is no solid or sincere Religion but onely a forme 2 Tim. 3.5 Or Answ 3 Thirdly because the Master of the family doth not teach and instruct his houshold many follow Religion in some sort themselves but doe neglect to instruct their families and to teach their wives children and servants their duties Or Answ 4 Fourthly because either the head or parts of the family doe follow some other respects besides Religion and conscience namely either covetousnesse or gaine or partiality or selfe-will or the like Quest 4 What are the remedies against these domesticall dissensions Answ 1 The best remedy in all these is to run unto God Mic. 7.7 as for example I. If our friends or kindred or those who are neerest in the bond of nature unto us be angry or at strife with us then let us goe unto God and labour that he may be our friend and we shall then be happy and have cause to rejoyce in the middest of these jars and distastes If we be injured and unjustly wronged by any who are neere unto us or whosoever and that we must suffer and endure those wrongs then let us respect the promises of God made unto such and rejoyce our selves in them Answ 2 Secondly some understand this verse of the dissensions which shall arise amongst the godly Quest 5 How many sorts and kinds of peace are there Answ Three namely First the peace of the wicked or that peace which wicked men have amongst themselves this our Saviour spake of verse 34. Secondly the peace of the godly amongst themselves this is both commanded Ioh. 14. and also promised The God of peace will give peace unto the righteous Esa 57. Thirdly the peace of the righteous with the wicked and this our Saviour speaks of in this place Here observe that it is understood two manner of wayes to wit either I. Indicatively onely Or else II. Imperatively also First this may be understood Indicatively onely shewing what shall come of preaching and thus it seemes to be understood by that which went before Whence we note That the preaching of the Gospel will beget jars and dissensions Observ amongst the neerest and deerest friends for some will beleeve and some will belye the Preachers and preaching of the Word some will practise it some will persecute it some will desire to injoy it some others envie it Like the two theeves whereof the one prayes unto Christ and the other reviles him Many more examples hereof may be seen in Scripture both in the Athenians Act. 17. and in the Scribes and Pharisees and Sadduces and others Acts 13.45 and 14.13 19. and 18.6 8. and 19.23 and 21.30 and 23.7 and Ioh. 6.52 and 7.40 c. and 9.16 and 10.19 c. Why doth the preaching of the Gospel breed Quest 6 this variance betweene fathers and children masters and servants friends and friends First because no man can serve two masters Answ 1 Matth. 6.24 The children of God and of the world or Belial cannot agree Secondly because Religion and the word Answ 2 withdrawes men from their pleasure profit and gaine and therefore doth exasperate them against their dearest friends Moses and Aaron if God had not preserved them had paid dearely for bringing the Israelites from the flesh-pots of Egypt Exo. 16.2 Saint Paul was in danger of death for dispossessing a Damosell because she brought much money to her Master so long as shee was possessed Act. 16.18 Afterwards for speaking against Dlana Demetrius by an uprore and insurrection had likely to have slaine him because Paul spake against his profit Act. 19.24 And thus when Preachers speake against mens lucre and darlings they are hated by those who otherwise love them Thirdly because the word is a hard saying to Answ 3 flesh and blood Iohn 6.60 Or because men cannot endure reproofe Lot was well liked by the Sodomites for any thing we know untill he reproved them but then they threaten him Gen. 19.9 So many when once the word reproves them will endure it no longer but spurne against the reproofes and set themselves against the reprovers Fourthly because naturally men cannot endure Answ 4 that others should bee thought to be better then themselves for those who endeavour not to bee good indeed doe yet desire to be thought to bee good Esay 65.5 And hate those whom the world thinkes better then themselves as we see in Cain who hated his brother Abell because he was better in Gods esteeme and more beautifull in his eye then himselfe was Gen. 3. Fiftly the preaching of the word begets dissension Answ 5 amongst deare friends because thereby one becomes more blessed then another God promiseth and performeth that hee will blesse those who obey his word but curse the disobedient And hence the blessed are hated of the other as Iacob was by his brother Esau Gen. 27.41 And therefore we may observe the perversenesse of our nature and impiety of our dispositions in this particular that those whom 1. Nature and 2. Civility and 3. Custome and 4. Acquaintance hath taught us to love yea whom 5. we have loved indeed wee now hate onely because they are religious Quest 8 Who hate others or become enemies unto others for religion only Answer Many yea in a manner all sorts of people as for example First wives are offended with their husbands and husbands with their wives because they are religious Iob 2.9 Secondly Children are angry against Parents because with the bridle of religion they seeke to restraine them of their unbridled wils Thirdly Parents are often angry with their Children because they are young Saints and too religious and Masters dislike servants because they are too pure and religiously bent Fourth servants stomack their masters because they observe such pious practises in their houses wil rather leave them then submit themselves to be taught and instructed and catechised by them yea utterly refuse to be examined at home what they learnt at Church And thus I might have gone through all rankes and qualities and degrees whatsoever Secondly this verse may be understood Imperatively also as appeares by that which followes To teach us Observ That the strongest bonds of nature are to bee broken and neglected for religion Deut. 33.9 and Psalme 73.25 c. David must leave his Countrey and Rebecca her kindred if God call and command it As justice is painted blind without never an eye so Religion makes men Vnoculos to have but one eye and therefore they only behold and love Colos 3.15 and serve the Lord contemning all other things though never so strong as for example First Propinquity familiarity and intimacy is a strong bond and yet Religion makes us forsake our most neare and deare and familiar friends if they labour to seduce us and lead us aside from God or if they be hinderances unto us in his service Secondly Nature is a strong coard yea what nearer bond can there bee then is that of the Child to the Father and
bee an instrument to convert many Musculus sup Answ 2 Secondly some expound this of preaching and pietie together as if our Saviour would say shine in doctrine but withall let men see your Obser 2 good workes Gualt s Teaching both Pastors and people that to the knowledge of the word they must adjoyne the practise of pietie Or they must diligently labour to encrease both in knowledge and practise Quest 2 Why are both knowledge and practise thus necessarily to be adjoyned Answ 1 First because without the knowledge of religion our pietie and devotion is but blinde knowledge being the eye by which religion is directed and therefore they are necessarily to be conjoyned Answ 2 Secondly knowledge and practise are the two wings of religion without either of which our religion is lame and falles to the ground And therefore if with the Eagle wee desire to soare up unto heaven we must adjoyne and linke them both together Answ 3 Thirdly knowledge is not required in us or to be acquired by us for it selfe but that thereby we might be more enabled to performe our duties towards God which we cannot without the knowledge of the word and therefore it is requisite that first our hearts should be instructed in the knowledge of God and of his Law and of our Masters will and then carefully to performe what wee know our God requires of us Who are faultie in this particular First those who preferre ignorance before knowledge darknesse before light Secondly those who are remisse in seeking for knowledge who are ignorant and negligent in the use of the meanes of knowledge Vult non vult pigeâ— thâ—y love wisedome and say they long for understanding but other things wholly divert them from the quest thereof And therefore it is necessary to heare and read and learne and pray for the encrease of knowledge Thirdly they are too much defective here who labour for knowledge and rest only therein whether Pastors or people for we must not bee hearers onely or speakers onely or knowers onely but doers also because without a holy obedient and religious life our preaching hearing and knowledge is altogether fruitlesse Indeed it is true that a knowing Minister by his preaching may benefit others but not himselfe except hee bee a follower as well as a leader a Disciple as well as Doctour a practitioner as well as Teacher Fourthly those Ministers are principally faultie here whose lives are scandalous and conversations impious who doe not onely no good but also much evill These weave Penelopes web undoing as much by their evill life as they doe by their good doctrine destroying as fast with the left hand as they build with the right Thus much for the second generall answer to the first question the third and last remaines Thirdly some expound these words Let your Answ 3 light shine of pietie onely Thus Calvin most truely as though our Saviour would say as you are the light of doctrine verse 14. so shine in good workes that men seeing them may glorifie God Who are they that are commanded to let their Quest. 3 light shine or to hold forth a good example unto others First this belongs unto all in regard of all Answ 1 those to whom their life may be made knowne and that for these causes First because all men ought to glorifie God by their workes Secondly because there are none but they may exhibite something in their life whereby some others may either be confirmed or furthered by Thirdly because all men in their severall states and callings have some singular occasions of doing some good which others upon the like occasion offered ought and may imitate And therefore every one should labour to shine in the workes of holinesse and uprightnesse that others thereby might be provoked to the like Answ 2 Secondly they principally are enjoyned to hold forth the lampe of a pure life who either in age gifts or office are superiours unto others that is old men must be a president unto young Masters a patterne unto servants Fathers a copie unto children Magistrates an example unto people Ministers as Leaders unto their flocke and the like Read 2 Thessal 3.9 and 1 Tim. 4.12 and Titus 2.4.7 Now the reasons why this dutie of shining unto others belongs unto all sorts of superiours are these First because much is required of him to whom much is given w Luk. 12 48. and therefore the more God hath honoured any let them bee the more carefull to honour him the higher hee hath raysed any the more are they engaged to strive by the light of a holy life to advance his glory Secondly because the more eminent a man is in place the more conspicuous is his life and is the lesse hid as our Saviour sayth in the former verse save one A Citie set on a hill or a lighted candle put into a candle-sticke cannot bee hid Those who are in any high place cannot conceale their lives and actions but they will appeare to those who are under them either to their glory or infamy and therefore it concernes all superiours and Governours to be carefull that their light so shine unto others that God may be glorified by them and in them Thirdly because those who in place degree or rank are above others ought in going before to shew the right way to others Fourthly inferiours depend upon superiours and therefore for the most part compose themselves according to their example If a Ruler sayth Salomon hearken to lies all his servants are wicked x Pro. 29.12 And therefore all Governours had need to be wary lest they mislead those whom they must answer for and so their blood bee required at their hands Sect. 3 § 3. Before men What is the meaning of these words Quest Answ 1 First Musculus understands it of preaching the word as though our Saviour should say you must preach the word to all without respect of persons that is first to all nations and people whether Jewes or Gentiles Secondly to all of what order and degree soever whether rich or poore masters or servants Kings or subjects Thirdly to all of what condition qualitie or disposition whatsoever whether wise or simple ignorant or learned wicked or righteous obedient or rebellious for whether they will heare or whether they will forbeare the word must bee preached unto them y Ezech. 2.4 c. that those who will not amend may be left without excuse Answ 2 Secondly these words Let your light shine before men may be expounded of pietie also as well as preaching as if Christ should say you must bee carefull to order your conversation aright as well in regard of others as of your selves For first they are our brethren and therefore wee ought to love them Secondly by our evill example we may hurt pervert debilitate detain and keepe them backe from the wayes of grace and worke of the Lord. Thirdly by our good example wee may helpe convert
not sufficient to teach the truth in some things except we doe it in all Answ 1 First because the truth is but one and therefore the whole truth is to bee knowne As in obedience the whole law is to be performed or else wee are guiltie of the breach of all the Commandements r Iam. 2.10 So the Catholike faith is to bee kept whole and undefiâ—ed or wee cannot bee saved Athanasius in his Creede And therefore the whole truth and doctrine of religion should bee taught Hence Moses is commended because hee spake unto the children of Israel according to all that the Lord had given him in Commandement to say unto them Å¿ Deut. 1.3 And so Paul appeales unto the people that they know how that hee kept backe nothing from them But taught unto them all the will of the Lord. t Act. 20.26 Secondly truth should not be mingled with Answ 2 falshood or lying for they are like the Jron and the Clay that will not cleave together Daniel 2 43. And therefore saith Saint Paul I speake the truth in the Lord I lye not Rom. 9.1 Because all Ministers should bee carefull to avoide all lying and teach nothing but the truth and the whole truth unto their people Thirdly because it is the subtletic and the Answ 3 craft of the Divell to hide and conceale lyes under some truthes Thus Sathan by keeping backe part of the truth would have perswaded Christ that hee might lawfully have cast himselfe from the top of the Pinacle u Matth. 4 6. Thus the Pharisees say Christ blasphemes because hee makes himselfe equall with God v Ioh. 10.33 and undertakes to forgive sinnes which none but God can doe w Mar. 2.7 hiding untruthes under veritie Christ being God as well as man and therefore might pardon sinnes and without robbing of God make himselfe equall with him And therefore if we desire not to erre we must labour to know the whole truth of God in things necessarie unto salvation Quest 3 Is every truth profitable to be taught Answ 1 First oftentimes some truthes are lesse profitably taught in things De facto Answ 2 Secondly in hard and difficult things the teaching of the truth is sometimes lesse profitable and therefore those things which are more hardly understood should bee more rarely taught Yea hence Saint Paul would not have the Romans to receive him who was weake in faith unto doubtfull disputations Romans 14.1 Answ 3 Thirdly there are many nice and curious questions which being not necessarie unto salvation are lesse profitable to be taught Answ 4 Fourthly but those fundamentall truthes which are necessarie to bee knowne and beleeved and practised are profitable for us and those must bee taught one after another that so wee may adde line unto line and precept unto precept getting now a little and then a little untill we come to the perfect measure of perfect men in Jesus Christ Secondly Christ reproves and blames the Scribes and Pharisees because they taxe the more grosse sinnes but see not the inferiour Quest 4 Whence comes it that the carnall man can condemne the greater and more criminall sinnes of the world and land as the corrupt Scribes and Pharisees doe here Answ 1 First because the light of nature teacheth this for those things which the Law of God forbids as sinne the law of nature condemnes as vice Answ 2 Secondly the very tradition of Religion and practise of Morall honestie amongst men teacheth them to condemne grosse and enormious sinnes Answ 3 Thirdly the frequent and daily preaching of the Word in these places doth disswade us from sensible sinnes and teacheth us to condemn outward evill actions Quest 5 Why doth not the naturall and carnall man condemne internall sinnes as well as outward for the Word teacheth and discovereth those as well as the other Answ Because spirituall things are spiritually discerned and the naturall man cannot understand them 1 Cor. 2.14 15. Yee have that unction of the Holy Ghost therefore you know all things saith the Apostle 1 Iohn 2.20 27. as if he would say untill we be endued with grace from above wee cannot know or be truely convinced of our true and spirituall duty unto God Quest 6 What outward duties may a meere carnall man performe Answ 1 First hee may be an honest man many Philosophers were very honest men and yet but naturall men Answ 2 Secondly hee may heare the Word of God as Herod did and many doe daily Answ 3 Thirdly hee may heare the Word of God with joy as did Herod and the stony ground who brought forth a blade that is expressed some shewes of delight in the hearing thereof either externall or internall Fourthly he may confesse and acknowledge his sinnes as did Caine and Saul Fifthly he may humble himselfe as did Ahab Answ 4 who although a King yet sits in sack-cloth Answ 5 and ashes when God threatens him Sixthly he may make some satisfaction and Answ 6 restitution as did Iudas who brought backe the peeces of silver againe Seventhly he may reforme himselfe and life Answ 7 in some things as did Ioas for a time and Iehu and Herod who did many things Eightly hee may have some generall gifts of Answ 8 the Spirit as of prophecie with Balaam or of miracles with divers Mat. 7.22 Ninthly he may joyne himselfe to the societie Answ 9 of the professors of the Gospel thus did Simon Magus Acts 8.13 and Nicholas Acts 6.5 and Rev. 2.6 and many who at length left them 1 John 2.19 If the naturall mans estate be thus deplorable Quest 7 how may he be truely humbled in and under it for for the most part they are as fearelesse and hopefull as the best True it is that the naturall civill Answ morall honest man is so well conceited of himselfe for the most part that hee will not suffer himselfe to be checked or reproved and therefore that hee may learne to be humble and lowly in his owne eyes and labour to come out of his miserable blinde and corrupt condition let him carefully marke and observe these five things First the multitude of his sinnes let him here summe up 1. His usuall and daily offences which he commits and yet thinkes not of at all 2. His idle and vaine words yea his obscene and blasphemous speeches 3. The eruptions of his affections and passions which are sometimes transported with anger pride revenge covetousnesse and wantonnesse 4. His unknowne sinnes which are therefore unknowne because he doth not observe and marke his actions and therefore unknowne sinnes because as yet hee thinkes them lawfull not knowing them to bee prohibited by God Secondly let him consider his great neglect of good workes and duties as 1. how many duties he hath omitted and left undone both towards God his Countrey the Church the poore his parents kindred children and servants 2. How weakly and unworthily he performes those duties which he doth how farre short they come of
Alexander Severus by an edict forbad them to be called Christians who lawed one with another And Iulian the Apostate did urge this text against those who were Christians and yet sued one another Thirdly if thou canst not referre thy cause to Arbitrators because thy adversary by no meanes will yeeld thereunto then repaire and appeale unto a pious Magistrate Fourthly before Ethnickes and Infidels Christians should not contend except it bee upon a very urgent necessitie that is I. for a weightie matter not for a trifle as Paul appeales to Caesar for his life II. If thy adversarie will not put the case to the Arbitration of Christians III. When and where there are no Christian and religious Magistrates IV. When heathenish Magistrates are thy Magistrates that is when thou livest under them as some Christians under the Turkes Sect. 2 § 2. Whosoever shall compell thee to goe a mile Quest 1 What is the meaning of these words Answ The word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the Persian Kings letter carriers like our pow Posts their custome was to take sometimes mens horses sometimes ships ye somtimes men themselves for the service of the King and sometimes imposed burdens upon men to bee borne as they commanded Simon of Syrene to carry Christs Crosse Mat. 27.23 The meaning therefore is If any by authority from the King shall endeavour to oppresse or to lay any heavie loade upon thee thou shalt not only willingly beare what is laid upon thee but if occasion serve thou shalt doe more then is injoyned Quest 2 Why must Christians thus willingly undergoe the injunctions imposts taxes and tributes of Superiours not too much questioning the equitie of them Answ 1 First because the Magistrate is the Minister of God Rom. 13.6 Answ 2 Secondly because hee is a Minister for thy good Rom. 13 4. Answ 3 Thirdly because men are not competent Judges in their owne causes for every mans way seemes good in his owne eyes Prov. 16.2 Answ 4 Fourthly wee must obey the Magistrate in these things because it is our duty to avoid giving of offence Thus our Saviour payeth Tribute lest he should offend them Mat. 17.27 Quest 3 Who are faultie here Ans 1 First those who denie to pay Subsidies in the time of warre withstanding them with all their might although the danger bee generall and the supporting of the warres be for their good These are very obnoxious to the Common-wealth Answ 2 Secondly those who refuse to pay tole custome and taxes but of these afterwards Mat. 17.25 26 27. Answ 3 Thirdly those who murmur to pay their Assesments for the poore Many pay what they are sessed but it is with continuall murmuring and repining This is vaine and foolish thus to strive against the streame murmuring and repining at that which in the meane time we doe Quest 4 Why may wee not grudge and complaine when we are sessed too much although we cannot hinder the payment of it First because herein thou art injurious unto Answ 1 thy neighbours taxing them with partialitie and injustice Secondly because hereby thou betrayest and Answ 2 shewest thy selfe to be hard-hearted and close-handed niggardly and void of charity Thirdly because Oleum et operaem perdis thou Answ 3 neither gainest nor savest thereby thou loosest thy credit among men and deprivest thy selfe of comfort within thou neither savest thy purse because still thou payest what is allotted neither gainest the praise either of God or men because thou payest still with grudging and repining Fourthly because thus thou art a stumbling Answ 4 stone and rocke of offence unto others who are harmed by thy example and taught by thee to murmure in the like case Fifthly thou hereby hastenest judgement He Answ 5 shall have judgement without mercy who wil shew no mercy but he that grudgeth to relieve the poore is unmercifull h Iames 2.13 He who sowes sparingly shall reape sparingly i 2 Cor. 9.6 but he who scattereth unwillingly shall gather nothing yea backwardnesse to relieve the necessities of the poore is threatned with a curse There is that scattereth and yet increaseth and there is that witholdeth more then is meete but it tendeth to poverty k Prov. 11.24 What is our blessed Saviours principall scope Quest 5 in these words if thou beest compelled to goe a mile goe with him two First that publike burdens are to bee borne if Answ 1 imposed upon us by authority although it seeme hard unto us this belongs unto that which was mentioned before quest 2.3.4 Secondly that hard impositions may bee injoyned Answ 2 by law Who are they that pretend the law of man Quest 6 for that which is not by Gods law lawfull First they who take the forfeitures of bonds Answ 1 Secondly those who detaine mortgages and Answ 2 things pawned Thirdly they who deny secret right that is Answ 3 either private contracts and bargaines or things committed to their trust putting them to prove it and denying to sweare against themselves VERS 42. Give to him that asketh thee Ver. 42 and from him that would borrow of thee turne thou not away And from him that would borrow of thee turne thou not away What is the scope of our Saviour in these Quest 1 words First to exhort his children unto liberalitie Answ 1 and love one towards another Secondly to teach Christians that they have Answ 2 not discharged their duties when they have given something to the poore but that they must be ready both to give and lend as often as a necessary occasion offers it selfe Answ 3 Thirdly to teach us that in lending one unto another wee doe not discharge our duties if that we reape gaine and benefit by our lending for first wee must bee better then the Heathens now they will lend to their brother for their owne profit And therefore if we refuse to lend gratis we are no better then they Secondly our righteousnesse must exceed the righteousnesse of the Scribes and Pharisees and therefore wee must bee more ready to give and more willing to lend then they were Answ 4 Fourthly to teach us that we must not refuse to lend because we shall receive nothing againe lend saith Christ looking for nothing againe Luke 6.35 Quest 2 What is meant by this place Luke 6.35 Answ 1 First some expound it thus lend not looking for the principall againe thus Beza and the Marginall notes Answ 2 Secondly some expound this of usury lend not looking for any increase this way the common streame of Interpreters runne Answ 3 Thirdly Calvine goes a little further expounding these words thus doe not say usury is forbidden and therefore I will onely lend to him who is able to lend to me But lend to him from whom thou canst expect no such thing as wee must feast those who cannot feast us againe Luk. 14.12 But I shall speake more fully of this place when I come thereunto Quest
assistance of the blessed Spirit Colos 1.29 Quest 7 What meanes must wee use for the obtaining of spirituall graces Answer 1 First learne to hate sinne and evill and for the better effecting of this remember and meditate dayly upon these things namely Rom. 6.21 1. How unseemely yea how ougly a thing sinne is in it selfe if wee could but see sinne in its owne colours unmasked What pleasure had you then saith Saint Paul in those things whereof yee are now ashamed as if hee would say sinne is so shamefull a thing that any man would blush to commit it who did but see it at full view 2. Remember how ungratefull a thing it is for us by sin to provoke so gracious loving Father who takes care both to provide for us and to protect us 3. Remember how perillous a thing it is as it is an unthankefull part to love sinne which our God hates as his deadlyest enemie so it as a dangerous thing to love that which God hates for the wages of sinne is death Rom. 6.21 4. Remember how foolish and sottish a thing it is for us to love sinne and thereby to serve Sathan who seeks nothing so much as our eternal destruction Thus seriously meditate upon these things that thereby wee may bee excited unto the hatred of sin Answer 2 Secondly learne to love that which is good and to delight therein Answer 3 Thirdly use the meanes which God hath appointed whether publicke or private namely the hearing and reading and meditating of the word and the society of the Saints and daily and frequent prayer Rom. 8.26 Coloss 4.12 Ionah 3.8 And let our prayers bee 1. Vehement David cries unto God Psal 22.2 and 32.3 and 77.3 2. Perseverant thus David and the Apostles continue in prayer Psal 88.1.9 Acts 1.14 and 2.42 and 12.5.12 Sect. 3 § 3. Knocke and it shall be opened unto you Question 1 What is meant by this phrase or precept knocke Answer That wee must attend upon God with patience and perseverance untill hee open unto us or wee must continue praying untill God heare us Luke 18.1 Psal 105.4 Rom. 12.12 and 1. Thes 5.17 Why must wee continue thus long knocking why may we not give over if the gate be not speedily Question 2 opened unto us First Because the Lord stands long knocking at Answer 1 the doore of our hearts before hee can get entrance and calls long before wee will heare him And therefore there is great reason that wee should continue long calling crying unto him and knocking at the dore of mercy Reade Cantic 5.2 c. and Apoc. 3.20 Secondly God opens not at first unto us that he Answer 2 may trie our patience he seemes not to heare us â—hat he may trie our confidence And therefore by patience and perseverance wee must approve our selves unto God Thirdly we knocke for our owne ends and call Answer 3 for mercy for our selves wherefore there is great reason that wee should continue both knocking and calling Our petitions are either for pardon of our sinnes or preservation against them or for some temporall blessing or spirituall grace or assurance of eternall glory or the like And therefore if wee love our selves or wish well unto our selves wee should bee constant in our calling and knocking untill the Lord have opened unto us and granted our requests Can wee knocke or call or pray without God Question 3 Not at all or at least not aright Answer wee are like men wounded unto death yea killed outright and therefore by the Lords helping hand we are first revived reduced or brought unto our senses and then wee desire health and reliefe God first gives us a sight of our sinnes and wants and then we implore him for mercy Verse 8. For every one who asketh receiveth Verse 8 and he that seeketh findeth and to him that knocketh it shall be opened Against this verse it is objected Objection that both Scripture and experience doth prove this promise to bee false for the Mother of Zebedees children prayed unto Christ and yet suffered a repulse Saint Paul desired to bee freed from the buffet of Sathan but obtained not his request Experience also witnesseth that wee daily desire many things at Gods hands which we obtaine not This promise is to bee understood with a double restriction or limitation namely Answer First that prayer and supplication be made as it ought in regard of the manner of it to wit in faith and in the name of Christ in whom all the promises of God are yea and Amen and shall in Gods due time bee certainly performed yea our prayers must principally be powred forth for this end that God may bee glorified by us on earth and we glorified with him in heaven Secondly wee must desire those things which God hath promised to grant wee must not pray for evill hurtfull unprofitable curious or unwarrantable things but for saving and necessary which God onely hath promised Now if either of these conditions be awanting no wonder if our prayers bee not heard that is if either for the matter wee begge those things which God hath not promised to grant or for the manner wee desire them not as God hath prescribed then the Lords promise made here in this verse is not falsified at all For when Christ saith aske and yee shall receive hee meanes if wee aske such things as God hath promised to give and in that manner which himselfe hath injoyned Verse 9.10.11 Verse 9.10.11 Or what man is there of you whom if his Son aske bread will he give him a stone or if he aske a fish will hee give him a serpent If yee then being evill know how to give good gifts unto your children how much more shall your Father which is in heaven give good things unto them that aske him Sect. 1 § 1. What man is there among you c. Question 1 What is our Saviours chiefest scope in these words First to teach us the naturall affection of parents to their children V. Secondly what our duetie is to pray for W. Answer 1 First our Saviour hereby would teach us that the affection of parents unto their children is ingrafted in them by nature or naturally parents will wish well and to their abilities doe good unto their seed Question 2 How doth this appeare Answer 1 First it is cleare from nature children are parts of their parents flesh of their flesh and bone of their bone and therfore in doing good to them they doe good to themselves And this is the best kinde of Selfe-love for a man to love his children who issued out of his loynes Answer 2 Secondly this is manifest from experience those who are most cruell unto others are yet indulgent and meeke unto their children And therefore Herodes monstrum Macrobius Herod was no better then a monster in nature who slew his owne children as was shewed before Chapter 2. For the most cruell and ravenous birds and beasts are carefull
o Iob 30.1 Now the difference between these two derisions is this the latter is Dog-like but the former Devill-like Answ 2 Secondly they are here to blame who deride good men Here four sorts are justly taxed viz. I. They who mock and scoffe at those who reprove them Ier. 20.7 8. Heb. 13.22 II. They who laugh at those who exhort admonish counsell and advise them III. They who deride the professours of the Gospel as Michol 2 Sam. 6.16 And IV. They who laugh at the faithfull because they trust in the Lord Mat. 27.43 Psal 14.6 Quest 3 But why do these Ministrels Mourners laugh at Christ Men laugh at Christ either from Answ Affection because being glued unto sin and not being able to cease from sin they deride whatsoever is good though spoken or commanded by Christ Or Understanding because in their judgment the things spoken by Christ appear to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish absurd and impossible and this was the cause of the derision here mentioned they laughed at Christ who said she was but asleep for they knew that she was dead Luke 8.53 Vers 25 VERS 25. But when the people were put forth he went in and took her by the hand and the Maid arose Sect. 1 § When the people were put forth Quest 1 Who were permitted to abide or admitted to enter into the room with Christ Answ 1 First some say all his Disciples went in with him verse 19. But this is not so for all his Disciples entred not into the house much lesse into the Chamber where the Maid lay yea all did not follow him to the house Mark 5.37 And of those which did onely three entred in with him p Luke 8.51 Secondly some say onely the companions of Iairus and himselfe and wife entred in with Christ Calvin s The truth of this appeares Answ 2 not because the Relative with him doth rather appertain to Christ then unto Iairus The words are these as recorded by Saint Marke Chap. 5.40 When he had put them all out who laughed him to scorn He taketh the Father and the Mother of the Damosell and them that were with him and entreth in where the Damosell was lying Erasmus and the vulgar translation reads Cum illo id est Patre Puellae Them that were with him that is with the Father of the Damosell and thus Calvin seems to understand it but I rather think that by Him is meant Christ and it seems to be plain from Mark 5.40 Thirdly it is most certain that these were Answ 3 permitted and admitted to goe in with Christ viz. to wit 1. Three Apostles 2. The Father and the Mother of the Maid And 3. Besides these none at all as Saint Luke doth plainly expresse And when he came into the house he suffered no man to go in save Peter and Iames and Iohn and the Father and the Mother of the Maiden Luke 8.51 Why did our Saviour permit the Maids Father Quest 2 and Mother to enter in with him First that they might be eye-witnesses of the Answ 1 grace and power of Christ And Secondly that seeing what Christ did unto Answ 2 and for their daughter they might be more carefull to preserve her and to tender her in thankfulnesse unto Christ For I. It was a joy unto them to see her restored from death unto life And II. It was they who desired this of Christ And III. It belongs unto Parents to take care of and for their children And therfore they seeing that to be done by Christ which they desired were more obliged in thankfulnesse unto him to have the greater care of her to educate and instruct her in the feare of God and knowledge of Christ From this action of Iairus we may learn That it is the Parents part to bring their children unto Christ Observ and to procure that by him they may be raised and restored from death unto life for they are the Lords substitutes and therfore al Magistrates which else-where are called gods in the fift Commandement are stiled by the name of Parents What is the dutie of Parents towards their Quest 3 children First they must bring them unto Christ in Answ 1 Baptisme The Canons forbid that Fathers should be God-fathers or witnesses unto their own children but none forbids Parents to be present at the baptizing of their children Secondly Parents must earnestly endeavour Answ 2 that their children may be raised unto life all men naturally are dead in sinnes and trespasses Ephes 2.1 And therfore Parents must labour as much as in them lies that their children may be raised from the spirituall death of sin unto the life of righteousnesse Thirdly Parents must rejoyce when their Answ children are revived by Christ as undoubtedly the Father and Mother of this Maid did that is when Parents see good beginnings and hopefull blooms and religious fruits to shew themselves in their children they should rejoyce and be thankfull and blesse God Because in the second answer it was said that Parents are bound in dutie to labour and endeavour that their children may be raised up from the grave of sin to the life of grace Quest 4 It may be enquired what they can or ought to doe for the obtaining hereof Answ 1 First they must pray daily unto God for them and therfore Parents should here examine themselves whether they pray daily for the regeneration and sanctification of their little ones or not for if they be negligent herein they are negligent in a main part and branch of their dutie and are left without excuse this being a thing which every Father may doe for his child namely to sanctifie them daily by the sacrifice of prayer Iob 1.5 Answ 2 Secondly Parents must counsell and advise their children as well as pray for them yea teach and instruct them according to the precepts and presidents laid down in these places Exod. 13.8 Deuter. 6.7 and 11.19 and 32.46 Psalme 78.6 7. Gen. 18.19 and 1 Chron. 28.9 Answ 3 Thirdly Parents must accustome their children to pious duties and holy exercises namely I. To the hearing reading meditating and observing of the word of God II. To ordinary and publike prayers Parents must both teach their children reverently to pray in the house of God with the holy Congregation also privately at home as soone as they arise and before they sleep This is too much neglected by Parents yea some with faire seeming reasons can dispute against it III. To the practise of vertue Parents must accustome their children to the love of truth both in word and deed to the honouring of Religion to the sanctifying of the Sabbath to bee carefull to avoid all filthy and blasphemous speeches and to labour that their words may be gracious and seasoned with salt Answ 4 Fourthly Parents must give a good example unto their children in their lives and conversations they should be mirrours unto their children because the President and Pattern of a Father is very
educate his child ignorantly and that child bring up his sonne in learning and knowledge and for this education the learned sonne shall deride or despise his unlearned Father his ingratitude is great and his fault inexcusable both in the sight of God and men IV. Because if the sonne have indeed more naturall excellent naturall parts then the Father yet hee must not despise him they being given him by God who doth distribute his gifts not according to our merits but according to his meere mercy and free-will And therefore it argues pride arrogancie and unthankefulnesse towards God to bee so proud of our owne qualities that in regard of our selves wee slight and contemne others Thirdly those children are too blame that Answ 3 refuse being able to releeve and helpe their poore and old Parents 1 Tim. 5.4 For that which they borrowed of them when themselves were young and unable to helpe themselves they should in equity repay backe when their Parents through age and weakenesse are not able to worke or releeve themselves Fourthly those children are faulty who disobey Answ 4 their Parents Deuteronomie 21.18 Yea Fiftly those Parents are here too blame who Answ 5 through their owne neglect of the education of their children procure this disobedience and contempt from them For I. Some have a care to feed their children but are altogether carelesse to teach them insomuch as every one can say they are better fed then taught II. Some are so indulgent over their children that they cannot correct they cannot check them Certainely children like fields are to be plowed tilled and sowne betime Ierem. 4.4 III. Some doe so admire their children that they wholly neglect their religious education Suum cuique pulchrum the Crow thinkes his owne young ones as brave and faire birds as the best and many Parents are so enamoured of their owne children that they thinke none may bee compared with them whence First their children become proud and being proud learne to contemne and despise them Or Secondly their children thinke them foolish thus to dote upon them Or Thirdly their children being thus cockered pampered and doted upon learne to disdaine and reproach their Parents And thus through carelesnesse and too much indulgence Parents bring a curse upon their children and their children in stead of a blessing become a curse unto them How great care then should Parents have to educate and bring up their children in the feare an nurture of the Lord. Quest 4 What is required of children towards their Parents Answ 1 First they must so highly and cordially love them that no worldly thing should separate them from them for although marriage separate them in regard of cohabitation yet not from that love reverence and obedience which the morall Law or the Law of nature requires in them Answ 2 Secondly yet for Christs sake they must leave and forsake these Answ 3 Thirdly they must learne to increase in love reverence and humility towards their Parents Answ 4 Fourthly they must communicate of their substance to the releeving of the necessities of their Parents Answ 5 Fiftly they must see God in their Parents Sect. 2 § 2. Hee that loveth sonne or daughter more then mee is not worthy of mee Observ Our Saviour here by this phrase of sonne and daughter would teach us that a great deale of love is due from Parents to children or that Parents ought to love their children with a great measure of love Ephes 6.4 Quest 1 Why must Parents thus greatly love their children Answ 1 First because they are flesh of their flesh as it was said of the wife Gen. 2. Yea this is more truely said of children then of wives and therefore Christ tooke our flesh upon him or assumed flesh not by becomming the husband of a woman but the sonne of a woman Hence children are said to issue out of their Fathers loynes Now if a man should love his wife as himselfe because they are one in a conjugall bond then also if not much more his children which are parts of himselfe in a naturall bond although in other regards a wife is to be loved more then children Answ 2 Secondly because in children a man becomes to be immortall in the world his name being upheld and continued in them The Heathens knew no other Resurrection then this for Parents to survive in their children as the Phoenix springs up out of the ashes And therefore Posterity was alwayes highly praised and desired as Gen. 15.2 Abraham thought all things nothing so long as he was childlesse so Gen. 30.1 Levit. 20.20 c. Numb 3.4 Deut. 25.5 Kuth 4.5 and 1 Sam. 1.2 and 2 Sam. 14.7 Ieremie 18.21 Hosea 9.12.14 Answ 3 Thirdly câ—â—â—â—ren are greatly to be loved because they 〈◊〉 gifts of God Genes 33.5 and 48. â— â—nd Answ 4 Fourthly because God hath given us an example hereof in himselfe loving his naturall and only begotten sonne with an exceeding love Mat. 3.17 Quest 2 Who are blame-worthy here Answ 1 First those who neglect their children or their duety towards their children And Answ 2 Secondly those who are partiall in their love and care towards their children Deut. 21 15. c. What is the duety of Parents towards their Quest 3 children First they must love them for nature descends Answ 1 faster then it ascends Secondly they must teach and instruct them Answ 2 Deut. 4.10 and 6.7 and 11.19 and 32.46 Genes 18.19 Thirdly they must correct and reprove them Answ 3 when they doe amisse Prov. 23.17 and 1 Sam. 3.13 Fourthly they must pray for them 1 Chron. Answ 4 29.19 Iob 1.5 Fiftly they must provide some substance estate Answ 5 and meanes for them Gen. 24.36 and 1 Tim. 5.8 § 3. More then me Sect. 3 Our Saviour expresly here teacheth that neither Father nor Mother sonne nor daughter must be loved above him What is love Quest 1 Love is a passion Answer or affection in the concupiscible appetite that it may enjoy the thing which is esteemed to be good as neere as it can How many sorts and kinds of love are there Quest 2 There are three sorts of love namely First Emanâ—ns or naturall love Answer Now the naturall love is that love whereby every thing hath an inclination naturally to the like as heavie things naturally goe downe to the center of the earth beasts are carried by sense and instinct of nature to their objects thus the Pismire in Summer layeth up provision against the winter Prov. 6.8 This naturall instinct the Greeke call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So man is carried to his object by love and because hee must love something what better object can hee chuse to love then God Secondly Imperatus or commanded love Now this commanded love is that whereby reason sheweth us some good thing to be loved and then our will commandeth us to love the same If wee had no more but reason to shew it to us and the will to command us yet
because the King of this kingdom is not terrestriall or from earth but celestiall from Heaven Answ 2 Secondly because the seat of this King is not in earth but in heaven there he raigns and from thence he manifests his justice and power Answ 3 Thirdly because the members of this kingdom are the faithfull who although in regard of their naturall condition they are terrene animall yet assoon as they are admitted into this kingdom they are made celestiall and spirituall For such as the King is such he makes his subjects to be And therefore although the faithfull are conversant in the earth yet they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conversation in Heaven Fourthly because the certain seat of the Subjects Answ 4 of this kingdom is no otherwhere than in Heaven and therefore they are in the earth as strangers and pilgrims and are accounted of the world as Aliens and Forrainers Fifthly this kingdom of Christ is called Heavenly Answ 5 by reason of the government thereof which is altogether celestiall and spirituall VERS 3. Verely I say unto you Vers 3. Except ye be converted and become as little children ye shall not enter into the kingdom of Heaven Except ye become like little children In what sense doth Christ take Children in this place Quest. and how many waies is the word Childe taken in Scripture First we are called Children sometimes when Answ 1 we are humble lowly and poor of spirit as in this verse Answ 2 Secondly we are called Children sometimes when we are without vice and malice as 1 Corinthians 14.20 Answ 3 Thirdly sometimes we are called Children as considered under the Law Gal. 4.1 and 1 Cor. 13.11 When I was a Childe that is When I was under the Law Answ 4 Fourthly we are called Children sometimes because we are yet weak in grace 1 Cor. 13.1 2. Answ 5 Fifthly we are called Children because like Children we have alwaies need to be fed with the word as with milk 1 Pet. 2.2 Verse 7 VERS 7. Woe unto the world because of offences for it must needs be that offences come but woe to that man by whom the offence commeth It is principally necessary that these words should be lively laid open before the eyes and deeply imprinted in the heart of all Christians in these daies amongst whom nothing is more frequent than giving and taking of offence and therefore I will treat of them particularly and something more largely than ordinary Sect. 1 § 1. Woe unto the world because of offences Quest 1 What was the occasion of our Saviours uttering of these words concerning Scandals Answ 1 First some say these words have reference to chap. 17. verse the last where our Saviour speaks of paying of tribute as if he would say ye must rather pay impositions and taxes than give offence because Woe unto the world by reason of offences Answ 2 Secondly some say they were spoken by reason of the Ambition of the Apostles for they desire to know of Christ Who should be greatest in the kingdom of God verse 1. Whereupon our Saviour doth I. Shew them by the humility of Children what their duty is verse 2 3 4 5. Then II. He teacheth them what it is and how dangerous it is to offend one of these verse 6. And III. Then and thereupon handleth the generall Doctrine of Scandals and Offences Quest 2 What is meant by the world which is threatned here by reason of Scandals Answ Men are ordinarily divided into these two ranks namely First into the Church and congregation of the Righteous And Secondly into the Synagogue and assembly of the wicked And these are called the World ordinarily and usually because they are many From whence we may learn Observ That many are subject to this woe that is threatned for Scandals and Offences or the world and many in the world shall sorrow and smart for the offences they give Hos 4.3 Quest 3 How doth it appear that the number of those who are scandalous and offensive in the world are many or that many give offence Answ 1 First it appears from the Author of these Scandals the Devill who is both strong and crafty and vigilant and indefatigable 1 Pet. 5.8 and an enemy unto mankind desiring the destruction and death of all as God desires their salvation and life 2 Peter 3. And therefore he prevails with and against many Secondly it appears also by his instruments who are many but principally these two viz. I. Persons or men that is either First perverse and obstinate who hate all goodnesse and scandalize all good men Or Secondly diabolicall men who like Sathan Answ 2 himself labour to lead others unto Hell along with them and tempt them to be as wicked as themselves as though Iuvat socios habuisse doloris it would be an ease unto them to have co-partners in their misery Or Thirdly beastly and Swinish men who for the satisfying of their lust and unsatiable covetousnesse care not what scandals and offences they give Or Fourthly ignorant men who thinking evill good and good evill do therby frequently give offence to those whose judgements are rightly informed II. Things are sometimes the Devils instrument to work Scandals as well as persons viz. First the sweetnesse delight and pleasure which is in that which is evill And Secondly the difficulty of that which is good The Devil lends men a glasse wherin they see how easie sin is and how hard the service of God is how full of pleasure sin is how painfull the service of God is how delightfull and pleasing to flesh and blood the waies of wickedness are and how tedious and irkesome to our corrupt nature the waies of grace are and the sight of these makes us more prone unto evill and puts us back from that which is good and consequently makes us scandalous and offensive to Christs little ones Thirdly it is further evident that there are Answ 3 many in the world who give offence and scandall to the Children of God because as Sathan is strong and mighty and his instruments subtle and many so we naturally are weak and prone to choose the worst § 2. For it must needs bee or it is necessary Sect Why doth our Saviour here say Quest That it is necessary that offences should come There is a double reason Answ or cause of the necessity hereof namely First in regard of the end and thus Saint Paul saith it is necessary that heresies must come that the good may be known 1 Cor. 11. Secondly offences are necessary in regard of the corruptions of the world for the world it so corrupt and wicked that it is Impossible Observ but offences should come whence we learn That the Gospel shall never be free from scandals Acts. 28 22. and 1 Corinth 4.9 and 2 Pet 2 3. Why will the Gospel bee alwaies Subject to Quest 2 scandals First because men by nature are suspicious and Answ 1 will imagine
eschewing giving of offence unto all Now offences arise three manner of wayes First mala agendo by doing that which is evill and therefore he that covets Fame must onely employ himselfe in good actions Secondly dubia agendo by doubtfull actions which may justly bee suspected and therefore he that desires a good report among men must eschew all appearance of evill 1. Thess 5.22 that is all those actions which are of evill report or may be ill interpreted Thirdly bona agendo sed non cum cautelá by doing that which is good for the matter of it but undiscreetly for the manner of it and therefore unto a good name are required good actions performed with prudence and discretion And by these wayes it is lawfull to acquire fame When Mary was espoused The Papists doe Sect. 2 from this verse maintaine that Mary the Obiect blessed virgin was not onely a virgin when shee was espoused unto Ioseph and continued so all her life time after for this we willingly grant but also that shee vowed or purposed virginitie before the message of the Angell was brought unto her and from her example ground their opinion of votaries or vowes of chastitie or abstinence from marriage But this assertion is rashly without Scripture Answ nay rather against it affirmed for the Text is plaine that they had a purpose to consummate their marriage from these words When Mary was betroched to Ioseph before they came together therefore there was a meaning to come together if shee had not in the meane time beene found to bee with childe of the holy Ghost for otherwise it would seeme to have been a mockery on Maries part or behalfe to promise marriage to Ioseph without any purpose to performe the dutie of marriage And if it were done with both their consents then mocked they with God who instituted marriage for some end and purpose which could not bee attained out of marriage for if there had beene a vow of continencie upon them they should neither have married for avoiding of fornication which are the two chiefe ends of marriage as for the third which is mutuall comfort it Reply 2 ariseth of the former Bellarmine li. 2. de Monach Cap. 22. answereth hereunto that Maries vow was no hindrance to their marriage because shee knew by revelation that Ioseph would not exact marriage duties of her Answ 1 To this wee answer first That this is spoken without booke a conceit of their owne having no warrant nor confirmation from Scripture Answ 2 Secondly Peter Lombard li. 4. distinct 30. b. thinketh that Ioseph also had purposed virginitie which if so then it was a mocking of the ordinance Answ 3 Thirdly the opinion is so unwarrantable that the opinionists cannot agree among themselves for Thomas Aquinas thinkes that Mary made not an absolute vow before her espousall but Scotus affirmeth she did Answ 4 Fourthly it is not likely that Mary had any such revelation before her espousall as they affirm because the Angels salutation and message which hee brought after her contract was so strange and rare p Luke 1.28 Sect. 3 § 3. Before they came together What is meant by this Comming together Quest Answ 1 I answer first with Calvin this may bee understood of cohabitation or dwelling together Answ 2 Secondly or with Muscul Erasm Gualt de Coitu of Wedlocke duties Answ 3 Thirdly or of both which I rather imagine and therefore there is a double error to be avoyded and reproved 1. Of those who thinke that the Virgin Mary was married unto Ioseph long before but as yet was not knowne carnally of him because they abstained by a mutuall vow as the Papists thinke Sup. § 2. 2. Of those who thinke Ioseph not as yet carnally to have knowne her but afterwards did Both these are to be exploded because the Holy Ghost speakes of the time By-past that as yet Mary was not conjoyned unto Ioseph either by cohabitation or copulation Not to come as though hee did know her afterwards But of this afterwards verse 25. Sect. 4 § 4. Shee was found with Child It may here be questioned Quest who it was that found Mary to be with child Answ 1 I answer First Mary her selfe who presently after the Angels message unto her Luke 1.31 perceived a strange motion and a conception within her as women doe when they first quicken Secondly her parents in whose house and Answ 2 under whose custody shee as yet remained and unto whom it is probable she declared the Angels message they also perceive her to bee with child Thirdly Ioseph also her husband perceived it Answ 3 and that either first by himselfe observing her wombe to swell greater or secondly from the common fame of others who had observed it or thirdly by her parents who had declared it unto him or fourthly by the B. Virgin her selfe who revealed it to her husband § 1. VERS 19. Vers 19 Then Ioseph her husband being a just man and not willing to make her a publike Sect. 1 example was minded to put her away privily Hence it may first be demanded § 1. Quest Why is Iosephs righteousnesse here made mention of I answer Answ because this newes gored him with a Dilemma hee was as it were betwixt the Bulls hornes and knew not which way to leane hee was in a Straight or Labyrinth that he knew not how to winde himselfe out of and in a Maze that he scarce knew how to tread for first he was just and therefore hee will not Not punish sinne Justice requireth that sinne should be punished Receive an adulterous wife such as he conceived her to be for although hee were righteous yet hee hated this wrong in her adultery being odious to the best men Secondly he was mercifull and therefore he would not be so extreame unto her or rigorous towards her as to make her a publike example § 2. Was minded to put her away privily Sect. 2 Here two things are observable First the place in this verse used not willing to make her a publike example that is so publikely to punish her that she might be an example unto others but this I passe by Secondly the thing it selfe he desires to spare her and not at all to inflict any punishment upon her and hence a double question springs up Why would not Ioseph punish her Quest 1 Some say because he was no Magistrate this Answ 1 answer I adhere not unto because private persons may informe though not punish yea they are as it were the eyes of the Magistrate and therefore should informe when any grosse enormities are committed I answer therefore this was done because of Answ 2 that conjugall love that he bare towards her Againe because of the fame and rare estimation Answ 3 she had among all for her unblameable by-past lyfe Lastly because it was a private fault and Answ 4 therefore he would not publikely shame her It will bee hence demanded againe how was Quest 2 Ioseph
profit but indeede none at all being no other then sweet poyson Secondly wee conclude hence that it is filthy polluted and uncleane if the devill perswades unto it such as the cause is such is the effect from a filthy stincking puddle cannot issue pure and wholsome water no more from an uncleane divel can any pure thing be derived Thirdly we conclude mors in olla that there is danger and death in it if the devill tempt unto it because he is our enemie f Matth 13.25 and therefore his counsell must needs be pernitious he is a lyer and a murtherer and therefore death is the doome of him that beleeves his lies § 4. For it is written We see Christ here Sect. 4 makes the Scripture his first and last argument the fortresse which hee will not forsake nor bee beaten from Why doth not Christ answer the devill otherwise Quest 1 for being moved with leasings and provoked by his bold insolences he might have answered First dost thou speake true sathan in what thou promisest wouldest thou indeede give me what thou sayest if I should fall downe and worship thee or dost thou promise that which thou meanest not to performe Secondly though thou hast a desire to bee as good as thy word whether art thou able or not is the whole world thine to dispose of at thy pleasure Thirdly suppose all this world were thine to give me couldest thou thereby make mee greater or more happy then I am already Fourthly canst thou perswade thy selfe or imagine that I can bee moved or enticed at all with the possessions and preferments of the world Christ I say might thus have taken off sathan but he doth not but onely puts him in minde of his duty Answ It is written thou shalt not tempt the Lord thy God And that for these causes First that he may teach us his Modesty he doth not complaine of these injuries and injurious speeches of sathan unto him Secondly that he may teach us his meekenes he doth not by way of recriminatiō reproach satan Thirdly that hee may teach us his carefulnesse to obey his Father seeing hee neither proves nor affirmes any thing from himselfe or his owne will Observ but all from the rule of obedience the word of God And Fourthly his answer being necessary modest and directly pertinent to the question doth teach us thereby that Christians answers should be meeke and ad rem gentle and punctuall unto the thing demanded First they must bee meeke and gentle let all bitternesse of speech saith Saint Paul be put away from you a Ephes 4.31 And againe lay aside all evill speakings b 1 Pet. 2.1 Secondly they must be ad rem pertinent unto the question and the thing in hand let your speech saith the Apostle be alwaies with grace seasoned with salt that ye may Quest 2 know how ye ought to answer every man Colos 4.6 Why must wee be thus carefull of our answers Answ 1 First because wee ought to bee imitators of God who hath made or done nothing in vaine there is nothing idle in nature there is not a vaine or needlesse word in all the Scriptures we therefore in all our answers should labour to imitate God herein by striving that they may Answ 2 be concise weighty and to the purpose Secondly idle words in interrogatories or harsh answers beget jarres and contentions and bitter brawlings and therefore our answers must Sect. 5 be meeke Obiect 1 § 5. Thou shalt worship the Lord thy God The Papists c Bellar. l. 4. de Euch. Cap. 29. object this place for the adoration of the Eucharist God is verily and truely to be worshipped as in this verse thou shalt worship the Lord thy God But Christ in the Eucharist is very God therefore verily in the Eucharist to Answ 1 be worshipped First we may easily grant the whole argument as framed by the Cardinall that Christ is in the Eucharist to be adored and so hee is also in Baptisme and in the word preached as the Apostle sheweth plainely d 1 Cor. 14.24 If all prophesie and there come in one who beleeveth not c. the secrets of his heart are made manifest and hee will fall downe on his face and worship God and say plainely that God is in you indeede So wee also though we utterly deny that the Eucharist is to bee adored yet we worship Christ in the Eucharist saying we praise thee we blesse thee we worship thee we glorifie thee c. Answ 2 Secondly wee may deny the argument as framed by the Cardinall it being a false Syllogisme the Minor proposition not following from the Major according to the rules of Art God is verily and truely to bee worshipped this is most true But Christ in the Eucharist is very God saith Bellarmine whereas he should have assumed thus if hee would have proved any thing But the Eucharist is very God which is blasphemy to say Answ 3 Thirdly though we should grant the body of Christ to be verily present in the Eucharist yet it is the not the body of Christ God Answ 4 Fourthly there are the formes of bread and wine remaining still which being creatures and not hypostatically joyned to the person of Christ cannot without great perill of idolatry be adored Answ 5 Fiftly to put all out of doubt Christs flesh is not bodily present neither can they ever be able to prove it and therefore they have no colour or ground at all for this their adoration of the elements Thou shalt worship the Lord thy God These words we see are here alleadged by our Saviour against sathan who had tempted him to fall downe and adore him wherefore by this text all falling downe and prostrating of our selves before any creature to adore it is forbidden without which submissive gesture not the meanest kind of religious worship can be exhibited unto any Argum. from whence we collect this conclusion that no religious worship properly or improperly accidentally or of it selfe or any other kind of way belongeth unto Images but that to God onely wise immortall invisible all religious worship is onely due Obiect 2 Bellarmine answers hereunto that this place is to be understood of a certaine kind of religious worship which is onely proper unto God Answ All religious worship is forbidden in this place to be given to any but unto God for sathan did not tempt Christ to worship him as God but onely to fall downe and worship him he asked onely of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certaine inclination of the body which Christ denyed as being onely proper to God Sect. 6 § 6. And him onely shalt thou serve Quest Solum onely or alone is not in Deut. 6.16 Why doth our Saviour here adde it or alleadge it First to teach us that all precepts enjoyning the Answ 1 worship and service of God include the force of this particle Alone a Perkins Secondly sathan doth not prohibite Christ
vertues is almost wholy extinct in us Thirdly our Saviour did teach them for the Answ 3 exciting and stirring up of their hearts and the inflaming of their affections unto these morall vertues because all should labour to abound in all vertues both theologicall and morall And therefore from our Saviours practise we may learne what is the work of preaching Not onely First to teach and instruct in the truth but also secondly to excit provoke and perswade and that in a threefold regard to wit First in respect of the memory because that is fraile and slippery quickly loosing that which is good and therefore the memory is often to be rubbed up and people frequently to be admonished with all gentle perswasions of their duties both towards God and man h 2 Pet. 1.12.15 Secondly in respect of the affection because therein are tares and the foreskinne of the flesh yea a love unto and a delight in every thing that is evill Now preaching is a knife to cut off this corrupt prepuce or fore-skin it is a weeding hooke to roote out these tares yea a sword to subdue all rebellious lusts and therefore it should frequently bee performed with all meeknesse and tendernesse of spirit by the mercy of God perswading men Thirdly in respect of the Impediments which from without hinder men from the practise of religion which are many and with the most prevaile much and therefore Ministers should bee both carefull and painefull in reproving admonishing advising perswading and exciting men to a solide serious sincere and constant serving of God Thus some I say shew a difference betweene teaching and preaching referring teaching to morall vertues or naturall righteousenesse and preaching to the righteousnesse of faith and Evangelicall graces Secondly I rather thinke that these two Answ 2 words docens et praedicans teaching and preaching are Synonyma importing and signifying one and the same thing Or at least are but thus to bee distinguished to teach shewes what hee did in Galilee To preach signifies how hee taught and what hee taught First Quomoda how hee taught in Galilee it was publikely Secondly quae what hee taught in Galilee the Gospell and word of the New Testament § 3. In their Synagogues These Synagogues Sect. 3 were places of publike meetings both amongst the Jewes and Samaritans Why did Christ preach in the Synagogues Quest 1 First lest hee should otherwise seeme to contemne Answ 1 and despise those holy places which were consecrated and dedicated unto the worship Observ 1 and service of God hereby teaching us that the publike worship of God in the Temple is necessary and not to be sleighted or neglected Quest 2 God is every where present and therefore what need we goe to the Church to serve him at all he sees our exercises and heares our prayers at home and therefore there seemes to bee no necessity of it to goe to the Temple or visible house of God Answ 1 First true it is that God heares and sees the private dueties which we performe in our familyes and the secret duties which in our private closets are offered up unto him Answ 2 Secondly yet this doth not excuse us from comming to Church to serve God publikely with his congregation as may appeare by these particulars viz. First every religion of the world doth teach the worship of some power yea and that publikely All Heathens that worship any Gods have solemne publike places and dayes separated and set apart for the worship of them yea all religions throughout the world none excepted have their publike places for publike worship and therefore it were absurd for Christians to be without or to neglect them Secondly the Church in all ages places and times where and when the profession of religion was permitted and not publikely persecuted had their solemne places for publike meetings The Jewes had the Temple and their Synagogues which Christ here resorts unto to preach in and which the Apostles also repaire unto for the celebration of publike worship as we see in many places of the Acts. Againe they had their Synagogues in Antioch a Acts 13.15 for this same purpose yea in every city there were some of these publik places b Acts 15.21 therfore it is very unfitting for Christians to be destitute of them or carelesse of the service of God in them Thirdly because Christ did not despise them whose action is our instruction and imitation neither his Apostles after him as we see in Capernaum Christ and his Apostles being there on the Sabbath day he enters not â—nto a private house but into the Synagogue and preached c Mark 1.21 so also in his owne countrey d Mar 6.1.2 which he did not seldome or some few times but frequently for as his custome was he went into the Synagogue on the Sabbath day e Luke 4.16 So Peter and Iohn go up together to the temple to pray f Acts 3.1 And therfore although we may ought to pray at home yet not upon the Lords day or in any other time of the celebration of the publike ordinances if we be able to come to Church Quest. 3 What difference is there betweene prayers at home and at Church that is publike and private prayers that we thus enforce this duety of assembling and conjoyning our selves unto the Congregation upon the Lords day They differ in three things to wit first in power Answ strength and efficacy vis unita fertior the more ayde the stronger force those that pray at home sleighting the assemblyes of the Saints are deprived of the helpe of their prayers the joynt cry of many quickly penetrates the heavens Secondly in the promise of being heard where two or three are gathered together there Christ hath promised to be present also g Mat. 18.20 if in his name they be assembled how much more gratiously will he be then present when many are gathered together both upon his owne day in his own house for the celebration of his worship and to powre forth prayers unto his Father in his owne name and mediation Thirdly in the ordination of God who by his Church hath appointed and ordained the Lords day for prayer and reading and preaching and hearing and meditating and the like and therefore faith is strong here hoping assuredly that our praâ—ers shall be heard I. because God is mercifull II. because we pray in faith yea III. because wee pray unto God upon that day which is appointed for this and other holy duties yea in that place which by his providence hath beene set apart for his publike worship and service my house saith our Saviour shall be called a house of prayer And therefore we must not neglect to joyne our selves with the congregation of the Lord met together in his house upon his day for his worship and service And thus much for the first answer or reason why our Saviour went into the Synagogue to preach Secondly Christ went
that no man esteemed any thing his owne which hee possessed but those that had communicated unto the necessities of those that had not This made Theophrastus say of two friends Cur ergo alter dives alter pauper If you bee such a paire of friends as you make the world believe then how comes it to passe that the one of you is rich and the other poore As if he would say one friend should not see another lacke so long as he hath to supply his want Fourthly hence God leaves poore amongst us to try whether we will communicate unto their necessities or not The poore shall never cease out of thy land therfore thou shalt open thy hand wide unto thy brother to thy poore and to the needy in the land b Deut. 15 11. Fiftly from hence mercie is made an evident token of a righteous man and such as the Lord will acquit and justifie Read Iob 31.16.17.18.19 and Luke 10.30 And therefore if wee desire to discharge our duties either to God or man it is necessarily required that we should bee mercifull In the first answer to the former question we Quest 2 affirmed that nature taught us to bee mercifull whence it may be demanded if this bee universally true or not It is not Answ some holding the contrary in opinion some in practise First some are herein contrary minded not in their judgement approving of Mercie and these are either the common people or the Philosophers First the common sort of people thinke mercifull men to bee Polypragmones too pragmaticall and medling yea indeed no better than fooles who not being content with their owne afflictions and proper miseries will trouble themselves with the distresses of others Secondly the Stoickes a Sect amongst the Phisophers had a double sinister opinion concerning this vertue of Mercie First they thought mercifull men twice miserable men because they were afflicted I. with their owne misery and II. with others misery Secondly they thought mercifull men to bee very weake men and pittifull men to be passionate men because they would have men to bee subject neither to mercie nor envie nor any other passion c Cicero Tuscul 3. Wherein we may see I. the foolish wisedome of the flesh even in the Philosophers and how corrupt carnall reason is II. Wee may hence see also their absurd consequence it is an infirmitie and weaknesse to bee subject to vice therefore also to vertue wee must not bee subject to the passion of envie therefore not of mercie The one is forbidden the other is commanded the one is pleasing unto God the other is displeasing by the one Envie we imitate Sathan by the other Mercie wee imitate God And therefore this opinion is to be exploded Secondly some are contrary hereunto in their practise being cruell hard uncharitable and of flintie hearts And therefore the Apostle utterly disliking this amongst Christians doth earnestly desire them as the elect holy and beloved children of God to put on the bowels of mercie and kindnesse d Col. 3.12 But here hard-hearted men will object many things First from carnall reason or naturall wisedome Obiect 1 they object thus First hee hurts two that gives reliefe to a poore man in miserie quia perdit prolongat vitam admiseriam e Plaut that is first hee wrongs himselfe because hee loses what hee gives secondly hee hurts the other because by his present reliefe hee doth prolong the miserable life of the poore man Secondly for the most part the poore are most unthankfull people and therefore as the proverbe is all the liquor is lost that is put in a crackt dish First thou knowest not what a day may Answ 1 bring forth and therefore helpe him for the present who stands in need and it may bee the Lord will take care to provide for him for the time to come Thou must not say hee is miserably poore and will certainly bee famished one time or other and therefore I may as well let him dye now as hereafter but thou must now relieve him as God requires and for the time to come leave that unto the Lord. Secondly thou must not neglect to shew Answ 2 mercie the unto poore because they are an ungratefull generation for that which thou doest unto them is gratefull unto the Lord and shall be rewarded by him although the poore forget to be thankfull Secondly they object from equitie and justice Obiect 2 thus The poore and miserable people suffer but the punishment which they have deserved and therefore it is an unjust thing to relieve them and little better than to take by force a thiefe and malefactor out of the hands of the Justice or Judge They have been idle or drunken or prodigall wasting their substance with riotous living and therefore it were not just to helpe them but to let them pinch for their paines First what they are or have been is nothing Answ 1 unto us wee must leave them to the judgement of God yea consider our owne deserts if wee by our sinnes have not deserved that the Lord should make us as miserable as now they are and therefore their former sinnes should not cause us to shut the doore of our compassion against them Thus the Apostle exhorts us not to disdaine and scorne those that have sinned but consider our selves that wee have sinned and may sinne as grievously as they and therefore wee should restore them with the Spirit of meeknesse f Gal. 6.1 Answ 2 Secondly wee must learne to distinguish between Divine and humane punishments first there is a certaine law of humane punishments and therefore they are not to bee hindred yea the Judge is here charged to discharge justly his place Yee shall doe no unrighteousnesse in judgement thou shalt not respect the person of the poore nor of the mightie but in righteousnesse shalt thou judge thy neighbour g Levit. 19.15 whether poore or rich Indeed it is required that Mercie should be mixed with justice in judgement but not that justice should bee altogether omitted Secondly Divine punishments are not inflicted by one and the same rule or way for sometimes God afflicts for sinne sometimes for triall and therefore wheresoever we see the hand of God lye wee may there assent in our hearts unto the Lord that hee is righteous in all his wayes and just in all his judgements but yet with our helping hands wee should commiserate pitty and to our abilitie ease and lessen the burden of the afflicted Obiect 3 Thirdly they object againe from Religion First charitie beginnes at home now by relieving them wee neglect our selves by imparting unto their necessities wee impaire our owne estates and therefore in religious equitie it is not required of us I answer wee must doe as wee would be done Answ 1 unto yea wee must give a good example unto others we should labour that others might follow us by equall steppes in charitie and bountie towards the poore and
contributions in their publike meetings and assemblies 2. In the Apostles time they sent reliefe publikly to other Churches 3. Christ commands that our light should shine before others that is that our good workes may be done in the sight of others Mat. 5.16 And therefore from these three particulars it is cleere that wee are not absolutely forbidden to give almes before men We give almes because God commands us Quest 2 and we expect a reward from him what need we then doe them before men if God see them is it not sufficient There is a good and necessary use of holding and shewing forth good workes Answ both in generall and particular First there is a necessary use of holding forth good workes in generall and that in a foure-fold regard namely 1. Of our God 2. Of our Neighbour 3. Of our selves 4. Of our profession First in respect of God it is requisite to doe good before men that so hee may be glorified Matth. 5.16 Secondly in respect of our brethren it is necessary that so we may be as lights and good examples unto them to encourage them in the way of God and to provoke them unto good workes Phil. 2.15 Thirdly in regard of our selves that we may procure a good name and fame unto our selves we must be carefull to procure things honest in the sight of all men Rom. 12.17 and 2 Cor. 8.21 and 1 Tim. 3.7 Fourthly we must shew forth outward good workes in respect of the Gospel which wee professe we must strive that the mouthes of all men may be stopped and that the glory of the Gospel may be advanced Whose mouthes is it that we must be principally Quest 3 carefull to stop First of Papists who brag and boast of their Answ 1 workes both of charity and religious exercises let those who professe Christ be ready to give to him that lackes and frequent in reading hearing meditating and praying let not Papists doe more in a blind zeale superstitiously then professours in a true zeale religiously Secondly they must stop the mouthes of prophane Answ 2 persons who are ready scandalously to say that they are outwardly holy but inwardly prophane they seeme without religious but within are vicious Let our lives actions and conversations be such that they may have no cause thus to detract us Secondly more particularly there is a necessary use of shewing forth this worke of Almes even before others for hee which is able to give much may give publikely and that for these two causes First that the poore knowing thou wilt give may beg of thee and make their wants knowne unto thee Secondly that thou mayst remove the imputation of covetousnesse and hard-heartednesse from thee which would bee cast upon thee if thou wert knowne to be rich in goods and not knowne to bee rich in good workes Quest 4 Who are faulty in this particular Answ 1 First those who pretend a love unto the poor and seeme to pitty them but give them nothing Answ 2 Secondly those who say they give in private and either doe not or else give so little that they would be ashamed to have it publikely beheld Answ 3 Thirdly those who deny to relieve the poore when they beg with this excuse they wilâ— not give publikely but this should not hinder them at all for it is lawfull to give publikely if so bee we doe it not for the praise of men Vers 2 VERS 2. Therefore when thou dost thine Almes doe not sound a Trumpet before thee as the hypocrites do in the Synagogues and in the streets that they may have glory of men Verily I say unto you they have their reward Sect. 1 § 1. When thou dost thine Almes Object The Papists say Almes must be done Intentione placendi Deo with an intention to please God thereby And for the proofe hereof object this place thus Our Saviour here reproveth the Pharisees because they gave Almes to be seene of men but we must give our almes in secret that God may reward us vers 5. as they seeke the praise of men so wee must seeke the praise of God f Bellarm. de bonis oper in particular li. 3. cap. 13. Answ Our Saviour Christ biddeth us not in this place in giving our almes to propound and set before us the praise and reward of God but only to take heed of the praise of men and to shunne the same by giving in secret and the praise or reward of God followeth upon this simplicitie and singlenesse of heart in giving of almes We grant that our almes-deeds are well pleasing and acceptable unto God through Christ for with such sacrifices God is well pleased Heb. 13 16. but yet we must not doe them onely for hope of a reward or the like respect but for conscience sake and out of duty towards God Sect. 2 § 2. Sound not a Trumpet Obser 1 We see here Christ 1. taxeth the accustomed vices And 2. particularly names Trumpets Synagogues and streets Yea 3. reproveth them calling them Hypocrites teaching us hereby that it is lawfuâ—l publikely to reprehend the sins of our dayes and the sinnes of our hearers Quest 1 What benefit reape hearers by being reproved for it should rather seeme to doe hurt then good First it tries hearers whether they be the children of God or not for many men deceive both themselves and others in many things who Answ 1 are discovered by spurning at reproofe the children of God are like David who takes kindly a particular reprehension 2 Sam. 12.12 but wicked men cannot endure thus to be touched to the quicke Secondly it is a meanes to humble hearers Answ 2 for it opens the eyes and awakes out of sleepe Reade 1 Cor. 14.24 c. being reproved he falls downe so the Prophet Esaiah telleth the people that their carnall security shall be talked of and reproved and it shall be a vexation to understand the report g Esa 28.19 Thirdly it is a meanes to make sinne odious Answ 3 unto us there is a certaine false sweetnesse in sinne which reproofe doth discover and often remove as we may see in Ahab who being reproved seemed by his sorrow to loath the sinnes which he had committed Fourthly it doth excite us to amend gentle Answ 4 reproofe makes a man carefull to reforme what is amisse What is meant by this phrase Sound not a Quest 2 Trumpet First some thinke that it was a Proverbe Answ 1 whereby was signified that they must not publish in the eyes of the world their almes-deeds thus Gualter s Secondly the phrase was not proverbiall but Answ 2 was derived from the custome of the Jewes who were called by a Trumpet to these kind of assemblies Thirdly it is observable that this was commanded Answ 3 by God in generall who caused Moses to make two silver Trumpets that by the sound thereof the assembly might assemble together at the doore of the Tabernacle h Numb 10.1 c. vers 19.10 yea by
conceive that our Saviours scope is here to argue from verse 19. and that thus Lay not up for your selves treasures on earth because then you will adhere and cleave to them Obser Teaching us that hee who studies to lay up treasures on earth will hold to them Eccles. 4.8 6.1 2. Quest 1 How doe men adhere and hold to riches Two manner of wayes viz. Ans First Voluntarie willingly when a man makes choice rather of riches then of God and graces this is shamefull and monstrous for a man wittingly and willingly to preferre his body before his soule the world before the Lord and goods before grace Secondly Coacté by constraint when his affections are so captivated with the love of the world that like Birds in lime-twigs he cannot free himselfe but video meliora proboque deteriora sequer although he see what is best and approve thereof yet still he followes what is evill It is a miserable thing for a man to know that he runneth on the high way to destruction and yet cannot stay himselfe Why may wee not labour to be rich Quest 2 First because riches are not necessary Answ 1 Natura pancis contenta A little sufficeth nature a little meat will feede us and a few cloathes will keepe us warme And therefore there is no necessity of being rich Secondly because riches are full of troubles Answ 2 being acquired by labour kept with care lost with griefe and spent with much unwillingnesse as shall else-where be shewed Thirdly riches are full of perill and danger Answ 3 being hurtfull Both for the Body as shall be shewed amply in another place in the meane time Reade Eccle. 5.10 11 12 13 14. Soule because they hinder us from holy duties namely First from Prayer because either First they distract the Minde in Prayer the thoughts and heart being about some worldly things while the lips pray Secondly or the power of Prayer is conversant about earthly things that is the most and most fervent petitions are for earthly things Secondly from following of Christ as wee see in the young man who chose rather to leave Christ then his riches Matthew 19.20 Thirdly from turning unto God riches so bewitching and inchanting us that we cannot leave them though we dye for it Quest 3 Why may wee not lay up treasures on Earth Answ 1 First because this is a brutish thing to spend all our time about earthly things The Swine never lookes up unto Heaven Plutarch but alwaies beholds the earth and being violently cast and laid upon the backe so as that shee sees the Heaven the admiration of the sight thereof makes her cease her yelling Thus many live here on earth as though there were no other life as though they should live here for ever yea as though God had created them for no greater or higher ends then to be rich Answ 2 Secondly because riches are uncertaine yea shall not abide with us The Frenchmen say that sicknesse comes to men on horse-back but returnes from them on foote that is comes suddenly but goes leasurely Now riches are contrary here unto they come creeping like a snayle but flye away like an Eagle they are long a getting but quickly lost Wee are deprived of our riches three manner of wayes I. Sometimes they are taken away from us by some casualtie either of fire water theeves or the like Read for the proofe hereof Psal 76.3 and Prov. 12.27 and Eccles 5.11 12. II. Sometimes wee are taken from them when we make most account to take pleasure in them as wee see in the rich man who had no sooner said Now soule take thy rest but the Lord saith Stulte hà c nocte Thou foole this night shall thy soule be taken away u Luke 12.20 III. Sometimes they remaine with us and wee with them and yet are taken away in regard of use and comfort sometimes a man is so hindred either by sicknesse or imprisonment or some domesticall vexations of wife or children or the like that he hath no more joy or comfort in his possessions or riches then if he possessed none at all And therefore why should wee wast and spend our daies in treasuring up that which will take the wings of the morning and flye away Thirdly because for the most part they Answ 3 make us worse A man who seriously desires to bee good will not seeke for or after that which may make him evill But riches are of this nature And therefore we should not consume and wast our time in labouring to heape them up Alexander sent a great reward unto Phocion because he heard that hee was an honest man But he refused the present and returned this answer That hee thanked the King for his bounty and good conceit of him and intreated him to let him bee an honest man still As if hee would say such a summe as Alexander sent was enough to corrupt him and to make him worse and therefore he durst not meddle with it Certainly riches and the things of this world are snares impediments lets yea the baites of Sathan as appeares by him who had married a wife and him who had bought a Farme and him who bought the Oxen w Luk. 14.18 19 20 and therefore as wee should avoide the coards of vanity that draw on iniquity so wee should not heape up and gather together that which will bee a meanes to make us rather worse then better Quest 4 Is it not lawfull at all to lay up treasures here one earth doth not Saint Paul say that he who provides not for his family is worse then an infidell 1 Tim. 5.8 yea doth not Salomon say Bee thou diligent to know the state of thy flockes and looke wel to thy herds Prov. 27.23 Answ 1 First in generall it is lawfull to possesse riches as followes afterwards Answ 2 Secondly in generall it is lawfull to procure and acquire riches honestly Iacob increased his estate when he was with Laban and Ioseph gathered exceeding much riches from Pharaoh Thirdly it is lawfull to lay up treasures and to Answ 3 provide some estate for our children 1 Tim 5.8 yea it is the duty of parents as Saint Paul saith The children ought not to lay up for the parents but the parents for the children a 2 Cor. 12 14 Answ 4 Fourthly our Saviour forbids to lay up treasures not absolutely but respectively For the understanding hereof marke well these two things namely I. That some treasures are lawfull and necessary to wit wherein riches lawfuâ—ly acquired are laid up whether publickly in Exchequors or Halles or privately by private persons onely remembring that they must be laid up without injury of any and with thankesgiving unto God II. There are some treasures unlawfull which our Saviour forbids vers 19. Quest 4 How may wee know whether our hoording and heaping up of riches be unlawfull Answ 1 First if there be no necessity of laying up riches either for our selves or
the wayes of God Now it is not so simply good for a man to bee ignorant of the wayes of God but comparatively hee had better not have knowne them at all then after they have knowne them to forsake them We have the like speach used Proverb 17.1 and 21.9.19 True and this is either Natural which is either Absolute thus man in his first creation was very good Or Genes 1.31 Respective thus a thing is called naturally good when it is profitable as Gen. 49.15 Exod. 18.17 Marke 9.50 Spiritual which consists either in Th ngs thus all vertues and graces of the holy Spirit are called good Or Persons which goodnes is either Infinite and is in God alone Marke 10.18 Finite in the Church Triumphant Respective which is either in Some one singularly Far a good man some would even dare to dye not for every good man but for some one singularly good both in himselfe and unto others All the faithfull generally A good man that is every good man bringeth forth good things And so the word signifies in this place Observat Teaching us That after wee are regenerated wee ought to fructifie in every good worke when the Lord hath made us good trees wee should labour to bring forth good fruit Matth. 3.8 and 13.23 Cant. 2.11 and Col. 1.9.10 and 2.6 and Rom. 6.4 and 7.4 Question 2 How manifold are good works Twofold exuere induere to put off the old man Answer to put on the new Rom. 13.12 Ephes 4.17.24 more particularly the good fruits of a good tree are either First Negative to abstaine from sinne and whatsoever is evill Rom. 6.12.14 Ephes 5.11 Why must the regenerate abstaine from all sinne Question 3 First because sinne is a leaven and will pollute the whole man 1. Cor. 5.7 Answer 1 Secondly because sinne grieves the good and Answer 2 blessed Spirit of God Ephes 4.30 Answer 3 Thirdly because sinne is a scandalous thing and doth scandalize religion when seene in a religious person And therefore all the children of God must walke warily and circumspectly carefully avoiding every evill thing Colos 4.5 and 1 Thessal 4.12 Secondly Affirmative to abound in every good worke and to bee conversant and frequent in every good duetie And of these the present text speaks Question 4 Why must wee bee thus carefull to bring forth good fruits Answer 1 First because God hath given us grace for this end and purpose The talent was not given to hide in a Napkin but to improve Matth. 25.18 The manifestation of the Spirit is given to every man to profit withall (a) 1 Cor. 12.7 vessels are made that they may hold liquor fruit-trees are planted not for show but to bring forth fruit and wee are regenerated that wee might bee holy God plantes and prunes and digs that wee might fructifie Matth. 21.34 c. And therefore wee must not bee slothfull and negative Christians Iames 1.23 But industrious remembring that God made man for labour not for lazines and created him not for speculation onely but for practise The Lord 1. Enlightens the minde and the understanding And 2. Moves and perswades the affections And 3. Imprints faith in our hearts by his holy Spirit Rom. 8.16 and 1 Iohn ◠10 And 4. Gives graces and good habits unto us and al for this end that we might reduce all into act and bring forth good fruites And therefore wee must not frustrate his expectation Answer 2 Secondly it is necessary that wee should abound in good works because thus onely wee approve our selves to bee good trees and our pietie to bee true and cordiall For true godlines doth alwayes encrease and daily is enlarged the seed of grace in the heart is like the mustard-seed in the garden which takes root and afterwards sends forth a tender blade then a stalke and lastly comes to bee a tall shrub bringing forth fruit Thus the truest signe of life is growth and Dwarfes are but monsters in nature Wherefore we must not be alwayes children neither alwayes learning but never coming unto perfection but so learne the practise of vertue that wee may grow up therein daily more and more (b) 1 Peter 2.1 Thirdly the Holy Ghost is fruitfull Gal. 5.21 Answer 3 and Ephes 5.9 and therefore if wee desire to approve our selves to be guided and directed thereby we must be fruitfull also Answer 4 Fourthly wee must labour to abound in good workes because God is glorified thereby Matth. 5.16 Iohn 15.8 Phil. 1.11 Answer 5 Fiftly because our brethren are edified thereby Titus 2.7 and 3.8 and 1 Pet. 2.12 and 3.1 Answer 6 Sixtly because it is profitable for our selves Prov. 11.30 Rom. 6.22 Answer 7 Seventhly because it is comfortable unto the Ministers of God whom God hath set over us Iohn 4.36 Rom. 1.13 Hebr. 13.17 In what works must wee labour to abound Question 5 Wee must labour to abound in these two things Answer namely First in Internall desire love and fervour of the heart towards every thing that is good wee must labour to encrease dayly in the love of every good thing and in zeale and in uprightnesse and in sincerity of heart Secondly in Externall actions that is both 1. In an Abstinence from all evill works And 2. In obedience unto that which is good And herein three things are to bee observed namely First wee must obey every kinde of good worke whether belonging to the first or second table Secondly wee must obey every good worke in a frequent custome and assiduous and daily life Thirdly wee must obey the Lord perseverantly continuing in his service unto the end Wee must not serve the Lord with our hearts onely as some say they doe and not with our bodies neither with our bodies onely as many doe and not with our hearts but wee must labour to bee trees bearing good fruit both in bodies and soules Wee must not abstaine from sinne onely as many doe and doe no good but wee must cease to doe evill and learne to doe well Wee must not doe some sorts of good works onely or sometimes by aguish fits or begin in the Spirit and end in the flesh but wee must ensue after whatsoever is good and that through the whole course of our life § 2. Neither can a corrupt tree bring forth good Sect. 2 fruit Our Saviour expressely here teacheth Observat That so long as wee are unregenerate we cannot cease from evill works Matth. 12.34 and 2 Pet. 2.14 A Gentleman perceiving that hee could not thrive in his own countrey Piacenza went to Florence to live there hoping to finde that place more prosperous unto him and being there hee figured for his devise a Peach-tree loden with fruit which in the proper soile wherin it first springeth yeeldeth forth poysoned and unpleasant encrease but being transplanted in some farther Coast becometh wholesome and fruitfull his Posie was Translata proficit arbos Wee are just like this Peach-tree for so long as wee are in our
Thirdly Christ forbids him to goe to his Father by reason of the danger which was in it namely I. His naturall affection unto his Father might estrange his affection from his Master Or II. With Demas the world might draw him away that is the inheritance or riches which hee should enjoy by his Fathers death might bewitch and ensnare him Chrys s Answ 4 Fourthly our Saviour doth not prohibite him because Parents are to bee despised but because heavenly doctrine and spirituall and saving knowledge is more necessary Chrys s Whence wee may learn Observ 3 That no excuse is to be admitted which distracts from Christ or Religion Luke 14.18 Why must nothing with-hold or withdraw us from Christ Answ 1 First because wee are wholly and peculiarly his being redeemed by him 1 Cor. 6.20 Answ 2 Secondly because we have but a small time to serve him in much time being spent wherein we served him not at all 1 Cor. 9.27 c. Answ 3 Thirdly because all things are nothing in regard of Christ and his service there being nothing which can afford us so much profit pleasure hearts ease and true content or make us so truly happy as Christ can Sect. 3 § 3. Follow thou me This Disciple desires leave to depart but Christ will not permit it Teaching us Observ 1 That Christ recalleth those who are about to depart from him For as he cals some Prov. 1.20 c. and 8.1 and 9.3 Esay 55.1 Matth. 11.28 Iohn 7.37 Revel 22.17 so he recals others Ier. 3.1.12 Quest 1 How doth God recall those who stray from him Answ 1 First sometimes by himselfe thus he called the woman of Samaria Iohn 4.9 and Paul Act. 9. Answ 2 Secondly sometimes by his Prophets thus he recalled the Israelites 1 Sam. 7.5 Answ 3 Thirdly somâ—times by good godly Kings 2 Chron. 30. Answ 4 Fourthly sometimes by neighbours or servants thus he called back Naaman 2 King 5.13 Answ 5 Fifthly sometimes God reclaims by Angels thus he did the Israelites Iudg. 2.2 Quest 2 Why doth Christ call back those who would depart Answ 1 First because hee would not have them to perish Ezech. 18.23.32 and 2 Pet. 3.9 Secondly because hee doth not destroy the Answ 2 wicked by and by but spares them long giving them a large time of repentance to see if they will turn unto him Ezech. 34.6.7 and 2 Chron. 36 16. Rom. 2.5 Thirdly Christ will not suffer his to depart Answ 3 from him because hee hath promised to direct them Our Saviour doth not only receive those who come unto him or begin to worke the worke of grace in the Elect or to prepare them or to give power unto them to obey if they will as he did unto Adam But he hath promised to refrain them and curbe them from sin and keep them Yea to bee a Physician unto them Matth. 9. and by his Spirit to direct them in the wayes of grace Iohn 14. How doth God refrain and keep back or call Quest 3 back his children from sin First sometimes by a preventing grace My Answ 1 grace shall be sufficient for thee 2 Cor. 12.9 Secondly sometimes by affliction as hee did Answ 2 Iehoshaphat 2 Chron. 19.2 and Manasses 33.12 13. But many are corrected Object who are not converted many afflicted who are not reclaimed from sin Proverb 1.24 c. First certainly it is most true as wee see in the Answ 1 Israelites Ier. 44.16 and 51.9 and in Pharaoh who were hardned under the rod Exod. 9. Secondly but there are in correction two Answ 2 things to be observed namely I. It is an excellent signe when affliction doth curbe and call us back and with Peter makes us weep bitterly Mat. 26. and with Paul be obedient to Gods voice Act. 26 19. and Gal. 1.16 and with David to humble our selves 2 Sam. 12. And on the contrary it is an ill signe not to bee reclaimed by correction but more hardned II. For a wicked man not to be corrected but be permitted to sin willingly without any bridle of restraint is a most miserable sign of a man in a most deplorable estate and condition yea of a Bastard and not a Son Heb. 12.8 How must we follow Christ Quest 4 First some follow to prosecute and slay thus Answ 1 Asahel followed Abner 2 Sam. 2.19 but wee must not thus follow Christ Secondly some follow to imitate thus wee Answ 2 are forbidden to follow a multitude unto evill Exod. 23.1 but are commanded to follow Christ for we must strive and labour to imitate him 1 Pet. 2.21 But yet this following is not meant in this place Thirdly some follow that they may be protected Answ 3 and fed Thus the Lord promiseth that if his people will feare serve and obey him then they shall continue following the Lord their Gâ—d 1 Sam. 12.14 that is then God will still continue to protect and provide for them Thus many followed Christ that they might be fed by him but this following is not spoken of in this place Fourthly some follow Christ as Disciples and Answ 4 servants and this is that which is here commanded From whence we may learn that we ought to Observ 2 follow Christ as servants follow their Masters giving our selves wholly up unto him both in bodies and soules Reade Num. 14.24 and 32.15 and Deut. 13.4 anâ— 1 Cor. 6.20 Quest 5 What is required of servants towards their Masters Answ 1 First a servant must forsake all other men and adhere only unto his Master because a man can not serve two Masters Mat. 6.24 and 19.27 and Iohn 10.5 and 1 King 18.21 Answ 2 Secondly a servant must acknowledge him whom he serves to be his Lord and Master Mal. 1.6 Iohn 14.4 27. Answ 3 Thirdly a servant must diligently and industriously apply himselfe to his Masters busiâ—es Deut. 28.14 and Ier. 48 10. Quest 6 Why must we serve Christ Answ 1 First because he redeemed us for this end that wee might bee a peculiar people unto himselfe serving him in righteousnesse and true holinesse Luke 1.75 Titus 2.14 Answ 2 Secondly because it is a great honour to serve the Lord and therefore we should not be ambitious in other things and here negligent It is held no small honour nor privilege to bee the Kings servant and therefore much more to be Christs Answ 3 Thirdly it is our duty to serve Christ and therefore there is great reason to serve him I. Souldiers will follow their Captain and therfore wee should follow Christ who is our Chieftain and Leader II. Orphans should follow their Guardians and therfore we ought to follow Christ our only Defender and Protector III. Children should follow their Parents and therfore wee ought to follow Christ our everlasting Father Esay 9.6 IIII. Schollers should follow their Masters and Pupils their Tutors wherfore it is our duty to follow Christ our Doctor and Teacher Quest 7 How may we know whether we serve Christ or not Answ By what
practise thereof we must examine whether we have taken Christs Physicke and digested it well in our hearts or not whether we have received some new internall strength from the holy Spirit which workes a change in our lives and by which we are enabled in some measure to obey and serve God Answ 5 Fiftly examine whether thy health returne by little and little or not A sick man knows that he begins to amend by these tokens namely I. If his pains abate and are weakned II. If his strength or body increase and that he can now stand or go III. If he have a better stomacke and appetite to his meat then formerly IV. If his meat digest well with him And V. If he can be more jocund and cheerefull than formerly By these then let us examine our selves viz. First are the assaults of sin and sathan fewer and weaker than formerly they were doth not sin raign in thy mortall body this is a good sign of saving health Secondly doth thy strength of Grace encrease art thou able to walk in the waies of God yea to run the race of his Commandments and to work out the work of thy salvation with fear and trembling this is a second good sign of health Thirdly hast thou a greater desire and more hungring affection after spirituall duties than formerly doth thy heart long after Christ and thy soul delight in hearing reading meditating praying and the like certainly this is another good sign of spirituall recovery Fourthly dost thou suck some good juyce and nourishment out of all the food thou takest is thy faith still more increased by the receiving of the blessed Sacrament of the Lords Supper is thy joy increased by thy prayers unto God is thy soul daily bettered and more instructed by all thy hearing and reading undoubtedly this is an undoubted sign of health Fifthly dost thou daily increase in spirituall peace of conscience and in internall joy of the holy Ghost Rom. 14.17 then thou maist be certainly assured that Christ hath cured and healed thee for flesh and blood cannot work these things in thee Vers 13 VERS 13. But go ye and learn what that meaneth J will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Sect. 1 § 1. Go and learn quid sit what this is The words alleaged here by our Saviour are the words of the Prophet whereby our Saviour would teach us That all doubts are to be solved by Observ and from the holy Scriptures Ioh 5.39 Esa 8.20 Mic. 6.8 Ier. 23.28 Why must all the knots of Religion be solved Quest 1 by holy writ First because of all other writings onely these Answ 1 are not subject to corruption as the Papists themselves with us confesse Secondly because these are given unto us for Answ 2 this end that we might be taught by them 2 Tim. 3.16 It is usually questioned whether the breaches of Quest 2 the first Table or of the second be greatest To this we answer Answ that if there be an equall comparison that is if the greatest breach of the first be compared with the greatest breach of the second Table then the breaches of the first will be greater than the breaches of the second but if we make not an equall comparison then the breaches of some of the second Table are greater than some of the first as in this verse the Lord saith I will have mercie and not sacrifice where the Lord doth not prefer the duties of the second Table to the Morall worship of the first Table simply for spirituâ—ll duties are more excellent than corporall duties as the spirit is more excellent than the body if a man be like to starve for hunger then it is better to feed him than to teach him but simply it is better to teach him than to feed him § 2. I came not Sect. 2 Christ by saying here Veni I came doth intimate that he was not sent for by men but came freely of his own accord as Iohn 3.19 and 10.18 Wherefore did Christ come into the world Quest First he came to be a Physician and to cure Answ 1 our souls as in the former verse Secondly he came to give spirituall and living Answ 2 bread unto us that thereby our souls might be nourished Iohn 6.51 Thirdly he came to redeem us from sin and sathan Answ 3 Luke 1.74 Fourthly he came to bring us out of darknesse Answ 5 and to give the spirituall light of saving knowledge unto us that thereby we might see the way wherein we ought to walk Mat. 4.16 Ioh. 9.39 and 12.46 Fifthly he came to be a Mediatour unto us Answ 5 and to reconcile us unto his Father whom we had offended 1 Iohn 2.1 Sixthly he came to give life unto us Iohn 10.10 Answ 6 And all these of his own free grace love and mercie without any merit yea seeking of ours § 3. To call Sect. 3 Christ in saying here that he came not to call Observ c. would have us to learn That none can be saved without his call Rom. 8.29 How doth it appear that except Christ call Quest 1 us we cannot be saved It appears thus viz. Answ First all men naturally are under sin and therfore they must be freed before they can be saved Secondly and faith is to be given before we can be saved for I. There can bee no salvation without faith And II. There can be no faith except it be given from above for it is not to be acquired by any power or strength of nature but is the gift of God Thirdly we are called unto faith Act. 15.9 And therefore exâ—ept Christ vouchsafe to call us wee cannot be saved Quest 2 Whereunto doth Christ call us Answ 1 First we are called by Christ unto his society and fellowship 1 Cor. 1.9 Answ 2 Secondly Christ cals us unto glory 1 Pet. 5.10 whence elsewhere it is called a glorious calling Answ 3 Thirdly we are called unto security safety and peace Ier. 13.11 and 1 Cor. 1.8 And hence wee are commanded to make our calling sure because if that be certain then have we cause of exceeding joy Quest 3 How may we know whether wee be called or not Answ 1 First only those are effectually called who are taught of God Esay 5.4 Iohn 6.45 Answ 2 Secondly those who are called have their hearts opened sanctified Act. 15.9 16.16 Answ 3 Thirdly those who are called are humbled with a true sight and sense of their sins Act. 2.38 Answ 4 Fourthly they who are effectually called are also changed both in heart and life 1 Tim. 1.13 And therfore we must examine our selves whether I. We be enlightned and taught by God those things that concern his glory our good And II. Whether God have opened our hearts and sanctified our affections And III. Whether we be truely contrite and broken hearted for our sins And IV. Whether we be truely and totally changed both in
excitantur Ministri ad concionandum And thus Peter Acts 3. and Paul Acts 17. take occasion to Preach Christ Certainly if First the obedience of the Church be observed that we have a commission or at least a permission to Preach from the Church wherein we live And Secondly if the rule of decencie be observed And Thirdly if scandals and giving of just offences be avoided Then the word may be preached alwayes and every where in season and out of season 2 Tim. 4.2 both because it is the word of God and seed of salvation and also because herein we imitate our Lord Christ Sect. 2 § 2. Preach Wee see here that lost and wandering sheepe must be reduced and brought home againe and that by the Preaching of the word to teach us Observ That the meanes of bringing us home unto Christ is the preaching of the word the truth hereof in generall appeares by these places Rom. 1.16 and 16.25 and 1 Corinth 1.18.21 Titus 1.3 But more plainely by these particulars namely First because as God gave his word so hee gave also Preaching Rom. 10.8 and 1 Pet. 1.25 and Preachers Ephes 4.11 Secondly because God forbids those to Preach who are not sent Rom. 10.15 c. or not called as Aaorn was Hebr. 7. Thirdly because God blesseth and assisteth those whom he calls and sends that is I. He enables them by his grace in some measure for that great calling making them able Ministers 2 Cor. 3.6 and 4.6 And II. He blesseth their labours with good successe making them profitable and powerfull for the reducing of lost sheepe unto Christ Acts 2.47 Romanes 15.29 and 1 Corinth 3.6 c. 2 Tim. 4.17 Fourthly because where hee will not have those who go astray to be reduced and brought backe there he denies the word Amos 8.11 c. Acts 16.6 and 19.9 Fiftly because still those who are converted are converted by Preaching Reade the places in the margent b Acts 2.41 and 4.4 and 8 6.35 c. and 10.34 c. and 11 19.20.26 and 13.42 c. and 17 11. Object But it may here be objected This is but a temporall precept to preach the word and therefore it is not the meanes now of bringing us home unto Christ Answer I denie the antecedent because it is not a temporall precept but an eternall continuing from the beginning to the ending as may bee thus proved First God himselfe preached divers waies and after manners unto Adam Abraham and Iacob Heb. 1.1 Secondly God hath enjoyned and commanded the Prophets to preach unto his people Esa 40.9 yea to lift up their voyces and reprove them Esa 58.1 Thirdly the Lord sanctified Iohn Baptist in the wombe for this end that by preaching he might bring many children unto their fathers Mal. 4. Luk. 4. Matth. 3.1 c. Fourthly Christ himselfe preacheth yea spends his time wholly in preaching and working of miracles Matth. 4.17 and 9.35 and 11.1 Ephes 2.17 Fiftly here he commands his Apostles to preach to the Iewes and the lost sheep of Israel Sixtly afterwards he makes this precept concerning preaching generall for all people Matth. 28.20 Go and teach all nations and promiseth to be with them and to assist them Mark 16.16 Seventhly and to the Churches which are established he hath given Pastours and Teachers Ephes 4.11 unto whom he hath committed the care of his flock Acts 20.28 Eightly yea this he hath ordained untill the end of the world Ephes 4.13 c. and his second comming 1. Tim. Who are here to blame Quest 1 First those Pastours who being called unto Answ 1 this worke are negligent therein not caring how seldome they preach Saint Paul enforced himselfe to preach and did strive therein Rom. 15.20 because he knew that a woe belonged unto him if he did not preach 1 Corinthians 9.15 Secondly those are here faulty who neglect Answ 2 and despise the word preached whether it be I. Through tediousnesse and wearisomnesse this is so common as nothing more men usually are so weary of the word that they slight and contemne it Amos 8.11 Or II. Through an opinion of another Spirit or as though the Spirit of God would teach them without the word Indeed it is said that the faithfull under the Gospel shall be taught of God Ierem. 31.32 but this is by his word and the preaching thereof as was shewed in the proofe of the point Or III. Through curiositie except the word preached be sweetned Here First hearers are to blame who having itching eares despise sound doctrine loving and liking onely quaint and rhetoricall and humane learning Secondly speakers who vaunt themselves or seeke onely for praise and applause by their acute neat and eloquent discourses Not like Paul who desired onely to preach in the demonstration of the Spirit Nor like Peters preacher who must speake as the Oracles of God yea so as that God in all things may be glorified through Iesus Christ c 1 Pet. 4.11 Thirdly they are very faulty here who hinder Answ 3 the preaching of the word the more carefull we are to promote Preaching the liker we are unto Christ and the more we oppose or hinder it the more unlike yea contrary we are unto him This was the fault of the Iewes continually Matth. 23.13 and Acts 14. For they still withstood and hindered the word of God and the preaching of Christ And this is too great a fault now in our dayes and places For I. Some disswade others from the preaching of the word as the Papists and Seminaries do II. Some forbid others the preaching of the word Now these are either masters of families who will never or very seldome suffer their servants to come to Divine Service or Sermons or else idle Ministers and dumbe dogs who neither will or can teach their people themselves nor suffer them to go where they may be taught This is as much as in them lies to hinder them from conversion Christ and salvation III. Some calumniate detract and slander the godly Ministers of the word that so their mouthes may be stopped and they hindered from preaching Answ 4 Fourthly they are to blame here who make other use of the word preached then this that they may be converted thereby Certainly we are lost and wandring sheep untill we be reduced unto Christ and therefore although it be a good thing for a people to have a faithfull and carefull Pastour yet it is unprofitable unto them so long as they are not brought home by him unto the Shepherd of their soules Iere. 51.9 Luke 5.5 Quest 2 What is meant by this word preach Answer It signifies to publish and proclaime to teach them First that preaching is a worke publikely to be performed And Observ Secondly that in preaching they must rather teach then perswade Or That the chiefest office duty and worke of a Minister is publikely to teach his people the Christian faith here two things might be distinguished namely First Quomodo docendum
of the Wife to the Husband and yet children and wives must be neglected in regard of Religion and Christ Thirdly the authority of Parents is a strong tye children being commanded to obey them and yet they must be disobeyed rather then God and forsaken for Christ Object It may here bee objected God is the God of peace and the nature of the Gospel is to bring children unto their Fathers Malach. 4.6 How then doth Religion occasion these dissensions Answ 1 First the fault certainely is not in the Gospel but in the viciousnesse of our natures Answ 2 Secondly the Prophet Malachie doth not speak of the persons of Fathers but of Religion and divine worship according to that of the Prophet Seeke the old wayes That is Iohn Baptist by his preaching shall reduce and bring backe men to the former and true religion of the Patriarkes which was taught them by God Thirdly certainely Religion doth sow the Answ 3 seeds of concord amongst the godly but not with the wicked although they be most deare in regard of some other naturall bond For it is with the wicked and the righteous as it is with the wheat and the tares while the wheat and tares grow together the wheat is oppressed with the tares and the tares supported by the wheat but when they are separated then the corne is gathered into the Garner and the tares bound in bundles and cast into the fire So while the righteous and wicked are conjoyned together the righteous are oppressed and burdened and the wicked supported on the contrary when they are separated the godly flourish and the wicked fall and wither VERS 37. Verse 37 Hee that loveth Father or Mother more then me is not worthy of me and he that loveth Sonne or Daughter more then me is not worthy of mee § 1. Hee that loveth Father or Mother more then mee Sect. 1 It is questioned betweene us and the Papists Object whether children may enter into profession of Monkery without their Parents consent They holding the affirmative prove it thus from this verse Christ saith Whosoever loveth Father or Mother more then me is not worthy of me Therefore children may become Monkes without their Fathers leave Bellarm. de Mon. Cap. 36. First in this place our Saviour speaketh of Answ 1 Persecution when a man ought not for love of his friends to deny Christ but the Monkish life is not Persecution Secondly a man may leave his Parents as Answ 2 Christ commandeth though hee dwell in the same house with them that is by setting his love and affection on heavenly things Thirdly all goe not to Christ that come into Answ 3 Monasteries Doth our Saviour speake here only of Parents Quest 1 and Children Hee doth not prohibite these Answer that he might grant this liberty unto others but rather doth include all others in this A majore ad minus For First all authority and superiority whether Kings Magistrates Iudges or whatsoever are included here under the name of Parents or Father and Mother And Secondly all love and propinquity of brethren friends and the like are implied here in Children So that the meaning is that all men whatsoever are to be post-poned unto Christ seeing that these who are most deare both by nature and the Law of God are to be left and forsaken in regard of him Our Saviour by this expression of Father and Mother would teach us That great honour is due unto Parents from Children Reade Levit. 19.3 Prov 23.22 Observ Malachie 1.6 Why must Parents be thus highly honored Answ 1 First because nature teacheth it all nations though never so barbarous honoured their Parents and taught that this reverence and honour was due unto them because Children had their being from their Parents and were begotten for their Parents good Ego mihi te genui Answ 2 Secondly because reason doth dictate this unto us For I. Parents sustaine many cares and sorâ—owes for Children the Mother undergoes great paine when the child is in the womb but greater when it comes out of the wombe into the world yea being borne much paines and care in the nourishing of it The Father he provides and takes care for it and often breakes his head and sleepe with care for his child yea II. All the care of Parents is for their children and whatsoever they have they have it for them and they weary their bodies for the enriching of them And therefore it is the greatest reason in the world that children should honour their Parents Answ 3 Thirdly because Religion teacheth this unto us For I. God commands it Exod. 20 12. Honour thy Parents And II. God hath engraven his image in Parents A King in a Common-wealth and a Father in a house being the image and substitute of God Whence First sometimes God is called our Father as Malach. 1.6 and 2 Cor. 6.18 Ephes 4.6 And Secondly sometimes Parents and Magistrates are called gods Exod. 23.28 Psal 5. III. God gives wisedome unto children as they increase in years that thereby they may understand what honour love obedience respect and duety is due unto their Parents Iob 32.7 IV. God hath â—ncouraged and excited children to honour their Parents with a promise of blessings Ephes 6.2 3. And therefore seeing God hath commanded it and promised to blesse it and charged children to see him in their Parents yea endued them with wisedome and understanding to know what belongs unto Parents or what is their duetie towards their Parents It is then great reason that children should love and honour them Answ 4 Fourthly children are bound to love and reverence their Parents because otherwise it were no great matter nor worth acceptance to forsake that for Christs sake which wee care not for Quest 3 Who are here to be blamed Answ 1 First those children who curse their Parents are cursed children and justly to be reproved Reade Exod. 21.17 Levis 20.9 Deut. 27.16 Proverbes 20.20 Answ 2 Secondly those children who deride and despise their Parents are here also to bee blamed Many despise their Parents because they are wiser themselves then their Parents are Indeed young men perhaps may bee more quicke and prompt but old men are more solid and profound young men may thinke old men to bee fooles but old men know that young men are fooles Gen. 9.23 Yea suppose that children bee more learned or wiser then Parents yet by no meanes they must despise them and that for these reasons namely I. Because they are their Parents Men of rare and singular gifts must not despise those of inferiour parts whatsoever they are much lesse then their Parents II. Because God hath threatned to punish such children as contemne their Parents Prov. 30.17 III. Because if they bee more learned then their Parents they are the more obliged and beholden unto them that have taken more care of their education and bestowed more in the bringing of them up then their Parents bestowed upon them If a Father shall
toilsome and painfull than the Fathers is and that in these three regards to wit First Portando it is painfull to the Mother to breed her childe and to bear it so many moneths in her womb Secondly Pariendo the pain is most extreme when she brings it forth into the world Thirdly Educando her care pains and trouble is great in the nourishing nursing and bringing of it up And thus the Mothers part is painfull and heavie even from the very conception of the childe And therefore in these regards she is more to be loved and honoured than the Father is Whether are parents or children more to be Quest 2 beloved that is whether ought a man to love his Father better than his childe or his childe better than his Father First Ex parte objecti the Father is to be beloved Answ 1 more than the childe for that which hath the greater shew of good is more to be beloved because it most resembles God the chiefest good now children love their parents sub ratione principii because they took their beginning and being from them which hath the shew of a more eminent good and like unto God And therefore in this regard Parents are more to be loved i Thom. 2.2 qu. 26. art 9. Secondly there is another degree of Answ 2 Love that is Ex parte ipsius diligentis in regard of the party loving and thus that is most to be loved which is most neer and in this respect children are more to be beloved than parents as appears by a fourfold reason given by Thom. 2.2 qu. 26. Art 9. and Egidius Romanus lib. 2. de regimine principum part 2. cap. 4. And both of them have these reasons from Aristotle lib. 8. Ethic. I. Because parents love their children as being parts of themselves but parents are no parts of their children that is a childe is a part of the father because he issued out of his loyns but the father hath no part from the childe and therfore a man hath a neer relation to his childe than to his father And therfore that love wherewith a father loves his childe resembles that love wherewith a man loves himself II. Because parents are more certain of their children than of their parents a childe cannot know its parents but by hear-say and some certain signs of affection education and the like but parents by and by have knowledge of their children And therefore by how much the more certain parents are of their children by so much the more strongly do they love them III. Because a mans childe is neerer unto him than his father is now love imports a certain union it being nothing else but a certain uniting and conjoyning power of the person loving with the party beloved And therfore a mans children being more neer and closer knit and united unto him than his parents are are more beloved of and by him IV. Because men love their children longer than their parents for a father begins to love his childe by and by by as soon as he is born but children love their parents after a certain time now by how much the longer love is by so much the stronger it is Anton. part 4. tit 6. cap. 4. § 7 Aureum opus pag. 61. a.b. Quest 3 How are parents to be honoured Answ 1 First by obeying out of hand what they enjoyn Answ 2 Secondly by speaking reverently unto them Answ 3 Thirdly by rising or standing up when they come by or into the room Answ 4 Fourthly by accompanying them when they travell Answ 5 Fifthly by bowing and inclining our selves unto them when we come before them or uncovering our heads Answ 6 Sixthly by a willing performance of any service unto them though it seem base and homely Answ 7 Seventhly by honouring promoting and preferring them if it lye in our power Answ 8 Eightly by giving them the upper hand whether we walk or sit Vmbertus in expositione regulae ex Anton. part 4. tit 5. cap. 10. § 11. Answ 9 Ninthly by supplying their wants and relieving their necessities if it be in our power Quest 4 Why must we be thus carefull to love honour reverence relieve and obey our parents Answ 1 First because the very light of nature doth teach it and the brute creatures have a care of their Sires and progenitors in their age When the yong Cranes perceive that the old ones moult and are featherlesse they take care to feed them and to keep them warm untill either they recover their feathers or lose their lives Now it is a shame for men in naturall affection to come behinde birds or beasts Answ 2 Secondly children must love honour releeve and obey their parents because they have both the precept and president of Christ for it For here in this verse he commands children to honour their parents and in his life he did so himself for he was obedient to his parents he took care of his Mother after the death of Ioseph her husband and recommended her to Iohns care when he himself was corporally to depart from her And therefore who dare disobey such a Precept who will not follow such a President Answ 3 Thirdly children must honour their parents because it is profitable for them For I. Such shall have a long life Exod. 20. Honour thy parents that thy life may be prolonged II. Such shall have loving obedient and tender children Yea III. They shall by blessed both with temporall spirituall and eternall blessings if together with their earthly parents they love honour and obey their father which is in heaven § 2. Whosoever shall say to his father or his mother Sect. 2 Corban It is a gift by whatsoever thou mightest be profited by me c. What is the sense and meaning of these words Quest 1 For the understanding of this verse Answ it is to be observed that although Gods Law enjoyned honour and relief towards parents yet if they had bound themselves by this oath Corban that they would not help nor relieve their parents the Pharisees then taught that the children were discharged from that duty of providing relieving and taking care for them Hence their Talmud saith k Talmud Hierosol tract de votis c. 10. Every one ought to honour his father and mother except he have vowed the contrary And it is evident that the Jews did often by solemn vows and oathes binde themselves that they would never do good to such or such a man Philo Iud. de special leg p. 595 Now this helpeth the exposition of this difficult place By the gift that is offered by me thou maist have profit which words being considered according to the form of the oath Corban will be thus rendred By Corban if thou receive any profit by me to which words must be annexed the execration implied which was usuall in the Jewish oathes as Genesis 14.22 Then let God do thus and much more to me And so the sense will be thus
lest we fall into the irefull hands of God Heb. 30.31 for then we shall either be punished with temporall or eternall torments § 2. Cut it off pluck it out and cast it from thee Sect. 2 Is the body to be dismembred No Nâ—â— mutilarâ—lum corpus sed fraenandus usus Quest 1 sâ—â—sâ—â—â— Calvin s Non praecipit damna corporis Hilar. s Non de membrorum compage disturbandâ Chrysostome s Quest 2 Why may not the body be dismembred and mutilated Answ 1 First because the members of the body want the sense of sin Potes cogere manum ut pecâ—et manus te cogere non potest Hilar. s Thou maist constrain thy hand and force it to sin but thy hand cannot compell thee unto evill Answ 2 Secondly Otiosum damnum corporis relictâ voluntate concupiscentiae Hilar. It is to no purpose to cut off an hand and pluck an eye out of the body so long as lust and concupiscence remain in the soul Answ 3 Thirdly Quia crimen non carnis sed voluntatis non oculus sed per oculum animus intuetur Chrysost s Because the fault when a man sins is in the will not in the flesh and it is not the eye that lustfully looks upon beauty but the minde by the eye And therefore unwarrantable was the practise of Leo the first who cut off his hand because by the kisse of a Matron he was inflamed and kindled unto lust Sabel 5.6 Sect. 3 § 3. For it is better for a man to enter into Heaven having but one hand foot or eye c. Quest Shall any be lame in Heaven Answ 1 First certain it is that there shall be no deformity in Heaven neither shall there be any wounds or lamenesse there Answ 2 Secondly some say that our Saviour speaks of the losse of these members in this life but it is here said It is better to enter into life not to remain or abide in life having but one hand c. And Mark 9.43 45 47. it is called the kingdom of Heaven and in both places is diametrally opposed to Hell Answ 3 Thirdly some say that our Saviour speaks comparatively as if he should say put case that thou shouldest be deprived of thy eye for ever yet it were better to have one in Heaven than two in Hell Answ 4 Fourthly we may safely and certainly answer that the speech is figurative and therefore the letter thereof is not too strictly to be pressed or urged Sect. 4 § 4. Than having two to be cast into hell fire Observ 1 We may learn hence that it is necessary that we be separated either from God or from sin or that either the sin or sinner must necessarily perish either sin must be cast off or the sinner must be cast into hell fire 1 Tim. 2.19 Mat. 7.23 Rev. 2.5 yea it is an excellent sign of a Saint and sanctified man to be totally separated from sin and the occasions thereof Object Against this it will be objected If this be a mark of a holy man then none are holy for these things can none do viz. separate themselves from sin and the occasions thereof Answ Although of our selves we cannot yet by Gods assistance we may and that two manner of waies namely First by a sincere purpose of heart Acts 11.33 Rom. 7.17 20. And Secondly by an increase of grace for thereby we shall be taught and enabled I. To sin more seldome every day than other And II. To check and reclaim our selves sooner from sin than formerly And III. To lament bewail and be more sorry for our sins and more condemn our selves for our iniquities than heretofore And IV. To love sinne lesse but hate it more then hitherto we have done And V. To love good things and godly duties better every day then other Why is this place so expresly thrice repeated Quest 1 that is both Mat. 5.29 30. and 18.8 9. and Mark 9.43 45 47 First it is repeated for the certainty of the Doctrine Answ 1 Observ 2 or to teach us That the condemnation of the wicked is most certain or That sinners shall certainly be cast into hell Mat. 5.18 and 24.35 Psalm 19.17 and 1 Cor. 6.9 Gal. 6.7 Psal 11.6 Rom. 2.8 12. How further doth it appear that sinners shall Quest 2 certainly perish First because Tophet was prepared for such Answ 1 as Heaven was prepared for the righteous and therefore the one is not more sure of Heaven than the other is of Hell reade Esa 30.33 Prov. 16.4 Rom. 9.22 23. Secondly it appears evidently that the wicked Answ 2 shall perish thus The Lord can as well cease to be as not to be just but he should not be just if he should not punish the wicked and make a difference between them and the righteous and therefore they shall never go unpunished 2 Thes 1.6 7. And therefore sinners must not delude themselves and think that they may sin and live for they must either leave their sins or lose life everlasting they must either turn from their iniquities or submit themselves to hell fire and everlasting death Must all adulterers and drunkards and sweaters Quest 3 and the like be cast into hell Certainly all such shall except they repent Answ for true Repentance onely approves Faith to be true Secondly this place is thrice expresly repeated Observ 3 for our instruction to teach us That the repetition and recapitulation of Answ 3 those things which are taught is commodious and profitable 2 Pet. 1.12 and 3.1 And that I. Because many often are not present when things are first taught and delivered And therefore a short recapitulation of those things can neither be displeasing to those who have heard them nor unprofitable unto those who heard them not II. Because many often are present which attend not and therefore a brief repetition will sharpen and quicken their attention We must sow and water if we desire that our labours may be profitable III. It is evident that repetition of what hath been formerly preached is very profitable because it is very hard for us 1 To understand divine Truths And 2 To beleeve all saving Truths And 3 To love all holy duties and things which are taught unto us And 4 To remember those things which are delivered and taught And 5 Seriously to mark and observe them Now it is necessary that all these should be done and therefore a brief rehearsal of what was formerly more amply delivered must needs be profitable unto all who desire to be understanding and good hearers IV. A short repetition is yet further profitable in a threefold regard namely First in regard of our selves for the hearing of that twice which nearly concerns us doth imprint it deeper and fixe it the surer in our hearts Secondly in regard of our judgment and understanding for those things which we understand not at all or not right or not sufficiently at the first hearing we shall understand the better by a second
find not in the word of God Yea that both of them are of like dignity in themselves and to be had equally and indifferently in most high account by us we prove from this verse and other grounds to wit First they are both commanded and instituted by the same authority of our Lord JESUS CHRIST as Baptisme here and the Lords Supper Luke 22.19 neither is one by the first institution advanced above the other Secondly there is the same matter and substance of both Sacraments viz. CHRIST JESUS with all his benefits for as Baptisme is said to save us by the Resurrection of Christ 1 Peter 3.21 so the Cup and bread in the Eucharist are a Communion of the body and blood of Christ 1 Corinth 10.16 Thirdly there is one and the same end of both these Sacraments which is the increase and strengthning of our Faith in the promises of God as Rom. 6.5 and 1 Cor. 11.26 Therefore they are both of equall dignity and worthinesse If the Reader would see how these words are urged first by Chamier against that Popish practise of muttering and mumbling over the Child when it is to be baptized and then secondly how they are inforced by Bellarmine for the proofe thereof let him read Chamier tom 4. de Sacram. Lib. 1. Cap. 16. page 35. § 9 10 11 Cap. 18. page 40. § 12. c. ad 19. Why were the Sacraments instituted or for Quest 1 what end or use were they ordained First one use or end of them is to be publique Answ 1 signes or notes of distinction to distinguish us from Iewes Turkes and Infidels and by which further we may professe our Faith in Christ and the true Religion of CHRIST this is plaine from Rom. 4. Where the Apostle calls Circumcision and that which succeeds unto it viz. Baptisme the seale of the righteousnesse of Faith that is a seale whereby righteousnesse is assigned in us by God and by which all men may know that we are sealed in and by Christ unto righteousnesse and eternall life For there is a double use of a seale to wit I. To make him unto whom the writing or promise in writing is sealed to be more and more sure and certaine of the will of him who hath sealed the writing unto him When the King or some great Potentate shall promise some office or place or preferment unto a favorite or friend he will hope that he shall enjoy it because he hath a promise of it but if the promise be written yea under hand and seale then he feares not the performance of it Thus the Lord confirmes and makes sure unto us all the promises of the word by the seales of the Sacrament thâ—t we might be the more certaine of his love and good-will towards us and more confidently expect the accomplishment of all his promises which are written in the word and signed and sealed in the Sacraments II. Another use of a seale is that others thereby may perceive and know the benefits and favours which are conferred upon him unto whom the covenant is sealed by him who hath sealed it And for this cause the Lord also hath instituted the Sacraments that others by the sight knowledge and contemplation thereof may know both the great love that God hath borne us in giving his dearely beloved Sonne to dye for us and also the great benefits and mercies that â—re sealed unto us by the Sacraments in and through CHRIST Answ 2 Secondly another end and use of the Sacraments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that theâ—by we might be united unto and have communion with Christ our head and his whole body the Church 1 Corinthians 10. and 12. Chapters Or that we might be incorporated and engrafted into Christ and grow up in one wi h him And that thereby we might be made partakers of the fruit of his passion viz. of Redemption remission of sinnes regeneration and life eternall for all the things are gained by CHRIST Answ 3 Thirdly the last end or use of the Sacraments is that they might be monuments or memorials to admonish us and put us in mind perpetually of our duties towards God Baptisme doth teach us That we are dead and buried with Christ and therefore we must live in sinne no longer but labour daily to mortifie it more and more and strive to become new creatures The Lords Supper doth teach us that all we which are made partakers of one bread ought to be one body with Christ and must labour to avoid all things which might make a rent in this body as Schismes dissentions hatred and the like and walke in faith and love both towards GOD and man Quest 2 What is Baptisme Answ It is a washing with water instituted by CHRIST for the testifying unto us the remission of our sinnes by the blood of Christ Acts 22.16 In this definition we have these three things observable viz. First the author of Baptisme namely Christ And Secondly the externall part of Baptisme namely a washing with water And Thirdly the internall signification of Baptisme namely a washing of our soules from the guilt and staine of sinne by the blood of CHRIST but of this more in the sequent question What is signified by this Sacrament of Baptisme Quest 3 The washing away of our sinnes by Christs blood 1 Iohn 1.7 More particularly observe Answ that First water signifies the blood of Christ Iohn 13.8 Secondly the dipping of the party to be baptized or the washing of it with water doth signifie mortification and a dying unto sinne And the remission of our sinnes and our restitution or restoring unto the love of God What doe we gaine by Baptisme or what are Quest 4 the benefits thereof First thereby we gaine admission into the body Answ 1 of Christ 1 Corinth 12.13 that is into the Church of the saved and the society of the faithfull Hebr. 12.22 c. and 1 Iohn 1.3 And hence Baptisme I. Is a note or badge of a Christian II. Gives us Communion with Christ and his members III. Gives us a right unto all the promises of the word Secondly by Baptisme we gaine remission and Answ 2 pardon of all our sinnes Acts 2.38 Thirdly Regeneration Iohn 3.5 For Answ 3 I. By Baptisme we dye unto sinne Rom. 6.3 Colos 2.12 II. In Baptisme we are quickned and sanctified by the holy Spirit 1 Corinthians 6.11 Titus 3.5 Fourthly by Baptisme we gaine eternall life Answ 4 and salvation Titus 3.5 and 1 Peter 3.21 What order is to be observed in the administration Quest 5 of this Sacrament of Baptisme First the person to be baptized must be taught Answ 1 and that I. The knowledge of the Gospell and salvation by Christ II. That the admission into the Church and body of Christ is by the sacrament of Baptisme that so they may be perswaded to learne and to be baptized as in this verse and Acts 2.38 Secondly the person being thus taught and instructed Answ 2 in the
a. How Apostles and Disciples differ pt 2. fol. 2. We should all labour to be the Disciples of Christ why and how pt 2. folio 104. Apparell Garments Divers questions concerning the necessity and use of apparell pt 1. folio 346. Appetite Belly How the desires of the Belly and our naturall appetites are evill pt 1. fol. 96 a. Armour Weapons What a Christian mans Weapons are against his spirituall enemies pt 1. fol. 62 a. Arrogancy The nature and causes of Arrogancy Pt. 1. fol. 46. Ashes A manifold use of Ashes pt 2. fol. 85 a. Assemblyes Divers sorts of Assemblyes pt 2. fol. 221 b. Assurance See Faith Avarice See Covetousnesse Austerity Although an Austere life be commeadable yet it is not approved of by carnall men pt 2. fol. 70 a. 77. b. B. BAbes Infants There are three sorts of Babes Pt. 2. f. 94 b. Whether there be such a thing as Limbus Infantum pt 2. fol. 332 a. 335 b. 336 a. Backbiting Calumny Detraction c. How these two to revile and to speake evill off differ pt 1. fol. 168 b. We must not Calumniate or deprave any and the causes of Calumny and remedies against it pt 2. folio 77 b. 121 b. Backsliding See Apostacy Banquets See Feasts Baptisme Questions concerning the Baptizing of Infants part 1. fol. 66 b. and Pt. 2. fol. 237 b. 238 a b. 388 b. 389 a. Divers questions concerning the nature necessity Ceremonies sorts excellency utility and abuse of Baptisme Pt. 1. fol. 70. 75 b. 79 a. 80 a. and pt 2. fol. 390 391. Divers questions concerning Christs Baptisme and Iohns pt 1. fol. 68 a. 73 74. 79 a. 80 a b. Whether Ministers in Baptisme give grace to those whom they Baptize part 1. folio 68 b. What Analogy there is betweene Baptisme and the Lords Supper Pt. 2. folio 279 b. Beggars Beggars permitted contrary to the Law and why Pt. 2. folio 266 a. Beleevers Faithfull How the Faithfull are saved from their sinnes and from what sinnes they are saved Pt. 1. folio 19 a. Wherein the Faithfull should be like Angels pt 2. fol. 285 b. And wherein their felicity consists pt 1. fol. 487 a b. Beliefe See Faith Belly See Appetite Belzebub What Belzebub signifies Pt. 2. fol. 33 b. Bethlehem Divers questions concerning Bethlehem Pt. 1. f. 23 a. 31 b. 32 a. Bigamy Digamy Poligamy All these both now are and heretofore were unlawfull Pt. 1. fol. 231. 233 b. 260 a. Birds What we may learne of or from Birds Pt. 1. fol. 344 b. 345 a. Blasphemy Divers necessary and profitable questions concerning Blasphemy or the sinne against the holy Ghost pt 1. fol. 312 a b. and pt 2. fol. 123 124 125. Blessednesse Divers questions concerning the number of the Beatitudes and the nature of true Blessednesse and what it is and wherein it consists and from whence iâ— proceeds and the way thereunto pt 1. folio 127 a. and 136 137 138. 160 b. 161 a. 158 a b. 416 b. and pt 2. folio 32 b. 97 b. 180 b. Blessings Divers questions concerning temporall and corporall blessings pt 1. folio 128 129. 142. 527 b. 525 b. Blindnesse Darknesse Ignorance All men by nature without Christ are ignorant blind and darke pt 1. fol. 116. and pt 2. folio 33. 64 a. The causes of Spirituall blindnesse and the remedies against it pt 2. fol. 89 90. 92. 265 266 a. and pt 1. fol. 518 b. Whether Ignorance or knowledge be better pt 2. fol. 146 a. Body There is a fourefold Body pt 2. folio 102 b c. Bounty See Almes Bread What is meant by this word Bread in the Lords prayer pt 1. fol. 306 a. 308 a. Brethren Brothers Ministers are Brethren Pt. 1. folio 119 b. All Christians are Brethren Part 1. folio 205 a. Christ loves amity and unity amongst Brethren pt 1. folio 120. Buriall Sepulchers Christians Buriall must be performed unto the dead and why Pt. 1. folio 154 b. and 155 a. 470 a. The Iewish customes at Burials pt 2. fol. 381 a. and pt 1. folio 508 b. and 509 a. Burthens How many sorts of burthens there are and how they are to be borne pt 2. fol. 99 b. 100. C. CAlamity See Adversity Calling Vocation Function Divers questions concerning externall Callings pt 1. fol. 123 b. and fol. 362 363. 486 a. and pt 2. folio 55 b. Divers questions concerning God and Christs calling and recalling of us pt 1. folio 132 b. 446 a. 468 a b. 494 b. 500 b. 501 a. pt 2. folio 256 257. 260 261. Things are called three manner of â—ayes pt 1. fol. 168 a. Calumny See Backbiting Captivity Why the Lord permitted the Iewes to be kept captive under the Romanes pt 1. fol. 23. By nature we are Sathans captives part 1. fol. 477. Care Whom God cares for most part 2. folio 36 a. Divers questions concerning worldly Care pt 1. fol. 328 a. 341 b. 342 b. 343 a. 349 b. 350 a. 361. Casting off To cast out To Reject Divers questions concerning Gods rejecting of man and mans casting off God pt 1. fol. 459 a b. pt 2. fol. 280 b. 281. 292 a. Centurion What a Centurion was pt 1. fol. 447 a. 451 b. 454. Ceremonies See Adiaphorall things Charity See Almes Charmes See Magi. or Magicke Chastity Wherein the felicity of those who are pure and chast consists pt 1. fol. 221 a. Children Divers questions concerning the signification of this word Child and of childrens duty towards their Parents pt 1. folio 122 b. 123 a. and pt 2. fol. 52 b. 53 a. 54. 158. 159. 206 b c. 237 a. 242 b. 294 b. Divers questions concerning the felicity safety nature number and markes of Gods children and the way and meanes thereunto pt 1. fol. 35 a. 51 a. 83. 127. 167 b. 254 b. 255 a. 437 a. 487 c. and pt 2. folio 58. b. 59 a. 88 b. 89 a. 156 b. Our chiefest care and labour should be to be made Gods Sonnes pt 1. folio 254 b. None can rejoyce in God but Sonnes pt â— fol. 88 b. 89 a. Christ Controverted questions concerning the Deity and Humanity of Christ pt 1. fol. 16 17 a. 21. 78 b. 83. pt 1. folio 467 b. 507 a. and pt â— fol. 88 a. 197 a. 238 b. 239. 262 a. 316. 326 b. 376 b. 377. and 391 b. Whether Christ be every where in regard of his Humanity pt 2. folio 215 b. 290. 356. and 386 b. 387 a. Divers questions concerning the temptations of Christ pt 1. fol. 84 85 86 87. 95 96 97. 112 113 b. Questions concerning the câ—nception nativity birth Baptisme Flight Education life humility and time of Christs being upon earth pt 1. folio 17 a. 20 b. 23 a. 32 a. 37. 40. 49 a. 52 53 a. 54 b. 78 b. 79 80. 115 c. 123 b. 124 a. and pt 2. folio 107 a. 134 b. 263 b. Questions concerning the workes and actions of Christ as he was our Physitian Saviour King Doctor Mediatour Shepheard and Corner-stone Pt. 1.
Keyes pt 2. fol. 191 192. 221 a. and pt 1. fol. 492 a b. Exorcists See Magi. Magicke Experience Faith is encreased by the experience of Gods mercy pt 1. f. 343. Eye Divers properties of the Eye pt 2. fol. 65. F. FAith Beliefe Assurance Confidence Divers questions both utile and usefull concerning the nature nourishing act object kinds markes benefits and approbation of true justifying Faith pt 1. fol. 133 b. 343. 436. 445. 515 a.b. and fol. 514 b. pt 2. fol. 60 b. 173. 180. a. 201 b. 203. 272 b. 349 a. Divers questions concerning weake and strong Faith and the nature notes and kinds of Assurance and Confidence pt 1. fol. 348 349. 433 b. and 452 453. 570. and pt 2. fol. 117 b. 118. 156 a. 173 b. 326 b. and pt 1. fol. 474 475 476. Faith cannot be separated from works and Love pt 1. fol. 76 b. and pt 2. fol. 149. A man may Beleeve more then is promised and how pt 1. fol. 110 b. c. How Christ requires Faith of us before he workes it in us pt 2. fol. 119 a. Wherein our Faith and Adams differ pt 2. fol. 156 a. Faithfull See Beleevers Fame Reputation Questions concerning the sorts of Fame and Reputation and how they may bee sought for and why Christians should be so carefull of their name fame and credit pt 1. fol. 13. and pt 2. fol. 17. Familists See Anabaptists Fanne What is meant by the Fanne in Christs hand Pt. 1. fol. 77 a. Fasting Why Christ fasted pt 1. fol. 89. Whether a choyce of meates upon Fasting dayes be a matter of Religion Pt. 1. fol. 65 a. and Pt. 2. fol. 163. 167 b. Questions concerning the sorts of Fasts in generall and wherein the true and false Fast consist and the nature definition ends reasons and benefits of Fasting pt 1. fol. 89 90 91 92 93 94 95. and 322 b. 323 324. 326. and fol. 502 b. Pt. 2. fol. 163 164 165. 203 b. Fate What Stoicall Fate is Pt. 1. fol. 466 a. Fathers Parents The duty of Parents towards their Children and the danger of the neglect of their duty pt 1. fol. 21 a. 123 a. and 511 b. 512 a. and Pt. 2. 53 b. 54. 61. Some are good Parents and evill persons Pt. 2. fol. 402. Why the Lord is called our Father Pt. 1. fol. 179 b. 290. and Pt. 2. fol. 181 a. The happinesse of those who have God to their Father pt 1. fol. 292 b. Why the ancient Fathers of former times are not fit Foundations to build our Faith upon pt 1. fol. 190 191. 194 b. The Papists easily reject many Fathers at once when they speake not on their side pt 2. fol. 234. Feare How danger may be feared pt 1. fol. 41 b. and 474. Feasts Divers questions concerning Feasts pt 1. fol. 456 457. Felicity See Blessednesse Fever The nature of a Fever pt 1. fol. 461 462 463. Figures See Allegories Fire There is a threefold Fire pt 1. fol. 78 a. Fishes Fishers Questions concerning the signification of this word Fisher and what things are observeable in Fishers and wherein Ministers resemble them pt 1. fol. 120 121. Flaxe What is meant by Flaxe pt 2. fol. 117 b. Flight Questions concerning Iosephs fleeing with Christ into Egypt pt 1. fol. 37. 40 41. 49. When and how Flight is lawfull in the time of persecution and danger pt 1. fol. 115 a. pt 2. fol. 28 b. 29 30 31 32. Floore What is meant by the Barne Floore pt 1. fol. 76 b. To Follow Christ Divers questions concerning our following of Christ pt 2. fol. 55 a. and pt 1. fol. 468 469 b. 440 b. 441 a. Foole. Folly How it is lawfull to call one Foole. pt 1. fol. 200 b. and pt 2. fol. 297 b c. Forgivenesse Remission Reconciliation Divers profitable questions concerning our Reconciliation unto God and his gracious forgiving of us pt 1. fol. 82 a. 310 a. 312 b. 313 b. 314 a. 489 b. and pt 2. fol. 223 b. 225. Divers questions concerning our forgiving one another and Reconciliation one unto another pt 1. fol. 205 206 207 208 209. 321 b. 322 a. and pt 2. fol. 223 b. 224 225 a. Questions concerning the power of the Church in pardoning of sinners Pt. 1. fol. 492 a.b. Forsaking See Dereliction Forswearing Swearing Perjury Oathes Divers usefull questions concerning Swearing and Oathes Pt. 1. fol. 236 237 238 239 240 241 242 243 244. and pt 2. fol. 152. 273. 297 a. 299 a. Divers profitable questions concerning Perjury Pt. 1. folio 232. 233. Foundation Three things required in a sure Foundation Pt. 1. fol. 440 a. Free-will Objections for Free will answered Pt. 1. fol. 329 b. and pt 2. 128. Fruit. God requires Fruit of us and why Pt. 1. fol. 426 b. a. 428 b. Questions concerning the sorts of Fruit and who are fruitlesse in the Church and our duty towards these who are Fruitfull Pt. 1. fol. 423 424 425 b. Fruition See Dispossesse Function See Calling Funerals See Buriall G. GAlilee Why Christ returned into Galilee and what things are observeable in Galilee Pt. 1. fol. 50. b. 51. Garments See Apparell Genealogies Differences concerning Christs Genealogie reconciled and divers questions concerning Genealogies answered Pt. 1. fol. 7 8 9. 12. Gentiles Heathens Infidels Vnbeleevers Questions concerning the Apostles preaching unto the Gentiles and of salvation offered unto them thereby Pt. 2. fol. 5. 9 a. How it is lawfull to inhabit amongst Infidels and Heathens Pt. 1. fol. 51 b. Whether Unbeleevers may performe good workes Pt. 1. fol. 262 a. Ghost See Spirit Gifts Divers necessary and profitable questions concerning the corporall externall and spirituall Gifts which are given us by God Pt. 1. fol. 399 a. 437 a. and pt 2. fol. 12 b. 13 a. 328 329 330. Glory Why and how we must seeke the Glory of our God in all things pt 1. fol. 178 b. 179 a. 294 b. 295. Whether there shall be any degrees of Glory in heaven pt 1. fol. 329. a. and pt 2. fol. 136. b. 146 b. 253 b. 259 a. Questions concerning Vaine-glory Pt. 1. fol. 467 b. God Controverted questions concerning the attributes of God as his immutability invisibility omnisciencie power subsistence goodnesse bounty and long suffering pt 1. fol. 83 b. 101 b. 128 b. 129 a. 164 b. 165 a. 241 b. 320. 321 a. 452 a. 527 a. and pt 2. fol. 1. 12. 33 a. 96 b. 214 215. 246. 277 a. 280 a. 290 b. 295 b. 327. 359 a. There is a God although wicked men have Atheisticall thoughts of him pt 1. fol. 300 b. and pt 2. fol. 33. And in what Bookes God is read pt 1. fol. 344. a. We must not demand a reason of Gods actions Pt. 2. fol. 95 a. 96 a. Where God dwels and how manifold his habitation is pt 1. fol. 241 b. 293 294 a. God loves man better then the other creatures part 1. folio 347 b. 348. Godly Godlinesse Piety Pious Holy Holinesse Holy things Purity Sanctity Holy men
510 b c. Scribes See Pharisees Scripture Speech Word Word of God Divers singular questions concerning the definition nature markes division necessity writing reading translation use abuse excellency contents exposition power certainty infallibility utility perspicuity purity and Author of the sacred Scriptures and word of God pt 1. fol. 1 2 3 4. 29 b. 30 a. 46 b c. 100 b. 101 a. 103 a. 104 b c. 105 106 107 a. 175 a. 245 a. 331 b. 347 a. 396 b. 397 a. 399 a. 492 a. 500 b. 512 b. and pt 2. folio 34 b. 46 a. 94 a. 137 138. 149 b. 285 a. 312 b. 388 a. Who are enemies to the word of God pt 1. folio 100 b. How many wayes the Scripture speaks and how we may understand what it speakes pt 1. folio 213 214 c. How the word is a seed pt 2. fol. 141 b. 142 a. All are not happy who enjoy the word Part 1. folio 446. Three sorts of wicked words and speeches pt 2. folio 329 a. All our words are observed by God and what words he observes pt 1. folio 350. 521. Scrip. What is meant by Scrip. pt 2. folio 15. Secrets What is meant by this word Secret and who reveale secrets and what is required of us in regard of secrets pt 2. fol. 146 b. Security Divers questions concerning the nature division and causes of security and remedies against it Pt. 2. fol. 317 318 319. Seed What is meant by feed and how many things are observeable therein pt 2. fol. 141 â— 142 a. Seeke What Seeking imports and how many seekers there are pt 1. folio 350 b. 399 b. Why many who seeke Christ find him not and how we must seeke pt 2 f. 171 b. and Pt. 1. fol. 525 a. Selfe-deniall See Deniall Separatists See Anabaptiâ— Sepulchers See Buriall Serpent The nature of Serpents and wherein they may be imitated and wherein not pt 2. f. 21 b. 22 23. Servants Service Divers profitable questions concerning the service and servants of God and Christ pt 1. fol. 320 b. 332 333. 338. 469 a. and pt 2. f. 55. 103 b. The duty of faithfull servants pt 1. folio 469 a. and pt 2. fol. 330 b. Sheepe Why and wherein we should be like Sheepe pt 2. folio 169. 357 b. Shekel There was a double Shekel pt 2. folio 365 b. Sicknesses See Diseases Shooes What Shooes the Apostles must not provide pt 1. folio 15. Sight See Illumination Silver See Gold Simony Against Simony in Patrons of livings pt â— folio 13 a. Simplicity How many sorts of Simplicity there are and wherein good Simplicity doth consist pt 2 folio 23 b. 24 a. Sincerity Wherein sincerity consists and what things are common to the hypocrite and sincere Professor pt 1. fol. 163 a. and pt 2. folio 135 b. Sinne. Sinners Questions concerning the nature author defence hatred pollution power evill easinesse strength and punishment of sinne and remedies against sinne and impediments hindring us from turning from sinne pt 1. folio 58 a. 100 b. 103 a. 113 b. 394 b. 395 396. 409 a. 410. 467 b. 468 b. 489. and pt 2. fol. 2. a. 66 b. 212 213. 301 b c. and pt 1. folio 520 b. Questions concerning our freedome and ascension from sinne Pt. 1. fol. 19 a. 59 b. 129 b. 410 a. and pt 2. folio 45 b. 67 b c. Questions concerning the distinction of great and small veniall and mortall sinnes Pt. 1. folio 185 b. 196. 200 a. 310 b. 311 312. and pt 2. folio 83 b. 84 a. 129 â— c. 274 a. 299 b. The Devill makes all sinne to seeme beautifull unto us pt 1. folio 103 b c. The first sinne of all was Pride pt 1. folio 140 b. How our sinnes are to be borne pt 2. folio 100. Whence it is that men more clearely see other mens sinnes then their owne pt 1. folio 393 394. Sinne is often committed in the performance of good workes pt 1. f. 394. a. How many sorts of Sinnes there are Pt. 1. fol. 408 b. Why we must resist the least and first beginnings of Sinne. pt 1. fol. 342. Sinne is like unto a Feaver and to the Palsie and Leprosie See Feaver Leprosie Palsie Why Christ is said to have come of Sinners or sinfull Progenitors pt 1. fol. 9 a. Questions concerning the sorts and punishments of sinners and how grace is ordinarily wrought in great sinners and the comfort of penitent sinners pt 1. fol. 58 b. 356 a. 409 410 a. 480 481 b. 487 a. and pt 2. fol. 101. 213 b. 220 b. 274. 281. Reliques of sinne in the best Pt. 1. fol. 467. Sitting To Sit. What is meant by sitting pt 1. fol. 116 b. Why Christ sate when hee Preached Pt. 1. f. 134 b. Sleeping To Sleepe How many wayes men are said to sleepe Pt. 2. fol. 143 b. 144 a. Society See Company Sonnes See Children Sorrow See Compunction Souldiers Warre Warfare Whence it is that a Christians life is a Warfare pt 2. folio 50. How manifold our Spirituall Warfare is and who are Christian Souldiers pt 2. folio 50. When Warres are lawfull pt 1. folio 246 a. Soule Wherein the soule excels the body pt 1. folio 342 b. Divers and sundry errours and erroneous opinions concerning the soule pt 2. folio 125 b. 151. 179 b. 180 a. 198 a. 254. 258 a. 380 b. Specters See Spirits Speech See Scripture Spirit Holy Ghost Spirits Specters Spirituall things Questions concerning the names titles Deity Offices person operations comforts and consolations of the holy Spirit Pt. 1. folio 81 b. 82. 144. and part 2. folio 96 b. 116 b. 117. 138. 291 292 293. Questions concerning spirituall things pt 1. folio 254 a. 271 b. 343 a. 401 a. Why men naturally abhorre Spirits and Specters pt 2. folio 155. What is meant by this word Spirit pt 1. folio 138 b. 139. and pt 2. folio 392 a. What is our duty in regard of the motions of the Spirit in our hearts pt 2. folio 305 a. 329 a b. How the workes of spirituall and morall men differ pt 2. folio 350 b. Staffe What staves the Apostles must not have pt 2. folio 15. Star re See Comet Stones How God raised up children of stones unto Abraham pt 1. folio 73 a. What is meant by these words Command these stones to be made bread pt 1. folio 96 b. Strife See Contention Subjects We must be the Subjects of Christ and performe the duty of subjects Pt. 2. folio 103 b. 296 297. Subordination Why it is evill to suborne others pt 2. folio 372 b. Subsidies Taxes Tribute These are to be payed to Princes pt 1. folio 248 a. Succour See Helpe Sunne Questions concerning the Sunne pt 1. folio 256 a. 257 a. 258 a. Superiours The duty of all superiors pt 2. folio 119 b. Supper of the Lord. See Eucharist Suspition The division and prohibition of suspition pt 1. folio 424 b. and pt 2. folio 121 b. Sutes in Law Questions Cautions and