Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
thither and therefore I leave it Answ 2 Secondly I rather thinke they came hither because it was the Metropolis and therefore they hoped to finde the King of the Jewes Answ 3 there Thirdly they came hither also to bee instructed of the Priests as those who perfectly knew where the Messias was to be born for the starre not appearing unto them they knew not of themselves how to direct their course and therfore repaire unto those whom they thought were able to instruct them VERS 2. Saying Where is the king of the Iewes Vers 2 that is borne for we have seene his starre in the East and are come to worship him This verse may admit a double sense First Allegoricall Sect. 1 secondly Literall This verse may be Allegorized two manner of wayes First frivolously and foolishly Secondly fruitfully and profitably The Monkes ridiculously allegorize this Starre We have seene his starre Five starres are seene say they First a Materiall starre which is that here spoken of Secondly a Spiritual starre which is faith Thirdly an Intellectuall starre that is an Angell Fourthly a Naturall starre which is the Blessed Virgine Fiftly a Supersubstantiall starre which is Christ These as meere fansies I omit This verse may be commodiously allegorized thus First the starre signifies Religion because as the starre shineth so doth Religion and so ought the Religions a Matth. 5.16 Phil. 2.15 Secondly the East wherin the starre arises signifies Youth b Eccles 1.5 and therefore Religion and Repentance are not to be deferred unto old age c Eccles 12.1 The Jewes were enjoyned to offer up unto God a Lambe of a yeare old to Obser 1 teach us to offer up our youth and strength unto God Thirdly the most plaine and profitable Allegorie is this The Starre onely here directs Obser 2 us unto Christ teaching us there-by that none can come to Christ except hee bee enlightned from above and drawne by the Father d Ioh. 6.44 as wee have an example in Lydiâ— the Lord having opened her heart shee heard the Disciples of Christ willingly e Act. 16.14 But against the truth of this some things are objected Obiect 1 First wee are brought unto Christ by the word as appeares Rom. 10.17 Faith comes by hearing and hearing by the Word See also Eph. 1.13 After ye heard the word of truth yee beleeved So likewise 2. Pet. 1.19 Yee have a sure word of prophesie which shines as a light in a darke place In these texts faith is attributed to the preaching of the word and not to heavenly illumination Answ This is true that faith is wrought by the word by which also wee are brought unto Christ but first the heart is enlightned from above by which it is enabled to understand the word for untill we understand with the heart we cannot aright heare with the eare f Matth. 13.15 and Rom. 11.8 Spirituall things are spiritually discerned and neither the naturall man nor the nature of man can aright understand those things that are of God g 1 Cor. 2.14.15 Obiect 2 Secondly Christ himselfe is the Starre by whom we are brought unto him hee being the bright and Morning starre h Rev. 22.16 and therefore not the illumination of the Spirit of God Answ Wee must distinguish betwixt some certaine particular and inferiour starre and that bright Morning starre Apoc. 22.16 called also Lucifer or the Day starre i 2. Pet. 1.19 c. yea more than a starre the Sunne which gives light unto all the starres k Malach. 4.2 And therefore there is an order to be observed in these things which is this First there is a starre which obscurely admonishes and moves this is the internall but common and generall motions of the holy Spirit as after Peters Sermon being pricked in their hearts they cry out What shall we doe to be saved l Act. 2.37.38 These generall motions and commotions a man may have within himselfe for a time and yet not be brought home unto Christ and without these we cannot at least ordinarily be brought unto him and therefore prayer is necessarily to bee adjoyned to the hearing of the word that so we being assisted in the hearing thereof from above it may become profitable unto us Secondly there is the word directing for this is Gods owne ordination that wee should bee taught only by his word the preaching rhereof being the power of God unto salvation m 1 Cor. 1.18.21 as we see by experience even from the word of God Philip preaches and then the Eunuch understands and beleeves n Act. 8.35.37 Peter preaches and Cornelius and all with him receive the holy Ghost o Act. 10.5.54 And therefore wee must not expect Enthusiasmes or divine revelations and neglect the word but we must have recourse to the Law and to the Prophets that they may direct us unto Christ True it is that the word doth not work in us or upon us either ex opere operato by the bare preaching of it or incantative by way of inchanting or charming of us yet wee must confesse and acknowledge yea expect and long for the operation of God in his owne ordinance the word which therefore is called the word of reconciliation p 2 Cor. 5.19 God by the word reconciling us unto himselfe and without whose gracious assistance the word will become altogether unprofitable q Mich. 3.6.7 Thirdly there is a Sun or a bright and shining Morning starre which is the testimony of the Spirit of Christ within us enabling us boldly and confidently to call God Father r Rom 8.15 and Gal. 4.5.6 which is called a Sunne Malach. 4.2 and resembled thereunto in regard of a threefold property it hath First in regard of his firme fixed and apparent light Å¿ Esa 60.1 we thereby beholding as with open face the glory of the Lord t 2 Cor. â— 18 assuring us of an interest in Christ and of salvation by him Secondly in regard of his feruent heat making us zealous of good workes and enflaming all the affections of the soule with an ardent desire to obey God in whatsoever he requires and to approve our selves unto him by true holinesse and unto others by equity righteousnesse and unblameable lives u Esa 60.3 and Tit. 2.14 Thirdly in regard of solid joy which it brings unto us when the Sunne beginnes to rise then the birds beginne to sing and most creatures delight in the sight thereof for this internall evidence of the Spirit of God doth worke in us joy unspeakable and glorious Read Isai 60.19.20 Apoc. 21.23 and 25.5 and 1. Pet. 1.8 Thus much for the Historical sense of this Sect. 2 verse wee now proceed unto his literall sense In the historicall sence of this verse Obiect I will answer an objection and then resolve divers necessarie questions The Papists to prove that the Pope hath both Regall and Sacerdotall power argue thus That power which was
By some beginning Apoplâ—xie But none of these had place in this Maid she being truly dead Secondly some understand these words Miraculously Answ 2 as if our Saviour would say As yet after the course of nature she is dead but I will restore her unto life Thus the Prophet from the Lord saith Morieris to Hezekiah thou shalt die Esay 38.1 and afterwards vives thou shalt live 2 King 8.10 But these words imply something more for they doe not belong only to this Dâ—mosell but also unto us Muscul s Offendit naturam mortis piorum Guali s Thirdly some understand these words Philosophically in regard of the soul which dieth not Answ 3 therfore neither the Maid because Mens cujusque est quisque And therfore death is called a dissolution because the soul dieth not but returneth unto God that gave it Eccles 12 7. And therfore David commends his soul unto God Psal 31.5 as doth also Christ Luke 23.46 and Stephen Acts 7.59 But these words imply something more than this because this opinion neither affirmeth nor proveth any thing concerning the Resurrection and therefore may be maintained by a Sadduce Answ 4 Fourthly these words The Maid is not dead but sleepeth may be expounded Theologically because the whole man shall live again hereafter in the Resurrection and that either I. Generally because at the last day the body of every one shall be raised and united again to the soul Or II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because onely the godly shall live for ever a life of felicity and glory Ergo docet quae conditio mortis spem resuscitationis Gualt s In these words our Saviour teacheth us the condition of death namely Observ That death is not a finall dissolution but only as it were a sleep for a time Quest 2 How doth the truth of this appear The truth hereof appears by these particulars viz. Answ First because death is common unto all and hath ceazed upon all and therefore is not a finall dissolution nor totall destruction of soul and body Secondly because those who dye are said to sleep as appears I. By the godly before the Law Gen. 47.30 And II. By the godly under the Law as 2 Sam. 7 12. and 1 King 2.10 and 11.43 And III. By the wicked under the Law as 1 King 14.20 c. and verse 31. and 15.8 Esa 14.18 And IV. By the Saints under the Gospel Iohn 11.11 Acts 7.60 and 1 Cor. 11.30 and 15.18 Thirdly because sleep is like to death for so it binds all the senses that it makes the body seem to be livelesse because in sleep the body moves not perceives not regards not either wife or children or possessions or employments or affairs or pleasure or beauty or health Psal 76.5 And hence Sepulchers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dormitories or sleeping houses Fourthly because death is like unto sleep for we sleep for a time and then awake and rise So we shall all arise from the grave of death Reade Iob 19.25 Psal 16.9 c. Daniel 12.2 and Mat. 25.32 c. Iohn 5.28 and 2 Cor. 5.10 Quest 3 What happinesse do they enjoy that sleep in the Lord Answ 1 First now they enjoy the sight of God that beatificall vision Mat. 5.8 and that in fulnesse Bâ—â—n ex Psal 34.8 Answ 2 Secondly now they are free from all mutation change danger and fear Thirdly and their very bodies at the last day Answ 3 shall awake unto glory 1 Cor. 15. What is required of us in regard of this sleep Quest 4 death Let us prepare our hearts for a happy Resurrection Psal 57.7 doing as men do Answ who are ready to lay themselves down to sleep namely First before they sleep they shut bolt and lock the doors for fear of Thieves so let us bolt and lock the doors of our hearts that sathan do not enter let us seek to be secure from him by Christ that is let us labour that we may be certainly assured that Christ is our Mediatour Intercessour and Advocate who will obtain for us at Gods hands remission and pardon of all our sins Secondly before men sleep they hide lock up or make sure their purses and money so we must be carefull to lay up our treasure in heaven Matthew 6. Thirdly before men sleep they provide and prepare something to cover them lest they should take cold so we must labour that we may be cloathed with the covering of Christs righteousnesse Rom. 13.12.13 Fourthly men before they sleep dispose and lay ready in order their garments that they may finde them and cloath themselves with them when they awake lest they be found naked so we must labour that we may have the garments of sanctity and sincerity otherwise we shall be found naked and like him without a wedding garment cast into everlasting fire And thus if we desire that death may be a happy sleep and our Resurrection a happy awakening we must be watchfull against sathan and carefull to adorn our selves with sanctity and piety but principally carefull that Christ may be our Mediatour and we cloathed with his righteousnesse and then death shall be but like a sweet sleep and the last Trump like a joyfull sound summoning us to our Coronation and everlasting inheritance § 5. And they laughed him to scorn Sect. 5 Christ we see here both speaks and does promiseth and performeth and yet is derided for which they are justly excluded and caused to depart to teach us That deriders mockers and scoffers Observ shall be shut out from Christs presence Gen. 21.9 Gal. 4.29 c. Why shall these be put out from Christ Quest 1 First because on their part it argues pride Answ 1 and insolencie that they will not hear Christ Prov. 13.1 Secondly because this scoffing and derision is Answ 2 terminated in God whether it be I. Against God himself as Gal. 6.7 Or II. Against Christ as Luke 22.63 and 23.11 Or III. Against Gods word as Act. 2.13 and 2 Pet. 3.3 Or IV. Against his Messengers as 2 Chron. 30.10 Lâ—m. 3.14 15. Or V. Against the godly or the true Church as Psal 22.7 and 35.15 and 119.51 Esa 37.23 Or VI. Against the poor and weak who hath no helper 1 Sam. 17.42 Now against which soever of these derision be directed yet it is terminated in God and therefore no scoffers shall come or be suffered to abide in Christs presence Quest 2 Who is here blame-worthy Answ 1 First those who deride the dejected Here observe that there are two sorts of evils namely Culpae Poenae Now wicked men sometimes deride their brethren for evils either First Active of sin thus the Ammonites laughed because the Sanctuary of the Lord was prophaned Ezech. 25.3 Now Charity covers a multitude of sins n 1 Pet. 4.8 and therefore Christians should deride none for this kinde of evill Secondly Passive of punishment thus Iob complains that base persons disdained him when Gods hand was upon him
they be worthy continue preaching unto them and then they shall have indeed the peace of God To teach us that the Gospel being received Observ doth bring true peace along with it or those who receive the Gospel preached have true peace Luke 19.9 Esa 26.12 and 54.13 How doth this appeare for it seemes otherwise Quest 2 and experience shewes that the Professors of Religion are the most derided scoffed and persecuted of all other First God is called the God of peace and the Answ 1 King of peace Hebr. 7.2 and therefore they who embrace his word and truth shall surely have peace Answ 2 Secondly it is proper to the Gospel to bring peace whence the Preachers thereof are said to preach peace Ephes 2.14.17 And the Gospel is called the Gospel of peace Ephes 6.15 because the Ministers of the New Testament preach peace Act. 10.36 Answ 3 Thirdly Peace is an effect of faith Rom. 5.1 And therefore the faithfull who are the onely true Receivers of the Gospel shall certainely have peace Quest 3 With whom have the faithfull and the true Receivers of the word peace Answ 1 First with God because they are reconciled unto him from whence ariseth exceeding joy for they are of all other then the most safe and secure What can harme them who are covered under Gods wing yea who are married unto him Hos 2.19 with an everlasting covenant Rom 8.38 Answ 2 Secondly they have peace with their brethren for they are all servants of one Master in one house Ephes 2.19 yea all members of one body Rom. 12. and 1 Corinth 12. And therefore they have peace among themselves They are exhorted unto the love of one another 1 Iohn because love is the bond of peace Ephes 4.3 Certainely the Church of Christ is no other then a family of love for they have not only sweet societie among themselves but also with Christ their Lord and head 1 Iohn 1.3 and 1 Cor. 1.9 yea such peace have the faithfull receivers of the Gospel that we reade of three thousand yea five thousand that had but Vnam dâ—mum-mensam-animam Chrys s One house one home one table one soule Act. 2.41 c. and 4.4.32 Answ 3 Thirdly they have peace with themselves and in their own hearts and affections For I. Although they have inward corruptions which rebell against them Rom. 7.23 yet II. With their mindes they serve the law of God Rom. 7.22.25 and the peace of God beares rule in their hearts Colos 3.15 And III. Although they bee sometimes polluted by sinne yet they wash themselves with the teares of sorrow as David Psal 51. and Peter Matth. 27. did and then by the Lord are restored againe unto peace of conscience Answ 4 Fourthly there is another peace which is proper to the faithfull receivers of the Word and that is securitie from danger reade Psal 27. 31. and 91. and 2 Tim. 1.12 and 1 Iohn 4.18 And therefore happy thrice happy are the godly embracers and receivers of the Gospel who have peace with God and men and their owne consciences and assurance that Malum qua malum no evill as it is an evill can come unto them Quest 4 How may we know whether we are right receivers of the word or not Examine these things viz. Answ First whether by our hearing wee are made partakers of inward peace or not 2 Pet. 3.14 Secondly whether our hearing have united us in love unto our brethren or not Thirdly whether doth the peace of God beare rule in our hearts Colos 3.15 Fourthly whether is all feare of temporall evils expelled out of our hearts or not Are we in dangers as bold as Lyons carefully avoiding perils but cowardly fearing none Certainely hee who truely heares and receives the preaching of the word hath peace within himselfe peace with his brethren peace with his God and assured hope of protection and preservation from evils as such VERS 16. Behold Verse 16 I send you forth as sheepe in the midst of wolves be yee therefore as wise as Serpents and simple as Doves § 1. Be wise as Serpents It is given as a rule by Sect. 1 our Divines that words which are Medix significationis and have a double signification a Translator must take heed how hee translates as for example Gnarum signifies subtle or crafty and also prudent or wise and therefore an Interpreter must take heed that he doth not give it the one signification when he should give it the other It is said Gen. 3.1 The Serpent was Gnarum now it cannot be translated more wise than any beast of the field but more crafty So Proverb 1.4 It cannot be said To give subtlely but wisedome to the simple so in this verse it cannot be said be yee crafty as Serpents but wise as Serpents Remigius s saith That Christ doth very well admonish the Apostles to be wise as Serpents because Adam was deceived by a Serpent as if hee should say As the Serpent is crafty to deceive So be yee wise to deliver Hee praised the fruit of the tree but praise ye the crosse What is the nature of Serpents and wherein Quest 1 must we imitate them First the Serpent is a creature more crafty then Answ 1 strong so because we are not strong enough to withstand the forcible assaults and temptations of Sathan wee must therefore bee wise to prevent occasions and to decline such assaults Secondly the Serpent will defend her head above Answ 2 all things and hideth it with her whole body as with a shield in the time of danger and Hierome saith it is Quia ibi vita because her life lieth in her head and therefore although she be sore wounded in the body yet if her head bee whole shee dieth not of her wounds So wee should repose our substance estates fame and life and all to danger and losse rather then suffer our head Christ to be harmed now our head is hurt by sinne for when we give way unto that wee dishonour our Christ and therefore wee ought alwayes carefully to avoide it and rather the losse of riches reputation yea life then keep them by sinne because Christians should preferre the greatest corporall mischiefe before the least spirituall evill yea lay downe our lives rather then suffer our Christ to bee dishonoured hee that saves his life shall lose it but he that loseth and layeth downe his life for Christ shall find it hee that suffereth his body to be wounded for the safeguard of his head shall live and not die but he that exposeth the head to danger for the safety of the body shall die and not live Hee that will rather suffer then sinne and disease himselfe rather then displease his Lord shall not be harmed by any evill And therefore like serpents wee must labour to preserve our head whole and entire whatsoever becomes of our bodies because of our bodies because our life lies in this our head Answ 3 Thirdly the Serpent doth cast off
them at all Secondly they persevere and continue crying but yet they gaine nothing thereby Thirdly afterwards as though they had done some evill thing they are reproved and blamed by the multitude for their prayers Yet notwithstanding all this they doe not desist but are so much the more fervent in their prayers as is here plainly expressed and they cried so much the more How many things are herein implyed Quest 1 Two namely Answ First their perseverance they give not over but continue praying To teach us That we must be perseverant in prayer and Obser 1 continue therein untill we have obtained that which we want or else untill Gods will be otherwise revealed Read Rom. 12.12 and 1. Thes 5.17 Luke 18.1 c. Matth. 7.7 and 26.42 44. Why must we continue thus in prayer Quest 2 First because God by with-holding from us Answ 1 what we want and desire doth thereby onely prove whether wee will give over praying or not Secondly because if we persevere in prayer we Answ 2 shall be holpen For I. We can obtaine nothing without perseverance And II. If we persevere in prayer we shall obtaine what we desire Hitherto saith Christ ye have asked nothing in my name but ye have obtained it Iohn 14. and 1. Iohn 4.16 Thirdly we must continue in prayer because Answ 3 at least it is a comfort to those who are afflicted and hence CHRIST prayes when his soule was troubled and St. Iames commands all to pray when they are afflicted Iames 5.12 Yea Fourthly we must continue in prayer because Answ 4 I. It is the service of God And II. The solace of the soule And III. The remedy against evill Secondly the next thing implied in these words And they cryed so much the more is the fervour and zeale of the blind men Whence we learne That wee ought to pray fervently as well as Obser 2 perseverantly Rom. 12.12 Hâ—â— observe these things namely I. We stand in need of many things but we can expect nothing without prayer Iames 4.2 Jf we would have we must aske Matth. 7.7 For prayer is the cause and condition without which we cannot and by vvhich we may obtaine any thing at Gods hand and therefore it is necessary that we should pray II. We are hindred from good things by Sathan who is expelled and driven away by prayer alone and therefore great reason there is that we should pray III. Jt is the remedy against temptation as appeares by our Saviours admonition Pray lest ye enter into temptation And therefore if we would be preserved from sinne we must pray IV. Prayer is a part of Gods worship and service now he is to be worshiped in spirit and truth and served with all the heart and with all the soule And therefore we must offer up unto him spirituall hearty and fervent Prayers CHAP. XXI Vers 5 VERS 5. Tell ye the Daughter of Sion Behold thy King commeth unto thee meeke and sitting vpon an Asse and a Colt the Foale of an Asse Our Saviour here by calling himselfe a King ministers occasion unto us to consider a little of his Kingdome and the nature thereof because King and Kingdome are Relata Quest 1 What is the Kingdome of Christ Answ That whereby he doth dispense and administer with authority and power all things which belong unto the salvation of men Psalm 2.6 Daniel 2.44 Luke 1.36 Quest 2 What are the properties of this Kingdome Answ 1 First it is an Universall Kingdome and that in three regards viz. I. Jn respect of all ages Matth. 22.43 44 45. For it hath beene from the beginning and shall be unto the end of the World II. Jn respect of all sorts of men which belong unto this Kingdome for there are some of all nations and vocations which belong thereunto Daniel 7.14 Revelat. 17.4 III. Jn respect also of all creatures inasmuch as they belong unto the good of Gods chosen and promote or helpe forward their salvation Ephes 1.21 22. Answ 2 Secondly this Kingdome is in the very soules and consciences of men Rom. 14.17 Yea Answ 3 Thirdly it dispenseth both eternall life and death Revelat. 1.18 Answ 4 Fourthly it is an eternall Kingdome Daniel 2.44 and 7.14 Answ 5 Fifthly the last property of this Kingdome is this Jt brings true peace and perfect happinesse to those who are heires thereof Esa 9.6 Ephes 2.16 Hebr. 7.2 And hence this Kingdome is called in Scripture sometimes the Kingdome of God sometimes the Kingdome of peace and glory somtimes the Kingdome of light and glory and sometimes the Kingdome of heaven and the world to come Hebr. 2.5 Quest 3 What is the duty of the Subjects of this Kingdome Answ 1 First they must admire the singular humility of their Lord and this our Saviour seemes to intimate and imply in this word Ecce Behold Tell yee the Daughter of Sion Behold thy King commeth unto thee meeke c. Jt must needs breed and beget admiration in us if we doe but consider these things viz. I. Who comes The King of glory and the glory and splendor of the Father II. Unto whom doth he come Unto those who drinke iniquity like water Iob. 15. And therefore Christs comming unto us is no other then First the comming of light to darknesse And Secondly the comming of righteousnesse to unrighteousnesse And Thirdly the comming of life to death And therefore how can we but admire it Elizabeth wondred whence it was that the Mother of her LORD should come and visite her and we have much more cause to admire why the Lord himselfe will come to visite us Secondly the Subjects of this King or Kingdome Answ 2 must rejoyce for the benefits they reape by their King and priviledges they enjoy by being Subjects of this Kingdome And this seemes to be implyed here in these words Thy King commeth unto thee Every Christian should labour to make of this Tibi a Mihi that so they might say My LORD CHRIST hath come Mihi to me for this will afford true and solide joy Wherein must we rejoyce Quest 4 First in prayer because whatsoever we begge in Answ 1 the name of this King we shall obtaine Secondly in anxiety and sorrow for our sinnes Answ 2 because this is a faithfull saying That this King came into the World for the salvation of Sinners Thirdly in tentation because we have a King Answ 3 who is potent yea Omnipotent and therefore let us call upon him that he may destroy the workes of Sathan in us Fourthly in persecution poverty sicknesse and Answ 4 the like because he is our comforter in persecution our riches in poverty our Physitian in sicknesse yea all in all unto us and therefore we have great cause to rejoyce in him Here it may be objected oh but he deferres long for J have beene in misery and prayed unto him Object and expected helpe from him and yet am not delivered how therefore can J rejoyce in affliction First be not dismaid
3.11 and 5.4 For Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 Direction the rule of good and this is immutable as God himselfe is because it is his will Answ 3 Thirdly wee being in Christ are freed from the law of sinne and of death Rom. 8.2 But yet wee are debtours not to the flesh to live after the flesh but to the law to be regulated thereby for the law is good holy just spirituall and to be consented unto Rom. 7.7.12.14.16 yea to be delighted in and that in the inward man Rom. 7.22 And therefore although the ceremoniall law be now disanulled and the conditions of the morall law abrogated we being freed from the curse and condemning power of the law and not justified by the law yet as the law is a rule of direction unto us so it is to be obeyed and submitted unto Teaching unto us this necessary instruction Obser that the Gospell doth not take away the obedience of the morall law Blessed are they saith David that are upright in their waies Ps 1.1 c. and if wee would enter into life our Saviour saith we must keepe the Commandements Mat. 19.17 c. whence S. Paul saith that those who are in grace are not without law to God but under the law to Christ v 1 Cor. 9 21. And againe the grace of God which bringeth salvation teacheth us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world u Titus 2 11.12 And therefore both the negative and affirmative part both of the first and second table is to be obeyed even of the deare members of Christ because this he did not by his comming destroy Quest 2 Why must the Morall law bee observed in the times and places of the Gospell Answ 1 First because God is unchangeable and therefore so is also his will Iames 1.17 But the Law as was sayd before is the will of God Answ 2 Secondly God requires of all persons in all times to live holily and unblameably as appeares by these places Luk. 1.79 and 1 Thessal 4.4 and Titus 2.11.14 and Heb. 12.14 and 1 Pet. 1.17 But the rule of holinesse goodnesse truth equitie and justice is no where laid down but in the Law and therefore the Morall Law is perpetuall Answ 3 Thirdly the Morall law is in force in the times of the Gospell and must bee obeyed because disobedience thereunto is severely punished Hee that sinnes against the law shall bee judged by the law although hee live under the Gospell as we may see in these places 1 Cor. 6.9 Ephes 5.3 Coloss 3.6 And therefore Bellarmine is most injurious unto us in saying that Protestants affirme Christian libertie to consist in an absolute freedome from the obedience and subjection of the Morall law Quod Moses cum suo Decalogo nihil ad nos pertineat and that Moses with his Decalogue belongeth not unto us w Bellar. lib. 4. de Iust cap. 5 initio How false and malicious this is all the world may know considering that wee subscribe to the truth of this present Scripture that Christ came not to dissolve but to fulfill the law Indeed the Muscovites doe hold that the Decalogue is abrogated by the Apostles x Theolog Muscovit cap. 5. But Protestants are far off from so grosse an opinion for we say That Christian libertie consisteth in these three things namely First that wee are exempted from the Ceremonies of the Law and the Judicials so farre forth as they concerned the politicke state of the Jewes y Act. 15.10 Secondly wee are freed from the curse and guilt of the law z Galath 3.13 Christ hath redeemed us from the curse of the law when hee was made a curse for us Thirdly we are delivered from the servitude of sinne And therefere it is a shamelesse slander to avouch that wee hold Christian liberty to consist in a freedome from the obedience of the Law of God Sect. 4 § 4. The Law What Law is here meant There is a two-fold Law Quest Answ First the Law of the Gentiles which Saint Paul calleth the law of Nature They doe by nature the things of the Law Rom. 2.14 Secondly the Law of the Jewes which is three-fold viz. First Ceremoniall which is described and explained in the Bookes of Moses especially in Leviticus and prescribed rites and ceremonies unto the Jewes to bee observed and performed in the worship of God Secondly Iudiciall which prescribed ordinances for the government of the common-wealth of the Jewes and the civill punishment of offenders Thirdly Morall here meant and wherein 3 things are observeable viz. First the Morall Law is that which was written at first in the heart of Adam and in all men since by nature in regard whereof it binds all men Secondly it commands perfect obedience both inward in thought and affection and outward in speech and action Thirdy it bindeth to the curse and punishment every one that faileth in the least performance of holy duties b Gal. 3.10 Sect. 5 § 5. And the Prophets Who are meant here by Prophets Quest Prophets are of three sorts namely First of the Jewes Secondly of the Gentiles of whom Paul sayth One of your owne Prophets hath sayd Thirdly of the truth of whom Christ sayth Behold I send unto you Prophets and wise men Now our Saviour meaneth the Prophets that did foretell of him Faustus ex August lib. 19. cap. 7. cantr Faust Sect. 6 § 6. But to fulfill it Our Saviour here affirming that he came not to destroy the Law but to fulfill it may make some doubt whether there be any difference betweene the Law and the Gospell or not and how they differ Answ 1 The difference betweene the Law and the Gospell stands in five things namely The Law First is Naturall and was in mans nature before the fall Secondly sets forth Gods justice in rigour without mercie Thirdly requires perfect righteousnesse within us Fourthly threatneth iudgement without mercie therefore it is called the ministery of condemnation c 2 Cor. 3.7.9 Fiftly promiseth life to the doer d Rom. 10.5 The Gospel Is spirituall revealed after the fall in the covenant of grace Sets forth Justice and Mercie united both in Christ Revealeth our acceptance with God by imputed righteousnesse Shewes mercie to mans sinne in and by Christ if wee doe repent and believe in him with a lively faith To the believer Rom. 4 5. How did Christ fulfill the Law First by and in his Doctrine and that these Quest 2 two wayes First by restoring unto the Law Answ 1 it s proper meaning and true sence as Matth. 5. vers 21 22.27.28 which was depraved by the Pharisees as appeares plainly in the whole next chapter Secondly by revealing the right way whereby the law may be fulfilled Answ 2 Secondly Christ fulfilled the Law in his Person and that five wayes First by
of hostes e Esay 19.18 Fourthly that Christ doth not quite take away all swearing appeares by these reasons I. Because he saith himselfe he came not to destroy the law now if he had condemned and forbidden all oathes hee had dissolved the law and the Commandement of God which saith Thou shalt sweare by my name f Deut. 6.13 and 10.20 And therefore Christ here saying Thou shalt not sweare at all doth not destroy the law but fulfill it because hee taught them the way and meanes how to fulfill it namely to take heede of all perjurie and rash oathes as we shall see amply by and by II. This will appeare by the consideration of the nature of an oath because an oath is nothing else but an invocating of God whereby we desire that he who is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searcher and knower of the heart would giue testimony of the truth and punish him who sweares if willingly or wittingly he affirmeth any thing which is false Now none without blasphemie can say that Christ forbids and condemnes invocation of God III. The truth hereof appeares by the end and use of an oath both in regard of God and man First an oath ascribes unto God 1. the laude and praise of infinite wisedome because he only knowes the most secret corners and passages of the heart and understandeth all truth and therefore we implore his presence to testifie the truth of that which is delivered 2. an oath doth ascribe unto God the praise of infinite goodnesse and justice because hee is the onely defender of truth and avenger of falsehood and therefore we desire in swearing that if wee utter any falsehood God would judge us and make us examples unto others Secondly in regard of man swearing is the very bond of all humane societie and civill government which cannot subsist without truth therefore the Apostle saith that among men swearing is the end of all strife as if hee would say there is no greater better nor surer way to be beleeved then by taking a lawfull oath because he who makes no conscience of an oath makes conscience of nothing And therefore to condemne and forbid all swearing were to detract from Gods glory and to destroy and dissolve the bond of humane societie g Pareus s IV. That Christ doth not quite take away all oathes appeares because there was nothing commanded in the law of Moses which was sin in it selfe and therefore Christ would not forbid that which was good V. Because swearing is commended as a speciall part of Gods worship and an excellent signe of an upright man yea hath a promise of blessednesse whence I argue thus That which God the holy Ghost commends in Scripture as a part of Gods worship and a signe of an upright and holy man and which God the Father promiseth to reward with eternall happinesse that God the Sonne will never quite take away condemne or prohibite But swearing truely and lawfully by God is commended by God the Holy Ghost as a part of Gods worship and a signe of an upright and holy man and hath a promise from God the Father of eternall glory Therefore God the Sonne will never quite take it away The first proposition I take as granted because I hope none will deny it The second may be thus confirmed Every one that sweareth by God shall glory but the mouth of them that speake lies shall bee stopped here is both an Antithesis betweene the wicked and those who sweare by God as also a promise made unto such h Psal 63.11 Thou shalt sweare saith Ieremiah the Lord liveth c. and thou shalt turne from thy abominations and then thou shalt not remove Ierem. 4 1 2. But most plainely the Prophet David Psal 15. propounds a double quere First Oh Lord who shall dwell in thy Tabernacle Quest 1 who shall abide in thy holy hill that is who shall be made partakers of eternall happinesse Answer He that walketh uprightly Answ and worketh righteousnesse and speaketh the truth from his heart Secondly who walketh uprightly and worketh Quest 2 righteousnesse and speaketh the truth Answer Hee that sweareth and changeth not Answ though it bee to his owne hurt VI. It further appeares that Christ condemns not all swearing because hee saith here Thou shalt not sweare by Heaven or by Earth or by Ierusalem or by thy Head but he doth not say Thou shalt not sweare by God and we allow of no other oathes And thus much for the first generall answer to the second objection that our Saviour doth not prohibit all swearing in saying Thou shalt not sweare at all Answ 2 Secondly the meaning of our Saviours words is Thou shalt not sweare at all ordinarily in thy common talke And thus Saint Iames is to be understood when he saith Sweare not neither by heaven nor by earth nor by any other oath i James 5.12 Quest 3 Why is all swearing forbidden in ordinary communication and discourse Answ 1 First because it comes from Satan vers 37. Whatsoever in our common talke is more than yea or nay comes of evill that is from that evill one the devill Answ 2 Secondly because swearing ariseth from no internall concupiscence and therefore is more inexcusable It proceedeth not from any desire of honour or pleasure or gaine or ease and idlenesse for there is none of these to be acquired by common swearing it onely proceedes from a perverse nature And therefore as he is the best Christian who loves serves and desires God for himselfe and not for any reward so he is the worst Christian who blasphemes disobeyes displeases and dishonours God for himselfe and not for any thing whereby hee may have either pleasure or profit or honour or ease for the swearer is both more wicked and more foolish then either the drunkard thiefe or adulterer because there is pleasure and profit in these but in that nothing but a corrupt and perverse disposition Answ 3 Thirdly this pollutes and profanes the Name of God the mercy of God the justice of God yea all the Attributes of the Lord to attest his presence and testimony upon every trifle brabble and sleight occasion Answ 4 Fourthly this profanes the worship of God a religious oath is a part of Gods worship as was said before therefore this customary and usuall swearing profanes this worship So prayer is a part of Gods worship but hee who at Dice shall pray God to send him a good cast profanes that worship Answ 5 Fifthly because by this usuall swearing wee defile and pollute our tongues which are given us for the glory of God David saith Hee will praise God with the best member he hath that is his tongue because it was given us by God that thereby we might laud praise magnifie and honour his holy Name now by swearing we dishonour both God and our tongues Answ 6 Sixthly because God will never hold him guiltlesse that thus prophanes his Name
First we learne hence that in Heaven God is perfectly worshipped and obeyed without any defect or failing at all Quest 3 How doth this appeare Ans 1 First in Heaven we shall be like unto the Angels Mat. 22.30 But they serve the Lord perfectly Psal 103.20 21. Ans 2 Secondly in Heaven we shall be like Christ 1 Iohn 3.2 therefore without sinne Ans 3 Thirdly in Heaven wee shall rest from our labour Revel 14.13 therefore from sinne Ans 4 Fourthly in Heaven death shall be destroyed and consequently sinne for sinne is the sting of death 1 Cor. 15.55 c. Ans 5 Fifthly in Heaven we shall put off all corruption 1 Cor. 15.42 and in all things we shall be perfect compleat in knowledge 1 Cor. 13.10 yea perfect men Ephes 4.13 Sixthly all mutable and changeable things Ans 6 shall cease in Heaven and therefore sinne All things there then shall be eternall as God is And there shall be time no longer What meanes must wee use to be made partakers Quest. 4 of this Kingdome where we shall perfectly obey our God First meditate upon a three-fold life namely Answ 1 1. Of Adam in Paradise 2. Of our selves in the flesh 3. Of the life which is lead in heaven First meditate upon the life of Adam in paradise that so we may remember from whence wee are fallen and repent Revel 2.5 Yea consider our losse and seriously bewaile it Remember what thou wert there namely I. Innocent pure without sinne created after the Image of God Genesis 1.29 Ephesians 4.24 II. Secure and safe in peace and tranquillitie for there was neither danger nor death nor enemies III. Familiar with God In Paradise Man durst talke with his Maker without feare IV. In the Garden mans wisdome was excellent hee could name the woman and all the creatures with names suting unto their natures But by sinne man hath lost all these Oh who would not desire to recover this condition And therefore remember if thou wert in heaven thou shouldest have all these and much more and shouldst never lose them Secondly meditate upon our life which wee leade in the flesh what manner of life it is To wit that here is First calamities and sudden chances Secondly poverty and want the best standing in need of many things Thirdly troubles crosses griefes frettings and never quiet Fourthly and the sinnes which thou hast committed thou committest daily this would make any tender conscience cry out Woe is me that I am constrained to dwell in Mesech Psalm 120.5 Fifthly infirmities and weakenesses whereby we are not able to doe what wee should First Temptation ariseth and assault us unto evill Secondly many sinister ends we have in the performance of good duties Thirdly a sluggish wearinesse and unwillingnesse seizeth upon us in good workes Fourthly if any good duty be performed willingly and cheerefully we are ready presently to brag and boast of it Fifthly we are very uncertaine and inconstant in the way and worke of the Lord And therefore what cause of mourning doth this life afford unto us Sixthly blindnesse of minde so that we can neither Meditate of eternall joyes Nor Understand spirituall things 1 Cor. 2.14 Seventhly all things are fraile nothing is stable And therefore who is there who would not be weary of this life when he seriously remembers these things Thirdly meditate upon that life which the Saints lead in Heaven that so we may hunger the more earnestly after it Remember there First that an end shall be put to all evils for ever all things there being sweet and happie Secondly mutability shall be taken away all things there being eternall and stable Thirdly the chaines of sinne shall be broken and the minde shall be free from all evill there shall be chastity without any uncleannesse sanctitie without any pollution gravity without any foolishnesse temperance without any gluttony there the minde shall be alwayes sober holy pious wholly and alwayes addicted to the love of God Fourthly We shall see God face to face Mat. 5.8 Revel 22.4 Answ 2 Secondly let us consider our folly who yet wallow in the puddle of sinne and acknowledge our danger who are deceived by Satan as by Dalilah was Sampson Answ 3 Thirdly let us remember the danger of procrastination and delay For I. Satan is crafty II. Sinne daily increaseth within us both in regard of quantity and quality III. We daily are estranged more from God and stray farther from him IV. Death comes daily creeping upon us oh consider how many fall into the snares of death at unawares when they thinke of no such thing at all Answ 4 Fourthly let us recall our spirits from the love of all earthly things with Mary chusing the better part and placing our affections upon those things which are above using the world as though we used it not 1 Cor. 7.30 And thus much for the first thing observable in this petition that in Heaven God is perfectly worshipped and served Secondly from these words Thy will be done on earth as in Heaven we learne that God is not perfectly worshipped in earth for otherwise Obser 2 what need we pray Or that the will of God is ordinarily violated upon the earth 1 Iohn 5.19 Quest 5 How doth this appeare Answ 1 First there are many in the world who know not the will of God the Gentiles are ignorant of the truth and Word of God yea how many Sects are there in the world both in China Aethiopia Turkie Persia and India yea how many Papists Heretickes Familists Libertines and Separatists who understand not aright the will of God And therefore no wonder if they doe not obey it Secondly in the Church there are many wicked many disobedient unto the will of God Answ 2 Thirdly the godly in the Church are infirme Answ 3 and weake the best of all sinning often 1 Iohn 1.8 9. How many sorts of people are there in the Quest 4 Church who doe not fulfill the will of God Many but principally these five namely Answ First prophane persons to whom nothing but sinne and iniquity is pleasing Secondly morall and civill honest men who are without all taste or rellish of Religion Thirdly Hypocrites who have a forme of godlinesse but deny the power thereof in their hearts b Tim. 3.5 Fourthly those who are halfe converted as Agrippa was halfe perswaded to become a Christian and Herod contented to do halfe the work of a Christian man Mark 6.20 Fifthly those who stick at the threshold and cleave in the barke of Religion tything mints and straining gnats but neglecting the greater things of the Law What is required of the righteous within the Church towards these Quest 7 Wee must endeavour to helpe them to fullfill the will of God Answ by these meanes to wit First by counselling advising exhorting and perswading them unto obedience Secondly by shining before them in a holy life and conversation that what our exhortations cannot our examples may doe Thirdly by our
1.4 or laid up 2 Tim. 4.8 but prepared Mat. 25.34 and 1 Cor. 2.9 yea what is prepared Mansions Iohn 14.2 and seats Mat. 20.23 And the sinne of man cannot frustrate or make void the covenant and decree of God Rom. 11. because if those fall for whom this kingdome is prepared God will restore them againe by grace and repentance Psal 37.24 Answ 2 Secondly it appeares by Gods preferring of us before the Angels Quest 2 How doth God preferre man before the Angels Answ 1 First in offering repentance unto us which he did not unto the Angels Jude 6. and 2 Pet. 2.4 Answ 2 Secondly in giving Christ for us which hee did not for the Angels Answ 3 Thirdly in planting a Ministerie in the world for bringing men unto Repentance and unto Christ Ephe. 4.11 Answ 4 Fourthly by giving the Spirit of God in our hearts Vers 28 VERS 28. And why take ye thought for rayment Consider the Lillies of the field how they grow they toile not neither doe they spinne And why take ye thought for rayment Quest 1 Doth Christ here condemne apparell Answ No but carefulnesse for apparell for procurandae non curanda vestes Garments are to bee procured and provided not to be cared for Quest 2 Whether were and are garments necessary Answ 1 First they were not from the beginning that is before sinne as appeares thus I. There was no uncleannesse filthinesse or unseemelinesse in the body in the first creation thereof II. There was no unseasonable weather nor any hurtfulnesse in the ayre before the curse And therefore till after the fall there was no use Answ 2 of garments Secondly but now garments are necessarily used Quest 3 What use is there of garments now a dayes Answ 1 First they are now used to cover the nakednesse this after sinne was taught by nature Gen. 3. and confirmed by God Answ 2 Secondly they now are used to defend us from heate and cold Answ 3 Thirdly for comlinesse and ornament and for this cause was given unto Benjamin five changes of rayment Gen. 4.22 Answ 4 Fourthly to admonish us of Sinne and our present uncleannesse thereby The ornament of the soule how carefully that should be adorned 1 Tim. 2.9 and 1 Pet. 3 3 4. Fifthly to distinguish First sexes women from men Deut. 22.5 Secondly ages thus young Ioseph had a garment of divers colours Gen. 37.3 Thirdly orders Thus sometimes I. The Kings were distinguished by their garments II. Sometimes the Priests Exod. 28.2 and 29.5 c. III. Sometimes the Rich Luk. 16.15 Mat. 11.8 IV. Sometimes the Poore Eccles 40.1 Forthly occasions actions affections and times namely I. Holy garments Exod. 39.1 and 40.12 Levit. 8.8 and 16 4 II. Wedding garments Mat. 22.11 III. Garments of mirth Exod. 33.4 and Esay 61.3 IV. Mourning garments sackcloth 2 King 6.30 V. Garments used for travellers on foot on horseback by men warring and sleeping VERS 29. And yet I say unto you Vers 29 that even Salomon in all his glory was not arrayed like one of these § 1. And yet I say unto you Why doth our Saviour here use this asseveration Sect. 1 Tamen dico yet I say unto you Quest 1 To teach two things unto us namely I. That Christ is of another opinion in many things then the world is II. Answ That wee must beleeve Christ whatsoever the world saith First Christ saith I say unto you as if he would say Many and it may bee you also thinke otherwise Obser 1 but I say it is thus to teach us That he teacheth many things otherwise then reason opinion or the world doth He teacheth that the poore and persecuted are blessed Mat. 5.2.11.12 but the world thinks them miserable Hee teacheth that godlines is great gaine but the world holds gaine godlinesse Reade 1 Tim. 4.8 5.6 How doth it appeare that Christ and reason Quest 2 and the world teach contrarily It is cleare by these three things to wit Answ First Christ is truth it selfe but reason is ignorant of the truth Philosophie it selfe looking upon man as pure and hence affirming that man following the conduct of nature cannot erre Secondly reason nature and the world looke too much upon themselves but Christ teacheth us to looke upon God nature and reason perswadeth us to respect our selves more then Gods glory as Peter said Master spare thy selfe c. Mat. 16.22 but Christ teacheth us to seeke the glory of God in all things and above all things and to deny our selves Mat. 16.24 Whether can a naturall man be the servant of Quest 3 God or not Answ No because he understands nothing beyond or above naturall reason For the better taking up of this observe What the naturall man Can understand namely these things First gaine glory quiet peace estimation and the like Secondly to avoide grosse enormious and criminall offences Thirdly to be of an affable meeke and courteous nature to bee true and just in his dealings and injurious unto none Cannot understand namely these sixe things to with First what is meant by the purity of the heart Secondly the presence of God to be every where Thirdly the internall conduct and direction of the Holy Ghost Fourthly what is meant by the internall fulnesse of God Ephes 3.19 Fifthly to glorifie God in every action Sixtly to be zealous for Gods glory and in Gods service These things are strange unto him untill hee bee taught them by Christ Secondly Christ saith I say unto you as if he would say it matters not what the world saith Obser 2 but what I say Teaching us that wee must beleeve the word of God whatsoever reason opinion custome or the world saith to the contrary Ioh. 10.4.27 and 8.51 Quest 4 Why must wee beleeve the word of God before all these Answ 1 First the word is Christs and he is worthy to be beleeved before all these Ioh. 1.1.14 Answ 2 Secondly the word is true yea a perpetuall truth and therefore deserves to be believed Esa 40.8 Answ 3 Thirdly the word regenerates us and is the spirituall seed whereby we are begotten Iam. 1.18 and 1 Pet. 1.23 Answ 4 Fourthly the word directs our life and conversation Read Psal 19. and 119. Answ 5 Fifthly the word must judge us at the last day and therefore is more worthy to believed then those things which neither must judge us nor we be judged by Ioh. 12.48 and Rom. 2.16 and 2 Thes 1.8 Sect. 2 § 2. Salomon in all his glory was not arayed like one of these Quest How did the Lillies exceede Salomon in glory Answ 1 First the ornaments of Salomon in all his glory were but artificiall but the cloathing of the lillies are naturall and looke how farre nature exceedeth art for art is but an imitratrix of nature and her perfection is to imitate nature Therefore the Lillies exceed Salomon in all his glory Answ 2 Secondly Salomon when he was so gloriously decked was beholden to many creatures hee was beholden to
learne how to be saved 2 Cor. 5.19 and Ephes 4.11 III. The word is the instrument of begetting faith in us of giving the spirit unto us and of sealing us Rom. 10.14 17. Ephes 1.13 Must we ascribe all this to preaching and nothing Quest 6 to prayer reading meditating and the illumination of the Spirit in the heart and the workes of obedience in the life Certainely Answ great things are spoken of all these they are al greatly to be praysed highly to be prized and diligently to be practised but they are corroborated and strengthened by preaching as appeares thus I. Reading is unprofitable without understanding as is evident in the Eunuch Acts 8.31 but Preaching opens explaines and expounds the Scripture and makes it easie to be understood II. The hearing of the word preached begets the Holy Spirit in our hearts or is a meanes to bring him unto us As we see while Peter and Paul preached the holy Ghost was given unto the hearers Acts 10.44 and 11.15 III. The end of our prayer when wee come unto the house of God is that our hearing might be blessed and made profitable unto us IV. Our obedience is blind and lame except it bee directed by the word And therefore the word is the true guide unto heaven § 3. The Kingdome of God Sect. 3 How manifold is the Kingdome of God Quest 1 Two-fold of grace and of glory Answ To whom doth this kingdome of God belong Quest 2 To the elect Answ who in this life have the Kingdom of grace in possession and the kingdome of glory in hope and in the life to come shall enjoy eternall life Mat. 21.35 Luk. 12.32 and 2 Tim. 4.8 Who are the Superiours and subjects of this Quest 3 Kingdome First the King hereof is three-fold in a threefold Answ 1 respect to wit I. God the Father is the King of this kingdome of grace in respect of his creation thereof o Psal 149 5. II. God the Sonne is the King of this Kingdome of grace in respect of his redemption therof p Mat. 21.5 III. God the holy Ghost is the King of this Kingdome in respect of his sanctifying thereof q Psal 24.7 Secondly the subjects of this kingdome is Answ 2 the invisible Church Mat. 13.38 Luk. 1.33 and the sonnes of the Kingdome Thirdly the statute lawes of this kingdome Answ 3 is the word of God which is properly called a law I. Because it is a rule of our obedience II. Because Christ governes us by his word as Kings governe their subjects by lawes Why is the spirituall and invisible Church of Quest 4 Christ called a Kingdome Answ For the priviledges and prerogatives which we have therein as in a kingdome as for example First a King in his kingdome hath supreme power above all therein so the children of God have power over sinne sathan and themselves they neede feare none neither the calumnies of the wicked nor those who can kill the body but can goe no further Secondly a King may have whatsoever his heart desires so the children of God have absolute contentation and hence it is called a kingdome because it hath the commodities and benefits and good things of all townes and cities and we are Kings and Lords of all through contentation Quest 5 How doth the excellency and felicitie of this kingdome appeare Answer 1 First it is Kingdome in it selfe glorious even an inheritance of glory Therefore it is an excellent place Answer 2 Secondly all the subjects of this kingdome are Kings Therefore it is a glorious place Answer 3 Thirdly all the lawes of this Kingdome are perfect That is both teaching us the perfect will of God and our eternall felicitie and happinesse And therfore it is an excellent Kingdome Answer 4 Fourthly this Kingdome depends upon none that is neither wants nor stands in neede of any Ministers servants officers or the like to manage it as other kingdomes doe And therefore must needes be a rare Kingdome Sect. 4 § 4. n d the righteousnesse Queston 1 What is meant by righteousnesse First sometimes it is taken for righteousnesse by faith but not so here Secondly sometimes for righteousnesse Answer 1 of life and so it is taken in this place our Answer 2 Saviour hereby teaching us That heauen is in vaine expected Observation wished for desired or sought after without pietie of life follow peace and holinesse without which no man can be saved Heb. 12.14 Tit. 2.11 The Rhodians and Lydians made a law that vicious sonnes of vertuous parents should not inherit thinking it an unfit thing that those should inherit their fathers lands who did not inherit their fathers vertues So the Lord hath made a law that no wicked man shall have any part or portion in his kingdome at all 1 Cor. 9.10 The heathen thought that when good men died they were sent to the fortunate Islands but the wicked to the Isles of vengeance called Tartarus And thus indeede God hath determined that Qualis vita finis ita every mans reward and portion shall be according to his worke Romans 2.6 as followes by and by How doth it appeare that heaven cannot Queston 2 be had without holinesse of life for many hope to bee saved whose lives are both ungodly and unjust Answer The truth of it appeares thus namely First from the ordinance of God God hath ordained heaven for his glory and the blessednesse of his children and servants and therefore none shall be made partakers thereof but onely those who glorifie God in their lives loving him above al things as becomes sonnes and obeying him in all things as becomes servants Secondly from the justice of God who will judge every one according to his workes at the last day 2 Corinthians 5.10 And therefore where the life was wicked the doome shall bee wretched Thirdly from the mercy of God who loves the righteous but not the wicked The righteous Lord loveth righteousnesse and righteous men and therefore onely such shall bee saved Fourthly because where there is imapiety there is no Religion Romans 12.17 Philippians 4.8 and for the irreligious there is no happinesse Fiftly from the end Because this was the end First of our creation for wee were made that wee might be holy Ephes 2.10 Secondly of our redemption for wee were redeemed unto righteousnesse Luk. 1.75 Tit. 2.14 Thirdly of our vocation God hath called us unto the fellowship of his Sonne that we might be righteous and holy 1 Thes 4.8 Fourthly of our election wee were before all time elected that in time we might live as vessels elect and precious holy and pure Ephes 1.4 Fifthly of our reconciliation we were by Christ reconciled unto God that we might be righteous and holy Colos 1.22 All men in the world are sinners shall none then come to heaven all have sinned Queston 3 originally and the best as well as the worst doe daily sinne actually There is none so good but he daily trespasseth either
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
in regard of heresie hee is compared to a Wolfe Mat. 7.26 Fourthly in regard of his sluggishnesse and idlenesse he is compared to a Dog in the manger or a dumbe dog Esay 56.10 c. Secondly some by these words beware of Answ 2 men conceive that our Saviour would have them to expect all men every where to bee their enemies And it is true that the Gospel shall find some enemies and opposition wheresoever it comes Act. 17. and 19. and 28. Thirdly but I conceive that these words signifie Answ 3 somewhat more yet then this namely that hereby our Saviour would have us to take notice that the very humane nature of man is an enemy unto the preaching of the Gospel For he doth not say Beware of Lyons or Tygers or Wolves but beware of men Homo homini lupus Hence then observe That the nature of man Observ and the naturall man is alwayes an enemy to God Religion and the preaching of the Gospel Why is the naturall man such an enemy to the Quest 2 Word and Gospel and God First because he is wholly averse from God Answ 1 and will not be subject unto him Rom. 8.6.7.8 His Motto is Ais nego negos ai◠what God bids that he will not doe what God forbids that he will doe just like the Florentine who is mentioned in the second Booke of the Courtier of Count Baldessar Castilio two enemies being together in the Councell-chamber of Florence as it hapneth often in those Common-weaths the one of them which was of the house of Altoviti slept and hee that sate next unto him for a sport stirring him with his elbow made him awake although his adversary that was of the house of Alamanni had said nothing at all as yet against him and said unto him hearest thou not what such an one saith Make answer for thy selfe for the Lords require it Whereupon he of Altoviti all sleepie arose upon his feet without any more deliberation said My Lords I say the cleane contrary to that Alamanni hath spoken To which Alamanni answers why I have said nothing Altoviti said immediately Then to that thou wilt speake Thus averse is the naturall man crossing and opposing whatsoever the Lord doth or shall command Nitimur in vetita we desire nothing so much as that which is denied us like our Mother Eve who longed for no fruit so much as the forbidden fruit Answ 2 Secondly the Law doth forbid all sinne and the Gospel condemne all licentious liberty Now we being given unto sinne and not able to cease from it 2 Pet. 2.14 Hence it comes that wee are enemies unto the Gospel which forbids and condemnes it Naturall men being captives and slaves cannot endure to heare those things which are contrary to their Lord and Master Sinne. Answ 3 Thirdly the Gospel would humble us 1 Pet. 5.6 and teach us to deny our selves and therefore we oppose set our selves naturally against it because we are proud and lovers of our selves Sect. 2 § 2. Tradent They will deliver you Quest 1 What is the meaning of this delivering Answ 1 First the word is not to be understood of betraying but of accusing They shall accuse you Answ 2 Secondly there were divers Tribunals or Iudgement seats the Sanhedrims and Synagogues and Princes and Kings as if our Saviour would say There are no Tribunals where you shall not be accused and condemned Where we may see and marke the wicked craft of Sathan who rather endeavours Lege by law then Vi by force to oppresse and persecute Christ because this will prevaile even with the good as we see in the King who because there was a law decreed Daniel 6. therefore cast Daniel into the Lyons den although it were sore against his will Observ Whence wee may note That humane lawes are often opposite to true Religion this might be proved by many examples both by the law made against Daniel chap. 6. and that Idolatrous Decree chap. 3. and those Popish Lawes in Italy Spaine and France yea by that Councell that condemned Christ and that speech of the Iewes Wee have a Law and by that Law he ought to die Quest 2 How doth it appeare that mans law is often opposite to Gods truth Answ 1 First it appeares thus the Law of God in it selfe is eternall masculine diurnall cleare immoveable good yea the rule of goodnesse Answ 2 The Law of man is oft times nocturnall darke feminine infirme stained and subject to errour For seeing that all men are lyers and uncleane how can any bring a pure thing out of an impure or truth out of a lye Sect. 3 § 3. Ad Concilia unto Councels There were in Israel distinct Courts consisting of distinct persons the one principally for Church busines the other for affaires in the Common-wealth the one an Ecclesiasticall Consistory the other a civill Iudicatory Now although the tyrannie of Antiochus and the troublesome times ensuing had bred such a confusion in matters of government among the Iewes that an evident distinction can hardly be found in the New Testament yet some foot steps and imperfect tokens of both Courts are there observeable principally in Matthew 21.23 and 26.3 where the chiefe Priests and the Elders of the people are named as two distinct Consistories and each Consistorie seemeth to bee differenced by its proper name For the Secular Consistorie was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Councell and the Spirituall termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Synagogue as in this verse They will deliver you up to the Councels and they will scourge you in their Synagogues § 4. Yee shall be brought before Governors and Sect. 4 Kings Our Saviour in this verse and so forward doth foretell the Apostles of five sorts or degrees of dangers that would attend them and annexeth for their comfort the remedies with the evils as for example First the initiall and first degree of evils is the hatred of the world verse 22. Yee shall be hated of all men for my names sake Now the remedy against this evill is perseverance laid downe in the same place in these words but hee that endureth unto the end shall be saved Secondly the next degree of evils is worse and more perillous and that is that the world shall not onely hate them but also accuse and imprison them this is laid downe in this verse and the next They will deliver you up to the Councels and yee shall be brought before Governors and Kings Now the remedy against this evill is Confidence laid downe verse 19. in these words When they deliver you up take no thought how or what yee shall speake for it shall be given you in that same houre what ye shall speake Thirdly the sequent danger is yet worse and that is scourging and buffeting under which all kinds of torments are understood They will scourge you in their Synagogues verse 17. Now the remedy against this evill is this It shall be given you in that
own off and took the other unto him Thirdly Rape injustice oppression and tyranny in snatching by force another mans wife from him Fourthly an incestuous habitation with the wife of his brother who was now alive and had had children by his wife Herodias And therefore it was a most unlawfull marriage Vers 7 VERS 7. Whereupon he promised with an oath to give her whatsoever she would ask Quest 1 What is an Oath Answ It is a lawfull calling of God to witnesse the truth of something affirmed which is in controversie Or it is a confirmation of some truth in question by a lawfull calling of God to witnesse This definition is partly taken from Hebr. 6.16 and partly from the third Commandement Thou shalt not take the name of the Lord thy God in vain Wherein observe these four things to wit First the end of an oath and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for confirmation of the truth Secondly the matter moving an oath and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some difference or controversie that is when some doubts arise which it is necessary for us to cleer Thirdly the effect of an oath and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting an end to all strife For an oath being interposed puts an end to all controversies amongst men Fourthly the form of an oath and that is a lawfull calling God to witnesse the truth of that which is affirmed and a desire that he would punish it if it be false And thus we see the principall causes of an oath Quest 2 How doth it appear that it is lawfull to take an oath Answ 1 First it is evident from the end thereof I argue thus Hebr. 6.16 c. Exod. 22.8 To confirm the truth and to put an end to all controversies are things in themselves both good and honest But the end of an oath is to confirme the truth and to put an end to all controversies Therefore in it selfe it is a good and honest thing Answ 2 Secondly it appeares from the Author and Institutor thereof I argue thus That which God is the Author and Institutor of must needs be good and lawfull But hee is the Author and Institutor of an oath as appeares Deut. 6.13 Thou shalt feare the Lord and serve him and shalt sweare by his name Therefore there is an oath which is good and lawfull Thirdly it is cleare from the nature thereof Answ 3 I argue thus That which is a part of Gods worship is lawfull and good But an oath is a part of Gods worship for when men sweare by God they acknowledge him to be the searcher of the heart and the revenger of perjury and thereby worship God Therefore there is an oath lawfull and good Fourthly it is evident a signo I argue thus Answ 4 that which is a note of the true people of God is honest and good But to sweare by the true God is a note of the true people of God Esay 65.15 Ier. 4.2 Therefore there is an oath which is honest and good Fiftly it appeares plainely Ab exemplis The Answ 5 Argument is this That which hath beene used by God by Christ and by the Apostles is lawfull and good But an oath hath beene taken by God Christ and the Apostles Therefore there is an oath which is lawfull and good The Minor is evident from these places God the Father sweares Genes 22.16 God the Sonne often used the forme of an oath when he said Amen Amen dico vobis verely verely I say unto you as thinkes Aretius exam theolog pag. 74. S. Paul sweares 2 Corinth 1.23 and 1 Corinth 15.31 Wherein did Herod offend in swearing Quest 3 There are two things required in an oath viz. Answ First Vt ritè fiat that it be lawfully taken Secondly Vt ritè servetur that it be lawfully observed and kept Now Herod offended against both these For I. Hee sinned against the first because hee tooke an oath in a vaine and foolish thing without any necessitie when as he should have feared an oath yea feared lest the Maiden should aske something which was contrary to the will of God II. He sinned against the second thing required in an oath for hee was not content to sweare foolishly but which was worse hee did wickedly performe and grant what was wickedly desired namely the head of the Baptist VERS 8. And shee being before instructed of her Mother said Give me here Iohn Baptists head in a Charger What was there in this Damosel worthy of our imitation First as she beleeved the Kings oath and promise and upon the confidence shee had therein framed her petition So should we beleeve the promises and oathes of the Lord and boldly aske and confidently hope to receive what hee hath promised to give Secondly as shee did not petition the King of her owne head but first advised with her Mother what to aske So before we pray we should consult and deliberate with the word of God that wee may aske only those things which are agreeable unto his will Verse 9.10 VERS 9.10 And the King was sorry neverthelesse for the oathes sake and them which sate with him at meat hâ—e commanded it to be given her And he sent and beheaded Iohn in the prison Quest Whether was Herod originally accessary to the death of Iohn Baptist or not Answ 1 First Hierome and some others thinke that Herod and Herodias agreed together that hee should make a Feast and her Daughter should dance thereat with which hee seeming to bee extraordinarily pleased should make this promise to give her whatsoever she should aske and then shee should aske Iohns head at which request although in heart he rejoyced yet outwardly hee should seeme to be sorry that so those who were with him might excuse him as being unwilling to have done this bloody fact Now the reasons which are given for the confirming of this opinion are these to wit I. Because except hee had wished Iohns death hee would not have beheaded him for his oathes sake for in such oathes and promises it is alwayes understood that the thing be honest and lawfull which is desired And therefore her request not being such hee need not have granted it if hee would II. Because it is not probable that hee could be so strangely overtaken and delighted with a Dance that in recompense thereof hee should make such a large promise as to give her whatsoever shee should aske verse 7. III. Because if hee had not beene consenting hereunto he could easily have corrected the request of the Maid and have directed her to aske some other thing which was more profitable for her then was Iohns head IV. Because there was no need to feare the offending of those who sate at meat with him if hee had not beheaded Iohn for wee doe not reade of any hatred they bare him or desire or delight they had in his death V. Because the text saith plainely When hee would have put him
his praise out of infants and sucklings who can neither speake nor understand how much more then out of these who can speake and have some understanding Fulke Vers 19 VERS 19. And when he saw a Figtree in the way he came to it and found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away Wee say that although the Jewish Church be now but like a withered tree yet it shall flourish againe hereafter Object Now against this it is objected CHRIST here cursed this fig-tree which represented the Church of the Jewes and said Never fruit grow upon thee henceforth And therefore it seemes that this tree and that Church shall never flourish againe Answ That Fig-tree which was here accursed by Christ never to beare fruit againe represented the Jewes who lived then and those who shall live till the conversion of the Jewes but when the wrath of God is come upon them to the full as the Apostles speakes then the Lord shall call them and their rod shall flourish againe VERS 22. And all things whatsoever yee shall aske in Prayer Verse 22 beleeving yee shall receive § 1. And all things whatsoever ye shall aske Sect. 1 in prayer Our Saviour in these words doth plainly point out this Observation unto us Observ namely That true and Lawfull prayer never wants his effect How doth the trueth hereof appeare Quest 1 Most evidently from these particulars to wit First from these places of Scripture Answ Psalm 22.24 and 50.15 Iohn 16.24 Iames. 5.16 and Ierem. 29.13 Amos. 5.4 6. Secondly from the trueth of God who is faithfull in all his Promises 1. Thes 5.24 Hebr. 6.10 Thirdly from the ordinance of God it being the meanes appointed by GOD for the obtaining of what wee want Iohn 14.13 and 16 24. and in this verse Fourthly from the mercy of God who is alwayes ready to supply our wants and onely waites untill wee pray Iames. 4.2 Fifthly from the force and efficacy of prayer whereof we spake before Chap. 6. Sixthly from an absurdity which otherwise would follow for if we have no certainty of the hearing of our prayers then we can have no confidence at all For I. Wee have none in heaven or earth to trust unto but onely unto God Psalm 73.25 II. Wee cannot see him for none hath seene him at any time III. Our onely way unto him is by prayer and therefore of all men wee are the most miserable if wee be unsure of his Love to helpe us or that hee will heare us and grant our requests But the contrary that is the assurance of the faithfull to be heard is evident from these places 2. Chronic. 14.7 and 15.2 15. Psalm 118.5 and. 120.1 Esa 38.5 Whence comes it that the prayers of many are Quest 2 not heard Jf we be not heard we must know Answ the reason is because wee pray not lawfully For God is neare unto all those who call upon him faithfully Psal 145.18 But more particularly if our prayers be not heard the reason thereof is one of these either First because wee are wicked and vnbeleevers for the prayers of such are abominable unto him but the prayers of the Righteous are his delight Prov. 15.29 Psalm 145.19 Or Secondly because our requests are not lawfull that is when either I. Wee desire those things which are not good as when we pray for revenge Or II. When we desire those things which stand not with Gods glory neither suite with our good Or III. When we desire those things which are not necessary but superfluous serving for the satisfying of our lusts Psal 50.15 and 120.1 and 116.3 4. and 18.6 Or Thirdly because we are not aright prepared to pray that i◠when either I. Wee pray without any meditation and examination at all not considering and pondering either how we must pray or for what Or II. When we pray with our sinnes upon us and in us as the people did Iosh 7. and. 1. Tim. 28. Or III. When we are not fit to receive such a grace as we pray for as for example we pray for a sight and assurance of the blessed Spirit in our hearts but we must not expect the assurance and apprehension thereof untill we have seriously undertaken to worke out the worke of our salvation yea vntill renovation holy affections zeale and the like graces be wrought in our hearts Or Fourthly because our prayers are not faithfull Here observe that unto a faithfull prayer these things are necessarily required namely I. Selfe-deniall and all selfe-confidence praying onely in the name of Christ Iohn 14 13. And II. A sure confidence and affiance in God that if we aske those things which are agreeable unto his will he will heare us Mark 11.24 Hebr. 10.22 And III. The aide and assistance of the holy Spirit for if we pray in the holy Ghost our prayers shall be heard Iude. 20. Or Fifthly because we begge things peremptorily and not with a subordination to the will of God Or Sixthly because we doe not persevere in our prayers but quickly grow weary And therefore if we desire that our prayers may be alwayes efficacious and fruitfull let us labour I. That our persons may be holy and pure And II. That our requests may be lawfull that is Let us desire First alwayes those things which are good in themselves And Secondly onely those things which may stand with Gods glory and our good And Thirdly onely necessary things And III. That we may be rightly prepared before we pray that is we must First meditate of our wants and the nature of him to whom we pray And Secondly wee must remove from us the Love guilt and pollution of sinne by repentance And Thirdly labour that we may be made vessels of honour that so we may be capable to receive those graces which we crave And IV. Wee must labour that our prayers be faithfull that is not offered up with any hope to bee heard for any merit or worthinesse that is in us but powred forth unto God by the assistance of the Spirit and with a sure confidence to be heard through the merits and mercies of Christ our Lord. And V. Wee must alwayes conclude our requests with a willing submission unto Gods will And VI. We must continue asking till we have received and persevere in prayer untill we have obtained what we want § 2. Beleeving Our Saviour here by shewing that Prayer is to Sect. 2 be offered up in faith may move this quaere What is the proper act of a true lively Quest and justifying faith The proper and principall act of justifying faith is a particular apprehension Answ and application of the free and gracious promises of God in the Gospell which are offered unto the faithfull in Christ the Mediator Now this particular and justifying faith includes in it a generall faith for if a man should doubt in generall of the truth of
sincerity of Doctrine as appeares thus Jf sometimes they taught those which was true and sometimes yea more often that which was false then they did often depart from the truth and sincerity of Doctrine But the former is true therefore the latter The Assumption is proved from Matthew 15.3 4 5 6. and 16.6 From whence it appeares plainly That the Scribes and Pharisees not onely offended in this that they did not order their lives and conversations according to the prescript rule of the Law which they propounded to others but also in the expounding of that Law they did heape together many Traditions not lawfull yea and weaken the Law it selfe Whence it followes that those who sate in Moses chaire were neither the rule of the Law or truth neither the rule and absolute Iudges of Interpretations J conclude therefore this gâ—eat Objection thus Seeing the Scribes and Pharisees sometimes taught amisse and sometimes were to be avoided it is therefore necessary that when Christ saith here Because they sit in Moses Chaire therefore obey them that by the Chaire of Moses is to be understood not any authority of theirs but rather some Rule by which it might appeare when they taught well when ill I hold this an insoluble and plaine solution If the Pastors sitting in the Chaire are then to be obeyed when they teach according to the chaire and if teaching contrary to the chaire they are not to be obeyed which thinke none will deny then the chaire is the Rule of obedience due unto the Pastors but this chaire is the Law of Moses as was amply proved before therefore the Law of Moses 1 the Rule of obedience which Law is the Scripture and consequently the Scripture is that Rule of obedience Sect. 2 § 2. They make broad their Phylacteries Having spoken before of these Phylacteries J here passe them by but if the studious Reader would know further what these Phylacteries were what was written in them whence they were so called and what is meant by the enlarging of their Phylacteries Let him read Senens biblioth sanct Lib. 2. Page 9â— et Sylloge vocum exotic Page 153. c. ad 160. et Godwyn in his Jewish antiquities Lib. 1. Cap. 10. Page 51 52 53 54. Vers 6 VERS 6. And they love the chiefe seates in Synagogues Quest What were the chiefe seats which were so much affected Answ For answer hereunto observe That the manner of their meetings when Disputations were had in their Synagogues or other Schooles was thus according to Philo Iudaeus quod omnis probus page 679. The chiefe Rabbies sate in reserved chaires these are those chiefe Seats in the Synagogues which the Scribes and Pharisees so much affected Their compaâ—ions sate upon benches or lower formes and their Schollers on the ground at the feet of their Teachers Vers 9 VERS 9. And call no man your Father upon the Earth for one is your Father which is in heaven Quest 1 Why doth our Saviour forbid his Disciples and the multitude to call no man Father Answ As the Grecians were wont to call the Students in Physicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm epist dedic Hilario praefix The children of the Physitians so the Jewes termed the Schollers of the Prophets Filis Prophetarum The children of the Pr phets 2. King 6.1 by reason whereof the Prophets sometimes were called Fathers as appeares by Elisha's cry My Father my Father 2. King 2.12 whence the Rabbies grew very ambitious of the name Father which was the reason of this our Saviours speech Call no man Father upon earth How can this command Call no man Father upon Quest 2 earth stand with the Law of God which commands honour to parents and the precept of Christ which else-where enjoynes children to honour their parents and the practise of the Apostle Paul who calleth himselfe the Corinthians Father First this place must not be understood simply Answ 1 as though it were not lawfull to give the name and appellation of Father to any For then indeed I. St. Paul should have been contrary to his Master who maketh himselfe a spirituall Father to the Corinthians 1. Corinth 4.15 Yea II. Christ then should have beene contrary to his Father who hath himselfe termed Superiours Fathers in the fifth Commandement and commanded Inferiours to honour them a part of which honour is to call them Father Yea III. Christ then should have beene contrary to himselfe who repâ—oveth the Scribes and Pharisees because they perverted the children and suffered them not to doe any thing for their Fathers and Mothers Marke 7.11 And therefore Christ doth not forbid a bare and simple appellation of Father Secondly Christ reproveth here onely the ambitious Answ 2 affectation of the Pharisees who delighted much to be called Fathers Thirdly our Saviours meaning here is that they Answ 3 should not call any their Father in earth as we call God our Father that is to put our trust in him and to make him the author and preserver of our life for the Lord would have us to trust onely in him and depend as his children heirs only upoÌ„ him Fourthly a Christian hath in him a double man Answ 4 to wit I. An old man in which respect he hath a carnall Father whom he must honour so long as he enjoyes his life And II. A new man in which respect he hath God to be his Father who in CHRIST hath regenerated him by his holy Spirit and hath given him power to be made his Sonne Fifthly although there be some who in Scripture Answ 5 are called spirituall Fathers yet they are not such by nature but onely by denomination and participation Thus St. Paul cals Timothy Sonne â— Timoth. 1.2 18. in regard of the Gospell which he had made knowne unto him Sixthly St. Paul cals himselfe 1. Corinth 4.15 Answ 6 the Father of the Corinthians in respect of their conversion but not primarily but secondarily because he was onely the instrument which God first used for their vocation and regeneration by the Gospell and not the author or efficient cause thereof VERS 13 14 15. Vers 13.14 15 But wee unto you Scribes and Pharisees Hypocrites for ye shut up the Kingdome of Heaven against men for yee neither goe in your selves neither suffer yee them that are entring to goe in Woe unto you Scribes and Pharisees Hypocrites for ye devoure Widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Woe unto you Scribes and Pharisees Hypocrites for ye compasse Sea and Land to make one Proselyte and when he is made ye make him twofold more the child of Hell then your selves Sect. 1 § 1. Woe unto you Scribes and Pharisees Hypocrites These Scribes and Pharises were of high esteeme and reckoning both in their owne conceits and also in the opinion of others none being thought better then they and yet we see here that Christ slights them cals them Hypocrites and denounceth many Woes against
unto the will of God Now what else could cause Christ in this manner to pray against his Cup and crosse but the exceeding feare and feeling of Gods heavie wrath and irefull indignation wherewith he was so amazed at the first and astonished that in his humane weakenesse he was carryed his Divinity now hiding and repressing it selfe to desire the passing of that cup which he was to drinke off for the Redemption of mankind If the Reader desire to see how this is opposed by Feverdentius and his exceptions fully answered I referre him to Dr. W. synops fol. 1096. Obser 4 Fourthly from this example of Christ we may learne that in praying it is lawfull to desire those things which may seeme to be divers from the will of God Thus Moses often prayed for Israel and Christ here for a removall of this Cup. Quest 2 How doth it appeare that we may warrantably pray for those things which seeme divers from Gods revealed will Answ The truth hereof will appeare as cleare as the Sunne to him who shall seriously consider and duly marke these particulars to wit First we know not what Gods secret will is and therefore we may pray against his revealed This we prove from David thus God by his Prophet Nathan had positively said The child shall dye 2 Sam. 12. And yet David prayed for the childs life and is condemned by none for thus praying because he knew not what the Lords secret will was Secondly if it were not lawfull to pray for those things which seeme divers from the revealed will of God then it were not lawfull to pray against afflictions or for the removall of evils for these are the operations of God and testimonies of his revealed will but this is lawfull as is plaine from Iames. 5.13 and Psal 50.15 Thirdly Gods resolution is often hypotheticall or conditionall as is evident from Ezech. 3.17 21. and Amos. 4.12 And therefore we may lawfully pray for those things which seeme divers from the revealed will of God Fourthly God oftentimes seemes to will those things which indeed he willeth not onely to prove us as is evident from Matthew 15.23 24 26. Luke 24.28 Exod. 32.10 Numb 14.10 And therefore we may lawfully pray for those things which seeme to be different from GODS will Fifthly the Lord sometimes seriously changeth his comminations for our prayers as appeares from Gen. 19.21 Esa 38.2 5. Ionah 3.10 Quest 3 Is there any mutation or change in God is not this plainly contradicted by Scripture 1 Sam. 15.29 Iam. 1.17 Answ Jt is most true that in the true internall will of God there is no mutation and change but we speake not of this but of the externall revelations promises and threatnings of God which are conditionall and consequently subject to mutation according to the accomplishment or non-accomplishment of the conditions Deus non mutat voluntatem Sed vult mutationem Greg. Sect. 3 § 3. Not as I will but as thou wilt CHRIST our blessed Saviour in subjecting his will to the will of God may occasion this Quaere Quest 1 To whom is the Will of man subject The Will of man is subject to three superiours namely First it is subject to reason And Secondly it is subject to the Magistrate Answ And Thirdly and above all it is subject unto God And therefore wicked wilfull men are justly punished by all these three And I. They are punished by the sting of conscience because they transgressed against reason And II. They are punished by the Magistrate because they disobeyed him And III. They shall be punished by God who will give them over to the tortments of hell And therefore we had need with our blessed Saviour submit and subject our wils to the will of God CHRIST in thus praying Not as I will Father us as thou wilt would teach us That it is much better for us to give our selves unto the Lord to be directed by him Obser then to draw him to our desires that is if the Lord from heaven should say unto us when we are in any want necessity or distresse choose whether I shall doe unto you as seemes best unto my selfe or as you your selves would and I will doe it we should with our Saviour in the text say Father not as we would but as thou wilt and as seemes best in thy owne eyes Reade for this purpose Matth. 6.10 Luke 1.38 and 1 Peter 4.19 Why must we rather submit our selves to the Quest 2 will of our God then draw him to our desires Or why must we rather desire that the Lords will may be fulfilled in us then our owne wils and desires satisfied First because God is infinite in wisedome but we are fooles neither knowing Answ 1 I. What will come hereafter or what a night or the time to come may bring forth whereas the Lord calleth those things which are not as though they were knowing as perfectly what will be hereafter as what is now Neither II Doe we know what is profitable for us for the present we often praying for those things which are hurtfull for us Matthew 7.9 Iames 4.3 But the Lord knowes what is good and what is evill for us And therefore great reason there is that we should submit our desires and wils to the will and good pleasure of our GOD And Secondly because we are weake in our judgements Answ 2 and of small discretion therefore it is best for us to give our selves unto the Lord to be directed by him As infants and idiotes would exchange a treasure for a toye so we naturally preferre the worst things most and most earnestly desire that which is lesse worth desiring and coveting more for that which seemes good in shew then that which is good indeed like our great Grandfather who solde the earthly parradise for an apple Thirdly because naturally we savour too much Answ 3 of earthly things therefore we ought to submit our wils to the will of God who is wholly divine and heavenly And Fourthly because we are for the most part Answ 4 transported by our passions and led away with our affections as for example I. We are often seduced by Revenge ready to call for fire from heaven when we are injured II. We are sometimes led away with carnall love as Abraham was to Ismael and Samuel to Saul 1 Samuel 16.1 Thus Ieremiah was prohibited to mourne for the people Ierem. 7.16 and yet notwithstanding this prohibition he weepes Chap. 9 1. III. We are sometimes transported too farre with zeale towards our brethren and friends as we see in Ioshua Numb 11.27 and in Iohns Disciples Mark 9.38 Iohn 3.26 But the Lord First is infinite in wisedome and knowes all things And Secondly is infinite in power and can doe all things And Thirdly is infinite in love and cares for his children And Fourthly is infinite in purity contemning earthly things And Fifthly is infinite in prudence and judgement and cannot be mislead or seduced by affection