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Fac vives fullfill the Law and thou shalt be saved by the Law otherwise thou canst not be saved Now these being worne out of date and antiquated wee men runne unto God onely by faith in Christ hoping thereby to be saved Thirdly Respectu interni roboris in regard of inward strength and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
as the tenet it selfe instead of many take one they tell us a story of a woman who was possessed with a divell and by the direction or revelation of the Virgin Mary shee was brought to the Idoll of Loretto where the Priests invocating and imploring the aid of God the Father Son and holy Ghost the divell moved not at all but when he sung the Letanie of the Virgin Mary the Divell raged and stormed and a woodden Image of the Ladies being laid upon the Damosels head the divell cryed out in her quid mihi caput conteris oh woman why dost thou breake my head a Chem. exam p. 3. f. 182. b. Hereunto we answer first this and the like Answ 1 are but old Wives Fables and woe bee to that Church and religion which cannot subsist without these vide Melch. Can. Loc. 6. Secondly suppose these Fables were truths Answ 2 yet thou knowest not whether they be in Heaven or no unto whom thou prayest for some may worke miracles on earth who shall never partake eternall blisse b Matth. 7.22 Thirdly how canst thou pray unto him in Answ 3 whom thou neither canst nor oughtest to believe Rom. 10.14 Fourthly what need is there to seeke helpe at Answ 4 their hands though they could helpe us seeing that Christ in this verse can doe all things whatsoever he will of himselfe without any aid of others VERS 25. Vers 25 And there followed him great multitudes of people from Galilee and from Decapolis and from Hierusalem and from Iudea and from beyond Iordan There followed him great multitudes of people Why doth the Holy Ghost expresse this Quest 1 To teach us that many are called Answ Observ and but few chosen many here follow him but few persevere yea scarce any for when the people cry crucifie him none in a manner abide with him but leave and forsake him Why doe so many start aside from their stations Quest 2 or forsake their colours First by reason of persecution thus our Saviour Answ 1 saith that when this fiery tryall comes many will depart from the faith Secondly by reason of the difficulty of obedience Answ 2 Many say durus sermo the way of the Lord is hard to walke in and therefore they prove retrograde c Ioh. 6.60.66 Thirdly by reason of the tediousnesse and Answ 3 wearisomnesse of perseverance Noviter conversi fervidi d August they are fervent when newly converted unto the profession of Religion but by and by grow luke-warme and within a while stone cold Zelus ruit mole sua they beginne in the Spirit but end in the Flesh their zeale declining and falling by his owne weight Nullum violentum est diuturnum No extreames hold long and the buildings upon the sand cannot long endure Thus many beginne well hearing the word of God with joy Mat. 13d but for want of depth of earth quickly wither and die Quest 3 What must we do that we may persevere unto the end Answ 1 First doe not presume that thou shalt stand for ever because thou art called many are called who finally and totally fall away and therefore let him that thinkes he stands take heed lest he fall bee not high minded but feare and perfect thy salvation with trembling e Phil. 2 12. Certè plures occidit gula quam gladius praesumptio quam desperatio Intemperance slayes more then the sword and presumtion then desperation we being naturally too prone hereunto hast thou a mind inlightned thy affections inflamed with the love of God and vertue a sense of thy duety towards God and man a conscience of thy sinnes committed both against the first and second table yet measure not thy selfe by these Are thy neighbours worse then thou art Ne te quaesiveris extra yet measure not thy selfe by them goe not out into the streets to seeke for thy selfe but measure what thou art by these rules First by thy owne sinnes which thou dost commit this will make thee blush and be ashamed of thy selfe Secondly by those bright shining lampes of the primitive Church who lived on earth like Saints indeed truely mortified in their carnall affections truely crucified unto the world truely quickned by the Spirit giving themselves wholly unto the Lord and the Lords worke being frequent in contemplation and fervent in practise this will make thee seeme unto thy selfe more deformed then Thersites Thirdly measure thy selfe by the purity of God and his Law consider how undefiled the Law of the Lord is and how infinitely pure the Lord of this Law is and then thou wilt be like the Dove that could find no place to rest her foot upon thou wilt see nothing in thee which thou canst approve of or like but abhorre thy selfe in dust and ashes Fourthly examine thy selfe by thy debility and weakenesse of perseverance consider thy impotency and insufficiency to persevere and continue in the wayes and worke of the Lord unto the end of thy life and this will shew thee as in a glasse that thou art more brittle and fraile then the finest glasse Thus let us meditate of these things and take heed of presuming Secondly examine and search daily thy heart trying and examining therein these particulars First hast thou any faith at all Secondly Answ 2 is thy faith true not false built upon a sure not a sandy foundation How may we know whether our faith be true Quest 4 or not By these markes First dost thou love God Answ 1 Faith workes by love Gal. 5.6 and where there is no love there is no faith and where no true love no true faith and therefore examine whether thou lovest God or not and that not onely lightly in word but solidly in heart Quest How shall I know this whether my Quest 5 love unto my Lord be cordiall and reall or orall and verball Answ By these two things viz. First by the Answ 1 Obedience of God both affirmative and negative dost thou nothing which he forbids thee neither omit any thing which hee requires of thee certainely where there is true love there is a solide desire and a serious endeavour to obey Secondly this may be known by thy reverence dost thou never thinke of God never name him or mention him in thy speeches but with love and hope conjoyned with a godly feare and awfull reverence hypocrites and wicked men approach unto God too familiarly but the faithfull with the greatest respect they can possibly and therefore try whether we love the Lord unfainedly or not by our willing obeying of him and our reverend respect unto him Secondly wee may know whether our faith be true or not by this doe wee performe the Answ 2 workes of love not onely in word but in deed also that is by a renewed changed and purified life and conversation we now labouring I. To obey God otherwise then wee were accustomed that is in sincerity and singlenesse of heart by an universall and continuall obedience
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
us and given the earnest of the Spirit in our hearts d 2 Cor. 1.21.22 Secondly our religion and obedience is not Answ 2 living except it bee grounded in the heart and proceeds from thence A good man saith our Saviour out of the good treasure of the heart bringeth forth good things e Math. 12 35. And on the contrary from an evill heart proceed no good things And therefore it is necessary that first the heart should be purified Answ 3 Thirdly we regard nothing that our servants or children or acquaintance doe for us if wee know that it bee done unwillingly and comes not from the heart and therefore how can wee hope that the Lord will accept of any thing wee doe if it be but a labour of the lip and not of the heart Fourthly it is requisite that our purity and religion should be rooted in the heart because otherwaies wee doe not honour God but rather dishonour him Hee is a Spirit and therefore must be worshipped in spirit and in truth f Iohn 4.24 and not onely with outward worship God is not like man who sees onely the outward appearance but he sees the heart g â— Sam. 16.7 and Act. 15.8 and he will make manifest the counsels of the heart h 1 Cor. 4.5 According to that confession of David I know O Lord thou provest and triest the heart i 1 Chro. 29.7 and inward man and approvest of none whose heart is not upright And hence it is that the Apostle doth so highly commend the obedience of the Romans and blesse God for it because it proceeded from the heart God be thanked saith hee that ye have obeyed from the heart that forme of doctrine which was delivered unto you k Rom. 6 1â— Who doe obey God but not with the heart First those who under a shew of obedience Quest 3 doe palliate and cloake Superstition who seeme Answ 1 religious in their lives but are superstitious in their hearts who love Popery in their soules but yet professe our religion outwardly either for gain or for avoiding of the penall statutes or for the favour of others Let these consider Cui bono what good it will doe them thus to professe religion For they cannot deceive God who sees their hearts as well as their outward man l Gal. 6 7â— and if their conscience tell them that they professe with their mouthes what they approve not with their hearts God who is greater then their conscience must needes much more accuse them m 1 Iohn 3.20 What a folly is it for men to goe about to deceive men when as the Judge and accuser and witnesse that is God Sathan and their owne consciences see and know what they do Let these consider what the reward of Hypocrites is the approbation of men and the rejection of God Secondly those who under the cloake of obedience Answ 2 palliate Atheisme and prophane mindes who pretend zeale obedience but their hearts runne after sinne and yet oftentimes take no notice of their hypocrisie but think they are very good and doe very well But these may easily know what they are if they doe but examine themselves by these three signes First some avoid sinne for feare of temporall punishment they take heede of adultery and theft not of lying swearing or drunkennesse because these are not so strictly looked unto not so severely punished as those are Certainely these are neither pure in heart nor life who doe abstaine but onely from some outward sinnes Secondly some avoid publique sinnes but not private and sticke not to commit adultery if it may be done secretly or to injure their brother if they may doe it closely or supplant their neighbour if they can doe it and not bee perceived or dissemble if it may bee done fairely Certainely these I are not pure in heart because that is polluted with close impiety II. this obedience of theirs is but that eye service which God cannot endure n Ephe. 6.5 Col. 3 2â— yea III. these are but â—ooles who hide their sins from man lay them open before God who might judge them at the last day according to their workes 2 Cor. 5.10 Thirdly some abstaine from sinne but it is with murmuring and much unwillingnesse now these are not pure in heart neither doth this blessednesse belong unto them Answ 3 Thirdly there are another sort who obey not God with the heart and those are Hypocrites who draw more unto God with their lips but their hearts are farre from him p Esa 29.13 and 58.2 These may bee knowne by these two markes First if they straine a gâ—â—â— and swallow a Camell if they stumble at a straw and leape over a blocke if they tithe mint anice and neglect greater things if they make more conscience of that which is of lesse moment then certainely they are no better then outward formalists which God cares not for Secondly if they be faire without and blacke within if the superficies bee gold and the substance copper if they have Iacobs voice but Esaus hands if the Cup bee plate but the draught poyson if the face be beautifull and the heart adulterous if they bee painted sepulchers faire without but within rottenesse if they bee like the apples of Sodome pleasant to the eye but within ashes if they have a forme of godlinesse but in their hearts have denyed the power thereof q 2 Tim. 3.5 certainely they are but Hypocrites whose hearts are not pure nor themselves blessed Fourthly those obey not with the heart Answ 4 whose hearts are insensible or who obey without zeale but of this elsewhere And therefore if we desire to bee happie and blessed wee must labour I. that our hearts and inward man may be purged from all love of sinne or desire after it II. that our lives may bee replenished with good workes And III. that they may be performed with love zeale willingnesse and cherefulnesse Sect. 4 § 4. For they shall see God Is not God invisible is it not said none can see him and live Exod. â—â— 20 and none hath seene him at any time John 1.18 Doth not the Apostle testifie that hee dwells in the light which no man can approach unto whom no man hath seene nor can see 1 Tim. 6.16 and 1 Iohn 4.12 And therefore how shall the pure in heart see God Not in this life but in the life to come Answ not on earth but in heaven not with a corporall eye but a spirituall What great matter is it to see God what wonder Quest 2 is it that he shal be seene of the pure in heart in heaven seeing that he hath often been seene on earth Abraham saw him often Gen. 12.1 Chap. 15. Chap. 17. Chap. 18. and 22.14 Iacob saw him Gen. 32.30 Moses saw him Exod. 33. The Prophet Esaias saw him chapter 6.1 and the Prophet Ezekiel Ezech. 1.29 Stephen saw him also Acts
all our actions and see whether wee live in the Spirit and walke in the Spirit or not when wee give way unto sinne and avoid not the occasions unto evill wee should consider whether herein are wee led by the Spirit of God or by flesh and blood Fourthly we may try our adoption by our affection Signe 4 for if we love God and are zealous for his glory and would by no meanes displease him but are carefull by our sincere obedience of him to approve our love unto him then wee are his Sonnes Signe 5 The next Signe is the love of holy things that is 1. Of holy men the faithfull Saints and sincere professors of the Gospel 2. Of holy duties and the exercises of Religion Certainly those who are in deed and in truth the sonnes of God they will love both good men and good meanes unto goodnesse Signe 6 Lastly if we be the children of our heavenly Father we will love even our enemies but this comes to be considered of in the next particular And thus much for the Argument Secondly the next thing considerable is the Consequence The Argument was this Because ye are the children of God The Consequence is this therefore love your enemies as becomes the children of God as if our Saviour would say none is the child of God who doth not love his enemies Quest 3 Why must we love our enemies Answ 1 First because he who loves none but friends is guided onely by a humane spirit for wicked men can love those who love them and do good to those who doe good unto them vers 46. Answ 2 Secondly because herein we imitate Christ who loved us when we were enemies Rom. 5.8 yea prayed for those who were the instruments of cruelty even his bloody murderers Luke 23 34. Thirdly because this is a divine thing and an Answ 3 argument of a minde guided by a divine Spirit to love those who hate us and doe good unto those that doe evill unto us If wee love those who deserve to be beloved of us or those who never deserved any evill from us what reward shall we have But if we love those who have deserved evill at our hands this will be gratefull and pleasing unto God § 2. Which is in Heaven Sect. 2 Why are these words added Which is in Heauen Quest 1 To teach us Answ that the love of our enemies is not true except it be founded upon our obedience towards God Observ Or there is no true and right love unto any but onely that which is for Gods sake And therefore our Saviour teacheth us not to love for other respects to wit either for gaine or praise or our owne quiet but for the Lords sake Christ doth not say love thy enâ—my 1. Because he is a man of the same kind that thou art Or 2. Because he is ignorant and foolish for otherwise he would never have injured thee as he hath Or 3 Because he is but a dead man for if there were any life of grace in him hee would labour to be reconciled unto thee and acknowledge his wrong and who would be angry at the barking of a Dogge or for any thing that is done or said by a foole or a dead man Christ I say urgeth none of these but onely 4. The imitation of God because ye are the children of your Father which is in Heaven who doth good both to bad and good therefore from him learne to love your enemies Why must we love our enemies Quest 2 In God there are three reasons Answ why wee must love them First because God suffers him to be our enemy and permitted him to doe the injury which is done unto us and therefore we must confesse and acknowledge it to be just both in regard of God and us that is the Lord did justly permit it and we justly deserve it And therefore hate not thy Brother because he is but the instrument and the stone which is throwne at thee Secondly if thou be the sonne of God then thy enemy cannot harme thee because the Lord will preserve thee And therefore why shouldest thou hate him who cannot hurt thee Thirdly though thou be injured and harmed by thy enemy yet it shall be profitable for thee either 1. Probando by trying thy faith and patience Or 2. Corroborando by strenghtning thee more and more to undergoe whatsoever the Lord shall lay upon thee Or 3. Coronando by crowning of us because all the crosses which we endure for the Lords sake shall be rewarded And therefore why should wee hate those who doe that unto us which is thus profitable for us § 3. For he maketh his sun to rise Sect. 3 What is observable in the Sunne Quest First the Philosophers gave it many high Answ 1 praises and phrases as some of them called it the heart some the eye of the world some the fountaine of light the eye of heaven and the mind of the world some a heavenly fire a sempiternall living creature a vitall or animate planet Speusippus Answ 2 Secondly the Heathens supposed it to bee a God Agamemnon prayed unto it the Persians adored it the Egyptians called it a God Plato de republ cals it the Image or Vicar of God I forbeare here to shew how some of the Gentiles worshipped the Sun how some of them painted it how some built Temples unto it yea how others in many things compared it to a Lyon Answ 3 Thirdly Christians have called a day by it to wit the first day of the world or the Lords day hath beene for a long time called Sunday Answ 4 Fourthly wee may from the Sunne observe these things I. It is a body or substance full of splendor and glory yea comfortable to every creature read to this purpose these places Eccle. 11.17 Cantic 6.9 Psal 19.5 Mat. 13.43 and 17.2 and Act. 26.13 and 1 Cor. 15.41 Rev. 1.16 and 10.1 and 12.1 and 21.23 In these places wee may see 1. the glory and excellency of the Sunne and 2. what glorious things are compared thereunto II. the Sunne runnes continually never abating his course at all Read Psalme 104 and Cant. 1.5 III. It enlightens the world whence it is called magnum luminare o Gen. 1.6 Psal 136.8 the great light IV. The Sunne divides the times and seasons Winter and Summer Gen 1.14 V. It ripens fruit by his heat and warmth as we see by experience every yeare VI. It is a meanes of mans generation Sol homo generat hominem Aristot VII The Sunne animates quickens and vivifies the world yea without the Sunne the world in nature could not subsist But I enlarge not these things Sect. 4 § 4. And his raine to fall What is observable in the raine Quest First we might speake here of the water philosophically Answ 1 as namely I. That it is the embleme of purity both in the law of Moses as also 1 Pet. 3.21 and Tit. 3.5 II. Water is the carrier away
adaequate contraries For wicked workes are I. in themselves perfectly wicked but good workes are imperfectly good being blotted with many infirmities And II. evill workes are eternall in will that is if we should live for ever we should sin for ever but good workes are performed only by starts with a fraile and wavering affection and unconstantly wherefore there is no equall proportion between good works and evill as we may see evidently in that difference which Saint Paul makes The wages of sinne is death but the gift of God is eternall life f Rom. ◠23 What doth our Saviour meane by this interrogation Quest 1 What reward have ye Answ This question shewes that there is a reward of workes truely good the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the present time as if our Saviour would say if your workes be truely good then you have now a reward in certaine hope but in these things which Publicanes and wicked men performe what reward can you hope for or expect Christ hereby teaching us Obser that the good workes of the godly shall certainely be rewarded this is confirmed further from Gen. 4.7 Psal 19.12 Pro. 11.21 Esay 3.10 Mat. 10.41 Why shall the workes of the righteous bee Quest 2 thus rewarded by God First because they confirme their faith the Answ 1 holy works of the faithfull argue a living faith And therefore they shall never goe unrewarded Secondly because God doth accept of those Answ 2 things which are done for his sake as though they were done unto himselfe In as much as you did it to them you did it to me Mat. 25.40 Thirdly because God hath ordained that Answ 3 those who glorifie him in this life by their good workes Mat. 5.16 should be crowned in heaven with eternall glory Rom. 8.17 And therefore the Papists shamefully belie us in saying that we destroy good workes for Meritum non Mercedem destruimus we labour to overthrow Mans Merit not Gods reward Object 3 Here they object They who say worke but ye shall have nothing discourage men from working But Protestants say so Therefore they are hinderers of good workes The Major wee grant but deny the Minor for we doe not bid men work Answ and tell them they shall have no reward but we perswade men to worke chearefully the worke of the Lord and they shall have more then they have deserved yea although they have merited nothing by their workes yet they shall be plentifully rewarded We tell men that although their workes be imperfect and weake yet if they bee but sincere God will accept of them God will reward them even to a cup of cold water g Mat. 10.42 onely we prohibite men to brag or boast of their merits or workes Quest 3 To performe good workes so well that wee may be sure they shall be rewarded is very hard And therefore how may this difficultie be overcome Answ 1 First in generall the difficultie of sanctitie may be overcome by this Argument that an ample reward shall be given thereto working for nothing makes men lazie but the hope of a liberall reward will encourage and spurre forward a sluggard to worke Moses was encouraged by this argument to neglect and refuse honour and pleasure h Heb. 11 26. Christ hereby was encouraged to endure the crosse and to despise the shame i Heb. 12.2 And the Apostles for this immortall and incorruptible reward did cheerefully undergoe affliction and persecution Reade 2 Tim. 4.8 Iam. 1.12 and 5.7 8. and 2 Cor. 4.17 and 1 Pet. 4.13 Revel 22.12 Answ 2 Secondly more particularly the difficultie of good workes and sanctitie will the better bee endured and overcome by the consideration of the severall pul-backes we have and the encouragements against them as for example I. In the waies of grace thou shalt meete with many dangers but here is thy comfort that thy God will be with thee and therfore thou needest not care who is against thee Rom. 8.32 II. thou shalt bee hated of men but thy comfort is that God and Christ and the Saints will love thee III. If thou addict thy selfe wholy unto the service of the Lord it may bee thou shalt loose many a friend which now thou hast but thy consolation is God hath said I will never faile thee nor forsake thee Heb. 13. from Iosh 1.5 IV. In the way of religion perhaps thou maist walke alone unaccompanied by any but bee not any whit herewith dismayed for Elias thought thus but God telleth him that there were seven thousand who served the Lord and not idoles yea thou shalt bee accompanied by God the Saints and Angels who are ministring spirits for the consolation of the godly V. It may be thou maiest meete with derision taunts scoffes and mockes by the world and worldlings for thy good workes and sanctitie but remember thou art deare and acceptable unto God who doth commend praise thee for thy obedience VI. Thou maist thinke that it is a hard thing to forgive him that hath done thee wrong but thou maist be encouraged hereunto by this that if thou pardon him God will pardon thee Mat. 6.14 VII It may seeme hard unto thee to give over all unlawfull pleasure but here is thy comfort that if thou dost this on earth for Gods sake thou shalt bee rewarded by him in heaven with everlasting joy VIII If thou thinke it difficult to renounce the world who is like a beautifull harlot then remember that if thou dost it thou shalt in the world to come be made partaker of those joyes which eye hath not seene nor eare heard c. 1 Cor. 2 9. IX If it seeme much unto thee to impaire thy substance by imparting thereof to the fatherlesse and widdowes then consider that hereby thou dost lay up treasure for thy selfe in heaven yea thou treasurest up hereby riches for thy children Thus consider how great blessings the Lord promiseth to bestow upon us if we labour to bee rich in good workes both towards God and man and this will be a meanes to overcome the difficultie of good workes What workes shall be rewarded by God Quest 4 First the worship and service of God ye Ans 1 shall serve the Lord your God and then he will blesse your bread and your water and take sicknesse from you Exod. 23.25 Secondly the hearing and obeying of the Ans 2 word of God If thou shalt indeede obey his voice and doe all that I shall speake then I will be an enemie unto thy enemies c. Exod. 23.22 Thirdly the observation of the Sabbath If Ans 3 thou call the Sabbath a delight and shalt forbeare to doe thy owne pleasure and will c. Then I will cause thee to ride upon the high places of the earth and feede thee with the heritage of Iacob Esay 58.13 14. Fourthly the preaching of the word he that planteth and that watereth are one and every man Ans 4 shall receive his
destruction of the sinner 3. By permitting sathan to tempt as was shewed before in Ahab and Iob. IV. By taking away or withdrawing his grace for a time as he did in Hezekiah w 2 Chro 32.31 But these following waies God tempts not to wit Neither I. By compelling or forcing sathan to tempt any Nor II. By moving the heart unto sinne This Saint Iames saith comes from our corrupt nature and not from God Iames 1.13 Nor II. By propounding the occasions and allurements unto sinne thereby to bring us unto death for so sathan tempts Obser 2 Wee may learne then hence that God doth sometimes leade us into temptation namely both by permitting sathan to assault us and by withholding his grace from us To the places above quoted adde these Acts 5.3 Rom. 1.24.28 Thes 2.10 and 2 Tim. 2.25 Sometimes we provoke God by our sinnes and therefore he gives us over to worke all manner of wickednes Sometimes wee incense him by despising his mercy Rom. 2.4.5 sometimes by greeving the holy spirit And therefore hee withdrawes his preventing grace from us giving us over to a spirit of slumber and sleepe And therefore wee should bee principally carefull not to provoke our heavenly Father who onely is able to preserve us from temptation Quest 6 How or by what meanes doe wee provoke God to leave us unto our selves or the will of sathan or to permit us to bee led into temptation that knowing the causes hereof we may labour to avoid them Answ The meanes or causes hereof are these First ignorance of God or a foolish heart and sottish full of darkenesse Ro. 1.21 2 Cor. 4.4 Secondly wavering staggering and inconstancy in religion Ephes 4.14 Rom. 1.25 Thirdly a neglect of Gods call abusing the tender of grace and extinguishing the motions of the blessed Spirit Prov. 1.24 c. Fourthly a not fearing the terrors of the law or threatnings of God Prov. 1.29 30. Fifthly an hatred of the word of truth in the mouth of the Prohets as Ahab did 1 King 22.8 Sixthly a cleaving unto sinne and delighting in iniquitie Rom. 1.26.29 2 Pet. 2.12 13. Seventhly a returning unto our vomit and former sinnes 2 Pet. 20 21.2â— Eighthly a calumniating and scandalizing of God and religion Rom. 1.21 and 2 Pet. 2.2 And therefore if we desire not to bee led into temptation let us carefully take heede 1. of Ignorance 2. Inconstancy in religion 3. Of neglecting the day of our salvation that is either the call of the word outwardly or the motions of the Spirit inwardly 4. Let us learne to feare Gods meanes 5. To delight in the word of God though it should reprove us 6. Let us forsake and avoide all sinne 7. Let us never turne unto our old sinnes But lastly labour to glorifie God adorne that profession which we have undertaken Thirdly prayer is to bee offered up in faith therefore our blessed Saviour by teaching us here to pray against temptation doth shew that wee may beleeve that this shall bee done for us which we desire Or that the Lord is ready and prepared to preserve and deliver us from temptation if wee will but seeke unto him by prayer Reade Psalme 34.4 and 50.15 and 1 Cor. 10.13 and 2 Thes 3.3 and 2 Pet. â— 9 and Revel 3.10 Quest 7 How doth this appeare that God is readie to preserve us from temptation if we pray Answ 1 First because it is the office of God to moderate all things and to rule all things by his providence and therefore if he please he can preserve and deliver us Answ 2 Secondly because Sathan himselfe cannot hurt us except God permit he could not touch Iobs body untill God gave him leave hee could not take away Iobs life because God forbad him Iob 1.2 and 2.4 hee could not enter into the swine without leave Mat. 8.31 yea Christ dislodgeth him and casteth him out at his pleasure And therefore it is plaine that he cannot tempt us except God permit and consequently that God is able to preserve us from temptation Answ 3 Thirdly the truth hereof will appeare if wee looke unto Christ who I. was armed for us and overcame sathan for us Mat. 4. and was tempted that hee might succour those who groane under temptation Heb. 2.18 II. Christ was offered up for us and triumphed in the Crosse over death and him that had the power of death even the devill Col. 2.14 and Heb. 2.14 and 1 Cor. 15.55 c. Quest 8 What must we avoide our selves for the escaping of temptation Answ 1 First love no sinne at all for if we have a desire and affection unto any wee cannot withstand the temptations thereunto as we ought Answ 2 Secondly love not the world esteeme it not as a friend for if so we can never beware of or avoid the inticements and allurements thereof as we should 1 John 2.15 James 4.4 Answ 3 Thirdly let us not give place unto the occasions of sinne lest unawares we bee caught in the net or fall into the snare let us consider by what meanes occasions or provocations we are most frequently ensnared that wee may learne and labour carefully to eschew them Answ 4 Fourthly let us refraine vaine thoughts and mortifie all internall corruptions Col. 3.5 and 1 Pet. 2.11 Answ 5 Fifthly let us tame and bring under the flesh unto the obedience of the Spirit 1 Cor. 9.27 Answ 6 Sixthly let us not be negligent in our lives and conversations but warie watchfull and circumspect Ephes 5.15 both over our words works and thoughts Answ 7 Seventhly let us not yeeld unto temptation or surrender the bucklers at the first stroke let us not deliver up the fort at the first onset and suffer our selves to bee taken captive at the first assault but let us fight it out and resist even unto blood Heb. 12.4 Jam. 4.7 like a stout souldier 1 Tim. 1.18 and 2 Tim. 2.3 for if we be faithfull unto the death fighting couragiously the battels of the Lord we shall overcome and be crowned Reade a Revelat. 2. ver 7. â—0 25.26 Quid faciendum What must wee doe both to prevent Temptation and to escape it when thereby we are assaulted Quest 9 We must never goe without our weapons or unarmed but put upon us the whole armour of a Christian Answ principally these three namely First the shield of faith Eph. 6.16 and 1 Joh. 5.4 labour by faith in Christ to withstand all his temptations whether they tend unto presumption or desperation Secondly the sword of the Spirit for if the word of God abide in us we shall be safe 1 John 2.14 but of this we spake before Mat 4. Thirdly prayer this is frequently to be used Ephes 6.18 yea daily according to our Saviours direction in this place where we are taught by him every day to pray against temptation Fourthly our Saviour by teaching thus frequently fervently to pray against temptation doth shew that the devill hath many
for ours it is then a signe that our treasures are disallowed and disliked by Christ Answ 2 Secondly if we heape up riches with the discommodity of others or by any wicked means it is an argument of a prohibited treasure Answ 3 Thirdly when we place our hope trust and confidence in our riches treasured up distrusting the good providence of God it is an infallible signe of an unlawfull treasure Quantum quisque sua nammorum servat in arca tatnum habet fidei b Iuvenal When men by their riches heaped up hope to bee releeved helped and succoured come what can come unto them it is an argument that their hearts are set too much upon their treasures and their confidence is too great in them Answ 5 It was said in the second answer that wee must not treasure up riches by wicked meanes hence it may be demanded how doth a man wickedly lay up treasures First when he acquireth them by unlawfull Answ 1 and unjust meanes to wit either by theft or fraud or perjury or false weights or measures or adulterated wares or by supplâ—nting of others or usury or oppression or detaining of the hirelings wages or the like Woe be to that man who gathereth riches by those meanes Secondly a man treasureth up riches wickedly Answ 2 when he keepes them too close that is reserves them I. Cruelly by denying to affoord helpe either to that Church and Common-wealth wherein hee lives when there is neede or by releeving the poore when they are in distresse Many are so carefull to keepe what they have that the poore shall rather die then bee preserved by their riches they will rather have no preaching then procure it with their purses yea the kingdome or City wherin they live shall be undone as Constantinople was rather then they will helpe it with the exhausting of their treasures I. Men sometimes reserve their riches Sordidé basely denying themselves their part of them when having riches they want hearts to use them Eccles 4.8 and 6.1 Woe be to that man who is so carefull to reserve his riches that hee withholds them in the time of need either from King Church Poore or himselfe and his Thirdly a man treasureth up riches wickedly Answ 3 when he heapes them up too much that is I. Without any necessity as was said before II. Without any measure never saying it is enough of which afterwards § 5. Ye cannot serve God and Mammon Sect. 5 Our blessed Saviours generall scope is here to teach us how impossible it is for a man to serve religion and the world sincerely and ex animo What is meant by Mammon Quest 1 First some say that hee is one of the foure principall divels which are opposite to the foure cardinall vertues the first of which divels is Asmodeus which is the spirit of luxury and uncleannesse and is opposite to the vertue of Chastity the second divell is Beelzebub which is the spirit of gluttony and drunkennesse and is opposite to Temperance the third divell is Mammon which is the spirit of coveteousnesse and is opposit to Charity and liberality the fourth divell is Lucifer the spirit of pride opposite unto Humility c Dorâ—â—â—secur Ser. dominica ser 19. But certainely Mammon is not a divell because a man may lawfully make him friends of Mammon which he cannot of the divell as followes by and by Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is according Answ 2 to the Syriake signifieth gaine or lucre thus Eliâ—â— and the Chaldeans and also the Germans who derive it from the Hebrew word Mâ—â— which signifies a reproach because immoderate and unlawfull gaine is worthy of reprehension blame But this is not the meaning of the word because wee may not make us friends of evill gotten goods as followes by and by but we may of Mammon Answ 3 Thirdly some say that Mammon signifies Riches not wickedly got but unprofitable to the possessor or riches whereof a man hath no use or need Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was described by Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammon is those riches and that substance which doth not proceed from the divell but whereof there is no necessary use This is probable and likely to be true Answ 4 Fourthly sometimes Mammon indefinitely signifies riches and wealth and so I take it to signifie in this place Quest 2 What manner of service is heere spoken of Yee cannot serve God and Mammon Answ There are two sorts of service First the service of the divell by whom some are taken captive at his will 2 Tim. 2.26 thus Witches Enchanters Sorcerers Magitians and the like are the divels servants Secondly there is a service of the servants of the divell namely the service of sinne and of the world which are thus distinguished I. The service of sinne is thus by St. Paul described the servants of sinne 1 yeeld themselves and are content to obey sinne Rom. 6.1 617 19. and 2. are free from righteousnesse Rom. 6.20 II. The service of the world which is the service here spoken of is a willing subjecting of a mans selfe unto the allurements and provocations and baites of the world or a yeelding unto the inticements unto evill which are found in the world Whence it is that a man cannot serve God and the world Quest 3 Why cannot a man serve both God and the world Answ 1 First because there is neither of them but requires the whole man Nemo repentè fit bonus Nemo repentè fit dives None are quickly good non are quickly rich if a maÌ„ desire to be good he must accustome himselfe to a long constant and continuall trade of religion if a man desire to be rich he must rise up early and goe late to bed and eat the bread of carefulnesse yea hee must imploy both head and heart And therefore religion and the world cannot both be served by one and the same man Answ 2 Secondly because God and Mammon are contraries the Lord labours to withdraw our affeictions from the world and Mammon strives to seduce and intice us from the Lord. And therefore both cannot be served Quest 4 What difference is betweene God and Mammon Answ 1 First Mammon vexeth and turmoileth his servants night and day but the Lord continually comforts his Answ 2 Secondly Mammons servants are never satisfied the servants of the Lord never want necessary things and having that which is sufficient are contented with it Answ 3 Thirdly Mammon at length handles hâ—s servants as enemies but the Lord calleth his no longer servants but friends Ioh. 15. yea the children and coheires of Christ Rom. 8. Fourthly he who serves MaÌ„mon must necessarily Answ 4 hate God he who serves the Lord ought to hate the world and to renounce Mammon How may wee know whether wee serve our Quest 5 riches or our riches serve us First if wee use our riches as servants sending Answ 1 them abroad at
behold thy selfe in that glasse and it will show thee thy face Iames 1. Answer 2 Secondly give thy selfe to a daily examination of thy selfe examine thy words works and heart by the word and so thou maist easily see what is amisse Answer 3 Thirdly pray daily unto God to give thee that eye salve that thou maist see clearly what is amisse and wanting in thee Revel 3.18 Verse 4 Verse 4. Or how wilt thou say to thy brother let me pull out the mote out of thine eye and behold a beame is in thine owne eye Sect. 1 § 1. How wilt thou say to thy brother Observation A brotherly and friendly admonition or reproofe is laudable aâ—d yet wee may bee abused whence wee may observe That wee may sinne in the performance of the best duties Quest How doe wee sinne in the performance of good duties Answer 1 First when wee doe them weakely superficially or key-coldly Answer 2 Secondly when wee performe them proudly or boastingly as the Pharisees did Answer 3 Thirdly when they are done for some base or by Answer 4 end for some second or sinister respect Fourthly when they are done corruptly that is with a heart not purged as here for if we regard iniquitie in our hearts nothing that wee doe can bee acceptable unto God § 2. And behold a beame is in thine owne eye Sect. 2 Wee may learne hence Observation That it is a foolish thing to condemne sinne in others so long as iniquitie remaines in our selves Why may not a man reprove another although Question 1 himselfe be guilty First because then the party reprooved will answer Answer 1 Physitian heale thy selfe Secondly because such a man by reprooving an Answer 2 other did condemne himselfe Rom. 2. And God will judge him out of his owne mouth Thirdly because such an one reprooves through Answer 3 hatred not out of any true zeale for 1. If such an one did but see the danger and fearefull consequents of sinne he would labour to avoid it himselfe as well as admonish others of the danger 2. If such an one did but see the filthinesse of sin how loathsome a thing it is in it selfe and how deformed it makes us in the sight of God hee would eschew it himselfe as well as advise another to beware of it 3. If such an one did seeke the glory of God he would then glorifie him himselfe by his owne life And therefore it is cleere that he who reprooves sinne in another and retaines it in himselfe doth it neither because sinne is perillous nor because sin is a horrid thing nor because he desires the glory of God but onely out of hatred to the person whom he reprooves or some supercilious humour and therefore those who â—re guilty themselves ought not to reprehend others Who are faulty here Question 2 First those who condemne the sinnes of others Answer 1 but examine not their owne as for example 1. The prodigall condemnes the covetous and he the prodigall but neither of them looke to examine themselves or their owne wayes 2. The drunkard reproves the adulterer and is reproved by him againe but neither of them blame or amend themselves Secondly prophane persons are here to be blamed Answer 11 who condemne the godly for small sinnes and yet are guilty themselves of great ones Verse 5. Thou hypocrite first cast out the beame out of thine own eye Verse 5. and then shalt thou see cleerly to cast out the mote out of thy brothers eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eijce cast out the beame The beame as was shewed before signifies sin and the phrase here of casting out doth intimate violence as if our Saviour would say sinne cannot be expelled except valiantly and by force it be cast out for he who strives to overcome sinne must fight against it resisting it even unto blood Hebr. 12.4 How doth it appeare that sinne cannot be overcome Quession 1 except it be thus manfully resisted for many thinke that they can leave sinne when they will First sinne is fixed in our hearts naturally with Answer 1 deep rootes and is hereditary unto us Psal 51.7 And therefore cannot easily be weeded out Secondly hence from this originall corruption Answer 2 which is so deepely rooted in us all our affections are set upon sin therfore it cannot easily be expelled Thirdly sinne is like a faire fawning flâ—ttering Answer 3 harlot which often by subtile perswasions and allurements and sweet alluring blandishments doth regaine admission and entrance after it is cast out and therefore it is not easily forsaken Answer 4 Fourthly sinne is a strong enemy yea like a strong man armed Luke 11.20 And therefore cannot be conquered without strong resistance Fifthly Sinne is backed aided corroborated Answer 5 and environed with an hoste of accomplices to wit Satan the world and the flesh who suggest wicked things unto us tempt us unto them and hinder us from that which is good by employments forgetfulnesse weakenesse distraction of the mind and the like and therefore it cannot with ease be expelled Question 2 Who are faulty in this duty Answer 1 First those who think it not necessary that sinne should be expelled these are either 1. Carnall men who say let us sinne that grace may abound Or 2. Familists and Libertines who say God will dispose of their sinnes to his glory Answer 2 Secondly those who thinke it an easie thing and therefore never seriously arm and gird themselves preparing courageously to fight the good fight of Faith Answer 3 Thirdly those who procrastinate and delay the worke these never consider 1. How fast time flies 2. How their hearts grow daily harder and harder 3. How sinne gets daily more strength in them and over them 4. How daily they approach nearer and nearer unto death And therefore they are much to blame Answer 4 Fourthly those who doe the word of the Lord negligently who would be perswaded converted and changed by the word but are not industrious in the use of the meanes but sluggish and lazie Answer 5 Fifthly those who give themselves leave to sinne thus polluting and poysoning themselves and surrendring the fort of their hearts up to the possession of Satan Answer 6 Sixtly those who give way to the occasions of sinne and those coards of vanity which draw on iniquity as with cart-ropes Esa 5.18 Answer 7 Seventhly those who leave sinne but doe not loath it retaining and reserving the love thereof still in their hearts Answer 8 Eightly those who trust to themselves and their owne strength not arming themselves with the Holy spirit not being carefull in hearing nor fervent in praying nor zealous in desiring and endeavouring to be converted sanctified and cloathed with Christ Rom. 13.12.14 Question 3 What armour must we use against this strong enemy Answer 1 First take unto thy selfe the sword of the spirit for that will drive him away Answer 2 Secondly take unto thee the shield of Faith for that will repell keepe off and
Christ First Respectu temporis in regard of the time Answ 1 wherein he beleeved Quia Deitas Christi nondum mundo agnita Calvin s Because the Deitie of Christ was not as yet knowne unto the world but he acknowledged it Secondly Respectu personae in regard of the person Answ 2 beleeving because he was I. A Heathen not a Jew II. A Souldier not a Scribe or Pharisee or Doctor of the Law III. A man who was a stranger from the means of knowledge for hee was not that we reade of a Proselite or Disciple or hearer of the Scribes and Expounders of the Law And yet hee beleeves Thirdly his faith was greater Respectu laboris Answ 3 in regard of the practise of his life and his private meditations and contemplations he was a stranger unto the outward means which were proper unto the Jewes at contemplatur Chrysost s but yet hee was no stranger unto internall spirituall and divine meditations and contemplations but therein more frequent then Israel Fourthly the Centurions faith was greater Answ 4 Respectu humiliationis in regard of his humiliation hee doth thinke himselfe unworthy that Christ should do any thing for him verse 8. Fifthly and lastly his faith was greater Respectu Answ 5 roberis in regard of the strength therof for he doth not seek a signe as the Jewes elsewhere did but rests only in the word Speak but the word and my servant shall be whole verse 8. hee doth not say Come quickly as the Ruler did Iohn 4.49 but only makes his case known and so leaves it Lord saith he My servant lyeth at home sick of the Palsie grievously tormented vers 6. Yea his faith doth exceed the faith of Martha who scarcely beleeved Iohn 11.21.24 and of Philip who knew not the Father Iohn 14.8 and of Thomas Didymus Iohn 20.25 who would not beleeve without some ocular evidence but this our Centurion beleeves in Christ boldly confidently and fully Speake but the word oh Lord and it is enough say but to the Palsie depart and to health return and then I know my servant shall bee whole If the Centurions faith were thus great then Quest 3 why doth he in the beginning send the Elders of the Jews to fetch Christ as it appeares hee did Luke 73. where it is said Hee sent unto Iesus the Elders of the Iewes beseeching him that hee would come and heale his servant First it may be he staggered in faith doubted Answ 1 at first and afterwards repents him of his weaknesse and doubting Answ 2 Secondly but I rather think that he doubted not at all but only desired Christ to help him and to heale his servant and that the Jews without the Centurions knowledge or injunction did desire Christ to come Quest 4 Why doth hee not at first forbid Christ to come if hee were so confident of his power for it appears that this prohibition was not sent untill Christ came neer unto the house Luke 7.6 Answ Although hee fully beleeved that Christ was able to heale his servant yet hee little thought or at least was altogether ignorant that Christ would promise more then he durst aske he desires that Christ would be mercifull unto his servant Christ answers that He will come unto him and heale his servant now the promise of Christs comming was more then the Centurion desired or more then he thought himself worthy of And therfore when he perceives Christs purpose and hears his promise of comming unto him then he sends this second message Lord speake but the word and my servant shall be healed Observ We may learn from this Centurion that those who enjoy the lesse outward means have sometimes the greater faith those who are more remote from the externall means are neerest unto God As wee see in the Wise men to whom the Nativity of Christ was declared and not to the Scribes Mat. 2. And in those Publicans and Harlots who entred into heaven when the Pharisees were shut out Mat. 21.31 c. Quest 5 How can this stand with the alligation of the promises unto the mâ—ans Doth not God promise a blessing unto the use of the means how then can this be true that often those who are deprived of these means are the best Answ 1 First we must distinguish between an ordinary and extraordinary thing that those who are deprived of the ordinary means of grace and salvation should be better then those who enjoy the means is extraordinary for ordinarily it is otherwise Answ 2 Secondly we are tied unto the meanes but God is not wee must not look for miracles but use the means yea if wee neglect those means we can expect no blessing or favour from God at all but God is left free and hee can worke without means as well as with them and as strongly powerfully and perfectly and would have us to see and acknowledge that the means are made effectuall only by him Quest 6 How is the want of means supplied Answ 1 First Ex parte Dei on Gods part the lack of the meanes is supplied by internall grace 2 Corinthians 3.17 Answ 2 Secondly Ex parte nostra on our part the want of the meanes is supplied by contemplation prayer and the exercises of piety as wee may perceive in the Eunuch and Cornelius Quest 7 Wherein is the Centurion to be imitated by us Answ Wee must imitate him First Contemplando in contemplation for that supplyes the lack of the meanes where they can not be had as rumination doth nourish the means wher they are bad Mary is commended because she ponders those things in her heart which she heard and it is not enough to hear or reade much except wee seriously meditate of those things which wee reade and hear Secondly Humiliando by thinking basely and contemptibly of our selves here observe two times viz. I. In the entrance into the profession of Religion and then many are lowly as the Monks when they first enter into oâ—ders or when they aim at some great future preferment II. After they are sâ—aled with the Spirit of promise now for men to be truly humbled with a sense of their infirmities and weaknesse after they are effâ—ctually called and truely assured of their election and calling is both good and pleasing unto God t Phil. 3.13 c. Thirdly in the measure and strength of his faith wee should learn so confidently to beleeve in God that wee durst commit our selves unto him wholly cheerfully and by and by VERS 11. And I say unto you Vers 11. that many shall come from the East and West and shall sit downe with Abraham and Isaac and Iacob in the kingdome of heaven § 1. Many shall come Sect. 1 They are said to be but few Mat. 7.14 Object and 20 16. and 22.14 Yea experience shews how few they are for wee reade but of eight in the old world in whom the Church was preserved and yet not all those eight good wee reade but of
little faith Then he arose and rebuked the winds and the sea and there was a great calme Sect. 1 § 1. Why are yee fearfull Quest 1 Why doth our Saviour here reprove and upbraid them is not prayer unto Christ in distresse a signe of faith Answ Our Saviour doth not upbraid them for praying but for these things namely First because they were fearfull cowardly for the righteous should be as bold as Lyons Prov. 28.1 Secondly because they doubted and that I. Of safety save us or we perish And II. Of Christs care of them Carest thou not that we perish Marke 4.57 Quest 2 How doth it appear that they doubted of Christs care of them Answ 1 First by their running unto him as though Christ could not do what Paul did The Apostle saith though he was absent in body yet he was present in care Colos 2.5 and 1 Cor. 5.3 And therefore certainly much more is Christ yea in regard of his Deitie hee is every where present And therefore there was no need of their running unto Christ to put him in mind of their danger Answ 2 Secondly it is evident that they doubted of Christs care of them by their awakening of him And they awoke him saying Master save us as though with the body and humanity the Deitie had slept when as indeed Hee that keepeth Israel doth neither slumber nor sleepe Psalme 121.4 Quest 3 Is it not good to fear that our Saviour thus upbraids them Why are yee fearfull Yea if it bee not good to fear then why doth Christ sleepe and by sleeping thus terrifie them Answ Christ slept not that he might affright them but that he might exercise them and learn them by danger not to fear danger Whence wee may observe That disturbing and disquieting fear Observ is to be expelled out of the heart of the faithfull Luke 12.32 How many sorts of fear are there that wee Quest 4 may learn which is good and which is bad There is a two-fold feare to wit First of God which is a godly feare Secondly of men which is a worldly fear herein observe these two things First Answ dangers are to bee feared providently Genesis 32.9 c. Secondly dangers are not to bee feared with a Distracting feare for that is here forbidden and Matthew 10.28 and Luke 1.74 Esay 8.12 Why is this distracting and disturbing feare Quest 5 to be expulsed and driven away First because this fear ariseth from sin Genesis Answ 1 3.7.10 Secondly because this feare is threatned as a Answ 2 punishment of sinne Deuter. 32.25 Iob 18.14 Prov. 3.24 Thirdly because it is a sign of diffidencie and Answ 3 distrust for the faithfull for the most part are free from it 2 King 6.14 15. Daniel 3. and 6. Psal 3.7 and 23.4 and 27.1 and 46.3 Wherefore this feare argues either I. No faith Or II. a false faith or III. A sleepie faith or IV. A weak faith Fourthly because this terrifying fear shall be Answ 4 punished Revel 21.8 Fifthly this feare is to be expelled because Answ 5 wee have promises of protection and preservation and helpe Esay 41.14 Sixthly this feare deters us from the profession Answ 6 of Christ and the Gospel and therefore there is great reason that it should bee cast out of the heart Reade Iohn 9.22 and 12.42 What must we feare Quest 6 First wee must feare God and that Answ 1 I. Lest we offend him and provoke him unto anger by our sins And II. Lest we neglect to glorifie him in our lives and conversations And III. Lest we should forget him and not have him alwayes before our eyes Secondly wee must feare our salvation And Answ 2 that I. Lest through carelesnesse or fearlesnesse wee should fall into sinne Ephesians 5.15 And II. Lest wee should be temporally punished for our sin as Ier. 36.16 and 1 Corinthians 11.32 And III. Lest wee should be eternally tormented for our iniquities Deut. 28.66 Heb. 4.1.3 § 2. O yee of little faith Sect. 2 Our Saviour by this phrase would have us Observ 1 take notice That faith may be true although it be small as appears by Matth. 6.30 and 16.8 and Luke 12.28 and Mat. 14 29. Marke 9.24 Cum fides in Objecto non errat sed illud in medijs trepid â—tionibus cum fiducia quantumvis languida apprehendere expetit conatur debilis fides est vera tamen Chemnit 1.185 a. Quest 1 Why is true faith sometimes small Answ Because although faith bee given from above Ephes 2.8 yet it is not given miraculously but by the means of the word Rom. 10.15 c. Hence it is said the sower sowed seed Mat. 13.1 and the kingdome of God is like unto a graine of mustard-seed Mat. 13.31 which groweth up by little and little Marke 4.26 c. And hence it is sometimes greater and sometimes lesser For the better understanding of this observe First the Schoole-men say that faith is lesse in a double regard namely I. Quoad objectum in regard of the object because expresly some beleeve fewer things then others do Them 2.2.5 4. II Quoad participationem in regard of the participation and that either First Ex parte intellectûs because some have lesser understanding then others Or Secondly Ex parte voluntatis because some have I. Lesser promptitude and readinesse in beleeving then others some being more dull lazie and sluggish then others are Or II. Lesser devotion some being lesse zealous then are others Or III. Lesser confidence and trust some being more fearfull then are others Secondly our Divines affirm faith to be lesser in a double regard also to wit I. Fructibus in regard of the fruits therof as holinesse strength zeale constancie joy and the like II. Gradibus in regard of the degrees or nature of faith as in apprehension and application Perkins And therefore Chemnuius observes that First sometimes faith is great as Mat. 8.10 and 15.28 And Secondly sometimes faith is small as Matth. 14.31 And Thirdly sometimes faith is weak and that either in Acknowledging Rom. 14.1 Or Trusting Mark 9.24 Thirdly observe faith is lesser sometimes in regard of Others that is one mans faith is greater then anothers as one star differs from another in glory 1 Cor. 15. and Rom. 14.1 and 15.1 A mans selfe that is sometimes faith in one the same man is greater and sometimes lesse and that either Ordinarily and thus a mans faith is lesse when he is newly regenerated then afterwards Heb. 5.12 Extraordinarily in the houre of temptation which is occasioned either First by reason of some sinne committed l 2 Sam. 12. Psal 22. 32. Or Secondly because the Holy Spirit of God is grieved u Ephes 4.31 and that either 1. By the love of sin or 2. By the neglect of the exercises of Religion or 3. By the extinguishing of the good motions of the Holy Spirit Or Thirdly because God with-draws his grace and spirituall light for a time o 2
is I. Not in an unknown language as the Papists do who pray in Latine II. Not without attention Quâ—â—â—dâ— Deo audiri speras cum teipsum non attendis Cyprian How can a man hope to be heard of God that doth not himself mark what he utters The Papists here give a double distinction to wit First betwixt a perfect and a weak attention and this distinction as true we admit because we are imperfect in all services and weak in the best performances And therefore at best our Attention in prayer is but weak and imperfect yet we must strive unto perfection and labour that our mindes in prayer may be wholly taken up with heaven and heavenly things Secondly they distinguish betwixt an Initial perpetuated Attention that is Men they say must have an Intention to pray and an Attention to what they pray when they begin their prayers but there is no necessity of continuing this attention unto the period of their prayers This distinction as foolish and false I reject because their aim and meaning herein seems to be this That men must be attentive at first when they pray unto God that so they may procure the Lords attention to their prayers and when once God attends to what we pray then we need attend no more unto that which we powre out because God will hear it though we do not mark it Secondly we must pray only for good things Rule 2 such as are agreeable to the good will of God 1 Iohn 5. carefully avoiding all petitions which tend to the hurt either of our selves or our neighbour or our God or our Religion For if God hear from us and grant unto us such requests it is in anger according to the fiction of Mydâ—s his golden prayer or wish Thirdly we must pray in faith Mark 11.24 Rule 3 Iames 1.6 being assured that God loves us that God hears us that God is able to help us yea that he will help us in as much as may stand with his glory and our good Fourthly we must pray with the Spirit 1 Cor. Rule 4 14. Iude 20. Rom. 8.26 For if our requests be the signs and groans of the Spirit or dictated and suggested unto us by the Spirit then they shall be both pleasant unto and prevalent with our heavenly Father Fiftly we must pray in humility Luke 18.13 Rule 5 Latrones Errones docent â—e orare Hier. in vitas patrum As Beggars pray for an Alms and Theeves for a Pardon so must we for those things which we stand in need of Sixtly we must pray penitently How can we Rule 6 comfortably or confidently pray unto God untill we are assured that we are reconciled unto him and our sins pardoned Non prodest medicamentum dâ—â— ferrâ—â— in â—â—hâ—â—re Isidor In vain is the plaister applied to the sore so long as the Bullet or iron is in the wound In vain no we pray for mercie or any blessing from God so long as sin is not forsaken hated and repented of Seventhly we must pray perseverantly Rom. Rule 7 12.12 Continuing untill God have heard our prayers or granted our requests Eightly we must pray in the name and mediation Rule 8 of Christ Iohn 16. Acts. 4.12 And that I. Because he is the onely beloved Son of God with whom God is well pleased and in whom he is pleased with us Iohn 11.42 II. Because Christ by his office is our Advocate 1 Ioh. 2.1 III. Because he onely merited pardon and redemption for us particular Rules Secondly the more particular Rules to be observed in prayer are these viz. Rule 1 First we must pray daily and ordinarily remembring that God is daily to be worshipped but prayer is a part of his worship wherefore we must daily pray Luke 18.1 and 1 Thess 5.17 Rule 2 Secondly we must pray fervently sending forth lowd clamours and strong cries unto God Psalm 5.5 Rule 3 Thirdly we must pray for particular blessings for health Iames 5.15 for victory rain and the like as was afore said and that I. By an acknowledgment of thy duty that thou oughtest to pray unto God and thou wert unworthy to receive any good thing from him if thou shouldst be negligent herein And II. We must pray particularly upon a sure hope that we shall obtain what we want if it be good for us and the rather because we pray for it which is the Lords own ordinance appointed for the obtaining of what is awanting unto us Sect. 2 § 2. Vnto the Lord of the harvest We see here that our prayers must be made unto God for First Christ is the Lord of the harvest as appears by his sending forth of Apostles and Disciples f Mat. 10.1 and Luke 10.1 Yet Secondly he names not himself but the Lord that he may shew that labourers come from him Observ 1 Hence we may learn That we must pray unto none but unto the Lord Psalm 50.16 Quest 1 Why must we pray onely unto the Lord Answ 1 First because he onely can give unto us what we want salvation being onely in his hand Answ 2 Secondly because he onely can attend unto the prayers of all every where at once Answ 3 Thirdly because he onely knows the heart and discerns whether we dissemble with him or pray in sincerity Answ 4 Fourthly because he loves us above all others or none loveth us so much as he doth Iob. 3.16 Object It will here be objected we pray unto men for divers things Paul prays the brethren and men daily pray and petition Kings and great and rich men and that lawfully how then do we say that we must pray onely unto God Answ To pray may be two manner of waies understood namely First in generall for every petition and request and thus indeed it is true that we may petition sue and make requests unto men but it must be for some temporall not for spirituall things and these requests must be made unto living and mortall men not unto the dead and glorified Saints Secondly prayer sometimes is understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for prayer for spirituall graces and eternall glory and thus understood we must pray onely unto God Quest 2 Why is God called the Lord of the harvest Answ 1 First because the harvest is his possession right Secondly because the harvest is gathered in by him Whence we may learn That the collection and gathering together Answ 2 of men unto the faith and profession of Religion Observ 2 is the work of God as evidently appears thus First Election is his Decree and the calling of men unto the truth first came from him Secondly as it came from God so it ends in him for the calleth men to the profession of Religion for his own glory Reade Ephes 1.4 5 6 Thirdly all things which serve hereunto are but Gods instruments whether the word or Spirit or Ministers or Day the Sabbath or Temple the Church yea or Christ himself All these are the
nor cannot be mocked Galath 6.7 When we remember that God fits in heaven and there markes the words and works that are done and spoken upon the earth Psal 2.6 it makes us the more carefull to purge the inside of the Cup as well as the outside Math. 23.20 IV. We thinke that God is all mercy and no Justice but the Spirit teacheth us that he is both according to his owne Proclamation of himselfe The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity Exod. 34.6.7 transgression and sinne And this the Lord would have us take notice off lest the sight of our sinnes should make us despaire And a God that will by no meanes cleare the guilty but will visite the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth generation and this the Lord spake least carnall security and naturall stupidity should make us to presume Secondly naturally we are ignorant of Religion and the word of God For I. we thinke it to be a hard saying Ioh. 6.60 But the Spirit of God doth teach us that it is sweeter then honey Psalm 119.103 and more precious then gold Psalm 119.127 yea the very joy and rejoycing of our hearts Ierem. 15.16 If we attentively reade Psalm 119. we shall see what exceeding joy David felt and found in the wayes and workes of Religion II. We thinke Religion but foolish curiositie but the Spirit teacheth us that without it there can bee no salvation Hebr. 12.14 Thirdly we do not know our selves Esa 28.14 having made a Covenant with death and being at an agreement with hell yea ready to say that wee are rich and abound in all things Revel 3.17 But the Spirit teacheth us that these are but deceivable dreames arising from blind pride the truth being this that we are poore naked blind and miserable Verse 25. It is enough for the Disciple Verse 25 that he be as his Master and the servant as his Lord If they have called the Master of the house Beelzebub how much more shall they call them of his houshold § If they have called the Master Beelzebub Sect. How was Christ called Beelzebub that is Quest 1 Divell One may be called Divel two manner of waies Answer namely either First by nature and thus all and onely the reprobate Angels are called divels Or Secondly by participation or by imitation of a diabolicall corruption And in this sense the Jewes falsely call Christ Divell and Christ truly calls Iudas Divell I have chosen you twelve and one of you is a Divell q Ioh. 6.70 What doth Beelzebub truely signifie Quest 2 The text here reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul but Syrus reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub Answer according to whom the vulgar reades B. and it appeares that it is to be written with β not with λ from 2. King 1. where Abasia being sicke sends to Baalzebub the God of Ekron to know whether hee should recover or die Tremellius interprets Baalzebub Sminthium because Apollo was wont to bee called Sminthius from the Mice he killed which they of Mysia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny lib. 29. naturall histor cap. 6. calleth this God of Ekron Myjodem but more rightly he is called Myothen that is the God of flies or the driver away of flies and Nazianzen contra Iulianum witnesseth that this God Baalzebub was made in the fashion of a flie And the name is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal that is a Master or a Prince or a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub that is a flie And therefore this was the name of an execrable Idoll of the Akanorites and was called Baalzebub the God of flies because they beleeved that he destroyed expelled the deadly and pestilentiall flies which so grievously infested and molested the inhabitants of that Iland Or else perhaps he was so called because when the Divell did give any Oracles or answer concerning the health of any hee appeared unto the Inchanters in the forme of a great flie Now by the name of this Idoll the Jewes went about to disgrace the miracles of Christ and consequently his Doctrine which was confirmed by Miracles hoping hereby to overthrow it and to cast such an aspersion upon it that none should beleeve it r Otho Gualt p. de vocibus exotic pag. 102. VERS 27. What I tell you in darknesse that speake ye in light Verse 27 and what ye heare in the eare that preach ye upon the house tops § Preach ye on the house tops Quest 1 What is meant by this Phrase Answ The phrase On the house tops is taken from the forme of buildings among the Jews mentioned Deut. 22.8 When thou buildest a new house then thou shalt make a battlement for thy roofe lest any man fall from thence So Iudg. 16.27 and Acts 10. The meaning therefore is In tectis id est In publicis congressibus Preach upon the house tops that is in publike assemblies Here therefore our Saviour doth expresse two things namely First that they must conceale nothing but make knowne the whole truth of Christ taught unto them ſ Luke 12.2 c. Secondly that these things must be published and publikely preached Whence we may note That the profession of Christ is not to be concealed Observ and hidden but apparantly to be held forth to the view of others Reade Rom. 10.10 Hebr. 4.14 and 10.23 c. For First the Spirit is a fire and that a shining fire Quis potest celare ignem And therefore if the Spirit of God be in us it will send forth both heat and light Marke 4.21 Iohn 5.35 Secondly the heart directs the tongue for out of the abundance of the heart the mouth speaks Mat. 12.34 Rom. 10.10 and 2 Cor. 4.13 And therefore if there be grace in the heart there wil be gracious words in the mouth Thirdly faith feares no dangers for it apprehends Christ alwayes present Mat. 28.20 And therefore if there be faith in the heart there will be profession in the mouth and practise in the life Argu. 1 The Papists affirme that the Sacramentall words are not necessarily to be so spoken or published that the people may understand them unto whom the Sacrament is to be administred We affirm the contrary thus Every word which the Apostles heard from Christ is a word to be preached and published and not to be so muttered or whispered as that it cannot be heard But the Sacramentall word was heard from Christ by the Apostles Therefore it is to be preached and published and not to be muttered The Minor Proposition is both plaine and also granted and the Major is evident from this verse What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach ye on the house tops Hence Saint Paul 1 Cor. 11. being about to recite
offer themselves to bee considered of namely I. That Religion is outwardly and publikely to be professed II. That outward profession of religion alone is not sufficient unto salvation III. That that profession which shall be rewarded by Christ with eternall life must be adorned with purity and piety both externa l and internall Observ 1 First Religion must not only bee beleeved with the heart but also publikeiy bee professed with the tongue Reade Acts. 7.51 and 9.22.29 and 18.9.28 Rom. 10.9.10 Heb. 10.23.25 Phil. 1.14 Quest 2 Why must we outwardly and publikely professe Religion Answ 1 First because God commands it 1 Pet. 3.15 Answ 2 Secondly because it hath a promise of salvation in the next verse Rom. 10.10 Answ 3 Thirdly because the neglect hereof hath a fearefull commination annexed with it those who will not professe Christ before men shall be denied and utterly disclaimed by Christ Reade Marke 8.58 Luke 9.26 and 18.8 and 2 Timothy 2.12 Answ 4 Fourthly because a constant and bold publike profession of Religion is a meanes to edifie and build up others and on the contrary a fearefull concealing and neglect thereof is scandalous offensive and a stumbling stone unto others Philip. 1.12 and 2.15.16 Answ 5 Fiftly because the publike profession of our faith makes for Gods glory Phil. 1.20 whereas on the contrary the deniall of Christ is the greatest dishonour we can doe unto his name as though Christ or Religion were things to bee ashamed of Luke 9.26 whereas truth blusheth not neither feareth nor seeketh corners Answ 6 Sixtly because by denying of our Religion wee sinne against the truth and consequently against Christ Iohn 14 6. And therefore Paul durst not doe it 2 Cor. 13.8 Answ 7 Sevently because wee need feare nothing Christ having promised to give his Holy Spirit unto us to teach us and to comfort us Iohn 1.14 Ingreditur carceres nobiscum Tertul. If for the profession of Christ and Religion we be cast into prison the Holy Ghost then will goe with us into the prison as wee see by experience Act. 4.31 Quest 3 Who are blame-worthy in this particular Answ 1 First they are to blame who contemne and despise the profession of Religion For out of the abundance of the heart the mouth speaketh and therefore where there is no profession there is no religion Answ 2 Secondly they are faulty who palliate and cloake Religion Certainely the fearefull shall never enter into heaven Revelat. 21.8 as followes by and by because externall profession is distinguished from the action of the heart and is added over and above If thou shalt confesse with thy mouth the Lord Iesus and shall beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10 9. Quest 4 Who palliate and cloake Religion or hide and conceale the profession thereof Answ Temporizers and time servers and that either First in the time of peace namely either I. Because they living in wicked places dare not professe Religion for feare of derision Or II. When in wicked company they counterfeit themselves to be such like the fish Polypus taking upon them any shape or the Chamelion any colour changing their garbâ— according to the circumstance of time and place Or Secondly in the time of affliction and persecution when I. They dare not publikely professe the truth But II. Publikely dare deny their profession The hearbe Asolis is made green with heat drops but shrinkes into the ground with winter showres So many flourish and make a brave shew of religion in the times of peace and prosperity but when once the sharpe winter of persecution comes then they whither die and forsake the truth Is the publike profession of religion alwayes Quest 5 and every where necessary First every where and alwayes without any Answ 1 difference to professe publikely what we beleeve is neither necessary nor convenient as for example if a mad and frantick man should come into a roome where many were with a sword drawne and should say that which of them soever did confesse and professe himselfe to be a Christian should presently be slaine then at such a time or before such a person it were unadvisedly done to confesse professe our faith Secondly it is alwayes and every where required Answ 2 that we should never either deny our faith or by any meanes professe that which is contrary to the truth or true faith Thirdly affirmatively wee are then enjoyned Answ 3 to professe publikely Christ and religion when there is any hope or probability by our profession either to glorifie God or to edifie our brethren although there may be likelihood of danger to our selves For the necessity of the meanes is measured and conjectured by the relation it hath unto the end But it is dangerous for our selves in some places Object 2 to professe the truth although there may be hope that glory will redound unto our God and benefit unto our brethren thereby Danger in this case is to be despised Act. 20.24 Answer and 21.13 but of this more by and by Holy things must not bee given to the dogs Object 2 and therefore we need not professe Christ or the truth before wicked men or in wicked places First this command was given to the Apostles Answ 1 and Ministers not to preach to those who contemned and despised the word as in the 14 verse of this Chapter Secondly but we are no where taught to deny Answ 2 the truth or to cover it with a lye Imo ingermain fidei confessionâ—m Deus severè exigit licet mundus non fert Calvin s God requires and exacts at our hands an ingenuous and free confession of our faith although the world brooke it not Whence Saint Peter commands us to glorifie God in our hearts and to be ready to give an account of our faith unto every one that shall demand a reason thereof 1 Pet. 3.15 And therefore the righteous dare not dissemble or double But Saint Paul saith plainely hast thou faith Object 3 have it with thy selfe before God Rom. 14.22 Therefore the profession of our faith to God is sufficient and to man is needlesse Answ 1 First the Apostle there speakes not of justifiing or saving faith but of a full perswasion of the use or not use of indifferent things and this may bee retained and concealed that is wee must so use them as that our brother be not offended thereby Answ 2 Secondly this Precept Paul gave for those times when men were not certainely perswaded of the use of Gods creatures to wit meats and drinke c. But it belongs not unto us or our times Object 4 But God is a Spirit must be worshipped in Spirit Iohn 4.24 Therefore externall profession is not necessary at all Answ God requires the worship of the heart as appeares by the first Precept and the worship of the outward man as appeares by the second third and fourth Yea the Lord ought to have both
and resolutely Answ 3 sticke to our Religion and not be shaken from that by any wind or storme of affliction or persecution at all reade Mich. 4.5 and Revel 3.11 Two things the Lord in holy Writ inculcates into our cares to this purpose namely I. Patience and exultation in affliction we must endure persecution we must endure it patiently yea we must rejoice when we suffer for our Gods or the Gospels sake Rom. 5.3 and Iam. 1.3 Now where is patience or joy in suffring when men avoid affliction and persecution by denying Christ and their profession II. Hope and expectation if we suffer patiently and joyfully then we may confidently hope for and expect the reward promised even the crowne of glory Rom. 8.24 25. and 15.5 and Col. 3 4. And therefore when we are ready to forsake our colours and to deny our profession let us examine which of these three considerations it is that moves us thereunto namely First whether doe we think that our profession and Religion is false Or Secondly that the promises of God contained in the Word or the promise of Christ contained in this Text is false Or Thirdly whether the reward promised or promises made in the Scripture be not worth the seeking or labouring or suffering for For if our Religion be built upon the Scriptures and regulated by the rule of truth as it is if all the promises of God made in his Word be Yea and Amen in Jesus Christ as the word of God it self witnesseth if all the sufferings of this life be not worthy to be compared to that glory which shall be revealed as is revealed to us from heaven Rom. 8.18 and 2 Cor. 4.17 Then we are left without excuse and reserved for insupportable torments if we shall decline persecution and affliction by denying of Christ and Religion Quest 2 What things hinder us from sticking close to the profession of Religion Answ 1 First losse for Religion is hard with danger and losse If the yong man cannot follow Christ without selling all he hath he will rather stay behinde Mat. 19.22 Iohn 6.66 Answ 2 Secondly the world hinders us from true constancie in Religion Gal. 1.4 Answ 3 Thirdly the flesh and lusts thereof often violently withdraw us from the truth and practise of Religion Iames 1.14 Answ 4 Fourthly Satan by sifting and assaulting of us doth often leade us aside out of the way of Religion as we see Luke 22.31 and 1 Pet. 5.8 Quest 3 Why must we adhere thus constantly and resolutely to the profession of Religion Answ 1 First because true Religion is true Wisdome and therefore it is worth retaining worth dying for Deut. 4.6 Psal 111.10 Prov. 1 7. and 1 Corinthians 2.6 7. Answ 2 Secondly because true Religion sustaineth and upholdeth the world As before Solomons Temple there were two Pillars 1 King 7.21 and 2 Chron. 3.17 the one named Iachin that is God will establish and the other Bohaz that is Strength so there are two supporters which beare up the world viz. I. Religion which sustaines and upholds the Church And II. Justice which supports the Common-wealth Whence the Jews rightly say That for Ierusalems sake namely the Church of God and true Religion the world stands Thirdly because if we suffer for the profession Answ 3 of the truth and Christs sake then Christ will finde us out and comfort us as he did the blinde man who was excommunicated for confessing his name Ioh. 9.35 yea he will owne us for his owne at the dreadfull day of judgement as our Saviour promiseth in this verse By what meanes may we attaine unto a constant Quest 4 bold true and right profession of religion First the foot of this Ladder which reacheth Answ 1 unto heaven or the beginning of Religion is a cessation from sin Acts 2.38 and 3.19 and Esa 1.16 for untill we be free from sin we are the servants thereof Rom. 16.6 and therefore so long all our boastings are in vaine 1 Pet. 2.23 And therefore if we desire to live with Christ yea rather dye than depart from Christ let us labour to hate and eschew all sin whatsoever for so long as we love and follow sin so long we cannot suffer for Christ What sins must we cease from First from our owne sins not onely from the sins of others Secondly from all sins not from some onely Thirdly principally from our principall sins and not onely from those we care least for Fourthly from our least sins as well as our greatest 1 Thes 5.23 Iude 20. Secondly the top of this Ladder which reacheth Answ 2 up unto heaven is obedience for without that there is no happinesse Deut. 4.1 and 5.1 and Mat. 7.21 26. Luke 11.28 And therefore obedience is necessary for the confirmation of our Religion and Faith and assurance of glory Mat. 7.20 Thirdly Religion cannot be learnt without Answ 3 divine illumination Mat. 11 2â— and 16.17 Ioh. 6.44 And therefore this spirituall knowledge is a principall meanes to make us stout and strong professors Paul confesseth that he learnt Religion in the Schoole of heaven Gal. 1.12 16. And so must we for I. It is a mystery 1 Corinth 2.14 And II. It is revealed by the Spirit of God 1 Cor. 2.10 Esa 55.13 For as there are two impediments which hinders us from Religion namely First the vaile that naturally hangs over our hearts 2 Cor. 3.14 And Secondly the blindnesse of mind which is wrought in us by Satan 2 Corinth 4.4 So also there are two remedies against these two impediments namely I. To the Ministers is given illumination and their lips preserve knowledge 2 Corinth 4.6 And II. The vaile is taken away from the eyes of the faithfull and they thereby enabled to understand what is delivered 2 Cor. 3.16 And therefore if wee desire to be instructed and built up in the truth wee must invocate and supplicate God our Father that hee would be pleased for his deare Sonnes sake First to give light unto his Ministers and to make them able to cut the Word aright and to teach instruct and lead his people both by doctrine and example Secondly to give light unto our minds that wee may understand his word and will which is taught unto us Ephes 1.17 And Thirdly to give strength to our hands and courage to our hearts that wee may obey and performe his will both in heart and life both in prosperity and adversity both in freedome and in affliction Quest 5 How may we know whether our religion bee true and according to the religion of the Apostles of Christ or not Because the profession of no other religion save that can please God nor the Professors of any other religion be acknowledged by Christ at the last day Answ This may easily be knowne by comparing of our religion with their doctrine as it is comprehended and expressed in the New Testament Quest 6 To find out the sense and meaning of Scripture is very difficult and hard how
therefore can we know what religion is according to the doctrine of the Scriptures Answ 1 First all things in the New Testament and Epistles of the Apostles are not hard but some onely 2 Pet. 3.16 Answ 2 Secondly those things which are necessary to be knowne unto faith and salvation may bee knowne viz. I. By a diligent reading of the Word And II. By a frequent and attentive hearing of the Word And III. By a sincere and strict obeying of the Word read and heard And IV. By comparing place with place and judging of every place with humility and not with wilfulnesse or selfe-conceitednesse And V. By fervent prayer unto God to enlighten our understanding and to anoint our eyes with that eye salve that we may perceive what we reade and heare Answ 3 Thirdly in the New Testament two things are principally aimed at to wit I. The exaltation of the name and glory of our Lord and Saviour Iesus Christ And II. The spirituall worship and service of God and Christ And therefore that doctrine is according to the doctrine of the Apostles which teacheth us rightly to worship to searve God and Christ as is prescribed in the Word namely First by a mortification of the flesh and a dying unto sinne And Secondly by a newnesse of life and a living unto God And Thirdly by a spirituall obedience Quest 7 How must wee so professe Religion that wee may be certainely assured that Christ will confesse us Answ 1 First forsake not Religion for gaine or the pleasures or honours of the world as many doe The Citizens of Heidelberge leaving a little Village called the Holy Mount Tilly from thence battered the Citie So Religion being once forsaken we are easily overcome because without Religion wee are truely miserable And therefore neither a Land nor Citie in generall nor any particular person should forgoe or fall from the profession of Religion Secondly forsake not truth for errour nor religion Answ 2 for superstition nor God for Idols as the Philistines who would forgoe the Arke for Dagon Woe be to that people or person that shall thus reward the Lord to forsake the ever-living waters and digge to themselves Cistâ—rnes that wil hold no water Thirdly doe not staine the purity of Religion Answ 3 with the blots and blemishes of sinne For God and Mammon and the Arke and Dagon cannot stand together Wherefore wee must labour that we may be purged from all pollutions both of the flesh and spirit 2 Corinthians 7.1 Fourthly direct we all our actions according Answ 4 to the rule of Religion and Law and word of God Psalme 119 9.105 Here two things are worth our observation namely I. The sacred Scriptures teach and instruct all sorts of men how to walke and live as for example the Word teacheth Kings Princes and Iudges Psal 82. and Bishops 1 Tim. 5. Yea both wise men and fooles old and young Eccles 11. and 12. The Word directs Husbands how to carry themselves unto their Wives and Wives unto their Husbands Fathers unto their Children and Children unto their Parents Servants unto their Masters and Masters unto their Servants Colos 3. 4. Ephes 5. and 6. yea in the Word both rich and poore are taught And who not II. The Scripture descends to all the particular actions of our lives Forbidding First all grosse and enormious sinnes as Drunkennesse Adultery Oppression Vsury and the like Rom. 13.13 And Secondly all small and petty things as namely I. The detaining of the poore mans wages Levit. 19. And II. Filthy and impure communication Ephes 5.3 And III. How wee must beare our selves in selling Levit. 25.14 Prov. 20.14 And IV. What wee must doe about Corne-selling Ames 8. Prov. 11.26 And V. To avoid Suretiship Prov. 6.1 and 17.18 And VI. To leave gleanings for the poore Levit 19.9 And VII It teacheth huswifery Proverbes 31. Yea VIII It teacheth us how to eat or what to doe when wee eate i Corinth 10 31. 1 Tim. 4.4 Now to what end is all this but only to teach us that all sorts of men in all the severall actions of their lives are to be regulated by the word of God And therefore Religion doth not require only the worke of the Lords day although many will not give God that but it requires the labour of the whole life and that all our workes should bee directed with conscience rightly informed And if wee doe thus that is preferre Religion before gaine and Idols and sinne and square all the actions of our lives by the Word of God then wee may certainely expect that reward of glory which is here promised § 3. Whosoever denieth me before men Sect. 3 How manifold is denial or how many kinds Quest 1 thereof are there Deniall is manifold to wit there is Negatio First Di nitatis a refusall of dignity or honour Thus Moses denied to be Pharaohs sonne in law or his daughters son Hebrewes 11.24 Secondly Sacerdotis thus the Israelites denied and refused Moses saying who made thee a Ruler and a Iudge Act. 7.35 Thirdly Resurrectionis Thus the Sadduces denied that there was any Resurrection Luke 20.27 Fourthly Mendacitatis when men deny the truth as Sarah did Gen. 18.15 Fiftly Pompositatis of pride when men raised and promoted unto honour will not daigne to acknowledge or take notice of their poore friends and kindred Iob 8.18 Sixtly Timiditatis of fearfulnesse thus Peter denied Christ Marke 14.71 but of this by and by Seventhly Parcitatis vel Cupiditatis of coveteousnesse when men deny to relieve or to give almes unto the poore Iob 31.16 Eightly Egoitatis and thus wee are commanded to deny our selves Matth. 16.24 Ninthly Deitatis or Infidelitatis when men through Infidelity deny God Now this is two-fold viz I. When men deny God the Father who is denied three manner of wayes namely either First Directly Corde ore simul when men deny God both with their hearts and tongues as the Atheists doe Psal 14.1 Or Secondly Indirectly Corde tantum only in heart that is when men deny the providence of God and all his Attributes that is when men blasphemously affirme either I. That God is ignorant of humane things and knowes not what is done on the earth Iob 22.12 Psalme 10.11 and 64.6 Or II. That he cares not for the things of this life but Susque deque habet although hee sees humane things and knowes what is done below yet hee cares not which way they goe Or III. That hee cannot resist the wicked world Iob 22.17 Psalme 10.4 and 12.5 k 2 King 18.32 Or IV. That hee neither is able to punish the wicked and wickednesse of the world nor to reward the righteousnesse of the righteous Iob 21.14 15. Psalme 10.3 Zeph. 1.13 Thirdly God is denied in our workes Titus 1.16 They professe that they know God but in their workes they deny him that is although they know him yet they doe not worship and serve him But of
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
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
Christians life for the better understanding hereof observe that there is a three-fold scope and end of a Christians life all which eâ—â—s are crossed and twarted by him who gives offence I. We were â—reated for Gods glory Those who offend doe I. Dishonour God And II. We were created for our brethrens edification Those who offend doe II. Infect their brethren And III. We were created for the salvation of our owne soules Now contrarily Those who offend doe III. Ruin and destroy their own souls For the better understanding of this we must yet observe that there is a double scandall or offence namely First in unlawfull things as Rom. 2.24 and 1 Cor. 5.12 and 2 Cor. 11.29 Now woe unto him by whom such offences come Secondly in lawfull things as Rom. 14.13 and 1 Cor 8.13 Now concerning these wee lay down this Rule That as Religion regulates Christian charity so love should regulate Christian liberty 1 Iohn 10.20 We expound and explain the Rule thus viz. I. This must bee understood of indifferent things not of Religious for wee must not for our love unto our brother omit or neglect any religious dutie or worke but wee may and ought to forbeare indifferent things if our brother be offended by them II. This must bee understood of indifferent things so long as they remaine indifferent and free and not of those things which are commanded by lawfull authority our love unto our brethren must not make us to disobey the Magistrate but if no such command be then wee must not offend them but for beare those things which are offensive III. This must be understood of infirme and weak brethren and not of those who are refractory obstinate and perverse Those who are weak and desire to be informed wee must be carefull not to offend as much as in us lies those who are obstinate and self-willed we need not be so carefull to please Quest 5 It is questioned amongst Divines whether Protestants with a safe conscience may go to the Popish Masse or not Answ To this a Reverend Prelate of our Church doth answer negatively and amongst other reasons brought for the confirmation of his answer produceth this drawn from this place because if any of our Religion goe unto their Masses hee sins against his brethren and principally those who are weak before whose feet he laies a stone of offence while by his example he allures and enticeth them unto the same liberty whereby their consciences must necessarily bee polluted Now that it is a sinne thus to offend them appears by these words Woe be unto that man by whom the offence commeth Neither can it be denied but that in so doing hee gives offence at least to the weak because an offence is nothing else then something said or done Minus rectum which gives unto another an occasion of stumbling and falling Now this deed of going to Masse doth give occasion to the weak to suspect that Masse is not a wicked idolatrous action and so consequently makes a way for him to incline and fall unto Popery and Superstition And therefore they sin who do so h Bishop Davenant qu. 7. determ pag. 40. Vers 8.9 VERS 8 9. Wherefore if thy hand or thy foot offend thee cut them off and cast them from thee it is better for thee to enter into life halt or maâ—â—ed rather thâ—n having two hands or two feet to be cast into everlasting fire And if thine eye offend thee pluck it out and cast it from thee it is better for thee to enter into life with one eye rather then having two eyes to be cast into hell fire Something hath beene said of these words before Chap. 5 29.30 And therefore I will onely adde a word or two to what hath been spoken Sect. 1 § 1. If thy hand or foot or eye offend thee Si sâ—â—ndâ—lâ—â—â— if it shall offend thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as was said before comes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Claudiâ—s as if our Saviour would say faciet clandicart Whence we may note Observ That sin makes men stumble and halt and fall into danger Rom. 11.11 12. and 14.4 1 Cor. 10.12 and 2 Cor. 11.3 The truth hereof further appears thus wee are commanded First to stand fast in faith and obedience Rom. 11.20 and 1 Cor. 16.13 Galath 5.1 Ephes 6.13 and 2 Thessal 1.15 and 1 Pet. 5.12 and Colos 4.12 and 1 Thessal 3.8 And Secondly to walk in the wayes of God Colos 1.10 And Thirdly to run the race of his commandements Rom. 9.16 and 1 Cor. 9.24 Galath 5.7 Now to fall is opposed to all these namely to standing walking and running For sin makes men fall either I. From obedience and that either Finally as Heb. 6.6 or Dangerously as Hebr. 12.15 Or II. From faith Galath 5.4 and 1 Tim. 6.21 What is here required of us Quest First wee must take heed of Apostasie that Answ 1 being a sin unpardonable Heb. 6.6 and 1. Iohn 5.16 if it be I. After illumination II. If it be a totall relapse III. If it bee conjoyned with presumption against the holy Spirit Hebr. 10.26 there remaines then no more sacrifice for sin Secondly wee must take heed of the cosen Answ 2 Germaine or rather brother unto this Apostasie namely the contempt of Christ or the Spirit or the Word and graces of God These which follow were the great sins of the Pharisees to wit I. They spake against Christ and his Word Matth. 12.25 and Marke 3.22 Hee casteth say they out Devils by the helpe of Beelzebub c. II. They contemned the means of grace the Word and Sacraments III. They abused the gifts and graces of the Spirit namely illumination and compunction IV. They spake often against their own consciences And therefore wee must take heed of these sinnes which lead unto a totall relapse wee must not speak against Christ or religion wee must not despise the means of grace that is either neglect or abuse the Word or Sacraments wee must walke according to our light and knowledge and be obedient to all the good motions of the Spirit and we must principally beware of sinnes against conscience because they lead unto Apostasâ—â— and Atheisme Yea Thirdly wee must take heed of all sinne Answ 3 whatsoever because nothing is so little that it shall goe for naught Yea because every sinne is mortall Wee must beware wee fall not I. From the course of our obedience and service of God unto the service and obedience of Sathan And II. From the liberty of the sons God into the snares and captivity of sin and satan 1 Timothy 2.25 III. We must take heed that we decline not from the grace of God for so long as we live holily God will protect us but if we tempt him we may justly fear that he will leave us IV. We must beware lest we fall from the comfort of the holy Spirit Ephes 4.29 we must not grieve the holy Spirit V. We must take heed
labouring that the long suffering of God may lead us to repentance for otherwise with the fruitlesse Fig-tree we shall be cut downe Luke 13.9 and with the unprofitable thornes and thistles we shall be cast into the fire Hebr. 6.8 And therefore we ought seriously to ruminate and remember these few things to wit I. How long God hath spared us and with-held his just judgements from us II. How often and how long we have provoked the Lord unto anger by our sinnes III. How small time for any thing we know remaines behind to glorifie our God in and to worke out our owne salvation and to repent us of our sinnes IV. How suddainly the Lord comes viz. like a thiefe in the night when we expect him not V. Why he will come when he comes namely to take account of us and to punish us with everlasting fire if he find us in our sinnes VI. We should seriously consider how long we intend to continue and proceed on in our sinnes and when we meane to loath and leave them whether we resolve to live in sinne and dye in iniquity or not Or whether we thinke it probable that although we spend our lives in disobedience and rebellion against God yet he will accept of us at our death § 2. The Lord of those servants commeth Sect. 2 Who is this Lord Quest 1 God or rather JESUS CHRIST For First this Lord punisheth with perpetuall pains Answ verse 20. And Secondly is called the Sonne of man verse 31. Who although he deferre his comming a long time yet he comes at last to teach us That although the Lord seems to procrastinate his coming yet he will certainly come Observ Read Gen. 15.14 Nahum 1.2 Psa 50.21 Deut. 32.37 Psa 7.12 and 78.66 Esa 30.18 c. Ierem. 51.56 Now the reasons hereof are these two viz. First because the Lord doth not spare for ever but onely for a time And Secondly because he should not be just if he did not punish rebels at the last Psal 12.5 Quest 2 Whom or what will God judge at the last Answ 1 First every Nation Matth. 25.32 that is both those who are under the Law and those who are without Law Rom. 2.15 And Answ 2 Secondly every man that is both high and low rich and poore Master and Servant Parents and Children Read Revelat. 6.15 and 19.18 and 20.13 15. and 7.3 c. and 17.14 and 19.9 and 21.27 And Answ 3 Thirdly all sinnes whether publike or private great or small externall or internall for both God and Sathan and the conscience of wicked men will accuse them therefore nothing shal escape either unseen or uncensured or unpunished Rev. 20.12 Sect. 3 § 3. And reckoneth with them Quest 1 When will this reckoning be Answ God threatens all sorts of sinnes with all sorts of punishments but principally with eternall and this place seemes to speake of the finall judgment because eternall rewards are promised verse â—1 23 30. Quidam de longanimitate Dei at mihi videtur Resurrectio quoque significari Chrysost s Quest 2 What must we give account of at the last day Answ 1 First of our selves Rom. 14.12 that is of those things which we have done in this life 2 Cor. 5.10 Answ 2 Secondly of those gifts and graces which were given unto us and this the Text speakes of for he reckoneth with them about the Talents which were betrusted unto them For the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is also to be read Matth. 18.23 24. where and every where it signifies to render an account or to make up a reckoning Computare How manifold is the spirituall account or reckoning Twofold namely either First of men amongst themselves and this is twofold to wit either I. When a man reckons with his neighbour whom he hath offended and this is called satisfaction II. When a man reckons with himselfe and this is threefold viz. First when a man computes and counts his afflictions as Rom. 8.18 and 2. Cor. 4.17 And Secondly when a man computes and counts his pleasures as Philip. 3.8 c. And Thirdly when a man computes and counts his perseverance in labour Mat. 18.23 But this present portion of Scripture speakes of none of these therefore I passe them Secondly of men with God and this is twofold namely either I. When men give account unto God for others that is those who are under their charge as Acts 20.28 and Hebr. 13.17 Or II. When we give account unto God for themselves and those graces and gifts which the Lord hath bestowed upon them as Rom. 14.12 and 2. Cor. 5.10 And of this the Text speakes Whence we may learne Observ That the time will come when we shall give an account unto God both of our workes and gifts Luke 16.2 For the better confirming of this mark these three things to wit First that all things we have are given us by God and therefore he may call for them and call us to account for them when he pleaseth Iob 21. Secondly those things which we have are not given but onely lent unto us by God and therefore he may justly call us to account for the use of them Levit. 19.9 Thirdly God hath lent us those things we have not to lye idle by us but to improve and augment 1 Cor. 12.7 All gifts and graces are given to profit withall that is I. Spirituall graces are given for augmentation and increase 1 Peter 2.2 II. Other gifts good things are given for the helpe of Spirituall graces that is either First Vt adjumenta as helpes and thus wisdome and memory are given for the greater increase and furtherance of piety and Religion and externall good things are given for the better quieting of the mind shewing forth of the works of charity Secondly Vt solamina they are given as comforts that the mind being employed intently in the service of the Lord it may be refreshed and the spirits supported by a moderate use of the refreshments afforded Who are here to be taxed Quest 4 Those who thinke themselves full and whole Answ and absolute possessers of those things which they injoy whereas they are but onely Stewards and dispensers and betrusted with them by God for some end or use For what end or use doth God give Riches and temporall things unto men Quest 5 First for his owne glory for he hath made all Answ 1 things and he doth all things for his glory and so should we doe 1. Cor. 10.31 Colos 3.17 wherefore we must examine our selves how we glorifie our God by those things which we injoy Secondly for their good that they may be the Answ 2 more carefull to increase in holinesse and in all vertuous qualities Thirdly for the example of their brethren that by Answ 3 their good and religious use of riches others may be incouraged to doe good in the like kind and to communicate to the necessities of the Saints Fourthly for the
the Lord whom they have offended for as the forgetfulnesse of God opens the dore of the heart unto sinne so the remembrance of him opens the dore unto repentance And therefore this our Evangelist expressing Peters repentance mentioneth his remembring of CHRISTS words Secondly they must mourne and greeve and repent that they have offended so good and gracious a God like Peter who weepes and that bitterly Thirdly they must forsake the society of the wicked who were the occasion of their sinne and like Peter goe forth § 2. And wept bitterly Sect. 2 St. Ambrose upon these words is cleere against Popish satisfaction thus Lachrymas Petrilego satisfactionem non lege I reade of Peters Penitent teares but not of his satisfaction CHAP. XXVII Vers 3.4 VERS 3 4. Then Iudas which had betrayed him when he saw that he was condemned repented himselfe and brought againe the thirty peeces of silver to the chiefe Priests and Elders saying I have sinned in that I have betrayed the innocent blood And they said what is that to us see thou to it § 1. Then Iudas c. Sect. 1 Before I treat particularly of the words in the Text I will speake a word or two in generall and that First of Iudas who was I. An Apostle and endued with a miraculous Faith And II. A Devill from the beginning and an egregious sinner And III. A covetous person and hence for money became a Traytor And IV. A contemner of instruction for he was often admonished Secondly of the History where two questions come to be considered of to wit I. Why this History was not suppressed II. For what end it is described by the Evangelist Namely to shew the anger of God First against murderers And Secondly against traytors Of all these briefly First this traytor Iudas was an Apostle one of the twelve and not onely a Disciple greater in regard of his place and office then Nathaniel Nichodemus or Ioseph of Arimathea and yet he was but a traytor whence we may learne two things viz. I. That a man may be eminent in place and gifts and yet fall away yea rare and singular in grace and yet fall into sinne as we see in Lucifer Adam Sampson Salomâ—n David Hezekiah Asa and Peter And therefore the best must be carefull to subdue their affections and to watch over their actions 1 Corinth 9.27 II. That honour makes men forgetfull of themselves Hezekiahs heart was exalted and Nabuchadnezzar Haman and Saul waxed proud when they were promoted unto honour Againe Iudas wrought miracles and cast out Devils for Christ gave power unto his Apostles to cast them out Matth. â—0 1 and Iudas is particularly named as well as the rest verse 4. And therefore he had that power Secondly Iudas the traytor was evill from the beginning yea a Devill incarnate and a Sonne of perdition and yet Christ permits him and suffers him to injoy his Apostleship To teach us That Christ suffers wicked men even unto the harvest Matth. 13.29 Thirdly Iudas was covetous and carried the bagge hiding and cloaking his avarice under a pretended love unto the poore Whence we learn That covetousnesse is a great sinne yea the root of evils and covetous men are the brethren of Iudas and the children of the Devill Here observe foure things to wit I. As Judas desired that all might come into his bagge and murmured because the precious Oyntment was not sold Marke 14.3 and Iohn 12.3 So coveteus men cannot endure that any thing should fall besides them but labour to engrosse all into their owne hands and power II. As Iudas thought all too much which was bestowed upon Christ as appeares by the oyntment powred upon his head so covetous men thinke every thing too much which is given to the Church or Churchmen or any good uses III As Iudas covered his covetousnesse with a pretence of love to the poore so many covetous projecters and Monopolistes have and still in many places do pretend a gaine to the Common-wealth when indeed viper-like by their Monopolies and projects they eate out the bowels of the Common-wealth onely to inrich themselves IV. As Iudas betrayed his owne Master when it came to this we will give thee to doe it thirty pieces of silver so the covetous man will sell Christ and his owne soule for money as the Gergeseus did How doe covetous men sell Christ First when they despise Religion and stop the Quest 2 mouth or conscience and extinguish the good motions Answ 1 of the Spirit they then sell Christ Secondly when they sell their brethren by destroying Answ 2 oppressing supplanting and deceiving of them then they sell Christ Thirdly when they sell charity the bond of peace Answ 3 and breake forth into suites dissensions debate ranker hatred and the like they then sell Christ Fourthly when they sell heaven not hungring after it or labouring for it at all then they sell Christ the Lord of heaven And therfore we should beware of covetousnesse Fourthly this traytor Iudas was a contemner of counsell and instruction for he was often admonished as appears by these speches One of you shal betray me and he to whom I give the sop the same shall betray me and thou hast said it and woe be unto him by whom the Sonne of man is betrayed Whence two things may be noted to wit I. That God cals an and admonishes before he judgeth and punisheth Matth. 22.3 4 7. II. That many will not be fore-armed though they have been forwarned not be advised though they have beene admonished as we may see in Pharaoh Cain the Iewes Balthazar Daniel 5.30 Hierusalem Matth. 23.37 Fifthly we have now to consider of the history wherein two questions are considerable viz. Why is not this whole History of Iudas betraying Quest 3 of his Master wholly suppressed seeing it was so horrid desperate and damnable a fact at least why was not his name concealed as Herostratus his name was by edict when he had fired that famous Temple of Diana and as his name is who first invented Gunpowder Why doth St. Matth. mention it seeing the holy Ghost speâ—king of such monstrous wicked men saith Their names shall be razed out of Israel First fame is good if it be a good fame otherwise Answ 1 not for an evill fame is but infamy and an evill name is a lasting disgrace as we see by the names of Cain Ahab Achitophel Iezabel Doeg Iulian the Apostate and divers others Hence we say in a Proverbe He gave him a Judas kisse and those who are perfidious we call them Iudasses or Iewes And thus the Lord would have this history written for the greater infamy and disgrace of this gracelesse traytor Secondly the Lord would not have this History Answ 2 concealed because Christs innocency and unworthy death is much cleared hereby he being acquitted by the mouth of the traytor himselfe in this verse Sixthly why or for what end is this History so Quest 4 clearely described I. To
the like Exod. 18.21 And IV. With magnanimity and constancy Sect. 3 § 3 Let him be crucified Quest 1 Who were guilty of the death of Christ either as actors or a bettors Answ 1 First Pontius Pilatè who condemned him I name him first because I speake not of him at this time Answ 2 Secondly the chiefe Priests and Elders of the Iewes in whom two things are observable viz. I. Causa the cause why they endeavoured and procured the death of Christ and that was ambition they loved the praise of men more then the praise of God and the glory of the world more then the glory of God Iohn 12.42 and 5.44 They saw that Christ derogated much from them and spake much against them and therefore they envy Christ and frequently calumniate him II. Modus the manner of procuring Christs death and that was corrupt for they suborne the people and false witnesses Read Matth. 26.59 and 28.12 Wherefore we must take heed of subornation Why may we not use this suborning of others Quest 2 when it may stand us in stead I. because subornation is the practice of Answ 1 wicked men 1 King 21.10 and therefore if we would be esteemed righteous we must not use this practice II. because truth seekes no corners but Answ 2 delights to goe naked and therefore this practice of suborning others argues a hatred of truth and a love of falsehood III. because the suborning either of witnesses Answ 3 or friends or Judges argues either an evill cause or an evill mind Thirdly the people were guilty of and accessary Answ 4 unto the death of Christ now in them two things are observable namely I. The cause of their sinne which is two-fold to wit First in constancy for not long before this they would have made Christ a King Iohn 6.15 and strawed their garments in his way Matth. 21.8 crying Hosanna verse 9 but now they cry crucifie him crucifie him And Secondly a desire of pleasing their Elders and Governours who perswaded them unto this Christ certainly was not odious unto the common people but yet whilest they basely seeke to please their high-Priests and Elders they neglect both equity their owne salvation II. The blacknesse and horriblenesse of their offence which shewes it selfe in these things viâ— First they had two testimonies from which they might and ought to have considered something namely I. Diuine testimonies as for example a Propheticall speech search the Scriptures for they testifie of me Iohn 5.39 yea a living voyce from the Father and God of heaven Matth. 3.17 yea the frequent presence and assistance of the blessed Spirit of God and divers visions and apparitions of Angels and the confession of the devill himselfe Marke 1.24 yea many times CHRIST let them see if they would haue observed it that the secrets of their hearts were not kept secret from him Now these things they should seriously haue considered before they had cried Crucifie him II. Humane testimonies were not wanting unto them if they had observed them and those were Christs workes the workes saith he which I doe testifie of me Iohn 5.31 He cast out of devils he cured the sicke he quickned the dead he enlightneth the blind he opened the eares of the deafe he with his word made his enemies to fall to the ground be with his word appeased the raging of the Sea Reade Matth. 8. and 9. and 11.5 6. and Iohn 4.26 Luke 5.17 and Iohn 3 2. Now these they ought to have considered And Secondly they preferred Barabbas before Christ a murderer before the Lord of life a seditious turbulent person before the Prince of peace When men say they Iohn 2. are â—runke then the worst wine pleaseth the palat so when men are drunke with sinne and besotted upon it then they will receive Theudas and Iudâ—s Galilaeus for the true Messiah then they will thinke Simon Magus to be the great power of God and then with the Gergesens they will preferre their Hogs before CHRIST And Thirdly they adjudge Christ unto death desiring that he may be crucified although they were not able to accuse him of any evill or to witnesse any evill against him Sect. 4 § 4. What evill hath he done Quest 1 Pilate here propounds the question Whether Christ have done any evill or not And Answ 1 First he answers hereunto himselfe that for his part he finds no evill in him And Answ 2 Secondly Christ in answer hereunto appeales unto their owne conscience which of you can accuse me of sinne Iohn 8. And Answ 3 Thirdly the common people once answered He hath done all things well and nothing amisse And therefore there was great reason why Pilate should aske this question and thus seeke to free CHRIST from their hands and power Quest 2 What good did Christ Answ 1 First in generall he did all things well and many good things unto many Answ 2 Secondly more particularly when Christ lived on the earth he did many temporall good things viz. I. He healed and cured all diseases amongst the people And II. He cast Devils out of those who were possessed And III. He went up and downe doing good the Lord being with him Acts. 10.38 And IV. He stilled the raging waves of the Sea And V. He sed those who were hungry And IV. He raised up the dead unto life Now if there had beene no greater workes done by Christ then these yet who would have lost such a treasure and rich Magazin of all temporall blessings if they could have kept it Answ 3 Thirdly but besides these there were spirituall benefits and inestimable graces bestowed by Christ upon all those who came unto him in sincerity of heart and are still held forth and freely offred by him unto all who with hungring affections long for him The spirituall graces and benefits which the Jewes might and we may have by Christ are many and great and of unvalued worth as for example I. Christ reformed Religion and taught the whole counsell of God And II. He reconciled us unto God that in him we might have peace And III. He caused Sathan to fall as lightning from heaven and destroyed all his workes And IV. He sends his holy Spirit unto us whereby we are regenerated and sanctified And V. He hath taken away the vaile and laid open unto us a way unto the holy of holyes And VI. In him all the promises of God are yea and Amen And VII Of his fulnesse we all receive grace for grace Iohn 1.16 And VIII By his Resurrection and Ascension he hath sealed unto us our Resurrection and ascension with him unto life eternall And therefore no wonder if Pilate saith What evill hath he done seeing he was no other but a rich treasurie of all grace and vertue § 5. But they cried out the more crucifie Sect. 5 him c. It may here be demanded Quest what manner of answer this was which the people gave unto Pilates question in the former words