in Religion Or III. In a deafnesse and unwillingnesse to hear the word of God Or IV. In filthy Vlcers and putrified Boyls of actuall transgressions V. The safest Crisis or conflict of nature in this sicknesse is evacuation and that either by vomiting purging sweating or bleeding So we must labour either to vomit up our sinnes by Confession or sweat them out by Contrition or purge them out by alienation and separation or else if the Lord love us he will bleed us and make us forsake sin by affliction as hee did by David and Manasses Quest 2 How may we know whether we are sicke of the Fever of sin or not By these plain signes namely Answ First if without thou be inflamed with the lust of sinne or if it shew it selfe in in thy life and actions Secondly if the fire of concupiscence kindle thy affections unto evill although as yet it doth not appear by thy actions and outward man Thirdly by examining what drink pleaseth us best whether is the word of God unpleasing to our taste or not câ—rtainly if we be refreshed and comforted with the pleasures of sin and that the word of God relisheth not with us we are feverish Fourthly by examining whether Christ hath cured us or not whether we be freed from the Fever of sin or not For this Fever of the soule differs from the bodily Fever there being many in health of body and free in body from the corporall Fever but none at all from the Fever of
hunger after him as his Lord and Master whom he desires to serve Thus wee should labour to confesse and contemplate the deformity of our natures and lives and labour to goe out of our selves acknowledging our selves to be wicked and miserable And then hope that Christ in his due time will mercifully raise us up unto joy and comfort Secondly wee may observe hence what manner of persons those were whom our Saviour Observ 2 made choise of to be his Apostles they were not Pharisees nor High-priests nor great Schollers but simple ignorant and unlearned men yea fisheâ—s and such as were of no esteem in the world 1 Cor. 4.9 c None of all the Apostles were learned except only Paul neither was hee made choise of that hee might boast of his learning but that Christ might bee glorified by the conversion of one who was so learned zealous and obstinate in a false way Quest 3 Why doth Christ make choise of such as these to be his Apostles Answ 1 First certainly this was done for our comfort lest otherwise we should have despaired ever to have beene made partakers of their society and fellowship yea hence the Holy Ghost hath recorded the Saints sins that we might see and hope that God hath mercy in store for us whatsoever our sins bee if wee will but repent If Christ had chosen only wise great and learned men then poore simple and ignorant ones might have feared that he would never have accepted them but when Christ graciously accepts such to be his Apostles then such as they were may hope that hee will accept of them to be his servants Answ 2 Secondly this was done for the greater glory of Christ For certainly the Church of Christ which was built upon the Apostles could never have stood so long upon such weake props aâ—â— foundations except the edification and fabrick had been divine yea supported and upheld by a divine power For I. Men choose those who are strong able and every way fit for the worke they have to doe for them Because they stand in need of their strength and ability But II. Christ chooseth those who are weak and then gives strength unto them making them able Ministers g 2 Cor. 3.6 that so all the glory and honour of the worke may be given unto him unto whom al belongs VERS 10. And it came to passe as Iesus sate at meat in the house behold many Publicans and sinners Vers 10 came and sate down with him and his Disciples Came and sate downe with him Although undoubtedly many came unto Christ who were not truly converted unto Christ yet we see be reâ—eives all that come without any strict examination of them Teaching us That Christ receives Observ and entertaines all that come unto him Esay 55.1 Iohn 7.37 For the better understanding hereof observe three things namely First there is a double Church to wit externall and visible internall spiritual Now Multi in non de many are of the former which are not of the latter As here was a traitor Devil amongst the Twelve so many were received in outward society by Christ who inwardly were rejected Secondly there is a double reward for those who are in the Church of Christ namely a reward of hypocrites which is given to formall Professors and a reward of children which is given to those who are sincere Thirdly these hypocrites which are not of the spirituall Church neither shall be made partakers of the reward of children are yet notwithstanding suffered and permitted to be in the visible Church because they are profitable unto the faithfull and members of the invisible although the stalke of the corne be hollow yet it is strong and supports the corne and although the chaffe be light yet it keeps the corn warme and nourisheth and preserveth it So there are many in the Church no better then chaffe and straw and yet are profitable and helpfull and beneficiall unto the children of God Who are here to be reproved Quest They who are too rigid and austere that is First the Anabaptists and Brownists Answ who separate t emselves from our Communion and Church for some blemishes as they say which are amongst us and in our Church Secondly the Novations who deny repentance unto those who sin after Baptisme Thirdly those who exclaime against other mens sins and reproach the sinners Indeed Ministers are enjoyned to instruct and that with meeknesse those who oppose themselves h 2 Tim. 2.25 And people have this charge given unto them by the same Apostle To beare one anothers burdens and to restore in the spirit of meeknesse those who are overtaken in a fault considerihg that the best may be so tempted as that they may be overcome i Gal. 6.1.2 Fourthly they are faulty here who exclude from the Sacrament of the Lords Supper all sinners wheras onely notorious sinners that is either those who are hardned in sin or those who often apostatize and relapse into sin are to be kept back and debarred Fifthly they also are too blame who deny all communication conversation association or fellowship with wicked men whereas it is not unlawfull to associate the wicked with this desire and endeavour that we may reclaime them from their wickednesse and be as Physicians unto them Object 1 Here it will be objected Saint Paul hath forbidden us to keep company with wicked mâ—n 1 Cor. 5.11 Answ Hee forbids brethren to accompany sinners but he forbids not Physicians Object 2 But it may be objected againe a Physician doth teach those who are sick but he doth not eate with those who are sick And this is the very thing which Saint Paul in the place objected prohibits If a man be wicked eat not with him Answ 1 First Saint Paul in that place speaks not of all sinners but of those only who are excommunicated Answ 2 Secondly Saint Paul in that place doth not forbid them to keep company with Heathens but only with Professors who were wicked If any man which is called a brother be a Fornicator or covetous or an Idolater c. keepe him not company eat not with him Answ 3 Thirdly it is certainly prohibited to associate with those who are notorious sinners and who remaine hardned in sin Now all sinners are not such as these I conclude therefore this Question let all these five sorts of persons whom we have here taxed remember that Christ received all that came unto him he are with Publicans and Harlots hee dismissed the woman taken in adultery he reproved the cruell zeale of his Apostles when they would have called for fire from heaven telling them they knew not what spirit they were of and therfore let them not be so rigid and severe against all sinners as they are condemning all and despising all for some faults or failings Vers 11 VERS 11. And when the Pharisees saw it they said unto his Disciples why eateth your Master with Publicans and sinners Why
presented Or as when the gates are beate open or the walls of a besiedged City broken downe or a ship of the enemies grappled withall Iosh 6.20 every man thrusts and strives to enter as fast as hee can Even so here the kingdome of Heaven suffers violence that is Christ having broken downe the wall of separation and partition and rent in twaine the veile and opened the gate of heaven to all whether bond or free Iew or Gentile Greeke or Barbarian hence of all sorts from all places many flocke unto the Church of Christ Secondly Respectu ordinis neglecti in regard of the conditions which now were abolished and disanulled namely Circumcision legall sacrifices and that hard and impossible condition Fac vives fullfill the Law and thou shalt be saved by the Law otherwise thou canst not be saved Now these being worne out of date and antiquated wee men runne unto God onely by faith in Christ hoping thereby to be saved Thirdly Respectu interni roboris in regard of inward strength and power God giving under the Gospell ordinarily a more ample spirit or measure of his spirit now of this by and by § 3. And the violent take it by force Sect. 3 These words have the force of an exception As if our Saviour would say the kingdome of Heaven suffers violence but yet not all obtaine it but onely the violent Violenti rapiunt Hence then observe That the kingdome of heaven cannot be obtained or gained Observ without a vehement motion of the heart and a desire enflamed and kindled with the zeale of faith Luke 7.29.30 What was required of the Jewes in regard of the Messias Quest 1 First that they should earnestly and greedily Answ 1 expect him and this they did Rom. 8.23 as appeares by the Proverbe Vt Iudaei Messiam and also by Iohn 1.19 c. and 4 25. Answ 2 Secondly it was required of them that they should beleeve Elias the Messenger and fore-runner of the Messiah and by and by seeke out Christ As Iohn 4.30.39 Luke 7.16 Answ 3 Thirdly it was required that having found out Christ they should follow him with joy forsaking for his sake all other things as Mat. 4.25 and 8.1 and 12.15 and 14.13 and 19.2 and 20.29 and Mark 11.9 and Luke 5.15 and 12 1. and 15.1 Answ 4 Fourthly it was required of them that they should embrace and accept of Christ upon any termes or conditions whatsoever although never so hard to flesh and blood And not like Agrippa who was almost perswaded to become a Christian or like the young man who departed from Christ sorrowfull but felling all leaving all denying themselves and taking up those crosses as Christ enjoyned them they should follow him Answ 5 Fiftly it was required of them that having once embraced and accepted of Christ they should serve him zealously all their daies And then at the end of their life they should be crowned with life eternall Now all these are required of us and all those who desire to be made partakers of the heavenly Kingdome For I. We must above all things long for expect and desire that Christ would come unto our hearts and soules II. We must beleeve his Messengers and Ministers who bring his word and declare his will unto us III. Wee must obey those directions which are taught us by his Messengers for the obtaining of him although the Rules prescribed be difficult and contrary to corrupt nature IV. Having found out Christ and obtained him we must rejoyce in him yea so rejoyce that we would part with and forsake al things rather then him V. We must then learne and labour to be truely zealous in his service and for his glory because this zeale is the fire which mollifies and softens our hearts and makes them the more easily receive divine impressions Now these things beeing well weighed and considered wee may safely conclude That heaven cannot be had without zealous desires motions and endeavours because violenti rapiunt onely the violent take it and that by force Quest 2 Wherein is our zeale to be expressed Answ 1 First in the love of Religion which we can never love too much or affect zealously enough Answ 2 Secondly we must be zealous in the encreasing of our faith and desire unfainedly and earnestly to be sealed by the holy Spirit and thereby to be assured of Christ and salvation Rom. 8.15.16 and 1 Iohn 5.10 Many desire this grace of a true and sure faith but they seeke it fluggishly and expect to obtaine it easily Cantic 3.1 But wee must be zealous in the search and enquity thereof and then we may hope that he whom wee desire should come will come and not tarry Heb. 10.38 Thirdly we must be zealous in our prayers Answ 3 for this is the most true approbation of the heart Here observe that there are two things which sharpen the edge of zeale to wit I. The sense of our want or misery for hee who conceives himselfe or his estate to be miserable will cry aloud unto God with a sad heart and a sorrowfull countenance as we see in the Publicane whereas the proud Pharisee onely gives thankes but prayes for nothing Luk. 18.11 And therefore wee must labour to be sensible of our sins and wants II. A desire of the benefit offred as Christ said to the woman If thou knew the gift or grace of God then thou wouldest aske water of me Iohn 4.10 And therefore we must labour to know what spirituall gifts and graces are excellent and wherin we are indigent and then hunger long and pray earnestly for them but because the gift and grace of prayer comes from above and without the assistance of the Spirit we cannot pray as we ought we must therefore desire the Lord to give us the spirit of prayer as also strength and power to offer up pleasing and spirituall sacrifices unto him Fourthly wee must be zealous in obedience of Answ 4 life and that with humility and submission of our wils to the will of God And thus if wee be zealous in the Profession of Religion zealous in desire and endeavour to encrease our faith zealous in our prayers and in the pious practise of our lives and conversations wee may then be certainly assured that we shall be made partakers of the kingdome of glory for Violoni rapium The violent take it by force VERS 13.14 For all the Prophets V. 13.14 and the Law prophesied untill Iohn And if yee will receive it this is Elias which was to come § 1. All the Prophets and the Law prophesied untill Sect. 2 Iohn What is the meaning of these words Quest 1 First it is expounded De scope Prophetâ—num Answ 1 thus this Iohn is he at whom all the Prophets and this Law almed and marked Thus Calvin Muscul s Why did they levell rather at Iohn then at Quest 2 Christ or why doth Christ say they all prophesied of Iohn and not rather that they all
easier for a Camell to goe through the eye of a needle then for a rich man to enter into heaven Answ 1 First to the last place I answer that it is said to bee impossible for a rich man to enter into heaven not because riches are evill in themselves but because the perverse and corrupt nature of man doth so use or abuse them that they become an impediment unto them and hinder them from submitting of their necks to Christs yoke and from bearing joyfully and willingly his burden Answ 2 Secondly Chrysostome s answers that the way to heaven is hard Ignavis only to idle and sloathfull men and not to those who are industrious and painefull A sluggard thinkes a light burden heavie but a laborious man makes nothing of a hard taske Answ 3 Thirdly but the Objection simply is true that the way unto life eternall is hard and full of labour and cannot be walked in much lesse walked through to the end without toyle and travell as is plainely expressed in the places objected Matth. 7.14 and 11.12 and appeares evidently thus Wedlocke is a sweet bond where both husband and wife draw in one yoke but yet a bond it is a pleasant burden Conjugium a Iugo it is no other then a yoke and full of thorny cares and labours although so delightfull and pleasing that neither husband nor wife would desire to bee freed from that bondage Thus howsoever the faithfull may and doeâ— thinke this yoke of Christ sweet and pleasant as followes by and by yet in it selfe it is full of labours yea and so full that the righteous are hardly saved For I. The way that leads unto heaven is very obscure and therefore hard to finde and easie to loose yea it is very slippery and therefore except we be carefull and heedfull of our steps we may easily fall II. The burthen that is laid upon our backes to beare is heavy and which addes to the weight thereof we must beare it long even so long as we live for otherwise we beginne in the Spirit and end in the flesh and so come short of our reward III. The workes of Religion and the duties required of us both in regard of God and our brethren and our selves are very hard and heavy as every one will find that undertakes the taske IV. Our Spirits are naturally both weake and dull except they be awakened and quickned by a continuall and renewed worke of the holy Ghost yea V. Our enemies are both many and strong that labour to pul us out of this yoke leade us aside from this way And therefore these things considered we must needs confesse that the way of active and passive obedience which leades unto heaven and this yoke of Christ is in it selfe heavie and hard Answ 4 Fourthly our Saviour doth not say that his yoke is easie and light to all but onely to those who learne of him to be humble and meeke and of Saint Paul to want and abound and in every estate and condition to be contented Fiftly one and the same thing may bee easie and hard light and heavy to one and the same man in regard of a divers time that is the yoke Answ 5 and burthen of Christ may seeme and be heavy to a fresh water Souldier and new beginner who is not yet acquainted with that spirituall joy and inward comfort that attends upon the righteous who are strong in the Lord but in time it becomes pleasant delightfull and light by exercise and practise by a growth and encrease in knowledge grace and strength For it is most true that nothing is more difficult to flesh and blood than to bear the yoke of obedience and affliction yea nothing is more miserable than a Christians life if we look upon the present condition 1 Corinth 15.19 But yet this double yoke seems sweet and easie to the spirit of the true beleever and strong Christian by reason of that gracious operation of the good spirit of God who doth so form and fashion the regenerate unto the obedience of the will of God that when once they have had a taste and rellish of Christ then nothing seems hard or difficult unto them which is imposed by him Sixtly the commandements of God and yoke Answ 6 of Christ are in themselves and in their own nature sweet and delightfull as follows by and by but in regard of our frailty and pronenesse unto evill they are difficult and unpleasant But against the Text it will be objected By Object 1 the yoke of Christ we are brought into afflictions and subjected unto them and therefore it is Iugum grave a heavie not a light yoke First the yoke of Christ doth subject us to no Answ 1 greater evils than are naturally and daily incident to all the life of man in generall being full of calamities And therefore the crosse that attends the yoke doth not prove it to be simply heavie seeing it induceth no greater miseries to the righteous than Nature it self doth to the wicked Secondly those evills calamities which Nature Answ 2 subjects wicked and worldly men unto are very heavie grievous and evill unto them but the afflictions of those who undergo the yoke of Christ shall be changed into glory and recompensed with a glorious reward and therefore they are not heavie Mark 1.5.21 Thirdly the crosses of the servants of Christ Answ 3 shall be so mitigated that they shall not hurt them 1 Cor. 10.13 And therefore they are not heavie But it will be objected again If it be a Yoke Object 2 and a Burthen then how can it be light and if it be light then how is it a Burthen First the speech is figurative and the phrase Answ 1 borrowed from a yoke and naturall burthen Secondly our Saviour by this phrase doth Answ 2 neither conceal the burthen nor silence the sweetnesse of it but conjoyns them both together calling it both Iugum Suave a yoke and a sweet yoke Onus apposuit leve adjecit Chrys s He no sooner telleth us that it is a burthen but he adds withall that it is but light Men joyn Oxen together with a yoke and Camels with a bridle or halter that they may be as burthens But we must note that there are two sorts of men who impose these burthens to wit I. Some put a yoke upon others and oppresse them under the yoke As the Spaniards do with the Indians and as Pharaoh and Rehohoam did do Now Christ is no such imposer of a yoke II. Some have a care of those who are under or in the yoke that they may not be oppressed but have rest and comfort And thus did God Exodus 23.12 and Deuteronomy 5.14 and thus doth Christ who promiseth to refresh them under the yoke and ere long to give rest and freedom from the yoke verse 28 29. And therefore although it be a yoke yet it is neither heavie nor hard Object 3 The nature and condition of this
know makes all things light the propertie thereof being to turne the rough into plaine the cruell to gentle the bitter to sweet the unsavourie to pleasant the angry to quiet the malicious to simple the grosse to advised and also the heavie to light Hee that loveth neither can murmure at them that anger him neither deny that they aske him neither resist when they take from him neither answer when they reprove him neither revenge if they shame him neither yet will be gone when they would send him away What doth hee forget that doth love with all his heart what leaveth hee undone that knoweth not but to love whereof doth hee complaine that alwayes doth love In a word the heart that loveth entirely without comparison much more is that pleasure that he taketh in love then the travell that he passeth or taketh in serving k Guevara pag. 48. Familiar Epistles Eleventhly Christs yoke is light and easie in regard of the sweetnesse thereof for there is such a change wrought in the affections of the faithfull after they are once brought unto Christ that they thinke his word no longer to be a har saying Iohn 6.60 but rather as honey unto their taste delighting more in the service of Christ then ever they did in the service of sinne the joy of the one being solide the other light and vaine Twelfthly the yoke of Christ is easie in regard of the helpe wee have to beare it although without this assistance the yoke be heavie If a Father should command his child to take up some great blocke and carry it in he would answer that it is too heavie for him to beare but if the Father take it up and bid him to support and beare up the end thereof then the child wil say that it is light because his Father carries the greatest weight by much Thus our blessed Saviour doth not compare his blessed Law to Timber Stone or Iron but onely to the yoke because all those things may be carried by one alone but to draw the yoke of necessitie there must be twaine To teach us that even at the present houre when the good Christian shall put downe his head under the yoke to carry the same forthwith on the other part Christ puts himselfe to helpe him None calleth Christ whom he doth not answer none commend themselves unto him whom hee doth not succour none doth travell or labour for him whom hee doth not helpe For hee who commandeth us to take up this yoke he himselfe doth helpe us to beare it With such a Guid as this who can lose his way with such a Pilot as this who feares drowning with such a Captaine as this who despaireth of victory with such a Companion as this what journey can bee tedious with such a Copartner and Fellow-helper as this what yoke can be heavie If any should say ah but Christ is now in heaven and hath left us to beare the yoke alone I answer wee are not alone for hee hath given unto all those who willingly submit their necks unto his yoke a blessed Comforter even his ever-blessed Spirit to be with them who I. Strengthens and enables them to beare the yoke of obedience and in some measure to performe acceptable service unto the Lord. And II. Corroborates and strengthens them with patience to beare the yoke of the Crosse making a way for them to escape out of all afflictions and laying none upon them which is above their strength to beare And III. Affording unto them such a measure of peace joy and spirituall comfort in all their doings and sufferings that nothing can deject or cast them downe but in all these things they are more then Conquerors through him that loves them Rom. 8.37 c. Lastly our Saviours yoke is easie in regard of the reward Duo sunt quae faciunt opus facile Primo affectus operantis Secundo pretium rei â—dipiscendae Iacob de Val Psal 118. That is two things make a worke easie to wit I. The affection and love which the Workeman hath unto the worke as was shewed before II. The excellency and worth of the thing which we desire to obtaine or the greatnesse of the reward which shall be conferred upon us for the worke If a Porter shall be desired to carry a heavie burden yea and something farre yet he refuseth it not neither is discouraged with the weight thereof but rather thinkes it light and easie if his reward therefore shall be extraordinary Now we know that great is the reward which shall bee given to all those who faithfully and cheerfully beare this burden as is plaine from 2 Corinth 4.17 and Hebr. 11.26 and 12.2 and Luke 22.28 c. and 2 Tim. 2.12 and Act. 5.41 Rom. 5.3 and 8.37 yea that there is no comparison betweene the worke and the reward For what comparison or proportion is there betweene a corporall worke and a spirituall reward a temporall worke and an eternall reward an earthly worke and an heavenly reward a momentany worke and a perpetuall reward an imperfect worke and a perfect reward a finite worke and infinite reward a corruptible worke and an incorruptible reward And therefore in all these regards wee may say with our Saviour in the Text that his yoke is easie and his burden is Light Reasons of the Authors brevitie in the following Chapters CHRISTIAN READER I thought good to give thee notice that when at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had finished the eleventh Chapter I heard which I professe I knew not before that both Calvin Musculus Marlorat and Gualter which thou maist see I made some use of were in English with divers others which I never saw upon this Gospel And therefore this is one cause Reason 1 why I have left my former Method which was more long and given thee only some few Notions upon some few verses of every Chapter which followes for the most part omitting more verses then I have touched upon and in those which I have pitched upon being very short sometimes raising but one Observation or solving some one Question or answering some one Objection out of a whole verse Againe my intent at first was to imitate and follow Dr. Mayer who hath observed some speciall Reason 2 things out of every Booke of the New Testament in some Chapters opening but three verses in some fixe in some eight in few or none at all above ten leaving thus elbow-roome enough for whosoever shall come after Thus in imitation of him I have also done touching upon halfe a score or a dozen verses or there-abouts in every Chapter taking only up a few gleanings after him S. Augustine saith this is a reason of writing and printing Bookes and consequently of reading them Vt sic bonae notiones quasi virgulis lunatis sigantur ne ut aves avolent that so good notions may be held as it were with Lime-twigs and not like birds flye away as they often doe when a man
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
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
dove-like innocent For when once Religion and the knowledge of God enter into the soule then all our Peacocke-plumes fall and wee begin to humble our selves before the Lord as Holy Iob did 42.6 yea the more our knowledge of God is the more base and vile are we in our own eyes Fifthly examine whether we labour and endeavour Signe 5 that we may be transformed into the same Image with Christ 2 Corinth 3.18 And that two manner of wayes to wit I. In the practise of holinesse doe wee labour to keepe his commandements 1 Iohn 2.3 doe we labour to eschew whatsoever is evill and to doe whatsoever is good 1 Iohn 3.6 and 1 Peter 2.9 and 2 Peter 1.3 yea doe wee labour to increase in all heavenly hnowledge Colos 1.10 II. In spirituall worship do we labour to worship and serve the Lord in spirit Iohn 4.24 yea within to be filled with the fulnesse of God Ephes 3.19 yea are we through a zeale to Gods glory moved to serve and obey him Then certainly we may be assured that Christ by his word and Spirit hath begun in part to reveale unto us the Mysteries of the Kingdome of Heaven VERS 13 14. Verse 13.14 Therefore speake I to them in Parables because they seeing see not and hearinâ—â—hey heare not neither doe they understand And in theâ— is fulfilled the Prophesie of Esaias which saith By hearing ye shall heare but not understand and seeing yee shall see and not perceive Three things are ordinarily objected from these verses which I will but briefly touch namely Object 1 First by these words God seemes to be made the Author of sinne Argum. Hee is not the Author of sinne but of just punishment which he inflicts upon the obstinate sometimes in a hidden and secret but alwayes in a just judgement for the judgements of the Lord are sometimes secret but alwayes most just Object 2 Secondly Reprobates seeme here to be excused because they are so blinded from above that they cannot see Answ Reprobates are not by this excused because the Lord blinds none but onely those who doe not see that is those who cannot and will not see God by a just judgement doth further close their eyes that they shall never bee able to see For God blinds their eyes onely I. By a deniall of light unto them And II. By a forsaking and leaving of them in their blindnesse And III. By giving them over to the power of Sathan and their owne desires Object 3 Thirdly these verses are repugnant to those Scriptures which tell us that God would have all men to repent and all to be saved Answ Those places and the like shew what God universally doth approve and allow of not what he will doe unto all or worke in all These verses specially shew what God will doe to those who are contumacious and obstinate Now extraordinary judgements are not repugnant to the ordinary meanes of salvation Pareus s fol. 733. Verse 19 VERS 19. When any one heareth the word of the Kingdome and understandeth it not then commeth the wicked one and catcheth away that which was sowne in his heart this is he which received seed by the high way side Quest That which is called here The wicked one is called verse 4. The fowles of the aire when it may be demanded why the Devils are called the fowles of the ayre Answ 1 First for the subtilty of their nature As the aire is a subtle thing so are spirits Answ 2 Secondly for their habitation in the ayre Answ 3 Thirdly for their inordinate desire to ascend upward which ariseth from their height of pride Charthus s pag. 117. a. Vers 20.21 VERS 20 21. But hee that received the seed into stony places the same is hee that heareth the word and anon with joy receiveth it yet hath he not root in himselfe but dureth for a while For when tribulation or persecution ariseth because of the word by and by hee is offended Our Saviour here intimates five properties in the stony ground namely First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a hearer of the Word of God Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a receiver of the Word which is heard Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he receiveth it forthwith as soon as he hath heard it Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth and receiveth it with joy Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet for all this he is but a server of the time applying his Religion and Conscience to the present condition of things VERS 24.25 Verse 24 25. Another Parable put hee forth unto them saying The Kingdome of Heaven is likened unto a man which sowed good seed in his field But while men slept his enemy came and sowed tares among the wheâ—t and went his way § 1. Which sowed good Seed Sect. 1 What is meant by this Seed Quest 1 The word of God Answ as is cleare from verse 19. and Mark 4.14 and Luke 8.11 Against this answer it will be objected Object That the good seed is the faithfull as is expressely said by our Saviour verse 38. The good seed are the Children of the Kingdome By Seed Answ verse 38. is meant not the seed ' sown as in this verse but the Corn or stalk which springs up So that in this verse by Seed is meant the root and in the 38 verse the fruit for the Children of the Kingdome are begotten by the Seed of the word In this Section we have two things to consider of namely I. That the word of God is a Seed II. That the word is a good Seed First the word of God is a Seed and so called Observ 1 because it is small at the beginning but encreaseth to be great By which name our Saviour would teach us to use the word as a Seed or wee must so heare the word that we may fructifie and grow up thereby Luke 13.19.21 and 1 Peter 2.2 And the reason hereof is because God gives his Talents and word and Spirit and all for this end that wee may profit thereby 2 Corinth 12.7 How many things are observable in Seed Seed hath these two properties viz. First to encrease and fructifie one grain Quest 2 of wheat doth not onely produce one grain but sometimes Thirty sometimes Sixty sometimes an Hundred for one So by one Sermon oftentimes many are converted yea by one Sermon some thousands have been converted Acts 2.41 and 4.4 Or by this encrease may and is properly meant the divers measure of obedience and degrees of grace in divers hearers of the word of God Secondly to be altered in forme Answ for from a bare Seed it comes to have a new body wherein there is I. Life this is illumination and knowledge II. A root from whence the fruit springs this is conscience or love towards God III. An care filled full with good Corne this is the life and conversation which is replenished with the good workes of righteousnesse and holinesse now as
so wee naturally are foolish and easily deceived Answ 2 Secondly a sheepe naturally strayes and wanders and is very earnest and desirous to breake through and passe over the hedge which should keepe her at home So wee naturally are prone and ready to wander and stray from the Lord and his wayes Answ 3 Thirdly as sheepe are prone to stray abroad so they are easily reduced and brought backe by the shepherd Thus as wee are ready to goe astray from the Lord so we ought to be willingly and easily reduced and brought home againe unto him Answ 4 Fourthly sheepe conceive according to the rods they see and if they be spotted then they bring forth spotted Lambes So we naturally are prone to be like the places and persons among whom wee live like Ioseph who learned among the Egyptians to sweare by the life of Pharaoh And therefore because we are prone to be stained by those amongst whom we converse wee must be so much the more carefull of our selves and watchfull over our wayes Fifthly sheepe easily follow the Wether their Answ 5 Leader so wee should follow our Leaders and Guids as they follow Christ Sixthly sheepe heare the voice of the Shepherd Answ 6 Iohn 10. So wee should be ready to heare Christ speaking unto us in his word and follow him in obeying those things which in his word he teacheth unto us Seventhly sheepe are simple and not crafty Answ 7 so wee should be without guile Iohn 1.41 Eighthly sheepe are innocent that is they Answ 8 harme none and if they be harmed and injured they beare it patiently not repaying evill with evill or revenging themselves So we should be without gall and bitternesse injuring none nor avenging our selves upon those which injure us but patiently bearing and brooking all injuries and wrongs Ninthly the Lambes which were offered up in Answ 9 sacrifice must be immaculate and without spot otherwise the sacrifice was not accepted So if wee desire to be acceptable unto the Lord wee must labour to be pure and holy from all pollutions both of the flesh and spirit 2 Cor. 7.1 To what sheepe was Christ sent Quest 4 To lost sheepe Ovibus perditis Here observe Answ that there is a double perdition or losse First Eternall And thus Iudas is called The sonne of perdition because hee perished everlastingly Secondly Temporall and thus Christ gathers those which were lost Wee see here then that Christ was sent to lost sheepe that is to such as confesse themselves to be miserable sicke and wanderers from the wayes of God Whence wee learne That wee ought to acknowledge our selves to Observ 2 be lost sheepe untill wee are received and reduced by Christ For First the Physician was sent to none but to the sicke Christ was sent only To lost sheepe Secondly there is no need of a Physician except a man want health Thirdly there is no seeking unto the Physician nor hope in him except men be sensible of their sicknesses and sores And therefore I. Mad men And Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ II. Dead members Are incurable Wherefore wee must first labour to be sensible of our sins sicknesses and miseries and then hasten unto Christ To what lost sheepe was Christ sent Quest 5 To the lost sheepe of the house of Israel Answ Whence we learne That the Church of God is a House God separates Observ 3 the faithfull in Christ unto Christ and as a loafe of bread consists of many graines and a house of stones wood glasse and the like so wee being many are but one bread and one body and subject to one Head and Lord and Master Iesus Christ What is here required of us First wee must hunger and thirst desire and Quest 6 endeavour to be admitted into this house wee Answ 1 must not hold it sufficient that wee are in the externall and visible Church but wee must labour principally that wee may be of the internall and invisible Psalme 27.4 and 84.4 Answ 2 Secondly being admitted into the house wee must labour then to beare our selves as becomes the domesticks and houshold servants of the Lord that is I. We must be subject and obedient unto the Lord in all things serving him both in soules bodies and spirits 1 Cor. 6.19.20 II. In a great house there are divers offices and officers but yet but one Law so in the Church of Christ there are divers degrees and men of all callings but yet but one truth which all must hold and one Law which all must be regulated by III. Fellow-Servants aâ—e separated from others but united amongst themselves So the children of God are separated from the world but united together amongst themselves in and with their Head Christ Ephes 4.4 and 5.25 29. c. Titus 2.14 IV. Fellow servants must mutually helpe one another so we must beare one anothers burdens and performe all offices of love unto each other Answ 3 Thirdly we must labour to approve ourselves to be vessels of honour not of dishonour for in a great house are both 2 Tim. 2.19 That is wee must labour to be pure and undefiled and bring forth much pure and holy fruit Answ 4 Fourthly we must then expect provision for as a Master takes care to provide for all his servants so doth the Lord for all his Sect. 3 § 3. It is not good to take the childrens bread and give it to dogs In these words our Saviour teacheth this point of doctrine unto us Observ That holy things are not rashly to be communicated unto any Matth. 7.6 and 2 Timoth. 2.2 and Matth. 10.11 Quest 1 Why may not holy things indifferently and indefinitely be administred unto any Answ 1 First from Matth. 7.6 Give not holy things to dogs nor cast your pearles before swine lest trampling them under their feet Mat. 7 6. they turne againe and rent you wee may gather these five reasons namely I. Because they are holy things II. Because they are Pearles III. Because they are your pearles that is the Iewels which are proper unto the faithfull IV. Because he that doth it will but lose his labour for dogs and swine will trample pearles under their feet And V. Because it is perillous and full of danger to him that doth it for they will turne upon you and rent you Answ 2 Secondly holy things must not bee given to those Ab indignis who are unworthy of them or wicked because I. They being impure and polluted contaminate and defile all things for a pure thing became impure under the Law by the very touch of a man polluted II. Because it cannot be expected or hoped but that the holiest things being given to those who are wicked will be abused by them and unworthily handled Thirdly holy things must not indifferently Answ 3 and indefinitely be given to all because I. Ab alijs Some hunger after them but
and danger but also the turpitude and filthinesse of sinne and doth teach us not onely to detest the punishment of sinne but even sinne it selfe yea not to hate God who is the avenger of sinne or righteousnesse and holinesse which are contrary to sinnes but to hate our selves for the violation of the rules of righteousnesse and the provocation of so gracious and good a God I might enlarge this particular but I will but onely briefely branch it out into a double worke of the holy Spirit to wit I. The Spirit of God doth shew us three things namely First our guilt that is how wee have transgressed and violated the whole Law of God and therefore if God should call us unto judgement or enter into judgement with us wee must needs accuse our selves and confesse that wee are guilty of the transgression and breach of the Law And Secondly our danger wherein wee are by reason of our sinnes the wages of sinne being death Rom. 6.23 and the reward of the violation of the Law eternall condemnation And Thirdly the pollution and filthinesse of sinne how that it is out of measure sinfull and a thing most loathsome both in it selfe and unto the pure eyes of our heavenly Father II. The Spirit of God doth negatively not teach unto us these two things viz either First to hate God because he is the punisher and avenger of sinne or because he will not suffer us to sinne without punishment for this the malignant Spirit teacheth to men who have given themselves over unto sinne Or Secondly to hate righteousnesse and true holinesse because they are contrary unto our sinnes lusts and vile affections and because for the violation of the rules of righteousnesse and holinesse wee are punished and plagued For this Sathan and our owne corruption teacheth unto us and not the good and blessed and holy Spirit of God III. The Spirit of God affirmatively teacheth these three things unto us namely First to hate the punishment of sinne the Spirit teacheth us that it is a fearefull thing to fall into the hands of God because he is a consuming fire and that those who continue to transgresse an infinite Law and to offend an infinite Law-giver shall be infinitly punished with torments intollerable though alwayes tollerated and borne and therefore wee are taught by the Spirit to hate these punishments which are the reward of sinne And Secondly to hate sinne it selfe which is the cause of this punishment and that with a perfect hatred yea not onely in regard of the punishment of sinne but in regard of sinne it selfe it being in its owne nature a thing worthy to be detested and abhorred Yea Thirdly the Spirit teacheth us to hate our selves for our folly and madnesse that have loved and delighted in those things which are both infinitly evill and ougly in themselues and shall be so severely and unspeakably punished without repentance And this is the first degree and steppe unto Regeneration Answ 2 Secondly the Spirit of God doth excite and stirre vp in us an unfained desire of the remission and pardon of all our sinnes and this is the second step and degree of Regeneration Now because a wicked man may desire to have his sinnes forgiven him it will not be amisse to observe the difference betweene the desire of the Regenerate and unregenerate man I. The desire of the Regenerate is serious and solide they conceive sinne to bee an infinite evil and a thing so odious unto God that it separates him from man Ierem. 5.25 And therefore so long as they are not certaine that their sinnes are remitted they are uncertaine of the presence of God in them or of his love unto them or of their reconciliation unto him yea untill they are sure that their sinnes are done away they cannot have any true peace of conscience or spirituall rejoycing Now as they earnestly and unfainedly desire to be certaine of all these viz of the presence and love of God and reconciliation unto him and peace with him and with themselves and of the joy and consolation of the Spirit in themselves So they incessantly and heartily desire the assurance of the pardon of their sinnes without which assurance they cannot be assured of the other II. The desire of the unregenerate is a confused and fleeting desire he wisheth often that his sinnes were pardoned but the desire thereof doth not constantly possesse his heart hee may desire remission remissely sleightly and casually but not seriously and solidly or vpon those grounds whereby it is desired by the Regenerate man III. The Regenerate man desires rather to be purged from the evill of sinne then freed from the evill of punishment When the child of God groanes both under the burden of sinne and of punishment and is sensible of both the Evils then he desires to be freed first from the guilt and filth of sinne as the greater evill and prayes unto God more heartily to wash him and purge him and cleanse him from his pollution then to ease him of his paine IIII. The unregenerate man is more sensible of the evill of punishment then of sinne and more desirous to be freed from that then this Thus this earnest and unfained desire of the assurance of the pardon and remission of sinne is the second degree of Regeneration Thirdly the next step and degree of Regeneration Answ 3 is the Spirit of supplication and prayer now three things are here to bee examined by us namely I. Whether pray wee daily unto God to pardon our sinnes and to regenerate us And with David cry unto the Lord to create cleane hearts and renew right Spirits within us Psal 51.11 And II. Whether can wee commit our selves unto the Lord and expect with willing obedience the revelation of his will can wee when wee pray say unto the Lord I flee unto thee O Lord doe unto mee as shall seeme good in thy eyes And III. Whether doe wee obtaine our requests at Gods hand or not wee should marke the returne and fruit of our prayers and see whether with the King of Niniveh and the prodigall Child our prayers be heard and our suites granted For if wee can fervently pray and faithfully commit and commend our selves unto the good will and pleasure of God and obtaine our suites at his hands we may be comfortably perswaded that we are regenerated because God heares not sinners Iohn 9.31 Fourthly the last degree and highest step of Answ 4 Regeneration is the testimony evidence and pledge of the Spirit whereby is sealed unto us and wrought in us the certainty of tho love of God together with a full purpose of heart to walke before the Lord all the dayes of our lives And therefore wee should examine our selves whether the Spirit of God witnesse unto our spirits that God loves us and that in love unto him wee purpose to give our selves wholly up unto him Who are Regenerated Quest 3 Onely those who are endued with the
operations motions and gifts of the holy spirit are called Spirit c. Thirdly sometimes the regenerate part of man and the spirituall life of the regenerate and internall motions and revelations are called Spirit Answ 2 Secondly here this word Spirit is taken literally for an essence incorporeall incomprehensible and uncreated and this essence is called a Spirit for these causes to wit I. Because he is incorporeall A sight saith Christ hath not flesh and bones And thus Angels and humane soules are incorporeall also but they differ from this holy Spirit thus they are not infinite and incomprehensible essences as he is And II. Because he inspires and breathes into us the breath of spirituall life and thus the Father and the Sonne also doth give spirituall life of grace But it is by the Spirit And III. Because Spiratur he proceeds from the Father and from the Sonne Quest 3 How is this Spirit which is an incorporeall incomprehensible and uncreated essence called Sanctus holy The blessed Spirit of God is not onely called Sanctus Answ holy essentially because he is holy but in his nature and essence also Causally because he makes holy being the immediate temper of this impression of holinesse in the Creatures From this name of holy Spirit we may conclude that this blessed person is true God Object 1 Some against this affirme That the holy Spirit signifieth no other thing then that spirit of regeneration which is infused in man by God and so is as it were a creature This they would confirme from these two reasons namely Reason 1 First because this Spirit is said to pray for us Rom. 8.26 Now it is the spirit in us which prayeth for us and consequently this holy Spirit is not God To this J answer Answ 1 I. The Spirit is said to pray because he makes us to pray and so the worke it selfe seemes to come wholly and altogether from the blessed Spirit And. Answ 2 II. The Spirit also is said to cry Abba Father Gal. 4.6 not that he cryes but that we cry by him Rom. 8.15 Secondly they say the holy Spirit knowes not Reason 2 the Sonne because no man knowes the Sonne but the Father Matth. 11.27 To this we answer I. That our Saviour there excludes not the Answ 1 persons of the blessed Trinity but the creatures And II. That indeed none knowes the Sonne of Answ 2 themselves which are different from the Father in nature and essence but the holy Spirit is the same God by nature and essence though distinct in person And thus CHRIST saith That it was not his to give to sit on his Fathers right hand and on his left and else-where denies that hee knowes the time when the last day will be but both these were spoken onely in regard of his humanity And III. Jt is evidently false that the Spirit knowes Answ 3 not the Sonne For First the Spirit discernes all things 1 Cor. 2.15 And Secondly the Spirit teacheth us the knowledge of the Sonne yea all things Iohn 14. And Thirdly he is called the Spirit of the Sonne Object 2 Some againe grant that the Spirit is God but not that he is a â—istinct person from God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patris the vertue and power and operation of the Father and they would ground this upon those words The power of the most high That is the holy Spirit shall overshadow thee Luke 1.35 First it is not necessary that the place should be Answ 1 so interpreted and indeed the scope of the Angell in that place seemes to me to be double to wit I. That the blessed Virgin might understand the immediate worker of this great worke namely God the holy Ghost and hence he saith The holy Ghost shall come upon thee And II. That she might understand the primary Authour of this great worke and the true Parent of the child to be borne to wit God the Father and hence he saith The power of the most high shall overshadow thee Secondly although it were thus understood Answ 2 and that by the power of the Almighty were meant the holy Spirit yet it would not follow that therefore he is not a distinct person from God the Father For as although the Sonne by the word of the Father Iohn 1.1 And yet that takes not away the distinction of the person so the Spirit may be the power of the Father he proceeding partly from the Father and yet a distinct person from him as followes by and by How doth it appeare that the holy Spirit is God Quest 4 or how may it be proved First he created the world and therefore he is Answ 1 God Gen. 1 2. Iob. 33.4 And Secondly we are baptized in his name in this Answ 2 verse and therefore he is God for we are baptized onely unto God And Thirdly the Apostles were taught of God but Answ 3 it was the Spirit which taught them Luke 12 12. yea which teacheth all things Iohn 14.26 Fourthly we must pray onely unto God but in Answ 4 the Scriptures the holy Ghost is invocated therefore hee is God 2 Corinth 13 13. Answ 5 Fifthly but because Harding and Bellar. say That it cannot be proved out of Scripture that the holy Ghost is God we will produce some cleare testimonies where he is called God As I. That which the holy Spirit speakes Acts 28.25 Iehovah himselfe speakes Esa 6.8 Therefore the holy Spirit is Iehovah II. Our bodies are called the Temples of the holy Ghost 1 Cor. 6.19 and the Spirit dwelleth in us 1 Cor. 3.16 But our hearts are the Temples of God 1 Cor. 3 16. and 2 Cor. 6.16 and God dwels in us 2 Cor. 6.18 III. Ananias lyed against the holy Ghost Acts. 5.3 but he lyed not against men but God verse 4. And therefore the holy Spirit is God thus Augustine disputed contr Petil. 3.48 IV. The Father the world and the holy Spirit are one Iohn 5.7 Quest 5 How doth it appeare that this holy Spirit is a distinct person from the Father and the Sonne Answ 1 First He descended upon CHRIST in the likenesse of a dove when a voyce came from heaven from the Father This is my welbeloved Sonne c. Luke 3.22 Where there was the Father speaking from heaven the Sonne baptized upon earth and the holy Ghost descending from heaven to earth Therefore the holy Spirit is a person subsisting by himselfe and distinct from the rest Answ 2 Secondly He is called the Comforter Ioh. 14.16 and he was sent from the Father in the same place and from the Sonne Ioh. 16.7 and therefore hee differs from them both Iohn 14.26 Answ 3 Thirdly he is called the Spirit of the Father Ioh. 15.26 and the Spirit of the Sonne Gal. 4.6 Therefore he is neither the Person of the Father nor of the Sonne Answ 4 Fourthly three Persons are named Matth. 28.19 and 2 Cor. 13.13 and 1 Iohn 5.7 Object 3 But he is said to be the same with the