no such thing as a Kingdome of God and therefore it is but a fopperie to grieve for the losse of a thing which is not And thus the God of this world blindeth their eyes making them beleeve that as it is with the beast so also with man there is no more of them after death no reward for righteousnesse and therefore let them take their pleasure while they may I now come to answer the question Answ although I will not prosecute it amply but prove it briefely First if there be a God then there is a Kingdome of God But the former is true Therefore also the latter I. From the confession of all nations it appeares that there is a God because all worship something II. This is cleare also from the terrour of conscience which wicked men have as wee might shew by the examples of Herod and Nero but that something hath beene said before Chap. 2. ver 3. both of Herod and this horrour of conscience III. That there is a God is evident from the nature of Sathan wee grant that there is a divell which is spirituall invisible and eternall a parte post and shall wee denie that there is a God IV. From the creation of the world for either I. the world was made and then by whom but by God Or II. It was not made but is eternall now what a shame is this to give eternity unto the earth and to denie it unto God Secondly If there bee a resurrection of all either unto death or life happinesse or misery then there is a Kingdome of God and place of happinesse But the Resurrection is proved from these scriptures Esay 25.8 Apoc. 21.4 and 2 Pet. 3.13 and 1 Cor. 15. where it is proved by many arguments Therefore there is a Kingdome of God Quest 4 Where is this Kingdome of God Answ In heaven as appeares thus First from Scripture Phil. 3.20 and 2 Cor. 5.1 and Col. 1.5 Secondly it is called Jerusalem which is above Gal. 4.26 and Col. 3.1.2 quae supra Thirdly Christ ascended up into heaven Luke 24.51 Acts 1.9 and Ephes 4.8 so also Elias Fourthly the elect which are upon the earth at the last day shall be caught up in the clouds and shall meete the Lord in the ayre f 1 Thes 4.17 Fifthly there is a promise made us of a new heaven Esay 65.17 and 66.22 and 2 Pet. 3.13 and Apoc. 21.1 And therefore it is evident that this Kingdome of God is in heaven Sect. 3 § 3. Thy will bee done in Earth as it is in Heaven Quest 1 What is observable in this Petition Answ Two things namely First the thing desired viz. That the will of God may bee perfected Secondly the measure to wit as sincerely in earth as in heaven Object Bellarmine produceth this place to prove the possibilitie of fulfilling the law of God arguing thus We pray according to Christs prescription Thy will be done as in heaven so also in earth wherin we desire grace and abilitie to fulfill the law of God and we either attaine unto this perfection in this life or wee pray this prayer daily in vaine Answ 1 First in this prayer wee are taught daily so long as wee live to pray for pardon of our daily sinnes as we every day say give us this day our daily bread so also every day forgive us our trespasses and all the ancient Fathers confesse that this petition is necessary for al the Saints so long as they live But to those who obey God on earth as he is obeyed in heaven there is no neede of remission or pardon Therefore there is none obey God so on earth for although this be here desired by the Saints yet it is never obtained in this life Answ 2 Secondly this petition is three severall waies interpreted by the Fathers all which oppose Bellarmines argument I. Thy will be done in heaven so also on earth that is as thy will is accomplished in the Angels so let it bee also in men In this sense it is manifest that the regenerate doe not obtaine what they daily beg for untill they obtaine to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels II. Thy will be done in earth as it is in heaven that is let thy will bee obeyed as in the righteous so also in the wicked here first Bellarmine would blush to say that all wicked men should fulfill the law of God although we thus pray or shall equall the righteous in obedience Secondly in this sense the fulfilling of the law is not included because all those doe not for the present fulfill the law who are called righteous but humbly confesse and acknowledge their sinnes striving hard to the marke III. Thy will be done in earth as in heaven that is let the flesh assent unto thy will as doth the spirit neither let the flesh lust against the Spirit but as a good Spirit doth not resist thy will so let not the body resist the spirit This sense doth wholy overthrow the Cardinals argument for this perfect subjection of the flesh unto the Spirit although we pray for it in this life yet wee doe not obtaine it untill the end of our life Thirdly that which the Jesuite saith that Answ 3 we pray in vaine that the will of God may be obeyed in earth as in heaven except we attaine unto this perfection in this terrene and corruptible body is most false and vaine For he prayes not in vaine who in the time appointed obtaines what hee prayes for Now by this prayer unto God wee daily procure a greater measure of grace from him and approach nearer unto the perfect fulfilling of the will of God and at the length obtaine perfect righteousnesse Bishop Davenant de justitia actuali Cap. 52. pag. 562 563. Why doe we pray Thy will be done will not Quest 2 the Lord accomplish all his owne will Hic non oramus ut faciat Deus quod vult nam faciet omnia quacunque voluerit sed ut nos possimus facere quod ipse vult Answ Cyprian s we doe not here pray that God would doe what he himselfe desires for he will doe all his pleasure but that we may be able to doe whatsoever hee requires of us § 4. Thy will be done The ordinarie question is here what will of Sect. 4 God is here meant Signi an Beneplaciti Que 2.1 Whence this question may be demanded Hath God two wills Is there composition opposition or mixture in God As God is one so his will is one Answer but by reason of the consideration or the divers parts of this will wee terme it diversely Thus the Schoole men say Voluntas Dei respectu Modi Secreta Revelata Respectu object Decreti Mandati Respectu natura Signi Beneplaciti That which belongs unto our institution is this The Will of God is taken some times for that which Hee hath decreed to doe He would have done by us And is called Voluntas
feare affliction because it can but kill the body it cannot destroy the soule Thirdly remember the pleasures of sinne are but for a season wicked delights and joy may be pleasing unto us a while but the end thereof is death and therefore we had better bee cloathed with mourning than girded with this mirth Fourthly remember thy sorrow and mourning shall not long last it shall but endure for a night thou shalt not be long under the Chyrurgians sharpe instrument and therefore beare patiently thy momentany paine Fiftly remember most undoubtedly thy sorrow shall end in eternall joy and glory For if thou patiently suffer with Christ and for Christ then thou shalt be glorified with him ſ Rom 8.17 when and where all griefe and cause of sorrow shall be taken away as our Saviour saith in this verse Blessed are they that mourne for they shall be comforted VERS 5. Blessed are the meeke Vers 5 for they shall inherit the earth § 1. Blessed are the meeke The Fathers and Sect. 1 School-men as was shewed before vers 3. Quest doe onely observe here seven Beatitudes and some of the Fathers and most of the Papists do make Povertie in Spirit the first beatitude and Meeknesse the second and Mourning the third c. Whence they propound this question Why is meeknesse put after povertie of spirit Answ 1 First those that are humble and poore are ordinarily contemned and usually injured and subject to much hard and harsh measure upon the earth and therefore they stand principally in need of meeknesse lest otherwise they should bee provoked unto anger and impatience and desire of revenge Answ 2 Secondly Meeknesse is put after Humilitie and povertie of Spirit because the humble and poore are disposed and more apt unto meekenesse as proud and great rich men are more prone unto anger t Charthus s Sect. 2 § 2. For they shall inherit the earth What Quest 1 is the meaning of these words Answ 1 First some understand this of a sensible or an intelligible earth-these Chrysost s Imperf doth reject Answ 2 Secondly some understand our glorified bodies as David sayth My portion is in the land of the living u Psal 27.13 as if he would say our bodies while we live here are the land of the dead but are called the land of the living when they are glorified Chrysost imperf Answ 3 Thirdly some understand this of the body of Christ that t s of the glory of his claryfied body Thus Saint Hilary upon these words understands them Answ 4 Fourthly by earth some understand eternity to wit eitheir first the heaven of the blessed which is called earth in respect of the imperiall heaven or the court in respect of the throne of God and the Temple of the most high Or Secondly by eternity is meant that new earth which Saint Peter mentioneth 2 Pet. 3. and which is called earth in respect of heaven Chrysost imperf Answ 5 Fiftly some understand this literally of this world they shall inherit the earth that is the world and thus almost all our late divines expound it Answ 6 Sixtly some conjoyne them both understanding both earth and heaven the life present and to come Non de futura solum sed etiam de praesenti Chrys s And thus I take the words indeed to be understood but yet for a more methodicall orderly handling of them we will severally observe a double sense viz. First they are to be understood of this life present Secondly of the life to come First by Earth is meant the life present Meek men are thought to bee deprived of the riches and possessions of this world by worldlings but Christ shewes here the contrary that they shall possesse the earth v Chrys s de variis Or more plainely that although God give unto the meeke eternall life and would have them to expect it and hope for it yet over and above he doth also give them earthly possessions the promise of future blessings doth not take away the hope of present for holinesse hath a promise both of this life and the life to come w 1 Tim. 4.8 which promise is principally and particularly confirmed and made unto the meek both by our Saviour here and also by the Prophet David Psal 27 9.11.22 How doth God give the earth in this sense Quest 2 unto the meeke for we see them often poore persecuted afflicted destitute of food raiment habitation flying from place to place for the safeguard of their lives as meeke Moses was constrained to doe First some understand this of the men of the Answ 1 world as if our Saviour should say blessed are the meeke upon the earth for they shall have many friends in the world And therefore those that desire amity and not enmity let them embrace meeknesse what benefit is it to be opposed by all it were certainely much better to be beloved of all We hate proud men we avoid the company and society of angry men those that are cruell though great men wee wish in their graves now meeke gentle and humblemen are free from that hatred these wishes and consequently gain much love and friendship amongst men Secondly some understand this of the fruition Answ 2 of their part or portion in earthly things as if our Saviour would say blessed are the meeke for others are so troubled turmoiled molested and disquieted that they have no comfort in any thing they enjoy but are in regard of any comfortable use thereof deprived as well of those things which they have as which they have not but they shall enjoy what they possesse with joy and comfort yea although they bee as having nothing x 2 Cor. 6.10 yet they shall possesse all things Thirdly some understand this of the affaires Answ 3 and employments of this world because meeknesse is profitable unto us in every estate and condition of life As for example First meeknesse is very profitable unto those that have undertaken the state of Matrimony for so the Husband shall win his Wife and the Wife the Husband Plato tels us that if a man clap his hands together being both open or if one be shut the other open he takes no harme at all by the blow but if the fists bee both bent he will hurt his hands So if both husband and wife be mild and meeke or if the one be alwaies gentle patient and forbearing the bond of conjugall love doth long continue entire but if both be proud or furious or angry or hasty or revengeful then the Matrimoniall knot of love is quickely loosed and therefore meeknesse is profitable for the married couple if they desire long to continue in mutuall love Secondly meeknesse is very necessary and behovefull both unto children and servants that is Masters and Fathers by being meeke and gentle unto them shall gaine more love respect service and obedience of them then by being proud harsh and cruell unto them Parents and
7.56 And Paul 2 Cor. 12. First all these were pure in heart Secondly this was miraculous and extra ordinary Answ 1 and temporall but the beatificall vision Answ 2 in heaven shall be ordinarie and perpetuall and the pure in heart shall see God continually and eternally Thirdly this sight of God which these had Answ 3 on earth was imperfect Abraham saw God like a man Gen. 18. Ezechiel saw him imperperfectly and Moses saw not Gods face Exod. 33. But the pure in heart in heaven shall see God perfectly and not in part they shall see him face to face as they are seene and not darkely or through a glasse r 1 Cor. 13 10 11 12. But hath not this promise place in this life doe not the pure in heart see God at all on earth Quest 3 but onely in heaven This promise hath place both in this life in the life to come Answ the pure in heart see God both on earth in heaven but after a divers manner Here then observe that there is a manifold vision of God The Uision and sight of God is either in the life Present and that either First Intelligendo by understanding either the Or Nature and person of God but as hee is simple Observ who thinkes a little shell can containe all the water in the sea so is hee who thinkes the shallow shell of mans braine can comprehend in this life the nature and person of God perfectly yet by speculation and contemplation and a serious studie of the Scriptures together with the intent consideration of the Attributes of God the pure in heart may understand something The will and word of God Secondly Videndo by seeing some representations of him as those holy men did whereof wee spake before quest 2. Thirdly sentiendo by perceiving either the Mercy of God which is called his face Thus Aaron was to blesse the people The Lord make his face to shine upon thee that is shew mercy unto thee t Numb 6.25 so Psalme 13.1.44.14 and 80.7 Thus Moses by faith saw him who is invisible u Heb. 11.27 and feared not the wrath of the King of Egypt because he was sensible of Gods mercy Peace of God which passeth all expression x Philip. 4.7 or by rasting how sweete and good the Lords is Psal 34.8 To come and that is two fold to wit either Corporeall with the bodily eye which is impossible Or Spirituall with the eye of the soule which is the knowledge of the nature of God and is either Perfect in regard of our capacitie apprehension as every vessell throwne into the sea shall be filled Absolute and thus onely God can comprehend what God is In this life the pure in heart see God by understanding his will the meaning therefore of this verse may bee this Blessed are the pure in heart for they shall see God that is the pure in heart and minde shall see the will and truth and Obser 1 majestie of God shining in his word or purity of heart doth helpe us unto the true understanding of the word of God Be renewed sayth the Apostle in your mindes that you may prove what that good and perfect and acceptable will of God is y Rom. 12. Ephes 5.8.10 And therefore we should purge our hearts from all pollutions that so wee might bee able to understand what is acceptable unto the Lord. Object As for the true corporall sight of God which I sayd was impossible it is objected The eyes of a glorified body in heaven differ much from the eyes of a corrupt and earthly body and therefore our bodies being glorified wee may truely and corporally see God Answ God hath no corporall but a spirituall substance and therefore is onely perspicuous unto the eye of the soule and not at all obvious to the eyes of the body although they bee glorified In the life to come the pure in heart shall see God with a spirituall sight that is although the Creature cannot absolutely comprehend the Creator yet hee may with a certaine degree of perfection Quest 4 What benefit shall we reap by this vision and sight of God that our Saviour pronounceth him blessed that shall enjoy it Answ 1 First we shall enjoy many things in Heaven by vertue of this sight which here I forbeare to enlarge we shall there have health beautie and agilitie of body wee shall also have light without darknesse joy without sorrow desire without paine love without hatred or discontent fulnesse of joy without any loathing life without death health without sicknesse peace without warre or the least disturbance a Greg. s Psalm paenitentiales Secondly this beatificall vision none can perfectly define nor fully describe but yet some things wee may conjecture at as for example First wee shall know the immense Deitie the simplest in heaven shall farre exceed in wisedome and the knowledge of God the wisest upon earth Secondly wee shall have Angels Prophets Apostles Martyrs Patriarches and all the blessed Saints to bee our Companions Thirdly wee shall there have true solid and ineffable joy wherein wee shall delight and with which our soules shall be satisfied Fourthly wee shall have a new and continued desire after this joy for our desire shall be without any lacke and our fulnesse without any dislike Fiftly God himselfe will be all in all unto us And therefore let us give our selves unto puritie in this life that we may be assured of protection grace and peace of conscience here and of immortalitie and felicitie for ever hereafter VERS 9. Blessed are the Peace-makers for they shall be called the children of God Vers 9 § 1. Blessed are the Peace-makers Who Sect. 1 are Peace-makers Quest 1 First some expound this of the reconciling of brethren that is both those who reconcile them that jarre and those who are reconciled Answ 1 unto them whom they have offended Chrysost sup Op. imperf Secondly some expound this of those who Answ 2 are good and peaceable in themselves Vis cognoscere quis pacificus andi Psalm 34.14 Cave à malo sequere pacem August de Serm. Dom. Wouldst thou know who is a Peace-maker listen then unto the Psalmist and hee will tell thee that it is hee who eschewes evill and followes after peace Thirdly some understand it of those who Answ 3 are slow to anger but ready to forgive and pardon Obliti eorum quibus offendi possunt in fratrum charitate viventes Hilarius that is hee is a peace-maker who lives in love and charitie with his brethren passing by and forgetting those injuries which are offered unto him Fourthly some expound it of those who Answ 4 labour to subdue and subject all rebellious motions to the obedience of the Spirit who first labour for peace in themselves and then make peace amongst others Quid enim prodest alios pacare dum intus bella vitiorum Hierom. sup What benefit is it to make peace amongst others while
by the creatures because all attestation of them is prohibited A solio ad capillum a maximo ad minimum August sup Whether is it worse to sweare by God or by Quest 3 a creature in our common talke It is a very hard question for me to resolve Answ And the difficulty lies here First because in thesi it is a greater sinne to sweare by the creature because it is peccatum in thesi simply a sin and never lawfull to sweare thereby Secondly but yet in hypothesi there are two things to be looked into and observed besides the sinne committed by swearing To wit First the prophanation of the Name of God and so that is the greater fin which is sworn by the Name of God Secondly the Idolatry which is committed and so it is the greater sin to sweare by a creature for this is Blasphemy to profane Gods name Idolatry to sweare by a creature Quest 4 By what creatures doe men usually sweare Answ 1 First amongst the Gentiles there were divers customes Homer saith Kings sware by their Scepters and others tell us that the Turkes sweare by their Swords the Scythians by the wind and sometimes by the Kings Throne Zeno by the caper bush Socrates sometimes by a Dogge sometimes by an Oake sometimes by a Goat Answ 2 Secondly the Jewes did usually sweare by Heaven by the Elements and by Jerusalem Hierom. Thirdly Christians have extremely exceeded here also some swearing by the Kings head others by Othoes beard others by the Saints others by the Heaven by the light by the day others by the earth bread sword or whatsoever is in their hands or eyes others by the head soule life hand And therefore to conclude this section remember these three things First from whence comes this wicked swearing by the creatures It comes neither from the Spirit of God nor from a holy zeale nor from a pure conscience but from evill that is 1. either from the Divell Or 2. From an unbridled desire of sinning Or 3. From a wicked custome Secondly whom dost thou resemble in thus doing not beleevers but infidels not righteous but wicked men Thirdly what dost thou when thou swearest by a creature thou makest a God of that which thou swearest by And therefore let all those be ashamed of using these oathes who would bee ashamed to make a God with their hands and to fall downe and worship it Psal 115.4 5 6 7. Sect. 5 § 5. For it is Gods Throne Quest 1 Why doth our Saviour adde this and the following reasons against these oathes used by the Jewes Answ 1 First some say because these were no Gods as if Christ would say you must sweare onely by God but these are no Gods therefore you must not sweare by them And hence perhaps came that vulgar errour among the Jewes that the oathes which were sworne by these were not obligatory because they were no Gods Answ 2 Secondly some say because they are the creatures of God and therefore are not to bee profaned August s Answ 3 Thirdly some say our Saviour confirmes this with strong reasons that we must not sweare by the creatures because swearing directly by them we sweare indirectly by God Calvin Quest 2 What is the meaning of this reason why wee must not sweare by heaven namely because it is the seate and Tribunall of God Answ 1 First some expound this of the Saints as if our Saviour would say Thou shalt not sweare by the Saints because God is in the middest of them Answ 2 Secondly some expound these words Allegorically Heaven is the soule of the righteous earth of the wicked that is Gods Throne this is his foot-stoole August s Answ 3 Thirdly it is understood of the presence of the Majesty of God which shewes it selfe there in most excellent beauty and glory Where with Chrysostome we may observe that Christ doth not praise the earth Obser because it is fruitfull or the Elements for the purity of their natur or the Heaven for his excellency but hee commends the Earth because it is subject to God Heaven for the presence of God because it is the place where the glory of God is revealed he dwels in the Heaven Psal 2.4 and 113.4 5. our God is in the Heavens Psal 115.3 Reade Psal 123. and Matth. 6.9 and 1 Tim. 6.16 and Psal 15.1 and 2 Cor. 5.6 Quest 3 Doth not God dwell in the earth Is not hee every where Answ Hee is not included in the heaven because earth is his foot-stoole but he speakes according to our capacity that wee may understand the full and perfect fruition of God to bee in Heaven But God is said to dwell amongst us Object to abide in his Temple and to remaine in Sion And therfore his Seate and Throne is not in Heaven The habitation and dwelling of God is manifold namely First in his Temple Answ I have loved the habitation of thy house and the place where thine honour dwelleth l Psal 26.8 Secondly amongst his people In Salem also is his Tabernacle and his dwelling place in Sion that is in the assemblies of his children m Psal 73.2 Thirdly in the hearts of the poore and humble I am the Lord whom the Heavens cannot containe with whom then shall I dwell even with him that is of an humble and contrite heart n Esa 57.15 Fourthly in Heaven and this is Gods proper Mansion But of this more in Mat. 6.9 § 6. Neither by the earth for it is his footstoole Sect. 6 Why are these words added Earth is his footstoole Quest 1 First to teach us that God governs all things Answ 1 in Heaven and Earth Secondly to teach us that God is so immense Answ 2 and infinite that he fills Heaven and Earth The Heaven saith Salomon and the heaven of heavens cannot containe him 1 King 8.27 Reade Acts 7.48 49. and 17.24 Esa 66.1 The person of the Lord is infinite and Ubiquitie is proper unto him Hee is 1. As water in the Sea 2. As the eye of man over the earth 3. As the ayre in the world 4. As the knowledge of man which extends it selfe unto all things 5. Or as the soul in the body which is in the whole body and in every part thereof What benefit may wee reape from this Infinitenesse Quest 2 and Ubiquity of God It should teach us to have no base or low Answ or carnall thoughts of God but observe what hee is that it may breed and beget in us a greater reverence of his sacred Majesty And that 1. in our prayers 2. In the hearing of his Word 3. In the use of his Name as the Jewes called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore let us frequently meditate First of the glory beauty and excellencie of his Majesty Secondly how great respect and reverence we owe unto him Thirdly his anger and jealousie if wee provoke him Fourthly how infinite the reward is both of mercy and justice which he hath in
whether hee had a Mother or not Neither can it be said that this was done to tempt him for the Scripture expresseth no such thing and it doth usually when any such thing is done The nativity of Christ was never disputed or questioned and therefore this could not be said Thy Mother is without to tempt him Therefore it is more credible that by this enunciation they tempted his divinity to see whether hee could tell who were without or not Now Christ here taxeth the incredulity of his brethren Et Mater quoque ejus demonstratur non aequè adhaesâ—sse illi ut Martha Mariae aliae And therefore he denieth his Parents and his brethren as hee teacheth us to doe ours for Gods sake and worke VERS 50. Vers 50 For whosoever shall doe the will of my Father which is in heaven the same is my brother sister and mother Sect. 1 § 1. Whosoever shall doe the will of my Father which is in heaven Quest 1 Why doth our Saviour adde here Qui in coelo which is in heaven Answ To teach us that those who are the children of God must labour endeavour that their conversation may be holy heavenly Observ Or that we must prepare our selves for heaven by a heavenly life we must labour that our conversation may be in heaven Philip. 3 20. And while we live on earth seeke heaven and heavenly things Colos 3.1 2. For hee that would be a Citizen of that heavenly Ierusalem which is above must live like a heavenly Citizen here on earth Quest 2 Why must wee thus earnestly labour for a heavenly life Answ 1 First because it is the will of God that those who are called his children should imitate him their heavenly Father in a sanctified and celestiall walking 1 Pet. 1.14.17 Answ 2 Secondly because wee are called hereunto 1 Thessal 4.4.8 or wee are made partakers of a heavenly calling Reade Heb. 3.1 And therefore wee should answer our calling by a heavenly life Answ 3 Thirdly because wee are made partakers of the divine nature 2 Pet 1.4 And therefore wee should shew it by a Saint-like life Answ 4 Fourthly because heaven is the end of our hope and the aime of our expectation and therefore wee should be still like those who despise this world and seeke and desire another Citie which is above Hebr. 11.15 and 2 Cor. 5.2.9 Hebr. 12.18.22 Answ 5 Fift because our whole life is a certaine time of ripening unto Harvest so long as wee live wee must still strive to grow perfecter and riper in grace fitting and preparing our selves more and more for the inheritance of the Saints and that heavenly Ierusalem Rom. 8.17 Now our preparation consists in these things to wit I. In a patient bearing of the Crosse and suffering of afflictions II. In a true deniall of our selves and our owne wils and wayes III. In a couragious combating against sinne Sathan and the world and our owne corruptions b 1 Pet. 2.11 IV. In a constant course and practise of religion and religious actions unto the end § 2. Hee is my brother sister and Mother Sect. 2 In these words our Saviour shewes that we must preferre our spirituall kindred whence it may be demanded Whether did Christ himselfe Quest as hee teacheth us to doe that is whether did he love them bâ—st who were neerest to him in the Lord or those who were nearest to him in the flesh or those who were nearest unto him in the flesh and in the Lord As man he loved them best Answ who were neerest to him in the flesh and in the Lord but as Mediator he loved them only best who were nearest to him in the Lord when some told him here that his brethren and kinsmen stood without he said Who are my brethren and my kinsmen Those who doe the will of my Father which is in heaven the same is my Brother and Sister and Mother where wee see he respected those most who drew neerest to him in the Lord CHAPTER XIII Vers 3 4 5 c. VERS 3. c. And he spake many things unto them in Parables saying B holâ— a sower went forth to sow And when he sowed some seeds fell by the wayes side and some fell upon stonie places and some fell among thornes and some fell into good ground Sect. 1 § 1. He spake unto them in Parables Quest WHy doth our Saviour speake in Parables Answ 1 First that the truth may bee hid from those who are unworthy according to that Mat. 7.6 Give not holy things to dogs Answ 2 Secondly that thereby occasion may be offered to those who are studious and desirous to know the truth to exercise their wits or to inquire the more diligently into the heart and depth of the thing propounded Answ 3 Thirdly that we may learne to understand divine and spirituall things by corporall and sensible Carthus s pag. 116 6. Sect. 2 § 2. Some fell by the wayes side some in stony places some among the thornes and some in good ground Our Saviour in this Parable shewes that both formall and faithfull Professors heare the word and that both bring forth some fruits thereof Hence a question or two may be moved viz. Quest 1 What things are common to the Hypocrite and sincere Professors or what fruits of religion may an Hypocrite doe and what not First they may have a certaine understanding Answ 1 of some divine truths but they ca not know it effectually for commonly they come without affection and goe away without care And therefore i we must take heed lest we deceive our selvs and our owne soules in a bare profession and light knowledge of the word and that we hear it with zeale and depart with care and profit II. We must beware of the great subtilty of Sathan who like aswift ravenous bird stealeth the word out of unprepared hearts or as theeves use to take away whatsoever they find loose or carelesly laid up Secondly hypocrites and carnall hearers Answ 2 may have some kind of delight in the hearing of the word and a glinse of the life to come but it is like to a blaze of a fire and is neither lasting nor firme Psal 4.7 whereas the joy of the godly is solid and sound and far above that which the worldly man hath in gold silver Psal 119.33 34. And II. the wickeds delight ariseth from a wrong end and motive as to satisfie some humorous desire to know something more then other c. whereas the joy of the godly is to know further to the end they may practise more Thirdly hypocrites may have some care to keepe that they have heard and yet the thornes Answ 3 of covetousnesse and worldly delights may overgrow the good seed and make it unfruitfull And therefore beware of covetousnesse and all carnall delights Answ 4 Fourthly carnall Professors or wicked men by meanes of the word may bee brought to confesse their faults Exod. 9.29 Answ
time and opportunity to tempt us unto that which is evill that the experience of these may make us avoid them the better Fifthly it is good for a man to be truely religious because such have peace quiet and spirituall security Matth. 11.29.30 Those who belong not unto Gods Church have care disturbance feare and trouble yea safety no where for the wicked flee when no man pursues them but unto the righteous there is peace and a sure resting place Sixthly it is good for a man to bee of Gods flock and one of his fold because such have internall joy comfort and consolation yea can rejoyce in the midst of affliction Now this spirituall rejoycing springs from these three roots to wit I. From humility in the understanding And II. From purity in the affections And III. From sincerity and truth in the performance of the good will of God For he that is humble and lowly in his own eyes and base and vile in his own conceit and pure in his heart and affections and sincere in his life and without hypocrisie in his obedience cannot but have a great deal of joy and rejoycing within Seventhly it is good for a man to be a member of Christs Church and a servant in this house because then he shall alwayes dwell in Christs presence and be in his sight Peter saith here Master it is good for us to remain where we are and why because Christ was there and because he was ravished with his glory So those who are of his little flocke shall alwaies enjoy his presence and see his face Eighthly it is good for a man to be a religious member of the Church because then he shall enjoy the society of the Saints Peter shewed the delight he had in the company of Moses and Elias by his desire to make Tabernacles for them and great is the comfort that the Children of God find in the society one of another but the joy they shall have in the fellowship of the Saints in Heaven passeth knowledge and exceedeth expression Ninthly it is good for a man to be a member of the spirituall Church because then he will not regard nor inordinately love the world Peter forgets the world and all the pleasures and delights thereof saying Master It is good for us to be here and those whose hearts are ravished and enflamed with the love of God and who are assured of a portion in the Kingdome of Heaven doe lightly regard the things of this world Tenthly it is good for a man to be in the fold of the true Church because then hee will die the more confidently and cheerfully whereas on the contrary the remembrance of death is bitter to of those who are without the wall of the Church Lastly it is very good for a man to be in the Church Militant because great shall his reward and glory be in the Church Triumphant but of this we spake before Chap. 16 26. And thus we see that it is good for us to be here viz. in Religion and the true Church § 2. Let us make three Tabernacles Sect. 2 The Papists say that the Pope cannot erre Argum. we deny this and prove the contrary by this Argument If Peter may erre yea did erre then the Pope which they say is his successor cannot be exempted from erring but is subject to erre But Peter erred therefore the Pope may That Peter erred St. Hierome proves from this place and that First because he was contented and sufficiently satisfied in the contemplation of Christs humanity whereas blessednesse is essentially placed in the contemplation of his Divinity which St. Peter then saw not Secondly because he sought and desired a mansion on earth whereas he should have desired a heavenly mansion according to that of the Apostle we have here no abiding City but we seek one which is to come Thirdly Peter erred because he was unmindfull of the rest of the Apostles whereas he should have wished them the enjoyment of the society of their Saviour as well as himself but contrarily he saith Master it is good to be here although there be but a fourth part of thy Disciples with thee Sect. 3 § 3. One for thee one for Moses and one for Elias Quest Whether do the blessed soules being separated from the bodies know one another Or whether shall the Saints know one another in Heaven Answ That they shall appeares by these reasons namely First Adam in his estate of integrity knew Eve as soon as he saw her Genes 2.23 Therefore in heaven much more shall the Saints know one another because their knowledge is there more perfect in degrees then Adams was in Paradise Secondly because Peter here having but a tast of the glorious estate and condition of the Saints in Heaven knows Moses and Elias and therefore those who are perfectly glorified shall much more know one another Thirdly the Saints in Heaven shall mutually love one another with a true and perfect love and therefore also shall know one another A man may love things which he never saw but scarcely things which he never knew Fourthly those who are in Hell are endued with such a knowledge that they can know this or that man Dives being in Hell sees that is knows Lazarus in Abrahams bosome and this knowledge is given them for an augmentation of their torment And therefore much more the elect and blessed Spirits know one another because that addes unto their happinesse and helpes to make it compleat Fifthly the near Relation the Saints have one unto another helps to convince this truth For what are they They are al Children of one father all Servants of one Master all members of one body and therefore undoubtedly they shall all know one another Sixthly but yet no carnall thoughts or imaginations must be had either concerning the knowledge or the love of the Saints in Heaven as though a man should know his wife or Children or friends better then others or love them better then others for this conceit savours of the flesh and flesh and blood cannot inherit the Kingdome of Heaven all things there being spirituall for as there shall be a new Heaven and a new earth so also there shall be new men and new affections and new loves which shal be perfect and without any dregs Verse 5 Vers. 5. While he yet spake behold a bright Cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Son in whom I am well pleased hear him § 1. And behold a voice came from Heaven Sect. 1 It is not unworthy our Observation to mark That God revealed himself to his servants foure manner of wayes to wit Now of these three we have to treat of elsewhere First by the gift of Prophesie Secondly by ordinary inspiration of the Holy Spirit Thirdly by Vrim and Thummim light and perfection Fourthly by Bath-col per filiam vocis by a little small voice or an eccho whereby he
that the sence is the Church of the old Testament is now abolished and the Church of the New Testament is ready to take place by Christs comming and therefore repent It may be asked againe Why is it called the Quest 2 Kingdome of Heaven I answer for these two causes Answ the first is negative and belongs unto the Jewes left that they should any longer expect an earthly kingdome they thought that when Christ came they should be made free from their Roman bondage as the Samaritane woman sayd when the Messias comes restaurabit omnia hee will restore all things g Ioh. 4.25 but Christ doth contradict this positively affirming that his kingdome is not of this world h Ioh. 18.36 The second cause is affirmative and belongs unto us that we might know the state and dignitie of the Evangelicall Church as if holy Iohn here would say I call you not unto the Roman or Chaldean or Egyptian or Assyrian or Persian Kingdome I invite you not unto a fraile wavering earthly mortall and momentary Kingdome but unto a coelestiall the Kingdome of heaven Teaching us Observ that the Church of Christ is an heavenly Kingdome it is thus called by the Evangelist elsewhere the kingdome of heaven is like unto a man which sowed good seed in his field i Matth. 13.24 And againe the kingdome of heaven is like unto a man that is an house-holder k Matth. 20.1 And againe he that is least in the kingdome of heaven is greater than Iohn Baptist l Matth. 1◠11 Here a doubt may arise How doth it appeare that the Gospell of Quest 3 Christ is an heavenly kingdome seeing it is in and upon the earth I answer Answ It appeares to be such three manner of wayes First by the King thereof Secondly by the People thereof Thirdly by the state of the Kingdome First the Gospell appeares to be an heavenly Kingdome Rege by the King thereof which is Christ an heavenly King m Esa 9.6.7 Zach. 9.9 Heb. 1.8 2.9 Secondly the Gospell appeares to be an heavenly kingdome Plebe by the People because the subjects hereof ought to bee heavenly according to that of the Apostle the Christians conversation should bee in heaven n Phil. 3.20 and that in a double regard both extra and intus in the life and in the heart First extra in the outward man our life must bee pure and Angelicall immaculate and unblameable in the sight of the world o Phil. 2.15 Secondly intus in the heart and inward man and that in a two-fold respect both I. in the judgement the vaile being taken away from our mindes and understandings p 2 Cgr. 3.16 wee hereby being made more able to discerne betweene those things that differ not being now children in understanding but men q 1 Cor. 13 12. And II. in the affections when they are set upon those things that are above not upon those things that are beneath r Col. 3.1 ◠hungring and longing in our soules to bee made partakers of them rather than all temporall treasures with Saint Paul desiring to bee dissolved s Phil. 1.23 that we may bee clothed with our house which is in heaven t 1 Cor. 5.2 Thus the Subjects of this kingdome should learne and labour to know what is good and heavenly to love what is good and heavenly to doe what is good and heavenly because they are subjects of a kingdome which is heavenly Thirdly the Gospell appears to be an Heavenly kingdom ex regni statu by the state of the kingdome that is first by the present state therof because now it is spiritually governed by the holy Spirit the Ministers of the Gospel secondly by the future estate thereof because it leads and brings unto heaven and the heavenly kingdome to that immortall inheritance and eternall happinesse which wee cannot bee deprived of a Luk. 12.32 and 1 Pet. 1.4 And for these causes and considerations it is most aptly called the Kingdome of heaven Sect. 5 § 5. Is at hand It may here bee demanded how doth this kingdome approach Quest I answer first negatively not by removeall Answ 1 or change of place or by any mutation in God this kingdome doth not come from some remote place nearer now unto them then it was or from the Lord who is now of another minde then hee was Secondly affirmatively it drawes nigh unto Answ 2 them by the manifestation thereof by Christ Teaching us Observ that the preaching of the Gospell doth bring the kingdome of God unto us Whence it is called the Gospell of the kingdome Mat. 4.23 and 9.35 and Mark 1.14 and that in a double regard First because it is the means of regeneration Wee being begot by this incorruptible seed the Word of God b 1 Pet. 1.23 and without holynesse and purity the fruits of this regeneration there is no salvation c Hebr. 12.14 secondly because it begets faith for that comes by hearing and hearing by the word d Rom. 10.14 and without this faith we cannot please God e Heb. 11.6 §. 1. VERS 3. For this is hee that was spoken of by the Prophet Esaias saying the voice of one Sect. 1 crying in the Wildernesse prepare yee the way of the Lord make his paths straight § 1. Prepare ye the way Vers 3 What need is there now of preparation seeing that Christ is already Quest 1 come into the world neither is there any further expectation of him untill the day of judgement I answer first Christ is not to bee expected Answ 1 Corporally but Spiritually for although hee bee in heaven where hee shall remaine untill the last day when hee comes unto judgement yet notwithstanding he comes daily unto us both by his word and by his Spirit seeking an habitation and dwelling with us I stand at the doore and knocke saith Christ to see if any will open unto me that I may come in to him and sup with him f Apoc. 3.20 And therefore seeing that hee thus comes unto us it is necessary that we should prepare to entertaine him Secondly there is great need that wee should Answ 2 prepare to meet and receive Christ in regard of our naturall condition which is this that unlesse wee bee totally changed wee can have no communion either with God or our Lord and Saviour Jesus Christ for hee is Righteousnesse it selfe Truth it selfe Wisedome it selfe Goodnesse it selfe Holynesse it selfe yea Perfection it selfe but we are transgressours lyers foolish prophane wicked yea altogether sinfull and therefore before there can be any cōmunion betweene our Christ and us there must be a change wrought in us wherefore it is necessary that wee should prepare and purge both our hearts and lives that so he may be pleased in mercy to come unto us Secondly it may be demanded wherein doth Quest 2 this preparation consist I answer from the Prophet Answ Every valley must be
which see not God so many carnall eyes see the Scriptures which see not Christ f Gualt s Answ 2 Secondly the heavens were opened Tropologicè to shew 1. that heaven is opened unto us by the Baptisme of the Spirit or 2. that heaven is opened unto all those that are spirituall for for this cause are all graces given unto us that wee may be made partakers of the kingdome of heaven What graces are given unto us by the Spirit Quest 3 for the obtaining of heaven I answer First the grace of light knowledge Answ 1 and illumination by which we are enabled to understand those things that concerne the glory of God and our owne salvation g 1 Cor. 2.14.15 Answ 2 Secondly the grace of faith whereby we confidently beleeve heaven to bee our lot and inheritance Answ 3 Thirdly the grace of piety and holinesse whereby we are reclaimed from sinne called unto heaven and commanded no longer to have commerce or fellowship with the world and therefore let us labour that we may be made spirituall and that wee may bee Baptized with the Holy Ghost that so wee may partake of this light of understanding this hope of heaven and this purity of life Sect. 2 § 2. And the Spirit of God descended like a Dove Obiect The Rhemists h s Act. 17. â—ect 5. and Bellarmine produce this place to prove that it is lawfull to paint the Blessed Trinity viz. God the Father like an old man with the world in his hand Christ as hee walked upon the earth the Holy Ghost in likenesse of a Dove Arguing thus To paint the Trinity or any one of them as they appeared visibly is no more inconvenient then it was undecent for them so to appeare Wee answer First this doth flatly controle Answ 1 and contradict the word of God which simply forbiddeth any similitude to bee made of things in heaven or in earth to worship God by in the second commandement Secondly God expressly declareth that hee would not appeare in any visible shape when he Answ 2 gave the law least the people should abuse that shape to make an Jmage of God after it a Deut. 4.15 Thirdly the argument followeth not for Answ 3 God saw it was convenient sometimes by visible signes to appeare unto men and yet seeth it to be inconvenient for pictures to bee made to resemble him by for else hee would never have forbidden it Fourthly though the argument be admitted Answ 4 yet seeing now that all such visible apparitions of the Trinitie are ceased all such visible pictures likewise should be out of use Fiftly if when such apparitions were seene Answ 5 yet no such images were tolerated how much lesse are they lawfull now all such visions being long agoe determined b Willet Synops f. 457. Why did the Holy Ghost descend I answer First for the dignitie of the person Quest 1 baptized Christ was God and therefore God Answ 1 the Holy Ghost comes to witnesse his baptisme Secondly to shew the nature of Christs Kingdome Answ 2 that it was not earthly and therefore hee was not annointed with oile but heavenly and spirituall therefore he was annointed by the Holy Ghost Thirdly to shew the nature of Christs office Answ 3 or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and powerfull operation and working of Christ in the hearts of men Teaching us Observ that whosoever are Christs are made partakers of the Spirit of God c Ioh. 3.5 and 7.37.39 and 1 Thess 4.8 Hence the Spirit is called 1 Arrha an earnest d 2 Cor. 5.5 2 a seale Ephes 1.13 and 4.30 3 an holy action 1 Iohn 2.20.27 And therefore whatsoever wee be in other things if we be Christs we are happie and blessed if we be poore yet God will love us if we be simple God will teach us if we be infants God will increase us unto maturity and ripenes and in the meane time ordaine praise unto himselfe out of the mouthes of babes and sucklings if we have beene sinners he will passe by our former sinnes e Act. 17.30 and give his Spirit unto us if wee belong unto Christ Whether did the Holy Ghost here make use Quest 2 of a naturall Dove or onely as the Angels were wont to appeare did shew himselfe in the shape of a Dove I answer First the phrase seemes to imply Answ 1 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Dove and so also Mar. 1.10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape like a Dove upon him saith Saint Luke f Luk. 3.22 Secondly Calvin warily and wisely dares conclude Answ 2 nothing and doth advise us not to sift it too narrowly and therefore I leave it Quest 3 Why doth the Holy Ghost descend in the shape of a Dove Answ 1 I answer for three causes First for the fulfilling of the Type Secondly for the expressing of the nature of Christ Thirdly for our imitation First the Holy Ghost descended upon Christ in the shape of a Dove for the fulfilling of the type because the Dove was the messenger of peace in times past unto Noah g Gen 8.11 and Plutarch and Coelius Rhod. affirmes that it was also to Observ 2 Deucalion the Holy Ghost hereby teaching us that Christ came that he might reconcile us unto God according to the testimony of the Apostle wee have peace towards God through Iesus Christ our Lord h Rom. 5.1 and againe when we were enemies we were reconciled unto God by the death of his Sonne i Rom. 5.10 and 2 Cor. 5.19.20 What necessity was there of this Doves comming Quest 4 I answer the necessity appeares thus Answ First the world was now overwhelmed with sinne as formerly with a deluge of water Secondly Christ comes to cure this deluge to dry up this water and to take away our sins whence he is called the Lambe of God which taketh away the sinnes of the world k Iohn 1. Thirdly and therefore most fitly comes this dove at this time that as Noahs Dove came with an olive branch l Gen 8.11 as a token of peace so the holy Spirit in the likenesse of a Dove is a signe of that peace and reconciliation which is wrought by Christ betweene our God and us All are not reconciled unto God by Christ Quest 5 and therefore what must we doe to be assured of our Particular peace and atonement with our Father whom we have offended I answer meditate seriously and frequently upon these things Answ first remember that we are all sinners lost in Adam m Rom. 5.12 and that in many things we all sin daily and he is a lyer who saith otherwise n 1 Ioh. 1.8 Secondly remember that by sinne wee are guilty of death death having passed upon all for sinne o Rom. 5.12 Thirdly meditate what death wee are liable unto it is not the effusion of our blood not a depriving of us of sense not such a sorrow
that Christ would preach in a Synagogue which had beene defiled by manifold superstitions rather then not preach at all that being the principall worke for which he was sent as it is ours who are his Messengers § 4. The Gospel of the Kingdome Why is Sect. 4 it called the Gospel of the Kingdome Quest 1 In a double respect viz. First in respect of God Secondly in respect of us First it is called the Gospell of the Kingdome in Answ 1 respect of God because wee are exules rebels outlawes and it is God onely that of his infinite mercy and love calles us by the Gospel unto his Kingdome power and Soveraignty Teaching Observ 1 us that the end of preaching is to bring us unto the subjection and service of God to draw the hearts of children to their Fathers c Malach. 4.6 wee ought to be the Lords both by creation and election and every way both in body and soule but by sinne and the malice of Sathan we are now none of Gods neither have any part in him at all but are wholly opposite unto him both in hearts and lives deprived of the glory of God a Rom. 3.24 reprobate unto every good worke and polluted both in soule and body wherefore our condition being thus desperately miserable in our selves the Lord in much mercie sends the Gospell unto us his scope therein being to reconcile us thereby unto himselfe And therefore first let us put off the workes of darknesse and in our lives and conversations submit and subject our selves unto the obedience of God doing willingly and readily that which hee requires of us in the Gospell And then secondly wee may bee sure of remission and pardon of all our sinnes of reconciliation unto our God in and through Christ of protection and providence both spirituall and temporall yea of whatsoever is good here and of eternall glorie hereafter for all these are promised by him that is faithfull in his promises to all those that truely obey the preaching of the Gospell of the kingdome Answ 2 Secondly it is called the Gospell of the Kingdome in respect of us because it calleth us unto our Coronation and to the enjoying of a Kingdome not that every faithfull person shall bee made a King or Ruler over some one Nation or People neither have a temporall Diademe set upon his head But first because the greatest things in this world are Kingdomes therefore it is called the Gospel of the kingdome because it brings us unto that honour pleasure joy and felicitie which farre exceeds all temporall possessions crownes royalties and Monarchies whatsoever And secondly because Kings are free and subject unto none therefore it is called the Gospell of the Kingdome because thereby Obser 2 wee are made the free men of Jesus Christ The holy Ghost by this phrase teaching us that the joyes of the faithful are greater than all the joyes that worldlings partake Wherein doth the joy and felicitie of the Quest 2 children of God consist In a full assurance that they shall want nothing either spirituall or temporall Answ which may conduce unto the happinesse of Soule and body both in this life and the life to come Or their happinesse consists in a sure and certaine confidence that all those many and gracious promises shall in the Lords appoynted time bee fulfilled and made good unto them which Christ hath made in the Gospell both concerning temporall blessings and spirituall graces and eternall glory More particularly First those that are obedient unto the Gospell and word of God have a promise of temporall blessings to wit that rather Lyons shall hunger and bee destitute of a prey then they want any good thing which they stand in need of a Psa 34.10 because they shall be like trees planted by the rivers side and whatsoever they doe it shall prosper b Psal 1.3 and Ierem. 17.7 yea their seed shall bee mightie upon earth the generation of the upright shall bee blessed yea wealth and riches shall be in his house c Psal 112 2.3 Secondly they have a promise of spirituall graces to wit first protection against Sathan because although Sathan be strong yet Christ is stronger d Luk. 1◠22. yea protection against sinne it shall not reigne over them e Rom. ◠14 neither shall they sin unto death f 1 Ioh. 3.9 Secondly that they shall delight themselves in the workes of holinesse in the wayes of God and in the exercises of Religion Read to this purpose the whole 119. Psalme Thirdly they shall have peace of conscience g Phil. 4.7 that being alwayes quiet excusing not accusing them yea such a peace that nothing can dismay them or cause them to doubt or feare or to forsake their hold that is the Lord in whom they trust h Iob. 13.15 and Rom. 8.36 c. Thirdly they have a promise of eternall glory where first is life everlasting Secondly glorified bodies Thirdly absolute freedome Fourthly deliverance from all miseries disasters griefes whatsoever Fiftly the presence of God the sight of whose face shall be our chiefest felicitie as followes in the next chapter To summe up all the childe of God I. Considers who it is that makes all these large promises in the Gospell it is the Lord who is faithfull in his promises they being all Yea and Amen unto the faithfull in Christ Jesus yea it is the Lord who is so true and certaine in his word that everie word of his shall bee accomplished and heaven and earth shall rather passe away than one Iota or tittle of his word shall fall to the ground unfulfilled II. He considers what God promises A sufficiencie in temporall things security safetie and joy in spirituall things yea unspeakable happinesse in the kingdome of heaven where his body shall neither bee subject to death nor corruption nor captivitie nor sicknesse nor misery but shall live for ever a glorified body enjoying the fruition and sight of God in eternall blisse Now the consideration of these two things makes the childe of God enjoy heaven upon earth and a greater measure of comfort than the possession of the whole world could afford unto him the assurance of the accomplishment of these promises unto him puts more gladnesse in his heart than all the things and comforts of this life can in the heart of the worldling i Psal 4.7 And therefore aptly is the Gospell called the Gospell of the Kingdome because it calles and invites us to greater joy happinesse and glory than the greatest Monarch enjoyes § 5 Healing all manner of sicknesses and all manner Sect. 5 of diseases Christ wee see first teacheth them and preacheth unto them and then bestowes corporall blessings upon them Why doth our Saviour worke miracles after Quest 1 preaching First ob dignitatem because of the excellencie Answ 1 of preaching the word is preferred before miracles as a more worthy thing miracles being wrought for the praise
as the tenet it selfe instead of many take one they tell us a story of a woman who was possessed with a divell and by the direction or revelation of the Virgin Mary shee was brought to the Idoll of Loretto where the Priests invocating and imploring the aid of God the Father Son and holy Ghost the divell moved not at all but when he sung the Letanie of the Virgin Mary the Divell raged and stormed and a woodden Image of the Ladies being laid upon the Damosels head the divell cryed out in her quid mihi caput conteris oh woman why dost thou breake my head a Chem. exam p. 3. f. 182. b. Hereunto we answer first this and the like Answ 1 are but old Wives Fables and woe bee to that Church and religion which cannot subsist without these vide Melch. Can. Loc. 6. Secondly suppose these Fables were truths Answ 2 yet thou knowest not whether they be in Heaven or no unto whom thou prayest for some may worke miracles on earth who shall never partake eternall blisse b Matth. 7.22 Thirdly how canst thou pray unto him in Answ 3 whom thou neither canst nor oughtest to believe Rom. 10.14 Fourthly what need is there to seeke helpe at Answ 4 their hands though they could helpe us seeing that Christ in this verse can doe all things whatsoever he will of himselfe without any aid of others VERS 25. Vers 25 And there followed him great multitudes of people from Galilee and from Decapolis and from Hierusalem and from Iudea and from beyond Iordan There followed him great multitudes of people Why doth the Holy Ghost expresse this Quest 1 To teach us that many are called Answ Observ and but few chosen many here follow him but few persevere yea scarce any for when the people cry crucifie him none in a manner abide with him but leave and forsake him Why doe so many start aside from their stations Quest 2 or forsake their colours First by reason of persecution thus our Saviour Answ 1 saith that when this fiery tryall comes many will depart from the faith Secondly by reason of the difficulty of obedience Answ 2 Many say durus sermo the way of the Lord is hard to walke in and therefore they prove retrograde c Ioh. 6.60.66 Thirdly by reason of the tediousnesse and Answ 3 wearisomnesse of perseverance Noviter conversi fervidi d August they are fervent when newly converted unto the profession of Religion but by and by grow luke-warme and within a while stone cold Zelus ruit mole sua they beginne in the Spirit but end in the Flesh their zeale declining and falling by his owne weight Nullum violentum est diuturnum No extreames hold long and the buildings upon the sand cannot long endure Thus many beginne well hearing the word of God with joy Mat. 13d but for want of depth of earth quickly wither and die Quest 3 What must we do that we may persevere unto the end Answ 1 First doe not presume that thou shalt stand for ever because thou art called many are called who finally and totally fall away and therefore let him that thinkes he stands take heed lest he fall bee not high minded but feare and perfect thy salvation with trembling e Phil. 2 12. Certè plures occidit gula quam gladius praesumptio quam desperatio Intemperance slayes more then the sword and presumtion then desperation we being naturally too prone hereunto hast thou a mind inlightned thy affections inflamed with the love of God and vertue a sense of thy duety towards God and man a conscience of thy sinnes committed both against the first and second table yet measure not thy selfe by these Are thy neighbours worse then thou art Ne te quaesiveris extra yet measure not thy selfe by them goe not out into the streets to seeke for thy selfe but measure what thou art by these rules First by thy owne sinnes which thou dost commit this will make thee blush and be ashamed of thy selfe Secondly by those bright shining lampes of the primitive Church who lived on earth like Saints indeed truely mortified in their carnall affections truely crucified unto the world truely quickned by the Spirit giving themselves wholly unto the Lord and the Lords worke being frequent in contemplation and fervent in practise this will make thee seeme unto thy selfe more deformed then Thersites Thirdly measure thy selfe by the purity of God and his Law consider how undefiled the Law of the Lord is and how infinitely pure the Lord of this Law is and then thou wilt be like the Dove that could find no place to rest her foot upon thou wilt see nothing in thee which thou canst approve of or like but abhorre thy selfe in dust and ashes Fourthly examine thy selfe by thy debility and weakenesse of perseverance consider thy impotency and insufficiency to persevere and continue in the wayes and worke of the Lord unto the end of thy life and this will shew thee as in a glasse that thou art more brittle and fraile then the finest glasse Thus let us meditate of these things and take heed of presuming Secondly examine and search daily thy heart trying and examining therein these particulars First hast thou any faith at all Secondly Answ 2 is thy faith true not false built upon a sure not a sandy foundation How may we know whether our faith be true Quest 4 or not By these markes First dost thou love God Answ 1 Faith workes by love Gal. 5.6 and where there is no love there is no faith and where no true love no true faith and therefore examine whether thou lovest God or not and that not onely lightly in word but solidly in heart Quest How shall I know this whether my Quest 5 love unto my Lord be cordiall and reall or orall and verball Answ By these two things viz. First by the Answ 1 Obedience of God both affirmative and negative dost thou nothing which he forbids thee neither omit any thing which hee requires of thee certainely where there is true love there is a solide desire and a serious endeavour to obey Secondly this may be known by thy reverence dost thou never thinke of God never name him or mention him in thy speeches but with love and hope conjoyned with a godly feare and awfull reverence hypocrites and wicked men approach unto God too familiarly but the faithfull with the greatest respect they can possibly and therefore try whether we love the Lord unfainedly or not by our willing obeying of him and our reverend respect unto him Secondly wee may know whether our faith be true or not by this doe wee performe the Answ 2 workes of love not onely in word but in deed also that is by a renewed changed and purified life and conversation we now labouring I. To obey God otherwise then wee were accustomed that is in sincerity and singlenesse of heart by an universall and continuall obedience
So Saint August blessed are the poore in spirit that is Non habentes inflantem spiritum who hath no lofty or puffed up spirit Humilia spirantes conscijindignitatis sua q Hilar. s the poore in spirit are those that are lowly being truely conscious of their owne unworthinesse Quest 3 Are not these words then understood of poverty at all Answ They are as we shewed before But I. Not at all of the vow of poverty Nor II. Of the action Nor III. Of the affection But IV. of the state onely of those who are poore Quest 4 Doe not they then that are rich in estate and substance come unto the Kingdome of Heaven Answ 1 Yes if they be poore in spirit otherwise their portion is woe Luke 6.24 Abraham Iob Salomon Ioseph of Arimathaea were rich in substance and poore in spirit and therefore are now blessed Saints in heaven Secondly this word poore is added exceptivè Answ 2 as though our Saviour should say blessed are the humble bee they never so poore for their poverty shall bee no barre or let unto their felicity Quest 5 Why doth our Saviour speake this unto his Disciples they were proud of nothing being of the inferiour sort of the people and therefore it rather seemes to bee spoken of poverty then of humility Answ 1 First this was spoken unto all and therefore hereby are taught the rest of the people as well as the Apostles Answ 2 Secondly this was spoken unto the Disciples in regard of the time to come Christ knew that afterwards they were to bee endued with many singular graces and the gift of miracles and therefore he doth preadmonish them not to be proud of any thing that hereafter may be imparted or bestowed upon them Answ 3 Thirdly this was spoken unto the Apostles in regard of the present time and occasion for they seeing their Master thus magnified and followed and flocked unto and that they onely were suffered to approach unto him might perhaps bee proud of this and therefore to prevent it our Saviour thus speakes unto them blessed are the poore in spirit Answ 4 Fourthly I may adde that the Disciples were proud indeed as well as poore and meane and therefore the excellency and felicity of humility was as seasonable a doctrine unto them as the blessednesse of poverty Wee read of the pride that was in Iames and Iohn the sonnes of Zebedee that the one might sit on his right hand and the other on his left in his glory r Mark 10.35.36 Yea wee see a great deale of pride in the rest who in their Masters company dispute among themselves who should be the greatest ſ Mark 9.34 Why is this blessednesse first pronounced for Quest 6 some of the following vertues as of hungring after righteousnesse and purity of life seeme to excell humility First this was because the beginning of all misery Answ 1 and perdition both in Heaven and Earth came from pride for that was the sinne that threw Lucifer and his proud traine out of heaven and that was the sinne that cast Adam out of Paradise and brought so much misery and wretchednesse upon the earth t Chrysos imperf Secondly because the Prophet had foretold Answ 2 that the Messias should come unto a people that were humble lowly and should tremble at his word Esa 66.2 Therefore our Saviour doth first pronounce this beatitude u Hilar. s from this which hath been spoken Concerning the sense and meaning of these words we may gather a threefold observation Observ 1 viz. First poverty describes a right spirit or no spirit is liked allowed and approved by Christ but onely the poore and humble spirit There are coveteous spirits and crafty spirits and impure or uncleane spirits and factious contentious unquiet and brawling spirits and bloody or cruell spirits and murmuring repining discontented and impatient spirits yea scoffing mocking and deriding spirits All these Christ rejects and none of these are pronounced by him blessed and happy because these are not poore nor humble spirits Secondly we may learne hence that the poore Obser 2 in temporall substance or estate are not blessed except they be poore in spirit also Salomon tels us that a poore proud man is an abomination unto the Lord whence we may see that a man may be poore and proud although he bee poore yet if hee bee proud hee is so farre from being one of the blessed of the Lord that he is abominable in his sight How shall wee know whether poverty bee Quest 7 good or evill or how may a poore man know whether his poverty be such as Christ commends or no Poverty is knowne and discerned to be evill 3. Answ manner of wayes viz. First if it were wickedly occasioned Secondly if it be the cause of wickednesse Thirdly if it bee accompanyed with evill First poverty is evill if it be evilly procured or were occasioned by some sinne that is first if thou hast prodigally and profusely wasted thy estate by idlenesse or negligence in thy calling or by drunkennesse or gluttony or gameing or whooring and the like Or Secondly if thou hast provoked God to punish thee with poverty for some of these sinnes to wit because the riches that now thou art deprived off were acquired either by fraud or deceit or oppression or rapine or theft or by undermining of others or by wronging the fatherlesse and widdowes If thus thy poverty were occasioned then it is mala paupertas not commended by Christ Secondly povertie is evill if it cause evill that is If because thou art poore thou wilt therefore lye and steale and pilfer and injure thy neighbours then thy poverty is not beata paupertas pronounced blessed unto thee but rather condemned Thirdly if thy povertie be accompanied with evils or in thy poverty thou dost accompany thy selfe with evill men as with wandring beggars amongst whom is the cave and denne of all impietie or drunkards or harlots or theeves or cheaters or lyers or idle persons or murmurers then thou art none of those poore which Christ here pronounceth blessed The third observation that arises from these Obser 3 words is That the poore in spirit are humble Or it is onely humility that is pleasing unto God and here commended by Christ but of this we shall treat in another place Sect. 4 § 4. For theirs is the Kingdome of Heaven Quest 1 What is here meant by Kingdome Answ Kingdome is twofold to wit First there is an earthly Kingdome Secondly there is an heavenly Kingdome which is taken three wayes Either for the Kingdome of Grace Or For the Kingdome of glorie Or For both the Kingdome of Grace and Glory And thus the Kingdome of Heaven is taken in this place First for the Kingdome of Grace Secondly for the Kingdome of Glory First by Kingdome of heaven is here meant the Kingdome of Grace that is the preaching of the Gospell w Aretius s Because it was thus fore-told of Christ
by the Prophet that he should preach the Gospell unto the poore x Esa 61.1 And Christ bidding Iohns Disciples to tell their Master what they had seene reckons up this amongst the rest that the poore receive the Gospell y Matth. 11.5 And hence it is called the Kingdome of heaven both by Iohn Baptist Matth. 3.2 and Christ himselfe Matth. 4 17. The sense therefore of these words is that the preaching of the word is sent unto the humble Obiect 1 It may against this be objected that the Gospell is not sent onely unto the humble Answ 1 First it comes unto many others but it is sent onely unto the humble many are made partakers of the sound and preaching of the word but it is principally directed by God unto the poore in Spirit Answ 2 Secondly or we may grant that it is sent unto others but it is onely profitable and fruitfull unto them Quest 2 Why is the Gospell sent rather unto the humble than unto others Answ 1 First because pride hinders us from the hearing of the word It is the poore not the proud man that receives the Gospell Matth. 11.5 Answ 2 Secondly because the humble are more apt fit to receive consolation proud men stand not in such need of comfort as poore men doe Secondly by the Kingdome of heaven is Quest 3 here meant the Kingdome of Glory Hence it may bee asked Doe none come unto Heaven and eternall happinesse but onely the humble doe not the godly and chaste and liberall and mercifull come thither as well as they Answ 1 First some say that certainly all these shall bee made partakers of the Kingdome of Glory but principally those that are humble Chrysost Imperf Answ 2 Secondly no vertue or grace Theologicall can be separated from humilitie and therefore it is here sayd for theirs is the Kingdome of Heaven because none can come into the Kingdome of heaven who are not humble or without humilitie God resists the proud but gives Grace unto the humble z Pro. 29 23. And therefore humility must goe before honour and pride before destruction a Pro. 18.12 For there is no gap or gate open at all whereby any proud man may have accesse or ingresse into heaven wherefore those that desire admission into the Kingdome of glory must take heed of proud religion or religious pride What is religious pride or how manifold Quest 4 is it It is threefold viz First Answ there is superbia de religione a pride of Religion that is when a man waxeth proud of those religious duties which hee performes thus the Pharisee was puffed up because hee was in his owne opinion more carefull in the outward observance of religious duties than others were b Luk. 18.11 Secondly there is superbia in religione a pride in th◠performance of religion when religious duties are proudly perfomed thus some will come into the Church on the Lords day in the afternoone sometimes when they will but they will not be compelled Thus great ones often applaud the practise of religion and religious practises but themselves are very slacke remisse and negliligent in the performance of such duties yea when they doe performe them it is as it were voluntarie for they thinke not themselves obliged and bound thereunto Here there is indeed pride in religion Thirdly there is superbia cum religione pride conjoyned with religion and that is when those that are professours of religion are men of proud lives arrogant spirits and will endure no reproofe but advance themselves above all others crying stand farre from mee I am more righteous than thou art None of these three being poore in spirit have any right unto or hope of the Kingdome of heaven for that is the reward of humilitie Thus Christ first humbled himselfe then God exalted him unto the height of honour and felicitie c Phil. ◠7.9.10 And thus wee shall bee crowned with glory in heaven if with Christ wee bee humble on earth There is a double world to wit this world and the world to come whereof the first is Gods the second is ours that is he that here neglects himself and addicts himself wholly in the humility of his soul unto the service and obedience of God shall be eternally happy and blessed in the kingdome of heaven according to our Saviours promise in this place Quest 5 Why doth our Saviour make this promise of eternall happinesse unto the poore Answ To shew that he doth not expect from us or of us that stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be without any feeling of our estates in temporall things but that we might mitigate the sence of our earthly Povertie by the hope of celestiall joy and glory although we be not rewarded at all in this life Quest 6 May not those that are humble and poore in spirit expect a reward of riches and honour in this world Answ No For their reward is in hope their life is hid with God their crowne is in heaven Obiect 2 But God hath promised unto such an hundred fold Luke 18.30 Answ This is meant in spirituall things in peace of conscience internall joy and the like sayth Hierom s And it cannot bee meant of temporall things 1. because these temporall blessings are not given unto many of the children of God 2. because it were absurd to thinke that he which forgoes one wife for Christs sake should have a hundred wives given unto him according unto the letter of that promise and thus sayth Hilarius upon these words Obiect 3 But Iob patiently and humbly bearing his losses and crosses was rewarded two-fold into his bosome even in temporall things Iob. 42. Therefore the humble and poore in spirit may expect a reward even here on earth Answ A particularibus ad universalia non valet consequentia Generall rules follow not from particular instances Socrates was very wise therefore every man is very wise is no very wise argument Christ saved one thiefe therefore Christ will save every thiefe followes not so here God rewards Iob two-fold in this life therefore he will doe so unto all that feare God as Iob did or beare their afflictions and losses patiently as he did is an unwarrantable consequence and proved false by that undeniable instance Daily experience Why may wee not expect a temporall reward Quest. 7 to bee given unto us although it be not alwayes granted Answ 1 First because God requires of us to suffer with Christ Rom. 8.17 who was not temporally rewarded in this life and therefore if we desire to be rewarded wee must endure unto the end expecting that celestiall glory with Christ Datur pati it is given unto us to suffer d Phil. 1.29 and we are called thereunto and therefore wee must endure and undergoe afflictions losses povertie injuries slanders and whatsoever the Lord shall please to exercise us withall expecting our reward onely in heaven Answ 2 Secondly our life consists not in
us and given the earnest of the Spirit in our hearts d 2 Cor. 1.21.22 Secondly our religion and obedience is not Answ 2 living except it bee grounded in the heart and proceeds from thence A good man saith our Saviour out of the good treasure of the heart bringeth forth good things e Math. 12 35. And on the contrary from an evill heart proceed no good things And therefore it is necessary that first the heart should be purified Answ 3 Thirdly we regard nothing that our servants or children or acquaintance doe for us if wee know that it bee done unwillingly and comes not from the heart and therefore how can wee hope that the Lord will accept of any thing wee doe if it be but a labour of the lip and not of the heart Fourthly it is requisite that our purity and religion should be rooted in the heart because otherwaies wee doe not honour God but rather dishonour him Hee is a Spirit and therefore must be worshipped in spirit and in truth f Iohn 4.24 and not onely with outward worship God is not like man who sees onely the outward appearance but he sees the heart g â— Sam. 16.7 and Act. 15.8 and he will make manifest the counsels of the heart h 1 Cor. 4.5 According to that confession of David I know O Lord thou provest and triest the heart i 1 Chro. 29.7 and inward man and approvest of none whose heart is not upright And hence it is that the Apostle doth so highly commend the obedience of the Romans and blesse God for it because it proceeded from the heart God be thanked saith hee that ye have obeyed from the heart that forme of doctrine which was delivered unto you k Rom. 6 1â— Who doe obey God but not with the heart First those who under a shew of obedience Quest 3 doe palliate and cloake Superstition who seeme Answ 1 religious in their lives but are superstitious in their hearts who love Popery in their soules but yet professe our religion outwardly either for gain or for avoiding of the penall statutes or for the favour of others Let these consider Cui bono what good it will doe them thus to professe religion For they cannot deceive God who sees their hearts as well as their outward man l Gal. 6 7â— and if their conscience tell them that they professe with their mouthes what they approve not with their hearts God who is greater then their conscience must needes much more accuse them m 1 Iohn 3.20 What a folly is it for men to goe about to deceive men when as the Judge and accuser and witnesse that is God Sathan and their owne consciences see and know what they do Let these consider what the reward of Hypocrites is the approbation of men and the rejection of God Secondly those who under the cloake of obedience Answ 2 palliate Atheisme and prophane mindes who pretend zeale obedience but their hearts runne after sinne and yet oftentimes take no notice of their hypocrisie but think they are very good and doe very well But these may easily know what they are if they doe but examine themselves by these three signes First some avoid sinne for feare of temporall punishment they take heede of adultery and theft not of lying swearing or drunkennesse because these are not so strictly looked unto not so severely punished as those are Certainely these are neither pure in heart nor life who doe abstaine but onely from some outward sinnes Secondly some avoid publique sinnes but not private and sticke not to commit adultery if it may be done secretly or to injure their brother if they may doe it closely or supplant their neighbour if they can doe it and not bee perceived or dissemble if it may bee done fairely Certainely these I are not pure in heart because that is polluted with close impiety II. this obedience of theirs is but that eye service which God cannot endure n Ephe. 6.5 Col. 3 2â— yea III. these are but â—ooles who hide their sins from man lay them open before God who might judge them at the last day according to their workes 2 Cor. 5.10 Thirdly some abstaine from sinne but it is with murmuring and much unwillingnesse now these are not pure in heart neither doth this blessednesse belong unto them Answ 3 Thirdly there are another sort who obey not God with the heart and those are Hypocrites who draw more unto God with their lips but their hearts are farre from him p Esa 29.13 and 58.2 These may bee knowne by these two markes First if they straine a gâ—â—â— and swallow a Camell if they stumble at a straw and leape over a blocke if they tithe mint anice and neglect greater things if they make more conscience of that which is of lesse moment then certainely they are no better then outward formalists which God cares not for Secondly if they be faire without and blacke within if the superficies bee gold and the substance copper if they have Iacobs voice but Esaus hands if the Cup bee plate but the draught poyson if the face be beautifull and the heart adulterous if they bee painted sepulchers faire without but within rottenesse if they bee like the apples of Sodome pleasant to the eye but within ashes if they have a forme of godlinesse but in their hearts have denyed the power thereof q 2 Tim. 3.5 certainely they are but Hypocrites whose hearts are not pure nor themselves blessed Fourthly those obey not with the heart Answ 4 whose hearts are insensible or who obey without zeale but of this elsewhere And therefore if we desire to bee happie and blessed wee must labour I. that our hearts and inward man may be purged from all love of sinne or desire after it II. that our lives may bee replenished with good workes And III. that they may be performed with love zeale willingnesse and cherefulnesse Sect. 4 § 4. For they shall see God Is not God invisible is it not said none can see him and live Exod. â—â— 20 and none hath seene him at any time John 1.18 Doth not the Apostle testifie that hee dwells in the light which no man can approach unto whom no man hath seene nor can see 1 Tim. 6.16 and 1 Iohn 4.12 And therefore how shall the pure in heart see God Not in this life but in the life to come Answ not on earth but in heaven not with a corporall eye but a spirituall What great matter is it to see God what wonder Quest 2 is it that he shal be seene of the pure in heart in heaven seeing that he hath often been seene on earth Abraham saw him often Gen. 12.1 Chap. 15. Chap. 17. Chap. 18. and 22.14 Iacob saw him Gen. 32.30 Moses saw him Exod. 33. The Prophet Esaias saw him chapter 6.1 and the Prophet Ezekiel Ezech. 1.29 Stephen saw him also Acts
reward in an unproper sense more plainly there is a perpetuall relation betweene Father and Sonne betweene Husband and Wife betweene Master and Servant betweene Hilles and Valleyes Because he cannot be a Father without a Sonne or a Husband who hath no Wife and so of the rest But there is not a perpetuall relation betweene Mercedem Meritum or Wages and Merit As appeares thus When Leah brought forth Issacbar shee said God hath given me my wages because I have given my maiden unto my husband x Gen. 30 18. Now in this thing Leah did performe no good worke neither did it for Gods sake neither did well in doing of it and therefore there could bee no merit in it neither in any respect can the giving of her maiden unto her husband be called a merit or can it bee said that thereby shee did merit or deserve any thing at Gods hands And therefore there is no perpetuall relation betweene Wages and Merit or that wheresoever wee read of reward there we must needs understand it to be given as of due debt y Chamier tom 3. f. 465. Great is your reward in heaven Our Saviour doth not promise a reward in earth but in heaven Observ Teaching us that the true retribution of affliction is in the life to come Quest Why is the recompense and reward of affliction after this life Answ 1 First because the promised reward spoken of in this verse is to be given unto all but temporall deliverance and freedome is not given unto all Answ 2 Secondly because the reward here promised ought farre to exceed all our sufferings and afflictions which temporall blessings often doe not but eternall glory doth alwaies I reckon that the sufferings of this present time are not worthy to bee compared to that glory which shall bee revealed in u◠z Rom. 8.18 Answ 3 Thirdly this reward of our afflictions must bee extended to the soule as well as to the body and therefore must not be a temporall but an eternall reward It may be objected our afflictions losses and Obiect 3 crosses are promised to be rewarded a hundred-fold in this life and therefore the reward is temporall in earth not eternall in heaven First a temporall reward is not promised and Answ 1 hence wee see it sometimes to some granted and sometimes from some with-held Secondly the hundred fold reward promised Answ 2 in this life may bee understood of peace of conscience which farre exceeds all worldly wealth Thirdly the true and adequate reward of the Answ 3 soule is eternity And in our afflictions we must not thinke that God will give us riches or honour or freedome or reputation or joy and health or the like for in all these things wee must say thy will bee done But wee must remember First that we suffer for Christs sake Secondly that the Patriarches Prophets and Apostles were copartners with us in our sufferings Thirdly that our sufferings shall be rewarded in heaven Fourthly that this heavenly reward which wee shall bee made partakers off is an exceeding reward yea also eternall For these things considered wee shall thinke nothing hard or heavy to bee borne but even the yoake of the crosse light and easie Art thou injured the time will come when thou shalt bee avenged art thou slandered and thy reputation not vindicated the time will come when thy innocency shall appeare and shine as the Sunne art thou killed for Christs sake there is a time when thou shalt rise againe and live for ever with Christ in eternall glory and therefore blessed are they who are persecuted reviled slandered and afflicted for Christs sake for great is their reward in heaven Vers 13 VERRS 13. Yee are the salt of the earth but if the salt have lost his savour wherewith shall it bee salted it is thenceforth good for nothing but to be cast out and to be troden under foot of men Sect. 1 § 1. Ye are the salt of the earth Quest 1 Whether is this meant of their persons or of their office Answ Of their office or function ye are the salt of the earth that is it is your office and worke to salt and season the earth Trahit ad personas quod est doctrinae Calvin s Christ applyes that to their persons which belongs unto their doctrine Non tam ad personas quam ad munus Gualt s This doth not so much belong unto their persons as unto their office Obser or apostolicall function to wit the Ministery of the word Teaching us that it is the part of the Ministers of the word to season the hearts of the faithfull Quest 2 Could not Christ have seasoned the hearts of his children himselfe and if he could why did he do it by men Answ Christ could have seasoned and sanctified the hearts of his children by himselfe but yet would doe it by men for these two causes First that he might have an evident and perspicuous Church and discipline upon earth or a representation of his presence amongst men Secondly that hereby his power and strength might be glorified in our weakenesse and infirmity Quest 3 Who is it that doth truely salt and season the heart with grace Answ 1 First really this seasoning comes from God and his Blessed Spirit who is the principall authour of all good in us Answ 2 Secondly the principall Instrument of our seasoning is the sacred Scriptures Answ 3 Thirdly the Ministers are only secondary instruments of this seasoning And that First by Preaching unto men the word of God And Secondly by sealing them by the Sacraments of Christ which two workes if they be truely performed doe truely confirme unto us the salt of the Holy Ghost Sect. 2 § 2. Yee are the salt of the earth If the salt Quest 1 have lost his savour it is good for nothing c. How many sorts of unsavoury Ministers are there Answ 1 First blind watch-men who have no knowledge and therefore are not able to give light unto those who sit in darkenesse nor eies unto the blind neither can instruct those who are ignorant Secondly hereticall teachers such as teach Answ 2 false and damnable doctrine such as doe not season but poyson and destroy the soule such are the Romish teachers Priests Jesuits and Seminaries who mingle the word of God with their owne inventions and humane traditions Thirdly such as preach true doctrine but yet Answ 3 misapply the same sowing pillowes under the elbowes of the wicked preaching peace unto them when they should rather awaken them unto repentance by discovering unto them their sinnes and by denouncing the judgements of God against them for their sinnes Fourthly they who though they teach the Answ 4 truth and generally apply it well doe yet lead ungodly and scandalous lives for an offensive and unsavoury conversation in the teacher doth hinder the seasoning vertue of the word of his Ministery in the hearts of the people his doctrine not being able to build up
part of the Church which is triumphant is lively portraied Revel 21.18 ad vers 25. but that beauty which is in the Militant Church is especially internall and spirituall not externall and corporall according to that of the Psalmist The Kings daughter is all glorious within r Psal 45.13 And therefore if we desire to be assured that we are members of the Church militant and shall be of the triumphant let us then learne I. to be subject to the lawfull and decent rites of the Church II. To be obedient to the Lawes of God and behests of Christ III. To love to agree and accord one with another in brotherly and christian-like love And IV. to endevour that we may be pure and unspotted in the hidden man of the heart Quest 4 Secondly having thus considered of the Citie set upon a hill let us now proceed to the Hill upon which this City stands And first hence it may be demanded what this Hill or Mountaine is Answ 1 First some hereby understand heaven Who shall dwell ô Lord saith David upon thy holy hill Psal 15.1 and 24.3 Hee that beleeves shall possesse thy holy hill Esa 57.13 But the word is not thus taken in this place Answ 2 Secondly some understand righteousnesse and thus Augustine sup Answ 3 Thirdly some understand Christ Chrysost imperf alluding unto Sion which is called the holy Mount Obser Psal 2.6 and 43.3 Teaching us that we are founded onely upon Christ who is the true corner stone Ephhes 2.20 21 22. the head beginning and first-borne of the faithfull Coloss 1.18 yea our alone Saviour Acts 4.12 And therefore we may not seeke helpe from any other Quest 5 May we not pray unto the Saints for succour in our distresses Answ No because he unto whom we pray or from whom we expect any blessing ought to have these three properties which are proper onely unto God and not communicable unto any other First he must have Scientiaminopiae a knowledge of our wants and necessities The Papists dispute that the Saints know our wants in speculo Trinitatis seeing them in the face of God as in a glasse But 1. this glasse is but a foolish fiction and braine-sicke phansie of their owne and it is false at the least doubtfull whether the Saints know any of our particular griefes or not 2. It is necessary that they should heare all at one time who pray unto them Yea 3. understand the hearts and hearty desires of all in distresse but these are peculiar unto God as shall be shewed Math. 6.9 Secondly hee must have Potentiam juvandi power and ability to helpe that is be able 1. to give all good things unto us which we want 2. To preserve us from all dangers we are incident unto 3. To overcome Satan our deadly enemie 4. To direct all things that befall us unto our good Now the Saints cannot give all things unto us for they are but creatures and this is proper to the Creator and Lord of all things in heaven and earth When a Papist prayes to any Saint in heaven for any blessing if that Saint should heare his prayer I perswade my selfe he would answer as Christ did to the Mother of Zebedees children who desired that one of her sonnes should sit upon his right hand and the other on his left That it was not his to give but it should be given to them for whom it was prepared of his Father u Mat. 22.23 prosperity promotion preferment and the like being ordered and disposed by him Againe the Saints cannot deliver from danger This Eliphas the Temanite knew right well when he said To which of the Saints wilt thou turne v Job 5.1 But if wee call upon the Lord he can deliver us Psal 50.15 Againe the Saints cannot enable us to overcome Satan for this power is derived unto us from God who being stronger than he can take away his armour wherein hee trusts and his captives whom he possesses binding him in chaines and setting them at liberty Lastly the Saints cannot order and dispose of all our actions to our good because they doe not know what may come to passe w Eccles 8.7 Omnia in futurum reservantur incerta But the Lord calls those things which are not as though they were knowing things to come as well as present or by-passed and hath promised by his speciall providence so to dispose of all the actions of his children that all things shall worke together for the best unto them x Rom. 8.18 And therefore we must pray to no other Thirdly hee must love us cordially having Voluntatem juvandi as well a will to helpe us as power and ability to assist us Now none hath equalled the Lords love unto us for that was infinite y Joh. 3.16 1 Joh. 4.16 And thus much for the third exposition of the word Hill Fourthly some more generally understand Answ 4 by this word Mountaine and Hill onely a more glorious and conspicuous estate of the Church And thus the name of a Mountaine is given to the Church it selfe Yee are they that forsake the Lord and forget my holy Mountaine z Esa 65.11 that is the Church How and wherein is the Church of God like Quest 4 unto a City set upon a Mountaine First it is more conspicuous and in that regard Answ 1 more prone and subject to be assaulted by enemies because they can see it from farre but this followes in the next § it cannot be hid Secondly it is defended with Towers Walls Answ 2 Gates Rockes Now the Ministers of the Word of God are all these as appeares in Ieremiah Behold saith the Lord I have made thee this day a defenced City and an iron pillar and brazen walls against the whole land against the Kings Princes Priests and people a Jer. 1.18 As the wall repelles and beates backe the darts and keepes out the enemies so in like manner doe the Ministers they oppose themselves against sinne and boldly reprove sinne not fearing the favour or frowne of any Christ calls Herod Fox Elias reproves Ahab telling him that it was hee and his Fathers house who had troubled Israel Thirdly a City built on a Hill hath watch-towers Answ 3 as we see Ezekiel 3.17 Sonne of men I have made thee a watch-man unto the house of Israel and therefore give them warning And the Ministers of the new Testament are made overseers Acts 20.28 and Heb. 13.17 And therfore they are no faithful Ministers who do not admonish their people of danger in warre if he sleepe who is appointed to stand centinel and to watch for the safeguard of the army hee is hanged by Marshall law Wherefore Preachers who are the Watch-men of this city the Church had need to bee vigilant lest they incurre the Lords displeasure against them to cut them off for their negligence and remisnesse Answ 4 Fourthly such cities as are founded upon Mountaines are most safe and
becomming accursed to the Law in suffering death upon the Crosse for us for although the Law could not condemne Christ who was innocent and unspotted yet because hee had put on our person which the Law had condemned by a curse e Deut. 27.28 and also taken upon him our curse and malediction he fulfilled that crying Law cursed is every one that doth not abide in all that it written in the law f Gal. 3.13 He was made a curse for us that we might obtaine and partake the blessing of Abraham in him Secondly hee fulfilled the Law in his person by enduring and undergoing human things although hard to bee borne and unjustly commanded Thus hee payes tribute when it was required although it were proper unto strangers the children being free Thirdly Christ fulfilled the Law in his person by observing the ceremonies and shadowes of the Law Fourthly by fulfilling all the predictions and prophesies of the Law concerning himselfe whether they were I. the Types of the Law or II. the promises of salvation as for example Iacob saith The Scepter shall not depart from Iudah c. untill Shiloh come g Gen. 49.10 Moses sayth The Lord will raise up unto thee a Prophet from the midst of thee of thy brethren unto him shall yee hearken h Deut. 18.15 Isaias saith The Spirit of the Lord is upon mee therefore the Lord hath anoynted me and sent me c i Esai 61.1 Read further Isai 53 4-6 Ezech. 36.25.26 Zach. 12.10 Psalm 110.1 In all which places and many more wee may see the Oracles and predictions of the Law and Prophets concerning the Regall Sacerdotall and Propheticall offices of Christ really and verily fulfilled by him and therefore he doth most truely affirme that hee came not to dissolve the law but to fulfill it Fiftly Christ fulfilled the Law in his person by performing perfect obedience unto the Morall law doing all that was therein required of him either in regard of God or man in which respect hee was sayd to bee made vnder the Law k Gal. 4.4 There was in him such a perfect obedience and conformitie unto the Law of God that he did observe it fully and fulfill it without the least defect yea herein dares challenge his adversaries the Jewes Which of you can reprove mee of sinne l Ioh. 8.46 and Heb. 7.26 And thus Christ in his person fulfilles the Prophesies Ceremonies Types Shadowes and Promises of the Law yea after his resurrection telleth the two Disciples that it was necessary that hee should fulfill all things which was written of him in the law of Moses and of the Prophets and Psalms Answ 3 Thirdly Christ fulfilled the Law in men three wayes namely First by creating faith in their hearts whereby they lay hold on Christ who fulfilled the Law for them Secondly by writing the Law in their inward man Ierem. 31.33 I will write my law in their hearts Thirdly by giving them his owne blessed Spirit which makes them endeavour to fulfill the Law which endeavour Christ accepts for perfect obedience though it be imperfect For Christ infusing the grace of his Spirit into us by the vertue thereof wee are quickned and begin to fulfill the Law in performing new obedience unto God according to all his commandements And thus we see the truth of this assertion or sentence I came not to destroy the law but to fulfill it VERS 18. Verily I say unto you Vers 18 till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled § 1. Till heaven and earth passe Shall the Sect. 1 Law end when heaven and earth doth passe away First some answer that the written Law and Answ 1 Prophets shall passe away but not the Law it selfe thus Bucer Secondly some say that the yoake and coaction Answ 2 of the law shall passe away but not the rule or truth thereof Thirdly some say the phrase is figurative and Answ 3 this I conceive to bee the truth They shall feare thee Oh Lord saith David Donec Sol so long as the Sunne and Moone endure m Psal 72 5. where Donec doth not include a set time so our Saviour saith unto his Apostles Lo I am with you Donec even unto the end of the world n Matth. 28.20 that is for ever Yea Saint Luke thus alleadgeth this verse It is easier for heaven and earth to passe then one tittle of the law to faile o Luk. 16.17 Wherefore Gualter concludes Est argumentum ab impossibili As it is impossible for heaven and earth to passe so it is impossible for any part of the law not to bee fulfilled or to bee made voide Observ Teaching us that the Morall law is alwaies to be observed by all men in all ages Christs word shall not passe away Mat. 24.35 and the word of our God is perpetuall enduring for ever That which was sinne in it selfe once is sin alwaies for there is no mutation with God at all Jam. 1.17 § 2. One jot or one tittle shall passe Sect. 2 If the studious Reader desire a learned exposition of these two words Jot and Tittle let him read Senensis Biblioth sanct lib. 2. fol. 75. sine 76. What doth our Saviour meane by these words Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot is the least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tittle Answ is lesse then Jota or Jot August s by which our Saviour meanes that there is nothing so little in the law that it may bee omitted hence he saith elsewhere that account must bee given unto God for idle words yea for thoughts God is wiser then men and hath commanded no vaine thing but all things are significant which are enjoyned in the law that being altogether just p Psal 12.7 God is holy in all his workes much more in all his lawes and therefore the least transgression of the law shall be punished Sect. 3 § 3. Vntill all things be fulfilled Object It may here bee objected that many things commanded in the law are violated and broken and therefore all things therein are not fulfilled Answ These words are not to bee referred unto the life of men but unto the truth of the doctrine for although many precepts are transgressed yet all the promises and threatnings shall certainely be accomplished in Gods appointed time Vers 19 VERS 19. Whosoever therefore shall breake one of those least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall bee called great in the kingdome of heaven Sect. 1 § 1. Whosoever shall breake one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot or to loose a bond or chaine Observ Teaching us that the Morall Law is a Bond which binds the conscience and remaines still as a rule of obedience unto us as was shewed in the 17.
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
Papists Many examples might be given of this which I passe by reciting onely one or two Albertus Duke of Franconia having slaine Conrade the Earle of Lotharingia brother to Lewis the fourth then Emperour and finding the Emperours wrath incensed against him for the same betooke himselfe to a strong castle at Bamberge from whence the Emperor neither by force nor policie could remove him for seven yeares space untill Atto the Bishop of Meutz by treacherie delivered him into his hands This Atto under shew of friendship repaired to the castle and gave his faith unto the Earle that if hee would come downe and parle with the Emperour he should safely returne into his hold The Earle mistrusting no fraud went out of the Castle gates with the Bishop towards the Emperour but Atto as it were suddenly remembring himselfe when indeede it was his devised plot desireth to returne backe and dine ere hee went because it was somewhat late so they did and having dined returne The Earle was no sooner come unto the Emperour but hee caused him to bee presently put to death notwithstanding he urged the Bishops oath and promise for his returne for unto that allegation it was answered that his oath was quit by returning back to dine as he had promised him And thus by this craftie perjurie the Earle was betrayed and the treacherous Bishop shortly after killed with a thunderbolt from heaven i Melanct. Chr. lib. 4. Cleomenes King of Lacedemonia making warre upon the Argives surprised them by this subtilty he tooke truce with them for seven dayes and the third night whilst they lay secure and unwarie in their tents by reason of the truce hee oppressed them with a great slaughter saying that the truce was made for dayes onely and not for nights The reason of this perjurie was because hee thought thus to take the city Argos but missed of his purpose for the Argive women being enraged for the death and slaughter of their husbands tooke armes like Amasons Tolesilla being their Captainesse and compassing their citie walles repelled Cleomenes halfe amased with the strangenesse of the sight Aâ—ter this he was banished into Egypt and there miserably and desperately slew himselfe k Campofulgos l. 7. c. 3. I passe by the equivocation of Arrius who subscribing with on oath to the truth of the Articles which were presented unto him meant the Articles which he had secretly hid and conveyed into his bosome which were contrary unto the other for which by and by he voided his entralles easing himselfe and so miserably died These examples should make us feare all false and deceitfull oathes and learne to sweare in truth in judgement and in righteousnesse l Jer. 4.2.2 Why is all perjurie and forswearing and false Quest 8 swearing in generall such an odious sinne both unto God and man that men regard not and God punisheth such as use it First because it overthrowes all policie and Answ 1 trading and commerce no man knowes how to beleeve or deale with that man who makes no conscience of an oath and therefore the Egyptians did punish the purjured person with death because he had broken his faith plighted both with God and man m Diodo sic 1.6 An oath is for the end of controversies n Heb. 6.16 and therefore he who sweares falsely overthrowes the greatest testimonie amongst men Secondly because this prophanes the ordinance Answ 2 of God An oath is a part of Gods worship yea ordained by God for the deciding and ending of brawles and composing of jarres Exod. 22.11 and Numb 5.19 21. And therefore he who makes no account of an oath slights a principall and weighty ordinance of God and kindles the anger of God against hâ—m for it Lisander the Lacedemonian was wont to say that when the Lyons skin meaning fortitude power and valour would not serve it was needfull then to sowe unto it the Foxes case meaning subtiltie and fraud Yea so little reckoning made hee of forswearing himselfe that hee would often say That children were to bee cousened with trifles and men with oathes But we must take heede of this Maxime for whosoever useth it will finde at last that none is worse cousened by it then himselfe as this Fox Lisander did who warring against the Thebans was taken in a trap and slaine at the foot of their walls o Plutarâ—h Answ 3 Thirdly because perjurie abuseth the name of God and dishonoureth the Lord of hoasts by calling him to bee a witnesse of a falsehoode and of the perjurie And therefore the Lord will never let it goe unpunished Sect. 2 § 2. Thou shalt performe vnto the Lord thine oathes that is thy vowes Wee see how the Scribes and Pharisees doe here apply periurie to vowes whence two questions may arise What is a lawfull Vow Quest 1 It is a promise made unto God Answ by one who is free and upon mature deliberation whereby hee doth oblige himselfe to doe something which is good and fitting to bee done and in his power to doe and that for some good and religious end How many sorts and kindes of vowes are Quest 2 there Uowes are either of Answ Duety as the promises and vowes made in Baptisme and the Lords Supper and these are not properly Vowes neither agree with the definition expressed in the former question Libertie and Freedome and these are properly called Vowes Answ and are distinguished either According to the Manner of the vow and so they are twofold First absolute for grace given or favour shewed thus David vowed to have a religious care oâ— the Arke for Gods care Answ 2 of him p Psal 131.2 Secondly conditionall for the obtaining of grace thus Iacob vowed to give the tenth of his Possessions unto the Lord if hee will bee pleased but to blesse and prosper him in his journey q Gen. 28 20. Thing Vowed And so they consist in a particular observance of our generall duties to wit either 1. In doing that which is good Or 2. In giving good things to others Or 3. In abstaining from sinne and the occasions thereof But of these else-where Vers 34.35 VERSE 34.35 But I say unto you sweare nor at all neither by heaven for it is Gods throne nor by the earth for it is his footstoole neither by Ierusalem for it is the Citie of the great King Sect. 1 § 1. But I say unto you Quest 1 Was not that well sayed which was spoken by the Jewes in the former verse And if so then why doth Christ oppose it or finde fault with it Answ Our Saviour blames them I. Because they taught not the whole truth concerning sweareing II. Because they taxed onely the more grosse kindes of swearing and externall sinnes but did not see the internall and more secrete First Christ here reproves and findes fault with the Scribes and Pharisees because they taught not the whole truth concerning the breach of the third Commandement Quest 2 Why is it
that divine perfection which God requires in every good work yea how the outward good workes which hee performes are stained and blotted with pride vaine boasting ostentation and selfe-love Thirdly let him diligently observe the stupiditie of his conscience how bold and obstinate and senselesse it is as for example 1. He never doubts of his condition 2. He never feares the wrath and judgements of God 3. He never seekes to be delivered from the wrath to come 4. Hee never trembles wâ—th the sight of his sinnes his heart not being circumcised he is never touched with a sense of his iniquities The Children of God are ever and anon in heavinesse and teares for the sinnes they commit against so gracious a God and so beloved a Father thinking in this kinde every mole-hill a mountaine but the naturall man although hee be never sure yet he is alwaies secure singing peace unto his owne soule and saying no evill shall come unto him Fourthly let him truely know and acknowledge the end of his obedience and what his aime and scope is in all the good duties which he performes namely alwaies either his gaine or estimation of the world or vaine glory ever obeying for himselfe never for God ever seeking himselfe never seeking the glory of his heavenly Father Fifthly and lastly let him consider his weakenesse of rather want of faith let him examine what spirit he hath well may he have the Spirit of slumber and a deceivable presumption but that internall sweetnesse and spirituall peace which might corroborate him against terrors dangers and death or comfort him in afflictions or make him victorious over the greatest tryals Rom. 8.38 he never had the least tast or rellish of Quest 8 Must we only judge our selves by our works Answ We must not onely judge our selves by our externall actions but also by our internall by our thoughts consciences and least sinnes as for example First if thou be not a thiefe then see whether thou art not unmercifull or coveteous or desirous of something which is thy neighbours Secondly if thou bee no murtherer then see if thou hast not beene angry with thy brother without a cause if thou hast not hated him if thou hast not endeavoured at least desired to bee revenged if thou hast not contended with him for some petty trifles if thou hast not called him Racha or foole in thy anger yea examine whether thou lovest him or not Thirdly if thou bee no adulterer then see if thou hast not either with thy hands or eyes or heart or affection lusted after some or shewed some wanton tokens Fourthly if thou be no perjured person or one who hath horribly prophanned the name of God by blasphemies then see if thou hast not sometimes without an oath spoken rashly or irreverently of God or of the Gospel or of holy things yea hast thou not had unreverend thoughts of God Thus examine thy selfe both by thy outward and inward man Quest 9 If this strictnesse be now required of us under the Gospel then who can be saved Answ 1 First by the workes of the law no man living can be justified or saved Answ 2 Secondly every one is then made the child of God when the spirit of God speakes unto him by faith Answ 3 Thirdly this evidence and testimonie of the Spirit is by and by confirmed unto us by a holy conversation of life which is performed in the sinceritie of the heart all our actions proceeding from sincere affections Answ 4 Fourthly and from hence we are assured by the same blessed Spirit that our infirmities shall not 〈◊〉 imputed unto us but covered by that precious garment of Christs righteousnesse Rom. 8.2 and 4.5 6. from Psal 32. And therefore our failings shall not make us fall short of eternall life if we doe but in sinceritie of heart strive and endeavour to serve the Lord in whatsoever he requires for he graciously doth accept of the will for the deede § 2. Sweare not at all Sect. 2 Why is this generall negation added Quest 1 First Answ something is here to bee understood in the answer of the Pharisees They say Thou shalt not for sweare thy selfe but shalt performe unto the Lord thine oathes as if they would say thou shalt pay unto God what thou sweatest By God to give unto him but if thou swearest by any thing else namely either by heaven or earth or Ierusalem or thy hand or eye c. then thou needest not to performe thine oath except thou wilt This was the Pharisees glosse upon that saying which is mentioned before verse 33. and so our Saviour gives us a touch of it Mat. 23.16 Hereunto our Saviour in this verse and the two following answers that by those things to wit heaven earth c. it is neither lawfull to forsweare nor to sweare this â—e layes downe and collects that Wherein were the Scribes and Pharisees Quest. 2 faultie concerning this third Commandement First in generall Gualter upon these words Answ 1 observes that both they might be and many amongst us are guiltie here of abusing the name of God and violating this precept many waies without an oath as for example First when we speake irreverently of divine things to wit either I. of God himselfe or II. of his law or III. of his threatnings or IV. by wresting and perverting the examples of Gods judgements or V. by jesting of Scripture inter pocula in our mirth Secondly when wee abuse it unto inchantments Answ 2 and spels as is done with Saint Iohns Gospel and Psal 50. Thirdly when we abuse it unto Execration and cursing as God quite it or the vengeance of God light upon him for it or the like Fourthly when it is abused for gaine thus I. Beggars daily and hourely profane the name of God II. those also who pretend religion that they may deceive the better III. And they who teach chaffe for wheate the inventions of man for the word of God Fifthly Magistrates are here faultie when they doe not use the power which is given them by God unto the glory of God and his truth All these are transgressors of this precept and yet without an oath But these being more remote from our Saviours scope in this verse I leave them Secondly more particularly there is here a double fault which our Saviour meetes withall in the Pharisees to wit first that they condemned no rash oathes by the name of God but only Perjurie if a man did not sweare falsely then they thought him not faulty although hee swore by God Secondly as they condemned not those oathes which were dierctly sworne by God except they forsweare themselves so neither did they blame those oathes which were indirectly sworne by God to wit by his creatures of both which particularly First the Jewes thought that they were not bound to performe their oathes except the oath were by God Observ or by the gold of the Temple or by the gift upon the altar Mat. 23.16
of hostes e Esay 19.18 Fourthly that Christ doth not quite take away all swearing appeares by these reasons I. Because he saith himselfe he came not to destroy the law now if he had condemned and forbidden all oathes hee had dissolved the law and the Commandement of God which saith Thou shalt sweare by my name f Deut. 6.13 and 10.20 And therefore Christ here saying Thou shalt not sweare at all doth not destroy the law but fulfill it because hee taught them the way and meanes how to fulfill it namely to take heede of all perjurie and rash oathes as we shall see amply by and by II. This will appeare by the consideration of the nature of an oath because an oath is nothing else but an invocating of God whereby we desire that he who is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 searcher and knower of the heart would giue testimony of the truth and punish him who sweares if willingly or wittingly he affirmeth any thing which is false Now none without blasphemie can say that Christ forbids and condemnes invocation of God III. The truth hereof appeares by the end and use of an oath both in regard of God and man First an oath ascribes unto God 1. the laude and praise of infinite wisedome because he only knowes the most secret corners and passages of the heart and understandeth all truth and therefore we implore his presence to testifie the truth of that which is delivered 2. an oath doth ascribe unto God the praise of infinite goodnesse and justice because hee is the onely defender of truth and avenger of falsehood and therefore we desire in swearing that if wee utter any falsehood God would judge us and make us examples unto others Secondly in regard of man swearing is the very bond of all humane societie and civill government which cannot subsist without truth therefore the Apostle saith that among men swearing is the end of all strife as if hee would say there is no greater better nor surer way to be beleeved then by taking a lawfull oath because he who makes no conscience of an oath makes conscience of nothing And therefore to condemne and forbid all swearing were to detract from Gods glory and to destroy and dissolve the bond of humane societie g Pareus s IV. That Christ doth not quite take away all oathes appeares because there was nothing commanded in the law of Moses which was sin in it selfe and therefore Christ would not forbid that which was good V. Because swearing is commended as a speciall part of Gods worship and an excellent signe of an upright man yea hath a promise of blessednesse whence I argue thus That which God the holy Ghost commends in Scripture as a part of Gods worship and a signe of an upright and holy man and which God the Father promiseth to reward with eternall happinesse that God the Sonne will never quite take away condemne or prohibite But swearing truely and lawfully by God is commended by God the Holy Ghost as a part of Gods worship and a signe of an upright and holy man and hath a promise from God the Father of eternall glory Therefore God the Sonne will never quite take it away The first proposition I take as granted because I hope none will deny it The second may be thus confirmed Every one that sweareth by God shall glory but the mouth of them that speake lies shall bee stopped here is both an Antithesis betweene the wicked and those who sweare by God as also a promise made unto such h Psal 63.11 Thou shalt sweare saith Ieremiah the Lord liveth c. and thou shalt turne from thy abominations and then thou shalt not remove Ierem. 4 1 2. But most plainely the Prophet David Psal 15. propounds a double quere First Oh Lord who shall dwell in thy Tabernacle Quest 1 who shall abide in thy holy hill that is who shall be made partakers of eternall happinesse Answer He that walketh uprightly Answ and worketh righteousnesse and speaketh the truth from his heart Secondly who walketh uprightly and worketh Quest 2 righteousnesse and speaketh the truth Answer Hee that sweareth and changeth not Answ though it bee to his owne hurt VI. It further appeares that Christ condemns not all swearing because hee saith here Thou shalt not sweare by Heaven or by Earth or by Ierusalem or by thy Head but he doth not say Thou shalt not sweare by God and we allow of no other oathes And thus much for the first generall answer to the second objection that our Saviour doth not prohibit all swearing in saying Thou shalt not sweare at all Answ 2 Secondly the meaning of our Saviours words is Thou shalt not sweare at all ordinarily in thy common talke And thus Saint Iames is to be understood when he saith Sweare not neither by heaven nor by earth nor by any other oath i James 5.12 Quest 3 Why is all swearing forbidden in ordinary communication and discourse Answ 1 First because it comes from Satan vers 37. Whatsoever in our common talke is more than yea or nay comes of evill that is from that evill one the devill Answ 2 Secondly because swearing ariseth from no internall concupiscence and therefore is more inexcusable It proceedeth not from any desire of honour or pleasure or gaine or ease and idlenesse for there is none of these to be acquired by common swearing it onely proceedes from a perverse nature And therefore as he is the best Christian who loves serves and desires God for himselfe and not for any reward so he is the worst Christian who blasphemes disobeyes displeases and dishonours God for himselfe and not for any thing whereby hee may have either pleasure or profit or honour or ease for the swearer is both more wicked and more foolish then either the drunkard thiefe or adulterer because there is pleasure and profit in these but in that nothing but a corrupt and perverse disposition Answ 3 Thirdly this pollutes and profanes the Name of God the mercy of God the justice of God yea all the Attributes of the Lord to attest his presence and testimony upon every trifle brabble and sleight occasion Answ 4 Fourthly this profanes the worship of God a religious oath is a part of Gods worship as was said before therefore this customary and usuall swearing profanes this worship So prayer is a part of Gods worship but hee who at Dice shall pray God to send him a good cast profanes that worship Answ 5 Fifthly because by this usuall swearing wee defile and pollute our tongues which are given us for the glory of God David saith Hee will praise God with the best member he hath that is his tongue because it was given us by God that thereby we might laud praise magnifie and honour his holy Name now by swearing we dishonour both God and our tongues Answ 6 Sixthly because God will never hold him guiltlesse that thus prophanes his Name
Exod. 20.7 but will cut off the swearer from the face of the earth Zach. 5.3 and Hosea 4.2 Answ 7 Seventhly because of all other sinnes it is committed without shame the Thiefe blusheth if he be taken stealing the deceitfull person if hee be taken lying or using false waights and false measures the Drunkard is ashamed of his drunkennesse after he is himselfe the Usurer is partly ashamed of his trade as appeares by his privacie therein and excuses thereof and protestations that if he were certainly convinced that it were sinne he would leave it the Adulterer is ashamed to be taken in the act or to be known to have committed folly with a Harlot but the ordinary swearer never seeketh to hide his sin never goeth about to excuse his sinne never blusheth for his sinne Eighthly because of all other sinnes it is against Answ 8 the face Name and honour of God Ninthly it is a thing condemned by all Religions Answ 9 the Turkes Papists Anabaptists and who not doe utterly condemne dislike disallow and prohibit it Tenthly because it is a thing very hard to be Ans 10 left Nemo novit nisi qui expertus quam cifficile extinguere jurandi consuetudinem August s None can imagine how hard a thing it is to leave the habit and custome of swearing but onely hee who hath beene a common swearer and hath laboured to leave it Eleventhly because hee who accustometh Ans 11 himselfe to swearing cannot be free from perjury He who speakes much cannot but speake something too much hee who useth many words must needes use some unseasonable words so hee who accustometh himselfe to sweare often cannot but sometimes sweare falsely And therefore we had need be carefull this vulgar horrid impiety of common to avoid swearing Some object againe men will not beleeve me Object 3 except I sweare and therefore what should I doe Chrysostome sup gives three answers hereunto Answ 1 First rather let them not beleeve thee then offend thy God It is better that others should call the truth of that in question which thou affirmest then thou be questioned by God in his wrath for affirming it unto them with an unlawfull oath Secondly men will beleeve thee the worse Answ 2 for swearing oftentimes a man is not beleeved when he sweares the truth because hee sweares it or because swearing is customary unto him Thirdly rather loose saith the Father the Answ 3 thing in question then sweare for it if thou canst not have thy own without swearing then lose it This must be understood 1. of light and triviall things which are of no great moment neither will hurt us though wee lose them 2. Of rash oathes not of oathes solemnely and seriously taken before a lawfull Magistrate Whether is it lawfull to enforce one to swear Quest 4 and take an oath or not For a Magistrate to impose an oath Answ cannot be altogether forbidden or disliked with these limitations 1. If the thing be waighty 2. If otherwise it cannot be knowne § 4. Neither by Heaven nor by Earth nor by Ierusalem nor by thy head that is by no creature at all Quest 1 Why is it not lawfull to sweare by any creature at all Answ 1 First because they are none of ours But of this afterwards Answ 2 Secondly because it was never lawfull nor warrantable sometimes it was and is allowed to sweare by the Name of God upon some weighty occasion but never by any creature Answ 3 Thirdly because hee who sweares by any creature sinnes in a double regard namely I. Because he sweares which he should not at all in his usuall discourse II. Because he doth idolize a creature and deifie the thing which hee sweares by For the understanding of the second particular observe that hee that sweares performes three things First hee calls God to witnesse the truth of that which hee affirmes Secondly he doth oblige himselfe herein to honour God for an oath is a part of Gods worship as we may see Psal 63.10 Esa 45.23 and 48.1 and Ierem. 4.2 Thirdly he desires God to be revenged of him if he speake not the truth or if he performe not his oath And thus hee who sweares by any creature doth I. call it to witnesse the thing affirmed II. Doth oblige himselfe to worship it as a God And III. Doth entreat it to punish him if he falsifie his oath and so doth idolize and deifie a creature setting it up as a God Quest 2 Is it not lawfull to sweare by the Creatures indirectly Have not many deare and precious Saints done this Did not Elisha say unto Elijah As the Lord liveth and as thy soule liveth I will not leave thee 2 King 2.4 and repeates the same words againe vers 6. So the good Shunamite saith to Elisha as the Lord liveth and as thy soule liveth I will not leave thee 2 King 4.30 And so Paul I protest by your rejoycing that I dye daily 1 Cor. 5.31 So good Hannah saith to old Eli as thy soule liveth my Lord I am the woman that stood here before thee c. 1 Sam. 1.26 And thus Abner saith to Saul concerning David as thy soule liveth oh King I cannot tell 1 Sam. 17.55 Now all these are indirect swearing by the creatures and therefore may not we by their examples obliquely sweare by them also First in generall if any of the Fathers or Answ 1 Saints have sworne amisse wee must not therefore imitate them therein for we have Lawes to be regulated by and not the examples of men though holy Secondly these phrases as thy soule lives or Answ 2 as my soule lives or as I live is no more than if we should say in truth or the thing which wee affirme is as true as our soules live and so is no oath except we sweare by it as Ioseph did By the life of Pharaoh Thirdly Peter Martyr answers that the Answ 3 name of a creature may be added two manner of wayes to wit 1. activè actively as here when a man sweares by the heaven or earth c. and this is never lawfull for so a man makes the creature his Judge 2. Passivè passively which may be lawfull For the understanding hereof observe That some oathes are First Simple namely a direct and plaine attestation or calling upon God or some creature for witnesse of what is said as by Heaven or Pharaohs life Secondly compounded that either with a Blessing as Pharaoh said so let the Lord be with you as I will let you goe Exod. 10.10 Curse as David said God doe so and more also if I destroy him not l 1 Sa. 25.22 Now in this sense it is lawfull to adde the name of a creature that is with this addition saxit Deus The Lord grant that thy soule may live and thus Ioseph had not sinned if hee had said no more but this The Lord grant that Pharaoh may live Thus we see how carefully wee should avoid all swearing
forest x Iob 39.1.2 c. IX He feedeth men giving them grasse for their cattle and hearbs and wine and oile and bread Psal 114.14 X. He feedeth all things Every creature expects his foode from him y Psalme 104.15.16 The eyes of all creatures looke unto him and he giveth them their meate in due season z Psalme 145.15.16 XI He governeth all things and giveth to all things life and spirit and breath and all things Acts 17.25 therefore in him we live moove and have our beeing Acts 16.28 yea by him all things consist Colos 1.17 and by his mighty word all things are sustained Heb. 1.3 May we ascribe nothing to chance or fortune Quest 2 but all to the providence of God The name of Fortune should be banished from all Christian countries Answ because all things whatsoever are ordered and disposed of by God Whether things Animate I. or Inanimate II. Whether things Good III. or Evill IIII. I. Animate things are disposed of by God and therefore a sparrow falleth not to the ground without the providence of God Mat. 10.29 II. Inanimate things are guided by God The Lot is cast into the lap but the disposing thereof is from the Lord Prov. 16.33 III. Good things come unto us from our God Thus Ioseph saith God sent me hither for your good a Gen. 45 7.8 and therefore we must never sacrifice unto our owne nets or ascribe any thing unto our selves IV. Evill things are ordered and disposed of by God If a man casually murther his neighbour he shall flie to the citie of refuge because I the Lord delivered him into his hand b Exod. 21.13 for a haire cannot fall from your heads without the providence of God Luke 21.18 And therefore wee must not murmur or complaine for any crosses but see the hand of the Lord in all things Thus we see that both things animate and inanimate good and evill are disposed of by God and therefore no place is left at all for Fortune If all things bee ruled by Gods providence Quest then whether neede wee feare the event of things We must not be carelesse in any thing of importance but we may be fearelesse of the event Answ as for example I. Dost thou feare hunger and thirst God will provide for thee Psal 107.6 II. Dost thou feare imprisonment God will either preserve thee or bring thee out Psal 107.10 c. III. Dost thou feare Plague God will deliver thee Psal 107.11 c. IV. Dost thou feare danger Hee will give his Angels charge of thee and they shall pitch their tents about thee Psal 34.7 and 91.11 yea the Lord will preserve thee as the apple of his eye c Zach. 2.8 VI. Dost thou feare wild beasts Thou shalt tread upon the Lyon and adder and they shall not hurt thee Psal 91.13 VII Dost thou feare death God will deliver thee Psal 91.7 Et sic de caeteris Thus the children of God are happie and blessed and neede not feare the event of any thing because all things are ordained and disposed by their heavenly Father Sect. 8 § 8. His Sunne to rise suum Solem. Quest Why is it called Gods Sunne Answ 1 First because he created it The Lord gave the Sunne for a light by day Ier. 31.35 Answ 2 Secondly because hee maketh it to rise the naturall course thereof being guided by him Answ 3 Thirdly it is called His Sunne because hee gives it freely unto us and not of debt Sect. 9 § 9. On the evill and on the unjust Quest 1 Why doth our Saviour adde this To teach us that he doth give and we ought to give good things to those who are evill Answ First Christ addes here the object of Gods mercy to teach us that God gives outward Quest 2 things unto wicked men Have wicked men any interest in or right unto any temporall blessing is not temporall right onely founded in grace Answ Those who never were endued with faith or supernaturall grace may have a true and a just title unto temporall things This may be confirmed by Gods owne gifts and who can have a more sure or just title unto a thing then hee who receiveth it from God who is Lord of all and gives nothing but his owne But God gives externall good things to the wicked and unbeleevers This is proved by out Saviour here himselfe God makes his Sunne to rise upon the evill and raineth upon the unjust Hence then I argue He who receiveth a gift from God hath a true title thereunto But wicked men receive many temporall gifts from God Therefore they have a true and just title unto them Indeede the manner how wicked men and unbeleevers use temporal blessings is oftentimes unjust yet the title therunto may be most just d Bishop Davenāt quest 30. Pag. 137. initio Secondly our Saviour here addes Evill and Vnjust to teach us That we must doe good even unto those who are evill remembring that the object of Mercy is misery and not merit therfore we must not enquire after the goodnes of the object but looke unto his want and poverty True it is wee must chiefly regard the houshold of faith not forgetting the rest Gal. 6.10 Ver. 46 VERS 46. For if ye love them which love you what reward have ye doe not even the Publicans the same Sect. 1 Object 1 § 1. What reward have ye The Papists object this place to prove the merit of our workes because our Saviour here implies that God will give us according to our Ans 1 workes It is true that God wil give us according to our workes but not for our merits ut praemium non ut meritum that which God gives unto us is given as a reward not as a thing deserved God will reward our workes but wee doe not merit that reward being in our best performances unprofitable servants e Luk. 17.10 That wee doe not merit that reward which shall be given unto us appeares thus First because this is to derogate from God and to arrogate unto men or as the Apostle saith most plainely of salvation be of works then it is not of grace and if of grace then it is not of workes otherwise grace is no grace f Rom. 11 6. Ephes 2.1.8 Secondly if salvation were of workes then rich men would buy heaven as they doe earth because they are the workes the Popish Clergie looke principally after Thirdly there is no proportion betwixt our workes and heaven and therefore nothing that we doe can merit heaven Fourthly that which is heere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thankes Luke 6.32 Object 2 But they thus object against this If evill works merit death then good workes merit life if wicked workes deserve hell then good workes deserve heaven for contrarierum eadem est ratio there is for contraries one and the same reason Answer Good and evill workes are not
glory Answ 1 It is not enough for a man to have no such Pharisaicall end in his Prayers but he must take away the occasion thereof he must so conceale his private exercises that men may neither see them nor heare them for this Christ here commands Secondly we pray not for mans sake but Answ 2 for Gods And therefore the Lord being present what need have we of any more witnesses Thirdly witnesses in this case are irkesome Answ 3 and troublesome certainly when many are met together of one heart minde desite and affection their prayers are very powerfull and effectuall but yet he who utters his voyce cannot powre forth all his heart with that freedome he should when others are present as followes by and by Quest 3 Who are faulty here Answ 1 First they who delight to pray publikely but privately are negligent this is palpable hypocrisie Answ 2 Secondly they who shut the doore but turne them towards the window next the street whereby they may both be heard and seen this must be avoided as much as can possibly Answ 3 Thirdly they who pray with a lowde and clamorous voyce There are some whose bodies are concealed but are manifested and revealed by their voyces their doore is shut but their mouth open we should pray Modestiâ contritione lachryonis non sonitu strepitu c. h Chryso s with modesty contrition and teares not with a troublesome and clamorous voyce Object Those who accustome themselves to this clamorous noise in their prayers may here object I am full of heavinesse and griefe and I am not able to moderate my selfe Answ 1 First I judge no man for every mans conscience shall judge him at the last Answ 2 Secondly ordinarily those who are most heartily touched with sorrow are most silent in their prayers Hannahs heart was full and yet her words were not heard 1 Sam. 1.11 .. Abels blood cryed and yet the voyce thereof was not heard Gen. 4.10 Moses soule was so troubled that the Lord saith why dost thou cry unto me and yet hee uttered nothing with his tongue Exod. 34.15 and David prayes from the bottom of his heart Psal 130.1 Quest 4 Why may we not in our private prayer so speake that we may be heard of others Answ 1 Chrysostome upon these words gives three answers to this question namely First because this argues some distrust as though God could not or did not heare us when we pray with a soft still voyce unto him or as if he did not understand the thoughts of thy heart Answ 2 Secondly because this argues folly to disclose and make knowne our secret infirmities unto others Nâ—c a Deo audiris a malis rideris This is no wise mans part so to pray as that God shall not regard him but wicked men shall deride him Answ 3 Thirdly because thus saith he thou disturbest him who prayeth next unto thee Sensus ad te rapis For the better understanding of this question and answers observe two things to wit I. That it seemes the manner was in Chrysostomes time sometimes when the faithfull met together every man did pray by himselfe silently and no one publikely as the custome now is Reade August de civit Dei 22.8 Thus it were lawfull for Christians to doe if they durst not pray openly for feare of giving offence II. It is lawfull to use the voyce in prayer of old certainely it was an use for the people to pray aloud when they prayed alone in the Temple for otherwise Eli would not have reproved Hannah because her voyce was not heard 1 Sam. 1. So David faith Evening and morning and at noone will I pray and cry aloud and hee shall heare my voyce i Psal 55.17 Yea it seemes that sometimes many prayed vocally together at once Iohn and Peter tell their company what had happened unto them And when they heard it they lift up their voyce to God with one accord and said Lord thou art God which hath made heaven and earth c. k Acts 4.24 So many pray together as is most likely in Niniveh Ionah 3.8 At the least all the Ministers of Gods Word have beene accustomed to pray in the Temple with an audible voyce as appeares Ioel 2.17 What necessity is there at all to use the voyce Quest 5 seeing God as was said before seeth and knoweth the desires of the heart First it is requisite for the expressing of the Answ 1 affection of the minde not to instruct God but to teach our selves with what fire our sacrifice is offered up Secondly it is expedient for the corroborating Answ 2 of our perseverance in prayer we shall be ready without some use of the voyce quickly to give over Thirdly because zeale is not to be hindred by Answ 3 any meanes Now although the proper gesture of zeale be sighes teares humiliation and confusion as Daniel said I blush and am ashamed Dan. 9. yet notwithstanding sometimes it breakes forth into externall gestures and expressions which are not to be wholly suppressed but moderated What advantage hath private prayer above Quest 4 publike Prayer in secret Answ and by him that is alone with God hath these advantages above that which is publike and in the Church First it is lesse in danger of the taint of Hypocrisie the proud Pharisee and the humble Publicane goe both to the Temple to pray and the Hypocrites love to pray standing in the Synagogues c. that they may be seen of men But hee who prayes in secret doth it to be seene of God Secondly in private a Christian may descend unto such particulars as in publike or before others he will not neither ought to mention Thirdly he may in private use such expressions and outward manifestations for the better passage of his hearts affection specially being perplexd with sorrow or feare as before others were unseemly and immodest In that day of the great mourning in Ierusalem when they shall looke upon him whom they have pierced they shall mourne for him in bitternesse every house and family shall mourne apart and their wives apart l Zach. 12.10 unto the end of the chapter Hath publike prayers no prerogatives above private Publike prayers want not their priviledges as for example Quest 7 First they are performed in the order Answ and ordinance of the Church which private prayers are not Secondly in the Church and congregation many agreeing touching a thing to be asked have a speciall promise that it shall be done for them of their Father in heaven upon whom they set by their prayers as it were in a troupe Thirdly in our publike prayers and praises of God we doe give testimony of his providence in governing of the world and all our affaires and that hee is present with his Church and heares their requests for the convincing of Atheists and Epicures and confirmation of others in beleeving undoubtedly his care over his people and servants Argu ∣ ment It
well as themselves Quest 3 Whether under this title father is onely the first person of the blessed Trinitie supplicated Answ 1 First although Christ here teacheth us to pray our father yet we are not hereby prohibited to supplicate either God the Sonne or Holy Ghost for we may pray unto any of them this word father being taken in Scripture two manner of wayes Namely Personally as it is distinguished from Sonne and Holy Ghost but not so here Mat. 20.19 Essentially as it doth distinguish God from man and so it is here taken to teach us that wee must pray unto none but unto God as followes by and by Answ 2 Secondly Christ is also called a Father Vnto us a sonne is given who shall be called the everlasting Father Esa 9.6 And therefore the Lord Christ is here included Answ 3 Thirdly the Holy Ghost is called by the Apostle the Father of lights Jam 1.17 and therefore this title Father doth not exclude the other persons of the blessed Trinity Fourthly it is our duty to supplicate and invocate Answ 4 all the three persons I. We petition God the Father for what wee stand in need of because he is the Author of every good thing which we enjoy Iam. 1.17 II. Wee supplicate God the Father in the Name and mediation of God the Sonne who is the alone Mediator betweene God and man hee onely laying flat the partition wall k Iohn 16. Act. 4.12 III. We implore the Throne of Majesty in the Name and Mediation of Christ to be pleased to impart spirituall graces and gifts unto us by the administration of the blessed Spirit and therefore this title Father includes not excludes the rest Why call we God Father Quest 4 First that we may acknowledge our selves Answ 1 to be his children and that in a foure-fold regard I. By Creation because he made and framed us Luk. 3.38 II. By Protection because it is he that takes care to defend us from all those dangers we are incident to fall into III. By Redemption because hee hath ransomed us by Christ from the captivitie of Satan IV. By Sanctification because it is the Lord that by his Spirit doth regenerate and sanctifie us l 1 Cor. 6.10 11. And therefore deservedly we call him Father in these regards although in no regard we have deserved to be called or made his children Secondly we are taught to call God Father Answ 2 that thus the prayers of the faithfull may be distinguished from the prayers of unbeleevers For First the godly regard no other father in regard of this Father Secondly the wicked they have God to be their Lord but not their Father he is Lord over them and rules over them but they deny unto him that love reverence and obedience which a childe ought to give unto his Father Thirdly we are taught to call God father to Answ 3 excite and stirre up in us a filiall reverence of him Psal 2.9 10. Fourthly we call God father to corroborate Answ 4 and strengthen our assurance of being heard Because We are present before And We make our wants knowne unto a Father who loves his children more dearely then any naturall parent doth his childe for his love unto them is infinite sempiternall yea eternall m Luk. 12.30 31. This Verse is a strong argument against the popish invocation of Saints our Saviour not sending us unto any creatures but unto God himselfe Pray thus Our father Why must we pray unto the Lord in all our Quest 5 necessities and not at all to the blessed Saints who love truly all that are good or belong unto God First because prayers to Saints are no where Answ 1 commanded and therefore it will be but will-worship to pray unto them Answ 2 Secondly because the Scriptures doe directly prohibit and condemne it Iudg. 13.16 Acts 10 26. Apoc. 19.10 and 22.10 Answ 3 Thirdly because we are punctually commanded to call upon God onely and alwayes Psal 50.15 Call upon me in the time of thy trouble so Ioel 2.13 and Act. 2.21 Answ 4 Fourthly because God afflicts us and brings us into straights for this end that he might draw us unto himselfe and not drive us from him unto others as wee see Exod. 3. and Psal 107. They cry and pray in their distresse not unto the Patriarches but unto their God Answ 5 Fifthly because invocation is a part of the worship and service of God and therefore it belongs onely unto him Ioel 2.13 14. and Matth. 4.10 Answ 6 Sixthly because prayer ought to be in faith Rom. 10.14 Now we must not beleeve in the Saints but onely in God In our Creed we doe not say Credo in ecclesiam sed Credo in Deum I beleeve in the Church but I beleeve in God Seventhly because we cannot say to the Saints Answ 7 Our father and therefore this prayer cannot bee said unto them neither any prayer according to this forme because as was said before wee are obliged negatively unto this see before Question 7. and Booke of Martyrs pag. 1274. Eighthly the last but not the least answer is taken from the nature of him unto whom wee ought to pray Here then observe he that wee Answ 8 ought to pray unto should be 1. Lubens willing to helpe us 2. Sciens one that knowes our necessities 3. Potens able to save First he whom we must pray unto ought to be lubens willing to helpe but there is none like unto the Lord in mercy hee being the Father of mercies And therefore he onely is to be invocated Secondly hee ought to be scienâ— one that knowes more then we our selves For I. He should know Genus morbi the kinde of the disease what our malady is the Physician and Lawyer can better understand our estates then we our selves and those that cannot are unfit and unable to helpe us II. He should know apta remedia what the best meanes are for the curing of our griefes lest otherwise they should give a stone instead of bread and hurt rather than helpe Sometimes we aske that which is hurtfull for us and therefore he unto whom wee should pray ought to know both what we are and what may be truly good for us for the time to come And these things the Lord knows better then all the Saints and Angels together Thirdly he should bee Potens able both To heare and that 4. manner of wayes namely First from Heaven unto earth this the Papists say the Saints can doe in a glasse that is the face of God but this is false as shall bee elsewhere proved Secondly to understand all languages and tongues wherein men pray this the Papists thinke the Saints doe and it may be so therefore I question it no further Thirdly to heare the sighes and see the hearts of all and this is necessary in a double respect to wit I. That they may be able to understand those who pray in the Spirit without a voyce or words Rom.
preserve us from that evill one the divell Thirdly hee will inhabite and dwell with us and in us 2 Cor. 6 18. Fourthly he will provide all good things for us Fifthly he will guide and direct us by his Spirit Rom. 8.14 15. Sixthly hee will give the Kingdome of heaven unto us Luke 12.32 Rom. 8.17 What is it that hinders our prayers from being Quest 7 heard Answ for wee often call upon our Father but he answers us not The impediments are either First Generall namely sinne because God will not heare sinners Ioh. 9.31 nor those who regard iniquity in their hearts Psal 66.18 Secondly particular to wit First Cruelty Yee shall make many prayers but I will not heare Esa 1.15 for your hands are bloody Secondly hard-heartednesse against the poore He that stoppeth his eares against the crie of the poore he also shall cry himselfe but shall not be heard Prov. 21.13 Thirdly dissension and discord hence our Saviour adviseth those to be reconciled who have offended one another before they come to offer up the Calves of their lips unto God Read Mat. 5.24 and Marke 11.25 Fourthly Pride God resists withstands and denies good things unto the proud but giveth grace to the humble see Psal 51.17 and Esa 66.2 and 1 Pet. 5.5 Fifthly Doubting he that would be heard must pray in faith without wavering Iames 1.6 Sixthly Contempt of the word of God Because I have called and yee refused yea set at naught all my counsell therefore ye shall call but I will not heare you t 1 Prov. 1.24 25.28 And therefore if we desire that our prayers may be heard we must carefully eschew Cruelty Miserablenesse Discord Pride Doubting Contempt of Gods word yea all sinnes whatsoever Quest. 8 Who are they that God hath promised to heare when they they pray thus Our Father Ans 1 First those who beleeve in him and place all their trust and confidence upon him John 1.12 Ans 2 Secondly those who by a spirituall regeneration are ingrafted into Christ John 15.5 Ans 3 Thirdly those who are sealed by the Spirit of promise unto the day of their salvation Rom. 8.9 Ans 4 Fourthly those who first of all ayme at and seeke for the glory of God 1 Cor. 10.31 Ans 5 Fifthly they who strive in their life and conversation to imitate God labouring to be holy pure and perfect as he is Mat. 5.44 Ans 6 Sixthly those who devote themselves wholly unto the service of God both in soule and body 1 Cor. 6.19 20. denying themselves their owne wils and desires submitting and subjecting themselves wholly to the will and pleasure of God Sect. 4 § 4. Which art in heaven Quest 1 How are these words to be understood Answ 1 First Augustine understands them of the hearts of the faithfull as though those Temples were the heaven wherein God dwels He confirmes his paradoxe by these arguments I. Because otherwise those who are higher in stature state and situation should be nearer unto God that is if God dwell in heaven literally understood then taller men and those who live upon mountaines and hils and ambitious and high spirits should be nearest unto God whereas the poore lowly and contrite in spirit are nearest and dearest unto him II. Because God professeth that hee will dwell in the humble and with them u Esa 57.15 Therefore saith the Father by heaven is meant the hearts of the humble III Because God hath said that the hearts of his children are his Temple and mansion place 1 Cor. 3.16 and 6.19 and 2 Cor. 6.16 IV. Because God is not to be included in heaven Secondly although the remembrance of this Answ 2 Father be venerable yet I dare not subscribe unto his opinion in this particular and that for these two reasons namely 1. Because if wee may not include God in heaven no more may we in the hearts of the faithfull for as he is extra calum non exclusus without heaven yet not shut out of heaven as he is intra caelum non inclusus within heaven yet not shut up in the heaven so he is also intra corda non inclusus in the hearts of the faithfull but not included within them 2. Because although God bee present in the earth as well as in the heavens as followes in the next question yet there is a more full and ample manifestation of the Majesty and glory of God in heaven then there is one earth Heaven is his seate and Throne earth is but his footstoole The truth of this reason further appeares thus First the Scripture saith he dwelleth in heaven v 1 Tim. ◠16 and he looked downe from heaven Psal 2.3 and 14 12. Secondly the manifestation of Gods power justice and anger is from thence God manifested his power upon the old world by raine from heaven he shewed his wonderfull workes upon Egypt by haile from heaven yea notified his power upon the Amorites by throwing stones from heaven upon them Josh 10 and upon Sodome by raining fire and brimstone from heaven upon them Gen. 19. Thirdly Christ praying lookes up unto heaven Marke 7. and Luke 9. Fourthly Christ telleth us that as he descended from heaven so hee will againe ascend into heaven Ephes 4.10 And therefore this word heaven is not here to bee understood of the hearts of the faithfull but of the Empyreall heaven Why doe we say Which art in heaven is not Quest 2 God every where First in generall God is every where both in Answ 1 heaven and earth Esay 66.1 Ieremiah 22.23 24. Secondly God is on earth and his eyes are Answ 2 in all the corners thereof 1 King 8.23 Thirdly but his glory is most transcendent and apparent in Heaven that being his throne Answ 3 Reade Psalme 2.4 and 5.34 and 115.3 and Esa 57.15 and 1. Tim. 6.15 Answ 4 Fourthly God is said to be in Heaven I. in regard of GOD. II. in regard of our selves First we say our Father which art is Heaven in regard of God and that for these ends I. That we may understand him to be the Creator of Heaven II. That wee may hereby confesse him to bee the governour of all the world who sees and knowes all our necessities Psalme 2.4 and 115.3 Yea hereby we shew forth his divine dominion that unto his Kingdome and office who is in Heaven doth appartaine to heare our Prayers to consider our wants to regard our necessities to relieve our distresses and to afford helpe unto us in all our straights III. That wee may shew forth his divine power that he is able to doe and give those things which we demand all things being in his power IV. That we may acknowledge his divine wisedome for being in Heaven he knowes how to free and helpe us yea what may be truely good for us V. That we may acknowledge him to bee the Author w Rom. 6.23 and giver of heavenly joy and eternall life o VI. Christ reacheth us to
call God Father to shew hereby two miraculous things unto us viz. First that hee who dwels in that inaccessible light and height which no eye can attaine unto 1 Tim. 6.16 is yet notwithstanding prepared to heare the requests of poore earth-wormes when they pray unto him Secondly that the Prayers which are uttered in a small still voyce should ascend the Clouds and penetrate the Heavens Secondly we say our Father which art in Heaven in regard of our selves and that for these ends viz. I. That all our thoughts of God might be divine and heavenly or that we might have no base or earthly conceits of God not any human imagination of him lest we should measure him by the standard of carnall reasō II. To teach us to state a difference betweene our heavenly and our earthly Father because he is omnipotent perfect just impartiall and the like which our naturall parents are not x Math. 23 9. III. That by this compellation or addition wee might bee admonished to seeke heavenly not earthly things of God and when as wee seeke earthly to desire them for this end that wee may be more enabled to doe good and thereby to glorifie God having a spirituall arme and end even in our petitions for temporall things IV. That by this appellation we might bee admonished to know and acknowledge that so long as wee live on earth wee are pilgrims and strangers from the Lord who is in Heaven and consequently to excite and kindle our desires that they may be enflamed with a longing and hungring affection after the fruition possession of that heavenly Kingdome where our Father is Chem. Harm Cap. 51 fol. 607. V That we might pray the more fervently seeing we invocate a heavenly Father VI. That wee might rather use the spirit then the voyce in Prayer because it is not the words of the mouth but the sighes groanes and desires of the heart which reach unto Heaven VII That wee might bee carefull to crave no unlawfull nor unjust thing at the hands of our Father which is in Heaven VIII That we might bee carefull to be transformed unto a heavenly nature and conversation that seeing our Father is in Heaven we might as children of such a Father have our conversation on earth as though we were in Heaven § 4. Hallowed be thy Name Sect. 5 What is meant heere by the Name of God Quest 1 First the Name of God sometimes signifies Answ 1 God himselfe They that love thy name that is thy selfe are blessed Psalme 5.12 Secondly sometimes Name signifies the Answ 2 workes of God How excellent is thy Name that is thy workes Ps 8.10 Thirdly sometimes Name doth signifie and Answ 3 denote unto us the attributes of God as Exodus 3 14 15. My name is Eheje and Iehovah that is one that hath life and being in himselfe and from himselfe and gives life unto all other creatures and Exod. 15.3 The name of the Lord is Dominus bellicosus a warlike God so he is called El-elohim a strong and A mighty God and Saddai or Schaddai an All-sufficient God Fourthly Name by a Metonymie is taken for glory or honour Oh Lord shew thy Name that is thy glory honour and power Exod. 9.16 and 14.4.17 and 33.19 and Iosh 7.9 Fifthly it signifies the worship or celebration of God Acts 21.23 And thus in this place it is taken for the glorie honour and worship of God himselfe and the celebration of him in his attributes What is meant by this word Hallowod Quest 2 First it signifies to make holy thus Christ Answ 1 sanctified himselfe Iohn 17.19 and us Romans 8.30 Secondly it signifies to consecrate or dedicate Answ 2 unto some holy use Thus the leviticall holy things were separated from a common use and therefore were called holy Thirdly it signifies a preparation unto divine Answ 3 worship Exod. 19.10 Fourthly it signifies to proclaime or declare Answ 4 one to be holy and so it is taken in this place to set forth the glory of God Obser Teaching us that we must both desire and endeavour both labour and pray that the Lord may bee glorified in us and by us 1. Corinth 10.31 Why must we thus earnestly endeavour and Quest 3 servently desire that Gods Name may be glorified First because God is better and more worthy Answ 1 to be sanctified and glorified then any other is He infinite and incomparable there is none worthy to be compared unto our Father which is in Heaven And therefore our chiefest aime in all things must be to glorifie h m. Answ 2 Secondly because he is most able to recompense us if we glorifie him There is none able to doe that for us which our God can wherefore our chiefest care should be to Hallow his Name Answ 3 Thirdly because all things were made for his glory we were by him created for this end Proverbs 16.4 and therefore let us not frustrate his expectation nor defraud him of his right but labour to honour him and hallow his Name in all our actions Answ 4 Fourthly because God creating us for his glory he will be glorified by us either by our conversion or by our confusion And therefore if we desire to be preserved from eternall destruction we must be carefull to advance his glory here on earth Answ 5 Fifthly because it is a signe of our filiation and adoption into the fellowship of sonnes for a child honours his Father Malach. 1.6 And therefore if we desire to be assured that we are heires of glory we must glorifie our Father which is in heaven Answ 6 Sixthly because God hath honoured us and that two manner of waies namely I. Temporally he made all things for us that is hee made the world for man and made man Lord of the world over all the creatures II. Spiritually he hath daigned to call us his children a Iohn 1.12 Ro. 8.17 he hath married us to Christ b Phil. 2.9 such a dignity as we are not able worthily enough to conceive off David thought it a great thing to be called the Kings sonne in law how great then is our dignity that are not the sonnes in law of an earthly King but the adopted sonnes of the King of Heaven and earth And therefore we shall be left without excuse if we make it not our chiefest study to bring much glory and honour on earth to our heavenly Father Answ 7 Seventhly because God will honour us if we honour him And that I. In this life 1. Samuel 2 30. II. In the life to come Daniel 12.3 and Mathew 13.43 Wherefore we should endeavour to advance and set forth his glory Aaginst the summe and substance of this question it will be objected Object God is incompatible and therefore how can he be honoured or glorified He is infinite and perfect and therefore what can be added unto him Answ 1 First it is true we cannot augment or encrease that essentiall glory which is in God
men in their wickednesse Cast in thy lot with us Prov. 1. who will rather condemne the generation of the just then of the wicked Fourthly those who will not either for the Answ 4 propagation or conservation of this kingdome bestow the least part of their estates but will rather suffer it to decay decline yea fall downe then support and uphold it with their riches The meanes to propagate the profession of the Gospell and to enlarge the publication thereof is the preaching of the word now as Saint Paul said well he had rather speake five words in a knowne tongue then ten thousand in an unknowne e 1 Cor. 14.19 So many say or at least thinke in their hearts wickedly that they had rather speake ten thousand words against preaching then five for it The preaching of the word is as a treasure which should be purchased though at a high rate Mat. 13. But there are too too many who will rather want it then buy it yea some had rather give a pound to bee deprived of it then a peny to enjoy it Certainely those who are enemies unto preaching are no friends unto this spirituall kingdom of Christ Fifthly those are faulty in this particular of Answ 5 enlarging the Church and kingdome of Christ who either openly or secretly strive to bring in errours Heresies Schismes Popery Superstition and the abomination of desolation into the Church of Christ that is into a place towne city or kingdome where Christ is professed What may wee thinke of those who are thus Quest 12 faultie in the promoting and advancing of the Kingdome of Christ First they are to be esteemed as disobedient Ans 1 and contemners of the Commandement of God Secondly we may thinke them scoffing Ishmaels Ans 2 who deride not onely the worshippers and servants but also the worship and service of God For how can they say Thy kingdome come when they labour to hinder it without palpable derision of prayer Thirdly we may thinke such to bee rather Ans 3 imitators of wicked men then of Godly and therefore are to be accounted no better then the enemies of this Kingdome Fourthly that in Baptisme and the celebration Ans 4 of the Lords supper they are perjured and forsworne and therefore are to be ranked with such as neither observe faith nor troth nor Promise nor word nor oath with God because all these they have violated most perfidiously Ans 5 Fifthly wee may truely thinke that for the present they are no subjects of this Kingdome but rather sworne enemies and therefore are unworthy to bee made partakers of any thing that is good either spirituall or temporall here or eternall hereafter Ans 6 Sixthly we may safely say that as in this life they have obeyed the Kingdome and the King of darkenesse and been rebellious and refractary rebels against the spirituall kingdome of Christ so excep they truely repentt they shall at the last day receive the wages of wickednesse eternall death and condemnation Rom. 6.23 Sect. 2 § 2. Thy kingdome come In these words we desire of God that we may be brought unto his Kingdome Quest 1 Whether by Kingdome is here meant the kingdome of grace or of glory for the word sometimes signifies the one sometimes the other and probable reasons may be given for both Answer The word is here to bee vnderstood of both the kingdomes in their order namely first we desire that we may bee brought into the Kingdome of grace and then unto the kingdome of glory Quest 2 Are there two kingdomes of mercy is Christ a double King is there not one faith one Christ one Church one Kingdome doth not the Scripture ever and anon tel us of one only Kingdome of heaven yea how can there be a double sense of one place how can such a short petition as this is have a double exposition And therefore how by kingdome can bee meant both the kingdome of grace Answ and the kingdome of glory The Kingdome of Christ is one for hee is King of earth and heaven Col. 1.20 and all things in heaven and earth are subject to his dominion Phil. 2. â—0 But there are two degrees of this Kingdome according to a double time namely I. we desire that we may bee admitted into the kingdome of grace in this life And II. in to the Kingdome of glory in the life to come The scope therefore of the petition is twofold Primarie that at length we may be brought into the Kingdome of glory now this we desire immediately finally and for it selfe because it is the perfection of a Christian and his true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chiefest good The Secondary scope of this petition is that we may be brought into the way which leades thither to wit the kingdome of grace and this we desire because it is the condition None can come into that kingdome but by this and therefore we desire to be brought into the kingdome of grace for the kingdome of glories sake Quest 3 this being first desired in our intention Here it may be demanded An fit whether there be a heaven or kingdome of glory It is wonderfull and much to be lamented to consider how farre Sathan doth prevaile not onely with Pagans but also with Christians insomuch as they doe not onely doubt of but also denie that there is any such thing yea this is the craft of the devill who will quickly make us denie if once we begin to doubt of the truth of it But it belongs to another place to shew the severall enemies of this kingdome of glory I will here onely shew the causes of this negation and then answer the question First naturall and carnall reason cannot comprehend God mans braine being a shell too shallow to containe such an Ocean And hence the wisest are soonest seduced because they will not beleeve any thing which they cannot take up Secondly our affections naturally desire that we might be ingulfed freely in the sea of pleasure that without coÌ„straint we might do whatsoever our hearts lust after facile credimus quod enixè cupimus we easily beleeve that which wee earnestly desire and therefore we spend our daies in good things thinking that there is no life after death Thirdly to denie this Kingdom of God seemes the most present remedie against the horrours of conscience It is reported that a Fryer urged so pathetically the sufferings of of Christ that he drew teares out of some of his hearers eyes which being perceived he bad them not weepe for perhaps the historie was fabulous and not true I would not belie the devill and therefore I will not affirme this for a truth but say it may be a Fable and will onely make this application of it when the conscience is strucke with horror that for sinne she shall never be admitted into the Kingdome of God but shut out from thence then the devill brings this comfort to the drouping person that it may be there is
Decreti Mandati Wee must now know that the will of God in this place may be taken for either or both of these for although the principall parts of this petition be meant de voluntate mandati of that which God would have done by us yet Christ elsewhere expresly expounds it de voluntate decreti of that which God hath decreed to doe Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt that is as thou hast decreed f Mat. 26.39 Having to handle the former God assisting me in another place I here treat onely of this latter De voluntate decrati Thy will be done that is O Lord fulfill whatsoever thou hast decreed Quest 2 Is not this petition idle and vaine will not God fulfill whatsoever he hath decreed whether we will or not none can resist his will Rom. 9.19 Neither must wee enquire or search into Gods decrees g Act. 1.7 Answ 1 First certainly the decrees of God are like the Lawes of the Medes and Persians which cannot be disannulled or made void but shall surely in the appointed time be accomplished Answ 2 Secondly yet there are here two things required of us namely I. A subscription and assent unto the will of God II. A desire conjoyned with prayer that wee may freely submit our selves unto the will and decrees of God without murmuring Unto this willing subjection to the immutable will of God many things are required of us viz. 1. An acknowledgement of the providence of God 2. An acknowledgement of the goodnesse of God 3. An acknowledgement of the wisdome of God 4. A resting in the will of God 5. A carefull circumspection lest wee should tempt the providence of God First in the petition thus understood de voluntate decreti there is required of us Agnitio providentiae Dei an acknowledgement that the will of God governes the world He doth whatsoever hee will h Ps 115.3 both in heaven and earth i Psa 1 35.6 How doth it appeare that all things are ordered and disposed off according to the will of Quest 3 God Answ 1 First this is Gods prerogative to governe all things The Angels doe his Commandements and hearken unto the voyce of his word the Hosts of Heaven are his Ministers and doe his pleasure Psal 103.20 21 22. Secondly hee now rules and governes all Answ 2 things according to his decree from everlasting and his eternall purpose Answ 3 Thirdly this decree and purpose did arise from his will for except God and his will bee the first mover we must grant another God and another Mover which is blasphemously derogatory to so sacred a Majesty Who are faulty in this particular that is Quest 4 who deny either in opinion or practise that the will of God governes the world Answ 1 First the Stoicks who ascribed all things to Fate Certainly there is a connexion of causes but not depending upon Fate but upon the will of God Secondly the Heathens who ascribe things Answ 2 to Fortune Rotam volubilem Certainly this is the foundation of Atheisme Thirdly those who bridle and restrain the will Answ 3 of God saying that he did not thorowly narrowly and on every side view every thing from the beginning This is to measure God by our grosse conceits and to derogate from his Omniscience Fourthly those who say they will doe this or Answ 4 that when they should rather say if God please Iames 4.15 Secondly there is required of us in this petition Agnitto bonitatis Dei an acknowledgement of the goodnesse of God or an humble confession that the will of God in all things is just his will being the rule of goodnesse Reade Dan. 9 7. Rom. 3.4 from Psal 51.4 Who deny this either in opinion or practise Quest 5 First those who murmur against Gods dealing Answ 1 with them but of this by and by Secondly those who give themselves to humane Answ 2 atheisticall and blasphemous disputations and quaeres viz. I. Why hath God given man a Law which is impossible perfectly to obey II. Why will not God save all those whom he hath created III. Why did not God preserve Adam in his holy estate but permitted him to fall IV. Why were not all redeemed in and by Christ effectually seeing his death was a sufficient price for all V. Why did not God by his Prophets preach unto Tyre and Sidon seeing they would have repented if the word had been sent unto them And many more of this nature to which wee might answer many things as for example First that the Law is not impossible in it selfe for it is fulfilled in heaven but unto our corrupt nature Rom. 8.3 Secondly God is debter to no man God owes neither mercy nor salvation unto any for it is of his great mercy that we are not all consumed k Lam. 3.21 Thirdly it makes for Gods glory that those who are obdurate and hardened in their sinnes should be damned Fourthly we might answer with Augustine Fecit geheâ—â—nam curiosis that God hath a hell in store for such curious inquisitours as dare demand of him a reason of his actions Fifthly but that answer which becomes us best unto all these is this Even so Father for so it seemed good in thy sight Injuria fit Deo l Mat. 11.26 cum causam voluntate Dei superiorem postulamus Aug. It is a great indignitie and injury unto God to seeke a further or higher cause of his actions then his owne will Paul durst not doe it but in the disputations of this nature cryeth out Oh man who art thou that replyest against God n Rom 9.20 And againe How unsearchable are his judgements and his wayes past finding out n Rom. 11.33 Teaching us to acknowledge Saepe occulta semper justa that is the judgments of God are alwayes just in themselves although wee are not able often to see the equitie of them nor to understand them Thirdly there is required of us in this petition agnitio sapientiae an acknowledgement of the wisdome of God or an humble confession that it is much better for us to yeeld our selves to be guided and directed by God then to draw him to our desires Wee must so highly prize the wisdome of God that we should rather desire to obtaine from him what he in his heavenly wisdome knows to be good for us then what we our selves should wish if wee might have whatsoever wee would But I reserve this unto chapter 26. verse 39. Not as I will Father but as thou wilt Fourthly we are taught in this petition to acquiesce in the will of God or whatsoever the will and providence of God shall bring to passe we must endure and undergoe patiently willingly and contentedly humbling our selves under the mighty hand of God o 1 Pet. 5.6 Quest 6 Why must we thus patiently brooke whatsoever the will and providence of God shall bring to
passe Answ 1 First because this is the best way not to bee harmed by any casualty or crosse It is much better for a man to swim with the streame then by striving against the streame to be drowned A man had better patiently to yeeld and submit himselfe unto God in affliction then by repining and murmuring to adde affliction unto affliction for none gaines by contending with his Maker Answ 2 Secondly Vana est sine viribus ira Anger without power to revenge is idle wee cannot prevaile against God but doe we what wee can he will doe all his pleasure and therefore patience is the best Thirdly whatsoever the Lord doth is just Answ 3 as was said before and therefore patience and submission becomes us in all sorts of crosses whatsoever Answ 4 Fourthly the Lord hath Despotical and Lordly power over us we are but the clay the work of his hands the sheepe of his pasture and therefore we should be willingly contented with all his dealings Fifthly whatsoever the Lord doth unto us is done Paterno amore non tyrannico more with a fatherly affection not in a tyrannicall passion as thus evidently appeares I. He seekes our good he desires not our destruction but rather that we might live II. He takes notice of all our wants distresses and dangers the haires of our head are numbred before him p Mat. 10.30 And all our teares are put into his bottle q Psal 56.8 III. When he doth tempt and afflict us it is for our good Wee are chastened of the Lord that we should not be condemned with the world r 1 Cor. 11.32 IV. He never afflicts us above our strength but with the temptation makes a way to escape ſ 1 Cor. 10 13. And therefore who would not commend himselfe into his hands cast himselfe into his lap and commit himselfe unto his protection providence tuition and care Quest 7 Who are blame-worthy here First those who murmure against God in the time of adversity misery and affliction And therefore that we may not be faulty herein Answ 1 we should remember these things to wit I. If we give reverence to the Fathers of our flesh when they correct us shall wee not much rather be in subjection unto the Father of Spirits when he afflicts us t Heb. 12.9 II. If all be made partakers of chastisement then why should we murmure u Heb. 12.8 III. If correction be a signe of Gods love unto us then we should not repine at it v Heb. 12.6 IV. If affliction be a confirmation of our adoption then it is cheerefully to bee undergone w Heb. 12 7. V. If wee receive good things from Gods hands which we have not deserved shall we not receive evill things which we have deserved x Job 2.10 And therefore let us learne to be contented in the worst condition in regard of temporall things as Paul was y Phil. 4.12 let us patiently submit our selves unto God as David did z 2 Sam. 15.26 and learne to give thankes unto God or to acknowledge his justice in all his judgements as Iob did Iob 1.21 Secondly those who relapse and fall either Answ 2 unto idolatry or temporizing through feare of affliction Daniel and the three Children durst cast themselves upon God the one suffering himselfe to be cast into the Lyons denne rather then he would omit the worship of the true God the other into the fire rather then commit idolatry by worshipping a false God Dan. 3. and 6. Thus confident and constant were also the Apostles of Christ who herein are worth our imitation a Act. 4.19 5.29 Thirdly those who in the time of affliction give themselves to the use of wicked meanes as Answ 3 for example 1. In injuries men often flie presently unto evill speeches and revenge altogether unmindful that it was not done without Gods permission and providence 2. In sicknesse some repaire presently unto witches charmes and the like 3. In poverty some run unto theft fraud deceit cozenage supplanting others and the like Fourthly they who immoderately bewaile Answ 4 any losse or crosses the revelation of the will of God should cause to cease all such mourning 1 Sam. 3.18 and 2 Sam. 12.20 Fifthly those who are given to covetous wishes desires prayers and immoderate cares whereof afterwards Fifthly in this petition Thy will be done understood Answ 5 de voluntate decreti wee are taught to take heed that we doe not tempt the providence of God that is we must not so adhere unto the will of God that wee neglect the ordinary meanes which God hath appointed to be used for the meanes are the ordination of God and a part of his will and therefore by no meanes to be neglected What meanes are they which wee must not neglect Answ The meanes are either Externall which are either Remedies against evils and that either To come as caution circumspection and care not to intrude our selves into danger Present and that either In act as Medicines and Physick against sicknes In power as Marriage against concupiscence Meanes for the obtaining of good things as labour industry wisdome c. Internall are to be used according to the external which if they be Absent then wee must adhere to the internall and trust onely in them and that in their order namely First wee must use prayer thus doth Hezekiah both against his sicknesse and his enemy Esa 37.1 2 14. and 38.2 Secondly faith wee must say 1. God sees my distresse 2. God hath brought me into this straight And 3. hee will take care of me to deliver me and helpe me if it may stand with his glory and my good Thirdly patience although the Lord should not deliver us thus the three children say if the Lord will not preserve them then they will patiently suffer for his sake Dan. 3.17 Present they are either Evill and diabolicall which are not at all to be used as was said before Good and then First the externall meanes are to be used with all fidelity Secondly but we must not trust in them but corroborate them by the addition of the internall meanes Sect. 5 § 5. In earth as it is heaven Quest 1 What is the meaning of these words Answ 1 First something hath been said hereof before § 3 Answer 2. to the objection Answ 2 Secondly some expound this of Christ and his Church Thy will be done in earth that is in the Church the Spouse as it is in heaven that is by Christ the head of the Church Answ 3 Thirdly some understand this of the Church Militant and Triumphant Thy will be done in earth that is in the Church militant as it is in heaven that is the Church Triumphant And thus it is usually interpreted Quest 2 What is observable in these words Answ Two things viz. First that in Heaven God is perfectly worshipped Secondly that on earth God is not perfectly worshipped Obser 1
First we learne hence that in Heaven God is perfectly worshipped and obeyed without any defect or failing at all Quest 3 How doth this appeare Ans 1 First in Heaven we shall be like unto the Angels Mat. 22.30 But they serve the Lord perfectly Psal 103.20 21. Ans 2 Secondly in Heaven we shall be like Christ 1 Iohn 3.2 therefore without sinne Ans 3 Thirdly in Heaven wee shall rest from our labour Revel 14.13 therefore from sinne Ans 4 Fourthly in Heaven death shall be destroyed and consequently sinne for sinne is the sting of death 1 Cor. 15.55 c. Ans 5 Fifthly in Heaven we shall put off all corruption 1 Cor. 15.42 and in all things we shall be perfect compleat in knowledge 1 Cor. 13.10 yea perfect men Ephes 4.13 Sixthly all mutable and changeable things Ans 6 shall cease in Heaven and therefore sinne All things there then shall be eternall as God is And there shall be time no longer What meanes must wee use to be made partakers Quest. 4 of this Kingdome where we shall perfectly obey our God First meditate upon a three-fold life namely Answ 1 1. Of Adam in Paradise 2. Of our selves in the flesh 3. Of the life which is lead in heaven First meditate upon the life of Adam in paradise that so we may remember from whence wee are fallen and repent Revel 2.5 Yea consider our losse and seriously bewaile it Remember what thou wert there namely I. Innocent pure without sinne created after the Image of God Genesis 1.29 Ephesians 4.24 II. Secure and safe in peace and tranquillitie for there was neither danger nor death nor enemies III. Familiar with God In Paradise Man durst talke with his Maker without feare IV. In the Garden mans wisdome was excellent hee could name the woman and all the creatures with names suting unto their natures But by sinne man hath lost all these Oh who would not desire to recover this condition And therefore remember if thou wert in heaven thou shouldest have all these and much more and shouldst never lose them Secondly meditate upon our life which wee leade in the flesh what manner of life it is To wit that here is First calamities and sudden chances Secondly poverty and want the best standing in need of many things Thirdly troubles crosses griefes frettings and never quiet Fourthly and the sinnes which thou hast committed thou committest daily this would make any tender conscience cry out Woe is me that I am constrained to dwell in Mesech Psalm 120.5 Fifthly infirmities and weakenesses whereby we are not able to doe what wee should First Temptation ariseth and assault us unto evill Secondly many sinister ends we have in the performance of good duties Thirdly a sluggish wearinesse and unwillingnesse seizeth upon us in good workes Fourthly if any good duty be performed willingly and cheerefully we are ready presently to brag and boast of it Fifthly we are very uncertaine and inconstant in the way and worke of the Lord And therefore what cause of mourning doth this life afford unto us Sixthly blindnesse of minde so that we can neither Meditate of eternall joyes Nor Understand spirituall things 1 Cor. 2.14 Seventhly all things are fraile nothing is stable And therefore who is there who would not be weary of this life when he seriously remembers these things Thirdly meditate upon that life which the Saints lead in Heaven that so we may hunger the more earnestly after it Remember there First that an end shall be put to all evils for ever all things there being sweet and happie Secondly mutability shall be taken away all things there being eternall and stable Thirdly the chaines of sinne shall be broken and the minde shall be free from all evill there shall be chastity without any uncleannesse sanctitie without any pollution gravity without any foolishnesse temperance without any gluttony there the minde shall be alwayes sober holy pious wholly and alwayes addicted to the love of God Fourthly We shall see God face to face Mat. 5.8 Revel 22.4 Answ 2 Secondly let us consider our folly who yet wallow in the puddle of sinne and acknowledge our danger who are deceived by Satan as by Dalilah was Sampson Answ 3 Thirdly let us remember the danger of procrastination and delay For I. Satan is crafty II. Sinne daily increaseth within us both in regard of quantity and quality III. We daily are estranged more from God and stray farther from him IV. Death comes daily creeping upon us oh consider how many fall into the snares of death at unawares when they thinke of no such thing at all Answ 4 Fourthly let us recall our spirits from the love of all earthly things with Mary chusing the better part and placing our affections upon those things which are above using the world as though we used it not 1 Cor. 7.30 And thus much for the first thing observable in this petition that in Heaven God is perfectly worshipped and served Secondly from these words Thy will be done on earth as in Heaven we learne that God is not perfectly worshipped in earth for otherwise Obser 2 what need we pray Or that the will of God is ordinarily violated upon the earth 1 Iohn 5.19 Quest 5 How doth this appeare Answ 1 First there are many in the world who know not the will of God the Gentiles are ignorant of the truth and Word of God yea how many Sects are there in the world both in China Aethiopia Turkie Persia and India yea how many Papists Heretickes Familists Libertines and Separatists who understand not aright the will of God And therefore no wonder if they doe not obey it Secondly in the Church there are many wicked many disobedient unto the will of God Answ 2 Thirdly the godly in the Church are infirme Answ 3 and weake the best of all sinning often 1 Iohn 1.8 9. How many sorts of people are there in the Quest 4 Church who doe not fulfill the will of God Many but principally these five namely Answ First prophane persons to whom nothing but sinne and iniquity is pleasing Secondly morall and civill honest men who are without all taste or rellish of Religion Thirdly Hypocrites who have a forme of godlinesse but deny the power thereof in their hearts b Tim. 3.5 Fourthly those who are halfe converted as Agrippa was halfe perswaded to become a Christian and Herod contented to do halfe the work of a Christian man Mark 6.20 Fifthly those who stick at the threshold and cleave in the barke of Religion tything mints and straining gnats but neglecting the greater things of the Law What is required of the righteous within the Church towards these Quest 7 Wee must endeavour to helpe them to fullfill the will of God Answ by these meanes to wit First by counselling advising exhorting and perswading them unto obedience Secondly by shining before them in a holy life and conversation that what our exhortations cannot our examples may doe Thirdly by our
Kingdome and power of all is his and therefore he alone can give whatsoever he will Cartwr ibid. Answ 3 Thirdly because otherwise the Lords prayer should not be a perfect plat-forme For the understanding hereof observe that unto a perfect prayer two things are required namely I. To beginne in faith so here we beginne Our Father c. II. To end in praise and thankes and glory unto God as here For thine is the kingdome c. And therefore to take away this conclusion were to make this most perfect form of prayer imperfect and without any praise or thansgiving unto God Answ 4 Fourthly because our Saviour had made us sollicitous and sorrowfull by putting us in mind of our enemies in the former words But deliver us from evill hee doth therefore in these words incourage us For thine is the kingdome c. that we might not feare or be dismayed Erasm sup a Chrysost ex aurea catenâ Quest 2 Are there no Kings in the world but God that our Saviour saith For thine is the kingdome Answ There are many Kings but they are all subordinate the true kingdome being onely in God who is the transcendent Lord or King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord paramount or the onely true and independent King Read for the proofe hereof Psal 22.28 c. and 24.7 c. and 29.10 and 103.19 and Rev. 17.14 and 19.16 and 1 Tim. 1.17 and 6.15 How doth it appeare that God is the onely Quest 3 true independent King of the whole world First because hee created all things in heaven Answ 1 and earth Secondly because hee provides for all creatures Answ 2 the eies of all things looking up unto him for their food Thirdly because hee gives and establisheth Answ 3 lawes unto all the world Fourthly and all kings and governours are Answ 4 his deputies and viceroies Rom. 13.1 c. Fifthly because hee hath but onely one kingdome Answ 5 viz. In earth spirituall and militant In heaven eternall and triumphant How must we obey this King Quest 4 First acknowledge that thou art bought with Answ 1 a price and art wholly his 1 Cor. 6.20 Secondly deny thy selfe offer up and devote Answ 2 thy selfe wholy unto the Lord Rom. 12.1 Thirdly looke unto the lawes and ordinances Answ 3 of this King meditate upon them observe them and direct thy life by them Fourthly let his service and obedience bee the worke of thy whole life striving carefully Answ 4 as long as thou livest to avoide whatsoever thy Lord forbids thee and to obey whatsoever hee requires of thee that being a new creature and bringing forth new obedience thou maist become acceptable unto him 2 Cor. 5.9 17. What may wee expect from this King if wee Quest 5 thus labour to serve him Answ Our expectation doth concerne either First this life wherein we hope for and expect things belonging either unto the Body which are twofold namely both Providence in all needefull temporall things for if we serve him surely we shal be fed Protection from all evill whether enemies dangers casualties sicknesses or whatsoever Soule to wit the internal and spirituall kingdome of grace in our hearts and peace of conscience Phil. 4.7 and joy of the Holy Ghost and new strength of the spirit whereby we may be inabled to live wholly unto the Lord Gal. 2 20. Secondly the life to come to wit that eternall immortall incorruptible everlasting Kingdome of heaven for which we cry daily with the Saints under the altar How long Lord how long wilt thou deferre thy comming c Rev. 6.10 and with Saint Paul groane so long as we are absent from it d 2 Cor. 5.2 4 8. desiring from our hearts to be dissolved that we might injoy it e Phil. 1.23 Sect. 4 § 4. And the power Wee desire here that we may obey the will of God Observ and be freed from all evill because God is able to doe this for us whereby our Saviour teacheth us that Gods omnipotency is the foundation both of our faith and obedience and prayer As appeares by these three particulars First he who can doe all things whatsoever he will is to bee prayed unto but God is such a one Secondly he who can be avenged of us when and as hee pleaseth is to be feared but God is such a one Thirdly hee who can supply all our wants and relieve us in all our necessities and deliver us from all our enemies and dangers he is to be trusted unto but God is such a one Therefore his omnipotency is the foundation of our prayer obedience and trust Who must feare the omnipotency and power Quest. 1 of God First rebells and disobedient persons if the Answ 1 love of God will not draw them then let the power of God affright and terrifie them for he is able to take vengeance of them and although with much long suffring and patience he indure them long 2 Pet. 3.9 yet at last he will certainely powre out his wrath upon them Rom. 2.5 when they shall not be able to indure his anger Answ 2 Secondly the righteous should feare to offend God remembring these things 1. God is able to withhold good things from them if they sinne against him 2. God is able to bring evill things upon them if they provoke him 3. God can bring a spirituall weakenesse upon them by withdrawing his grace from them for a time as he did from Hezekiah 2 Chron. 32.31 4. They are not stronger then God to tie his hands when his wrath is kindled 1 Cor. 10.22 Quest 2 If God bee able alwaies to heare and helpe then how comes it to passe that sometimes hee heares not and sometimes heares yea sometimes helpes not and sometimes helpes Answ 1 First it is true that sometimes God heares not but the reason hereof is not because he cannot but for some other cause namely 1. Because hee who prayeth unto him pleaseth him not in his life and conversation and therefore his prayers returne backe againe as an abomination unto God 2. Because the petitions which are powred forth please him not being either wicked or worldly or malitious or vaine and not heavenly 3 Because the thing prayed for is not particularly fit or convenient for the person praying in regard of some circumstances or at least because it is not best for him but God sees something which is better in one of these regards namely either First in respect of his glory Or Secondly in respect of the edification of the Church Or Thirdly for thy selfe to wit either I. For the tryall of thy patience Or II. For the strengthning and exercising of thy faith Or. III. For the augmentation and encrease of thy experience grace strength c. Answ 2 Secondly if it be a righteous man that prayes God alwaies heares him in as much as may bee good for him and never denies his requests yea observe I. Unto God nothing is impossible to doe II. For the good
curae de futuro crastino Hic Regula ne curate in crastinum vers 34. Ratio Hodiernus dies dat satis curarum vers 34. Sect. 1 § 1. Lay not up for your selves c. Quest 1 Why doth our Saviour adde this exhortation Answ 1 First because the Pharisees being rich their abundance might be a stumbling stone unto the Apostles Observ And therefore Christ doth arme them against it Teaching them that it must not offend the godly to see the ungodly rich and great in the world Psal 37. and 73. for the time will come when there will be a change the wicked being miserable and the righteous happy Answ 2 Secondly because the love of riches becomes not the Apostles of Christ For I. How can they be enemies unto the world if their heart be in the world II. How can they be faithfull unto God if they serve the world and hate God III. How can they strive and contend for heaven except their hearts and affections be there IV. How can they but seeke their owne lucre and gaine in all things if their hearts bee on the earth V. How can they disswade others from the love of the world if themselves be guiltie thereof VI. How could or would they be beleeved if they should disswade others from the treasuring up of riches if themselves were given hereunto VII How unfit was it for those times of persecution and trouble to lay up treasures And thus for these causes our Saviour gives this exhortation unto the Apostles Why doth not our Saviour ad lay not up treasure Quest 2 for your selves as the Hypocrites doe as he did fore both in prayer almes and fasting First because not onely hypocrites but all others Answ 1 in a manner were guilty of this Gualt s Secondly because those who were esteemed Answ 2 most wise in the world were given too much to the love thereof And therefore our Saviour forbids it in generall Whom doth our Saviour here speake unto Quest 3 Not onely unto his Apostles Answ but also to those who were rich and desired to be rich because he neither would have them to gather treasures nor to set their hearts upon them whom they have laid up What doth our Saviour prohibit here when Quest 4 he saith lay not up for your selves treasure Hee doth not forbid labour Answ and honest callings whereby necessary things may bee acquired without the detriment and hurt of our neighbour for this is commanded Ephes 4.28 and 2 Thes 3.11 12. but the love of temporall things as followes by and by which is conjoyned with the neglect of divine worship and a diffidency or distrust of the providence of God § 2. Lay not up treasures Sect. 2 Why doth our Saviour prohibit this Quest 1 First because he who is addicted unto earthly Answ 1 things is an Idolater not beleeving that God is the Creator of heaven and earth and their Lord before whom they must have no other Gods Secondly because hee who is addicted unto the world doth deny the providence of God Answ 2 yea God himselfe It is worthy observation how our Saviour doth confirm the providence of God even by the booke of nature as an Antidote against this love of the world and that by these Arguments Argu. 1 First we should leave the care of providing foode and raiment for us unto him who hath given both body and soule unto us verse 25. The Argument plainely is this The soule that is the life is much more excellent then meat And the body is much more excellent then cloathing Therefore hee who gave the greater and more excellent things unto us without our intreatie will much more give the lesse worthy if we pray unto him Hereunto we might adde these reasons He Who hath not spared to give his Sonne for us Rom. 8.32 will not deny us inferiour blessings Hee who hath given us bread from heaven John 6. will give us earthly foode He who hath given Christ to bee a garment unto the soule Rom. 13.11.12 will apparell the body Argu. 2 Secondly he who feedes the birds is God yea thy Father and therefore he will not deny meat unto thee The Maister of the family who gives meate to his horse and oxen and sheepe will certaineâ—y not withhold it from his children Now if men who are wicked know how to give good things unto their children how much more then our heavenly Father Luke 11. Argu. 3 Thirdly hee who cloathes the lillyes will much more have a care of cloathing us Answ 3 Thirdly because the Gentiles love and labour for these earthly things now we should be better then they Doth our Saviour forbid us to lay up temporall Quest 2 riches Answ Not absolutly but respectively but of this by and by verse 24. Quest 3 What is principally prohibited in this verse The love of riches or the setting of our hearts upon them Answ Riches are the blessings of God why therefore Quest 4 may we not love them First because it is undecent for an heire of Ans 1 heaven to be so base minded as to mind or love earthly things It is a disgrace for a man to delight in childish vanities and toyes Secondly because riches hurt us and bring Ans 2 many cares along with them of this verse 24. Thirdly because riches tempt unto many evils Ans 3 1 Tim. 6.10 For from hence come I. contentions and suites II. Iniuries and wrongs III. hard-heartednesse towards the poore IV. fraud deceit false weights and measures lying and dissembling V. supplanting of others VI. false witnesse perjury and bribes in judgement VI. theft and sacriledge VII oppression of Orphans making ship-wrack of a good conscience VIII Usury and extortion IX murder X. treasons and treacheries XI the deniall of the faith and Apostacy All these effects and more the love of riches hath produced And therefore let us not so love riches as that either I. wee unsatiably desire them when wee want them Or II. Rejoyce in the fruition of them when wee have them Or III. Mourne and greeve for their losse when wee are deprived of them § 3. On earth Sect. 3 Our Saviour here by an Antithesis doth shew that the love and affection of earthly things is unbeseeming a Christian Why may not the righteous love earthly things Quest First because they are most fit for bruit beasts Answ 1 to affect who are meerely mortall and led onely by sensuall appetite Secondly because wee must not remaine on Answ 2 earth alwaies and therefore our affections should not be here Thirdly because wee have a better country Answ 3 which is above therfore our affections should not be set upon those things which are below but we should 1. Mortifie all earthly and carnall affections Col. 3.5 2. Hunger after Christ who farre exceedes all worldly treasures and delights 3. labour for the certainty of salvation Luke 10.20 and peace of conscience Phil. 4.7 § 4. Where the moth and rust doth
the world III. The impediments lets of the world And IV. Our own corrupt affections Why must we love the Lord First because all good things are prepared Quest 3 for those that love him eye hath not seene nor Answ 1 eare heard nor have entred into the heart of man the things which God hath prepared for them that love him 1. Cor. 2.9 Read also Ephes 6.24 2. Timoth. 4 8. Iames. 1.12 Secondly because it is a shame for Christians to love the world and not to love God Larkes Answ 2 that soare aloft in the ayre build their neasts in the earth but the children of men should not doe so The wood Pecker is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for her beauty feathers of divers colours but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Arist she builds her neast in the earth so there are many men of rare parts otherwise who spoile all by groveling upon the earth setting themselves wholy to gather the thick clay of this world together Now it is a great shame for those who would bee helde the children of God and members of Christ to love any created temporall thing more then God Answ 3 Thirdly if wee looke upon God wee shall finde that there is great cause to love him and that in many respects namely I. In regard of his Law and that First because hee commands us in his Law to love him Secondly because his Commandements are just holy and equall II. In regard of his relation unto us because he is our Father Master and King therefore we should love him III. In regard of his liberality and mercifull bounty unto us extended both in our creation as also in providing for us what is good in protecting us from all evill in bestowing spirituall mercies and meanes upon us yea in giveing of Christ for us And therefore wee shouâ—d love him IV. If wee respect the essence and nature of God we shall see therein great cause to love him and that First in regard of himselfe because hee is invisible immutable incomprehensible immortall the most high and blessed Lord God Secondly in regard of our selves because he it the object of the soule and there is nothing that can give rest to the soule but God The heart of man is like the needle of the Compasse that trembleth untill it come to the Pole The soule of a wicked man is in a sling r 1 Sam. 25.92 Now that which is in a sling is violently tossed about and so is the soule when it is not upon the proper object David said Libbi schharchar my heart was troubled Psalme 38.10 Sohhâ—r is called a Merchant which goes to and fro to sell his wares to shew how the heart of man is troubled about sundry things yea further the letters here are doubled to signifie the great care and trouble that David had when hee sought after these things as the Merchant seeketh for his gaine When the rich man said in the Gospell Soule take thy rest for now thou hast much goods laid up for many yeares Luke 12.19 Hee put the soule then from the right object But when David said Returne my soule to thy rest Psalme 116.7 Then he set his soule upon the right object As light is the first object of the eye and not the light of the Sun or Candle So God is the first object of the soule but not this or that way revealed by his creatures or by his word And therefore hee ought to bee loved for himselfe Quest 4 By what meanes may we be inflamed with the love of God Answ 1 First labour to feele the sweetnesse of God labour to know how good and gracious the Lord is All men desire that which they judge to be principally and chiefely good for them And therefore if wee could but once tast or conceive how sweet and good the Lord is it would make us to love him A man comes to this knowledge partly by the hearing of the Word of God and partly by meditating of the great and gracious workes of God but principally by Faith in Christ Secondly pray daily unto God that hee Answ 2 would so shine into thy heart by some glimpse of his holy Majesty that thou mayst become sick of love Thirdly separate thy selfe from all those Answ 3 things which may hinder thee from loving the Lord. What things let or hinder us from the love Quest 5 of God First the love of sinne Non bene conveniunt the Arke and Dagon cannot both stand in one Temple nor God and sin be in one soule And therefore labour to leave and learne to loath all sinnes whatsoever because God will not come where sinne is wittingly harboured without any opposition or reluctation Secondly the love of the world as in this Answ 2 verse and Iames. 4 4. 1. Iohn 2.15 Wherefore love not the world Thirdly the blindnesse of the judgment Answ 3 sense preferreth temporall things before spirituall And therefore labour that our understandings may bee enlightned and our judgements informed that being able to discerne between things that differ we may with Christ know to refuse the evill and chuse the good Å¿ Esa 7.15 How may we know whether we love the Quest 4 Lord or not First if wee hate sinne the world and Answ 1 worldly things and all things that are opposite or contrary unto God it is a signe that we love him Secondly if we thinke and meditate seriously Answ 2 and frequently upon our God in private it is a signe that we love him Thirdly if we have a high estimation of our Answ 3 God valuing him above all other things it is an argument of love Alexander desiring to know whether Apelles were in love with Campaspe whom hee had intended for himselfe caused his page when Apelles was in serious discourse with him to cry out Apelles Apelles looke about you your shop is one fire wherewith hee being afrighted cryed out aye mee if the Picture of Campaspe bee burnt I am undone Thus if we can say with him we are undone if we loose our God or with David that there is nothing in Heaven or earth that wee desire besides him it is a comfortable signe of love t Ps 73.25 Fourthly if our love bee perpetuall and Answ 4 constant it is a signe of true love Gasper de Magno a Knight of Millan bare a Stock-dove with a Diamant in her bill it being the nature of this Bird never to loose any thing it hath once taken thereby to inferre that he would never give over to love his Lady whose name was also Diamanthe His Motto was In aeternum For ever Thus it is not enough to love the Lord at times or for a time but if wee desire to approve our love to be faithfull and unfained we must love him above all things and that for ever and ever Sect. 4 § 4. Or he will cleave or bold to the one and forsake the other I
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
themselves so a man becomes not a divell incarnate at once but sinne by degrees seaseth upon him and at length wholy surpriseth him As for example from these verses I. Comes carefulnesse for the things of this world from hence II. Comes feare and doubting least wee should want and be exposed to povertie from hence III. Comes Oportet habere wee must have something to lay up for the time to come from hence IV. Omne saxum volvitur no meanes is left unsought of enriching our selves from hence V. Comes a covetous detaining and reserving of what wee have not imparting of it unto any good use from hence VI. Comes a certaine hope and trust in what wee have laid up wee begin to make an idoll of our riches saying unto gold thou art my God and unto the wedge of Gold thou art my confidence And therefore there is great reason that we should resist the least motions and beginnings of sin Quest 2 What are those small sinnes which wee must take heed of First the least circumstances of sinne wee Answ 1 must hate the garment spotted with the flesh and abstaine from all appearances of evill Secondly the occasions of sinne for otherwise Answ 2 we cannot be free from sin it selfe David by not avoyding the occasions of idlenesse and giving his eyes leave to rove was drawn unto adultery Thirdly our internall affections because Answ 3 those are the roots of all evill and therefore must be mortified § 4. Take no thought for your life what you shall Sect. 4 eat c. Why doth our Saviour condemne care about temporall things Quest First because it afflicts the heart or as Answ 1 Salomon cals it is the vexation of the spirit Eccles 1. Secondly because it hinders the fructification Answ 2 of the word thorny cares hinder hearing Matthew 13. A Philosopher going to Athens to study cast away and forsooke all his riches and possessions that his minde might bee the more free for the search of wisedom and knowledge so when men come to heare or read or meditate or pray they had neede cast away all worldly care from them otherwise they will utterly distract their minds from the duties in hand Thirdly worldly cares make us forget God Answ 3 and doe estrange the soule from God § 5. Is not the life more then meat and the body Sect. 5 then raiment Our Saviour implyes here in generall that Obser 1 the things of greatest importance are most to be looked after we must have more care of our bodyes then of our apparell of our soules then of our bodies because as the body excels raiment so doth the soule the body Wherein doth the soule excell the body or Quest 1 why is it more to bee regarded and cared for First it is better and therefore more to bee Answ 1 regarded in respect of the creation thereof for the body was created of the dust of the earth but the soule was imprinted by God and infused being created a pure and immateriall substance without sin according to his own Image Secondly the soule is better then the body Answ 2 and more to bee cared for in regard of the office thereof God created both the soule and body to serve him but principally the soule for the body with Martha is daily troubled about many things but the soule with Mary should attend wholy upon God and suffer nothing to harbour there but what is holy and pure yea the soule must love nothing but God as the wife with a conjugall love must love none besides her husband Thirdly the soule is more excellent then the Answ 3 body and therefore more to bee cared for in regard of the nature and substance thereof the body is mortall the soule immortall the body of a corporall substance the soule of a spirituall the body partly and in some sort wholy from man but the soule wholly from God the body of an earthly nature the soule of a spirituall Quest 2 Why must our care and affections be set upon the best things to wit spirituall Answ 1 First because this argues our wisedome whereas the contrary would argue us to be but foolish and childish Answ 2 Secondly because temporall things will not endure but spirituall graces will Answ 3 Thirdly because the most profitable temporall things are but meanes to preserve the body and temporall life but spirituall graces are profitable both for body and soule both here and hereafter for ever How doth it appeare that spirituall graces are Quest 3 more necessary and delightfull and profitable for us then corporall that we must thus prefer them before all temporall things Because whatsoever we desire or long for in temporall things we may finde in spirituall Answ and that after a more singular and ample manner as for example Dost thou desire First Riches Secondly Houses Thirdly an Inheritance Fourthly friends and good companions because thou art a sociable creature Fifthly Honour Sixthly Wisedome with Salomon Seventhly pleasure as Salomon once did Eightly Marriage dost thou thinke a good Wife or Husband a principall comfort Then Remember Godlinesse is great riches and the best treasure a 1 Tim. 6 6. In heaven there are many mansions b Ioh. 14.2 1 Pet. 1.4 There is an inheritance immortall prepared for those who serve God That on earth thou shalt be admitted into the society of the Saints and in heaven thou shalt have fellowship with God and Christ and the Saints and Angels c Ps 16.3 and Heb. 12.22 and 1 Ioh. 1.3 That in heaven thou shalt raigne and be endued with a kingdome d Rom. 8.17 2 Tim. 4.8 That in the word is true wisedome it being able to make us wise unto salvation e Colos 3.16 and 2 Tim. 3.16 That true solide perpetuall and eternall joy is onely to be found in the Lord Phi. 4.4 Ioh. 16.22 That the Lord will marry thee unto himselfe in righteousnesse in judgement in loving kindnesse and in mercy and betroth thee unto him in faithfulnesse f Hos 2.19 20. We may here observe our Saviours argument a majori ad minus God hath given you the greater things therefore he will give you the lesse he hath given you life therefore he will not deny food hee hath given you a body therefore Obser 2 he will not with-hold raiment Teaching us hereby That the experience we have of Gods mercies in greater things should make us more confidently hope for and expect the lesse Thus David saith He that delivered me from the Lyon and Beare will deliver me from this Philistine g 1 Sa. 17.37 As if he would say it is lesse dangerous for man to combat with man then for man to combat with a Beare or Lyon now God delivered me from the greater perill and therefore I dare trust him in the lesse Thus Saint Paul saith Hee who hath given Christ for you and unto you will withhold nothing from you Rom. 8.32 Why may we so boldly
rely upon God for future Quest 4 blessings after the receit of former mercies First because the Lord gives nothing casually Answ 1 but upon most wise counsell and mature deliberation Secondly because God is never weary of doing Answ 2 good unto those who serve him Doth our Saviour forbid all carefulnesse for Quest 5 temporall things Answ There is a two-fold care viz. First a godly moderate care which is injoyned us by Commandement Read Prov. 6.6 and 2 Cor. 12.14 and 1 Tim. 5.8 The practise of which care stands in these two things namely First a diligent walking in our calling dealing uprightly with all men onely minding honest and necessary things Secondly a committing of the sucesse and issue of all our labours and endeavours to God As Genesis 22.8 Exodus 14.13 Secondly a distrustfull carking care whereby men trouble themselves about the issue of their labours and when they have done their indeavours dare not rest therewith but vexe themselves about the successe not relying on Gods providence for the blessing but onely on the meanes Now the effects of this care are three namely First it oppresseth the heart making it exceeding heavy and pensive for feare of want for this care dares not trust God but is in feare continually untill he see the successe Secondly it draweth men to use unlawfull meanes as lying fraud false weights and measures c. Thirdly it makes men weary of Gods worship it distracteth the minde in prayer and hearing of the word and suffers it not to bring forth fruit Luke 8.14 for when the mind is wholly set upon the world there is no respect to the matters of God VERS 26. Behold the foules of the aire for they sowe not neither doe they reape nor gather into barnes Vers 26 yet your heavenly Father feedeth them Are ye not much better then they Sect. 1 § 1. Behold the foules of the ayre Christ here sends us to the creatures that from them we may learne the goodnesse of the Creator Obser Or to teach us that we may and ought to read God in the booke of the creatures God is read we say usually in three bookes viz. I. In Christ II. In the word III. In the world The Psalmist observes onely two bookes namely Heaven and the Word Psal 19.1 c. Promisit Deus naturam submissurus prophetiam g Tertul. de resurre caru The world is a booke wherein we may read God in which booke are three leaves the Heaven the Earth the Sea and there are as many letters and histories in those leaves as there are stars in the heaven creatures in the earth fishes in the sea Clem. Alexand. Sphinx pag. 37. all which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhod. 8.17 Schoolmasters which will teach us gratis without any salarie Quest 1 What must we reade in the creatures Answ There is nothing which will not shew either God or our selves or both unto us and therefore wee should passe by nothing slightly but meditate seriously of all things that occurre Quest 2 Wherein may we see or read God Answ 1 First we may read the providence of God in these things namely I. When we see so many flockes of Ravens and birds who neither sowe nor reape nor have store-houses nor barne and yet are fed Luke 12.24 II. When wee heare the young Ravens crying Psal 147.9 because they call unto God Iob 39.3 for food and hee feedeth them III. When the Hen gathers her chickins under her wings God offring thus to doe with us if we will but obey him Mat. 23.37 IV. When we see the beautifull Lillyes vers 28. V. When we have showres in season that is the former and latter raine Ier. 5.24 Answ 2 Secondly we may read the protection of God when we see Sparrowes multiply so fast because I. Their lives are but short they cōtinue but two years ordinarily Barthol II. They have many enemies as First the Kite nd almost all sorts of Hawkes Secondly Cats and Weasels Thirdly Men which are the worst enemies of all For first they build in houses and barnes Secondly flie by flocks so many fall together into the net And yet for all this they increase extreamely Thus it was with the Martyrs in the Primitive Church the more they were persecuted the more religion flourished and increased Answ 3 Thirdly we may read the mercy of God in the lambe who is dumbe before the shearer Christ being thus for our sakes Esa 53.7 Acts 8.32 Answ 4 Fourthly we may read his power in Behemoth and Leviathan Iob. 40. And the Lyons who seek their prey from the Lord Psalme 104.22 Quest 3 In what creatures or things may wee read our selves Answ 1 First we may read what we ought to be from these creatures viz. I. From the Ante we may learne to be industrious and providently carefull Prov. 6.6 II. From the Doves we may learne to be simple harmelesse and innocent Mat. 10.16 III. From the Lambs we may learne to be meek gentle and patient Mat. 10.16 Ioh. 21.16 Secondly wee may read what we are from Answ 2 these things namely I. From our shadow we learne that our lives are short Iob 8 9. II. From the Oxe at the stall we may learne our unthankefulnesse Esa 1.3 III. From the Oxe going to the slaughter we may learne our folly in sinne Prov. 7.22 the end whereof is destruction although we follow it merrily Dum ruit ad caedem simplex lascivit ut agnus Thirdly we may read the danger we are in by Answ 3 reason of temptation in these things to wit I. In the sweetnesse of hony because sin seeems so unto our tast although it bee bitter in the belly Prov. 5.3 II. By fire in the bosome which burnes him that carrieth it Prov. 6.27 so he who harboureth temptation in his heart at length is scorched with the flame of sinne III. By birds escaped from the snare of the fouler Prov. 6 5. because if they had not escaped they had dyed so except we escape from the snares of the Divell we perish 2 Tim. 2.26 § 2. Behold the foules of the aire c. Sect. 2 What creatures doth Christ send us unto to Quest 1 learne of and to reade God in First not unto Lyons or beasts of prey but birds Answ 1 Secondly not unto houshold foules which are Answ 2 fed by the family but unto birds which live of themselves Why of all birds doth Christ send us to the Quest 2 Ravens Luke 12.24 First because of all other birds almost they are Answ 1 the most hated Gualt s Or Secondly because the old ones never feede the Answ 2 young untill some blacke feathers appeare upon them Barthol 12.11 ex Isidor And therefore all the meane time they are fed by the dew of heaven Barth ex August or with wormes and maggots which are bread in the nest as Sphynx 85. Or Thirdly because by their old ones they are Answ 3 quickly expelled and
Egypt for his linnen to the earth for his gold to the silke-worme for his silke to the shell-fish for his purple and had nothing of his owne so that if every one of those should have claimed their owne he would have stood like Aesops crow stript of all when every one of the foules craved their owne feathers which they had lent her But the Lillie is beholden to no other for its beauty and therefor doth exceede Salomon in all his glory Answ 3 Thirdly when Salomon was cloathed thus it was but a remembrance to him of his fall and he had as little cause to glory in these ornaments as a man hath to glory in the velvet patch or plaister that covereth his wound but the beauty of the lillie is naturall it covereth not the shame of it Therfore the lillie exceedes Salomon in all his glory Fourthly Salomon in all his glory was but one Answ 4 and much adoe there was to get one Salomon so decked and cloathed But all the lillies of the field are so cloathed Therfore the lillie exceeds Salomon in all his glory Fifthly Salomon was arrayed in all his glory Answ 5 but sometimes but the lillies so spring so continue untill they wither and die Therefore they exceede Salomon in all his glory Sixthly Salomon was thus arrayed by men Answ 6 but the lillies by God therefore their glory is more excellent VERSE 30. Vers 30 Wherefore if God so cloath the grasse of the field which to day is and to morrow is cast into the oven shall hee not much more cloth you O yee of little faith § 1. Shall hee not much more cloth you The scope of our Saviour in this verse is to Sect. 1 shew that we are nearer to the love of God Obser then the other creatures are or to teach us that whatsoever good things God gives to the creatures he will much more give unto us except we provoke him Reade Matth 12.12 Luke 13.15 14.5 Why will God give good things much more Quest 1 to men then to other creatures seeing man is but the workmanship of God as they are First because man is a more durable creature Answ 1 then the herbes or grasse which to day is and to morrow is cast into the oven and a more noble creature then the rest Pronaque cum spectant animalia caetera terram Os homini sublime dedit caelumque videre Iussit c. The eye of man up to Heaven is cast The eye of beasts upon the earth is plac't Secondly because God hath given man rule Answ 2 and dominion over the creatures Psa 8.6 c. Heb. 27. Answ 3 Thirdly because man is created for Gods glory but the other creatures for mans good 1. Cor. 3.21 Answ 4 Fourthly man was prepared unto eternall glory the beasts unto an earthly and temporary subsistence and being Answ 5 Fifthly God loves man more then the rest doth God saith the Apostle take care for oxen Rom. 9.9 that is not in comparison of men And therefore all these considered we may bee certainly assured that if wee doe not ponere obicem provoke the Lord by our sins he will not with-hold from us those good things which he bestowes upon the other creatures or have lesse care of us then he hath of them Is not the love of God perfect and if so Quest 2 then how doth he love man more then the rest of his creatures Answ Although the love of God bee perfect in it selfe yet it is graduated in the creatures according to the decree of God who in this order hath determined to love namely I. Before all things his glory best II. Next unto his glory the elect III. Next unto them mankinde or the rest of men IV. And lastly the creatures How may we obtaine from God those good Quest 3 things which we want We must doe as the children of God were wont to doe of old to wit beg them at his hands Answ as for example Dost thou want or desire First bread to eate Secondly that thy estate may bee encreased and multiplied Thirdly that thou maist bee blessed in thy undertaking of marriage Fourthly Children Fifthly freedome from thy foes Sixthly instruction in any doubts Seventhly the continuance of of life Eightly the pardon of thy sin Ninthly freedom from temptation Then doe as did Iacob Genes 18.20 Isaac for Iacob when he went to Padan Aram a Gen. 28. ◠Eliezer Abrahams servant in the behalfe of Isaac when he went to Nahor b Gen. 24.12 Hannah 1. Samuel 1.10 Hezekiah Esai 37.14 David Psalme 73.18 Hezekiah Esa 38.2 David Psalme 32.5 Paul 2. Cor. 12.8 Pray unto the Lord and thou shall bee heard and answered graciously Sect. 2 § 2. Oh yee of little faith Quest 1 What is the meaning of these words First our Saviour doth not here taxe infidels Answ 1 but the debility and weakenesse of beleevers Answ 2 Secondly our Saviour speakes here unto the Apostles who were not without faith as may appeare by the diligent view of these places Matthew 8.26 14.31 16.8 Answ 3 Thirdly the meaning therefore is that weaknesse of faith hinders them from trust confidence and cheerful dependance upon God Obser Wee learne hence that there may be true faith which is weake there is a smoaking flaxe and bruised reed Esa 42.3 Matthew 12.20 Quest 2 How doth this appeare that faith may bee both true and weake Answ 1 First sometimes the Sunne is obscured by the interposition of a cloud and sometimes the Lord hideth his face that wee cannot see him Psalme 22.1 2. Answ 2 Secondly there is sincerity without strength Answ 3 How many-fold is this weaknesse Twofold namly either First in apprehension when the knowledge is weake Secondly in application when a man cannot certainly lay hold upon Christ but is like him in the Gospel who said Lord I beleeve helpe my unbeliefe Mark 9.24 How may a weake faith be knowne to bee Quest 4 true First the weake true faith is but of short time Ans 1 or is but newly and lately infused 1. Peter 2.1 where there is life in an infant there is daily growth insomuch as from a child it comes to be a man except it be a dwarfe or monster in nature And therefore they should suspect the truth of their faith who are alwaies children and both weake in knowledge and application Secondly the weake true faith is humble Ans 2 sorrowing and blushing for sinne and iniquity though by-past and mourning for her present weaknesse in application true faith sorrowes because she is weake Thirdly true faith though weake yet brings Ans 3 forth some good fruits of obedience Galath 5.6 Iam. 2.14 What are the effects of weakenesse of faith Quest 5 As infidelity in toto Answ so debility in tanto causeth much evill as for example First weakenesse of faith sometimes drives unto the use of wicked meanes a feare to want things necessary often hurryes men unto coveteousnesse
sometimes of a crowne sometimes of an inheritance sometimes of light that cannot bee approached unto sometimes of life eternall and unspeakeable glory as was shewed before Mat. 5.48 Sect. last but whatsoever they are they passe our understanding and exceede our capacitie in this life Why must wee thus earnestly and before all Quest 2 things seeke heaven First because we are here strangers and that Answ 1 is our native countrey God our Father Christ our eldest brother and the Saints our fellow members being all there And therefore like a man who hath beene long absent and farre distant from his countrey and kindred and wife and children we must long to be at home Secondly our inheritance and riches and Answ 2 portion and treasure is there And therefore our hearts and hearty desires should bee there also Thirdly because God hath given unto us a Answ 3 temporall life for this end and purpose that herein wee might labour for life eternall Fourthly because if we doe not labour for the Answ 4 righteousnesse of God which brings unto this kingdome as followes by and by in this life afterwards it will be too late Fifthly because the enjoyment of heaven is a Answ 5 matter of the greatest importance and moment this being that one thing which is most necessary for us Luke 10.42 And therefore we should earnestly pursue the quest of heaven carefully avoid whatsoever might hinder us from heaven We reade of a great disputation which was betwixt the Roman Bishops and the Scottishs Bishops concerning the celebration of Easter before King Oswin in which Bishop Colman alleadged that it was to bee kept upon the fourteenth day of the first moneth because Saint Iohn the Evangelist observed it upon that day Wilfride the Priest and his side affirmed that it was to bee celebrated alwaies upon the Sunday which fell betwixt the fifteenth and twenty one day of the first moneth because Saint Peter alwaies celebrated it upon that day The King hearing of this concluded and thus decided the difference for as much as Saint Peter is the doore-keeper of heaven I will not gainesay him but in that I am able I will obey his order in every point lest when I com to the gates of heaven hee shut them against me m Fox Acts and Monum f. 123. 124. Thus should we do feare to doe any thing which might hinder debarre and deprive us of heaven Secondly because heaven is more excellent theÌ„ Answ 6 earth It is the habitation of the elect the throne of the Judge the receit of the saved the seate of the lambe the fulnesse of delight the inheritance of the just the reward of the faithful the seate of glory the habitation of Angels farre beyond thought and glorious beyond all report In gloria celesti mira serenitas plena securitas aeterna faelicitas In heaven there is admirable serenity ample security and eternall felicity Seventhly because except we preferre in our Answ 7 endeavours and affections heaven before all other things wee are unworthy of it Cyrus was of opinion that no man was fit for an Empire except he did excell those over whom hee ruled Xenoph. So none are worthy of heaven who doe not labour and endeavour to excell others in true righteousnesse and holinesse Eighthly because in heaven onely is our felicitie Answ 8 and happinesse and not on earth as appeares thus I. Here in this life wee are miserable 1 Cor. 15.19 And all our joyes are but false and fraile and at the best not to be compared with those above Phil. 4.8 II. There in heaven is joy that is rivers of pleasure and fulnesse of delight Psal 16.11 Luke 14.15 III. Heaven is the perfection of the creature which consists in two things namely First to be freed from evils and to have all teares wiped off and all cause of griefe taken away Secondly to be established in a good happie and blessed estate It is not enough to perfect happinesse to have good things except a man have them Inconcâ—â—ibiliter constantly so in heaven our joy shall never be taken away Iohn 10.28 and 16. â—2 〈…〉 What things must we seeke first These things which are in heaven here observe Quest 3 that in heaven there are two things to wit Answ I. Spirituall graces these come from heaven and are to be sought for on earth II. Eternall glory and joy this is to be had in heaven Now if we have the former truely on earth we shall have the latter surely in heaven Quest 4 How may we know whether we hunger after and seeke first for heaven and heavenly things Answ It is long and difficult to give all the signes hereof and therefore I will lay downe a few and that shortly namely First if we desire to have a right and interest in that inheritance and that this desire be cordiall and reall then it is a good signe that we seeke it On the contrary those who are secure and doubt nothing are much to be suspected Secondly if we have tender and circumcised consciences which will not endure the least thing which God forbids it is a good signe that we long for heaven Thirdly if we seeke heavenly things as worldlings seeke earthly that is spare for no paines for the obtaining thereof it is a good signe that we truely long after them Fourthly if wee labour to bee pure and holy carefully avoiding all impurity because God is pure and his kingdome pure and no impure thing can come therein it is a signe that wee hunger after heaven Fifthly we may know this by our contempt of the world for the high esteeming of heavenly things and the despising of earthly goe together Tanto quisque minus dolet quod defint aeterna quanto magis gaudet quod adsunt temporalia qui minus dolet quod desint temporalia certius expectat ut adsint aeterna u August de contem mundi By how much the more a man mournes for the losse of temporall things by so much the lesse he greeves for the lacke of spirituall And on the contrary by how much the lesse a man is troubled for the lacke of earthly things by so much the more he is assured of the enjoying of heavenly Quest 3 What meanes must we use for the obtaining of heaven Answ 1 First learne and labour to be humble for such shall be raised unto honour Mat. 5.3 Philip. 2.7 9. c. Answ 2 Secondly labour for Christ for he is the way that leades thither John 14.6 Answ 3 Thirdly labour to bee pure and to abstaine from sinne for onely those who are washed are admitted into this kingdome Revel 7.9 14. Mat. 5.8 Psal 119.1 Answ 4 Fourthly be diligent in hearing reading and learning of the word of God Mat. 7.24 John 5.39 Rom. 16.25 For I. The word doth demonstrate and hold forth Christ unto us Heb. 1.1 II. God hath ordained the Ministerie of the word for this end that we might thereby
against God or Man shall none therefore enjoy this kingdome of God Answer There are three sorts of sinners namely First proud malicious obstinate and wilfull sinners who sinne against God with an high stiffe and a brazen face and a hand neck and an Adamant heart Secondly sleepy and secure sinners who although they sinne daily yet they lull themselves asleepe with the divels lullaby unto Eve thou shalt not die at all and thus through a bald and blind presumption and perswasion shake of all feare of punishment Thirdly there are humble and contrite sinners who sinne and sigh for their sins yea pray unto God with teares in their eyes and sob in their soule for the pardon of their sinnes These sinners and these onely shall be saved but the other who wilfully willingly and wittingly remaine in their sinnes shall never be made partakers of the kingdome of God or of Christ This appeares thus I. It is the condition of comming unto him to be holy and righteous in life to him who orders his conversation aright will I shew the salvation of the Lord Psal 50.23 And therfore those who are wicked and so remaine can never be saved II. Wicked men are not acceptable unto God but rather an abomination unto him y Psalme 1.5 and 5.5 And therefore he being the King and only giver and disposer of this kingdome will never give it unto those whom he hates III. Christ the authour of salvation is not acceptable unto them they thinke his yoake heavie and his saying hard John 6.60 and they neither can endure nor will submit unto his behests For First sinne is sweet and pleasant unto them and they will not leave it though Christ bid Secondly to professe Christ openly and to deny themselves is as bad as death it selfe and therefore they will not yeeld thereunto Thirdly Christ requires that they should blame and condemne their former wicked life this they are ashamed to doe and therefore refuse it Wherefore Christ the corner stone being unto them a stone of offence they must needes perish For hee will be a Saviour unto none but onely to those unto whom he was a King Section 5 § 5. And his righteousnesse or the righteousnesse thereof Question 1 What is the meaning of these words Answer Righteousnesse may bee referred either unto God or Kingdome Why is it called the righteousnesse of the Question 2 Kingdome Answer 1 First because this righteousnesse belongs only unto the children of the Kingdom that is none but the heires of heaven can shew forth this righteousnesse Secondly because righteousnesse is the Answer 2 way that leades unto this kingdome for there is a double kingdome of God namely I. Of glory in heaven this all men desire II. Of grace on earth this few desire this kingdome must bee within us a Luke 17.21 before ever we can bee made partakers of the other Why is it called the righteousnesse of Question 3 God First some by righteousnesse understand Answer 1 the righteousnesse of faith to be here meant and then the reasons of this denomination are these to wit I. Because it is freely given us of God to be our righteousnesse before him and man by any workes of nature cannot attaine unto it II. Because God will accept this obedience of Christs at the day of judgement for his elect as satisfying his justice and the rigour of the law which no righteousnesse of man can doe III. Because it is the righteousnesse of that person which is God for Christ is both God and man and though hee obeyed the law and suffered death as he was man yet that obedience was performed by that person who was also God Secondly some understand this of the Answer 2 righteousnesse of the life and conversation and as was said before I rather take this to bee the truth and the reasons why it is called the righteousnesse of God are these namely I. Because it is commanded prescribed and injoyned by God II. Because by this righteousnesse we imitate our God 1 Pet. 1.14 15 17. III. Because this righteousnesse leades unto God § 6. And all these things Section 6 What is meant here by all things Question 1 First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is not to Answer 1 be understood Completivè sed distributivè of every particular and numericall temporall blessings but of all sorts of needfull things yea it is not to be extended unto the great things of this life but onely unto foode and raiment and necessary things Reade verse 25.31 of this Chapter and Proverbes 30.8 and 1 Tim. 6.8 Secondly the indefinite phrase all Answer 2 things doth shew that God is ready and prepared to give us all things whatsoever wee stand in neeede of Question 2 What may we learne from this bounty of the Lord Answer The consideration of this bounty may teach us these things namely First to beware of sinne whereby wee doe displease and offend our God Secondly to depend wholy upon God both for foode rayment and protection in the sober use of lawfull meanes Thirdly to seeke for the helpe and succour from God in all distresse want who is very bountifull Jam. 1.5 Fourthly to love so bountifull a God and to inforce our hearts to all duties and expressions of love towards him Fifthly to bee thankefull unto God for all the good things we enjoy for whatsoever wee have comes from his bountie Psal 116.12.13 Sixthly labour continually in heart and life to walke worthy of God and to please him in all things being fruitfull in all good workes Colos 1.10 b Perkins sup Question 3 What is the summe of this promise made here by our Saviour Answer That the children of this kingdome righteous and holy men Observat shall lacke nothing that is good for them Reade for the proofe hereof Psal 23.1 and 34.8 c. and 37.3.22 Proverbs 10.6.7.8 For the better understanding of this answer observe these three things namely Note 1 First that there are three sorts of good things Temporall Spirituall and Eternall our Saviour here speakes onely of the first and therefore I speake not here any thing of the rest Note 2 Secondly that the Lord hath alwaies in a readinesse to give his children whatsoever they want although he doe not alwaies give assoone as ever they stand in neede Oh how great saith David is thy goodnesse which thou hast laid up for them that feare thee c Psal 31.19 reposuisti that is God hath treasures alwaies laid up for his children although they doe not alwayes actually possesse them Note 3 Thirdly good things are given two manner of waies by God namely I. Generally and Permissively and thus hee gives good temporall blessings to the wicked II. Ex beneplacito out of love or as arguments and pledges of his favour and thus hee gives good things to the righteous And of these the text speakes Obiection 1 It is here against the former answer objected that David
comforted and encouraged to walke on cheerefully in the waies of the Lord. II. God gives good things unto the righteous for the instruction of others that they may bee invited chearefully and willingly to undertake the worke of the Lord who so graciously rewards the worke of his servants Fifthly the righteous shall have heaven Answer 5 therefore much more the earth if God freely bestow the greater and more excellent things upon them then hee will not withhold the lesse worthy from them Answer 6 Sixthly the righteous have Christ therefore in him they shall have all things according to that Romans 8.32 Hee that spared not his owne Sonne but delivered him up for all how shall hee not with him also freely give us all things For earthly things are the pendents and appartenances of spirituall and therefore goe along with spirituall yea they are a part of Gods covenant with his children for hee hath promised that if they will but serve him faithfully and sincerely hee will take care both of their bodies and soules Reade 1 Corinthians 3.21 Leviticus 26.3 c. Deuteronomie 28.1 c. Psalme 81.13 c. Malachi 3.10 and 1 Timoth. 4.8 Answer 7 Seventhly it appeares that righteous and holy men shall lacke nothing that is good because I. They are the children of God II. The members of Christ III. And God loves them as a Father doth his children First righteous and holy men are the children of God the Lawyers observe that there are foure sorts of sonnes namely I. Some are naturall and legitimate to wit borne in holy wedlocke Thus Christ is Gods naturall Sonne II. Some are legitimate but not naturall these are adopted Children and were called by the Jewes Asuphim Collecti from Asaph Collegit Congregavit Psalme 27.10 When my Father and my Mother forsooke mee then the Lord gathered me Thus the righteous are the children of God by the grace of Adoption III. Some are naturall and not legitimate as those who are borne of harlots but not of common strumpets and these are called Nothi Bastards Thus wicked men are the children of God by the grace of creation And are called Bastards and no sonnes Heb. 12.8 IV. Some are neither naturall nor legitimate as those who are borne of common harlots such a one the Hebrewes called Mamzer and the latines call him Spurium and the Lawyers call such Iucertos quia incerto patre sed certa matre because although the mother was knowne yet the true Father was not And such as these might not among the Iewes enter into the congregation And thus we see that righteous men are the children of God by Adoption and therefore their Father will not see them want Secondly they are the members of Christ and therefore they shall lacke nothing all things being given unto him by his Father for the good of his brethren Thirdly God loves the righteous as a Father his children and therefore wlll not suffer them to lacke Esay 49.15 For we know that a loving and naturall Father I. Loves his child more then his riches and therefore will not spare them from him So our God prizeth and valueth all those who are righteous above all earthly things II. A Father doth protect and provide for his child to his power and so will God for the righteous as he hath promised in this verse What is the reason that some of Gods Question 5 children lacke not withstanding this love and power of God First sometimes the reason is because Answer 1 they love and desire temporall things too much yea oftentimes the love of the world is not thorowly crucified in their hearts And therefore God in love and mercy towards them withholds them least in stead of bread he should give them a stone Secondly sometimes the reason is Answer 2 because they seeke temporall things more then spirituall the righteous oftentimes are more sensible of temporall wants then Spirituall and grieve more for the lacke of externall things then internall and use more meanes and with more fervor for earthly then heavenly things and therefore it is just with God to deny and withhold them untill they have learnt to discerne betwixt things that differ and prize every thing according to his worth Thirdly sometimes the reason is because Answer 3 they are not profitable unto them but rather hurtfull Fourthly sometimes because they are Answer 4 not necessary God otherwise providing for them Who doe not aright adhere and Question 6 trust unto the divine providence of God First those who dare trust God with Answer 1 their soules and the things thereto belonging but distrust him for their bodies and temporall things Secondly those who dare trust God Answer 2 for temporall things of small moment but distrust him for great The lesser things of their body they will trust in God for but for greater they will trust to themselves Thirdly those who in great danger Answer 3 and distresses have recourse unto wicked meanes Fourthly those who murmur Answer 4 grudge and repine in their wants and disasters Answer 5 Fifthly those who doe not in all things certainely trust unto God for it is a degree of infidelity and an injurie unto God not to trust him for whatsoever we lacke For I. The nature of faith is to be sure and certaine and to apprehend an interest even in temporall things they being a part of Gods covenant as was shewed before II. Faith is founded upon the truth fidelity promise and particular providence of God who governes all things and therefore it should bee firme trusting God in all things II. Faith is not led by sense for those are opposed wee walke by faith not by sight 2 Corinthians 5.7 and therefore faith should beleeve without meanes according to that Romans 8.24 For wee are saved by hope but hope that is seene is not hope for what a man seeth why doth hee hope far And 2 Corinthians 4.18 Whilt wee looke not at things which are seene but at the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Wherefore let us learne to be righteous and confidently to rely upon the promise and providence of God and wee shall then want nothing which the Lord sees and knowes to bee requisite for us Question 7 What may the righteous confidently beleeve Answer 1 First that the Lords eye is alwaies upon them and he sees all their wants and miseries Answer 2 Secondly that the bowels of his mercy and of his compassion yerne upon them and hee loves them Answer 3 Thirdly that God is infinite in wisedome and sees what is profitable for them both for the present and future time Answer 4 Fourthly that God will protect them from evill or from the evill of evill Answer 5 Fifthly that God will provide for them what he sees good in his good time Answer 6 Sixthly the righteous may boldly beleeve that a sure hope and confidence in God
St. John saith To as many as received Christ God gave power to be called his children that is to as many as beleeved in his Name John 1.12 and againe God sent Christ into the world that as many as beleeved in him might be saved John 3.16 2. To waâ—ke in faith is to fructifie in love for faith workes by love Galath 5.6 3. To walke therefore in this strait way is to beleeve in Christ and to adhere unto him as that we oblige our selves in all things to observe and obey his will in holinesse and uprightnesse (k) Luke 1.75 Quest 3 Why is this way of piety strait and narrow Answer 1 First because it doth not permit men to walke after their owne hearts lusts but confines them to the word of God as a rule for them to walke by and by which they may be taught how to refraine from every evill way and to mortifie and crucifie every corrupt carnall lust Now this is durus sermo a hard saying to flesh and blood and therefore this way is truly in this regard called strait Answer 2 Secondly because when a man might by following the evill example and wicked customes of the world attaine unto honour and riches and pleasure he is gainsayd and prohibited by the word and not permitted to use those things which he possesseth as he list himselfe but according to the direction and prescription of the word of God Men naturally and commonly thinke that what they possesse is their owne and that they may doe what they will with it And therefore this is a hard saying that men must be carefull how they use what they have according to the prescription of God and in this regard also this way is strait Answer 3 Thirdly this way is called strait because there are but few who walke therein and those few seeme to be very miserable 1 Corinth 15.19 Answer 4 Fourthly the world contemnes derides hates and persecutes those who walke in the way and therefore it is called strait Quest 4 How is this way of piety strait and narrow Answer 1 First some say because Christ onely is this way Many men have many wayes unto heaven to wit some by philosophicall goodnesse some by voluntary religion and will worship some by the workes of the Law but we have but one way onely and that is Christ Indeed Christ is the onely way but yet he is not via stricta sed via lata not a strait way but a broad For the true understanding of this marke these particulars 1. Christ is a broad way in respect of his omnipotency and power For all power was giuen unto him both in heaven and in earth Math. 28.18 And therefore being of unlimitted power hee can doe what he will and save whom he will 2. Christ opened the Kingdome of heaven to all beleevers (l) Cantic Ambros Te Deum and therefore in this regard also hee is a broad way 3. Christ fulfilled the whole Law for us and tooke all the stumbling blockes out of the way yea hee was made sinne for us that so in him our sinnes might be done away And therefore in this respect also Christ may be called a broad way 4. In respect of the condition Christ may indeed truely be called a strait way for hell receives all sinners and uncleane persons whatsoever both those who swell with pride and those who are infected with the leprosie of impurity but Christ onely receives those who are naked and stripped from all trust and confidence in their own workes and truly depressed with humility and godly sorrow of heart and who are also pure in life Act. 10.14 And in this respect Christ is a straitway because he exacts strict obedience at our hands Secondly this way of piety which leades unto Answer 2 felicity is called strait in a double regard to wit 1. In regard of the obscurity thereof because it is hard to find F. 2. In regard of the difficulty thereof because it is hard to walke in when once it is found G. First the way unto heaven is strait Respectu obscuritatis in regard of the obscurity thereof because Observ 1 it is so hard to find out that few can find it As if our Saviour would say the way to life eternall is unknowne to the naturall man and so obscure that by nature he can never find it out 1 Corinth 2.14 How doth it appeare that this way unto heaven Quest 5 is not obvious and conspicuous unto flesh and blood First it is evident by the guides and conducts Answer 1 that leade thither For the better taking up of this answer observe that God gave to the Israelites when they were to travell through the wildernesse to Canaan three guides namely Moses Aaron and Miriam 1. Miriam was the meanest of the three for she was a woman of the infirmer sexe and shee murmuring against Moses was stricken with leprosie 2. Aaron was the second guide but in some things he proved a blind guide to them for he set up a golden Calfe before them 3. Moses was the third and best guide but hee could not bring them to Canaan for it was Joshua who brought them to their rest Thus there are three guides which direct men in this world namely First corrupt nature or Natura non suscitata that is nature not wakened or stirred up by learning this guide is but like unto Miriam and oftentimes it murmureth against Moses the Law of God Secondly Ratio suscitata reason wakened and stirred up and somewhat refined by learning and humane sciences yet this is but a blind guide and oftentimes it murmureth and repineth against Moses as well as leprous Miriam Thirdly the Law of God which sheweth us the way to Canaan and our eternall rest but it is impossible that the Law should save us for that is the worke of our spirituall and heavenly Ioshua Romans 8.3 Secondly it is evident and apparent by the wayes which leade unto life Here observe That the wayes which leade unto life are these namely First the Knowledge of the word and law and testaments of God for they are conjoyned Isa 8.16.20 and 51.47 But naturall men are ignorant of the Law of God and the way of the Lord they have not knowne Answer 2 Secondly to receive and embrace the word of God John 5.24.39 and 2 Timoth. 1.10 and 3.16 but wicked and naturall men contemne and despise it Answer 3 Thirdly the knowledge of God This is life eternall to know thee John 17.3 that is the true knowledge of the true God is the way unto life but naturally men are ignorant of the true God Answer 4 Fourthly the love of God and godlinesse none can bee saved who doe not love God and religion and therefore meere naturall men cannot come thither because they are enemies to God religion goodnesse and reprobate unto every good worke Rom. 8.6.7.8 Experience showes most plainly how averse nature is unto religioÌ„ God even
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
watch for him and sleepe not those who hunger after him but doe not unwillingly or impatiently brooke his delay 2. Those who rejoyce in him and not those who delight themselves in the world 3. They that worke righteousnes that is doe not good now and then but make it their worke 4. They who remember the Lord in their wayes or in his wayes that is not those who remember the Lord in the wayes of sinne and when they commit evill thinke upon him as a Judge who will punish it but those who remember the Lord in their wayes possessing their hearts always with an apprehension of his presence and having the God of Jacob alwayes before their eyes Or those who remember the Lord in his wayes that is walke continually in the wayes of the Lord calling him to minde as a liberall rewarder of the workes of his children And therefore we should from the bottome trie our selves by the signes laid downe in these two verses whether we patiently and constantly wayte for the Lord or not whether we rejoyce in the Lord above all other created delights whether wee worke righteousnesse incessantly and whether wee alwayes remember the Lord our God not onely as a just Judge who will punish sinne but as a pure God who cannot endure sinne and a gracious God who will abundantly reward the sincere obedience of his servants Thus we have heard the first cause why our Saviour here saith Strait is the way which leades unto Life and not which leades unto Heaven because true life is the end of this strait way I Secondly it is said here which leades unto life to teach us that this mortall life which wee Observat 2 live on earth is not worthy to be called life heaven onely being the true life Or that this naturall life is not true life the eternall onely being absolutely called life How doth this appeare that this life is not true Quest 4 life First from Scripture where 1. Affirmatively we may see that spirituall and Answer 1 eternall life is the true life as John 11.4 and John 5.24.26 and 6.33.35 and 10.10 and 20.31 Rom. 5.17.18 and 2 Cor. 5.4 2. Negatively we may see that this naturall life is not true life as Joh. 3.36 and 6.53 Heb. 13.14 Secondly from the names or things whereunto it is resembled as for example Answer 2 1. It is resembled sometimes to dust as Genes 3.19 and Psal 103.14 2. Sometimes it is likened to smoke as Psalme 102.3 3. It is compared sometimes in regard of the brevity of it to a hand-breath as Psalme 39.5 4. Sometimes it is resembled to the grasse and flowers of the field as Esa 40.7 Job 14.2 and Psal 102.3.11 and James 1.10 5. It is said sometimes to be like a shadow as Psalme 102.11 and 109.23 Job 8.9 and 14.2 6. Sometimes it is compared to a sleepe Psalme 90.5 sometimes to a vapour Jam. 4.14 sometimes to a thought Psal 90.9 Answer 3 Thirdly it appeares that this naturall life is not the true life by the nature of this life For 1. This life is full of evils having in it more gall then honey more sorrow then joy more evill then good There is to be gathered in India Arabia and the Holy-Land a certaine hearbe of an extraordinarie sweet smell with leaves broad fat and juicie which being pressed yieldeth both Aloes and honey but more Aloes then honey from whence this Metaphoricall Proverbe was used Quod plus molestiae quam voluptatis gignit it is more troublesome then profitable thus Juvenal saith an evill wife hath more of Aloes then of honey and Plautus saith most truely that the life of man tasteth more of Aloes then of honey 2. This life is full of labours and paines man being created unto labour Job 5.7 Eccles 1.8 If the King should bestow upon one of his Favorites one of his stately Palaces charging him to keep it in repaire the Favorite could not but take it as a great favour and esteeme the gift highly in regard of the giver but in regard of the care cost trouble and paines which he must be at in the dressing repairing and maintaining thereof hee had better be without it So this life is to be esteemed in regard of the authour and giver thereof but in regard of the labours and evill which it is fraught withall it rather deserves to be layd aside then retained to be lost then found 3. This life is but a pilgrimage unto death and every day wee come neerer our journeyes end then other and therefore it may better bee called death then life as followes by and by 4. In the best sort of men this life is but a pilgrimage unto true life where there is perfection of felicity Genes 47.9 and Hebr. 11.13 and 1 Pet. 2.11 and therefore it cannot truly be called true life it selfe Answer 4 Fourthly it is cleare that this naturall life is not true life even from the division thereof Here observe that there is a threefold life namely 1. Naturall this is falsely so called because it is common unto brute beasts 2. Spirituall this is Typically so called because it gives unto us hope of true life Ephes 2.5 And therefore is onely life in hope 3. Eternall and this onely is truly called life because true life consists in the perfection of the soule to wit in eternity Quest 5 Whether hath the naturall man life in him or not Answer No but is dead Here are two things briefly to be shewed namely First that naturall men have no true life in them their life being either 1. The life of brute beasts which consists in the delights of the belly and in satisfying carnall appetites Or 2. Worse consisting in gluttony revenge drunkennesse murder and the like Or 3. Foolish unconstant vaine consisting in the delights of honours riches and pleasure Secondly that naturall men are dead untill they be changed and regenerated and that in this regard 1. They are dead in understanding for now they cannot take up spirituall things 1 Cor. 2.14 2. They are dead in quiet for now there is no peace at all to them so long as they are naturall There is no peace to the wicked saith my God Esay 48.22 3. They are dead in comfort and spirituall joy the holy Ghost being given unto none but unto those who are spirituall 4. They are dead in purity being altogether corrupted with sin uncleannes which hath covered them as a garment both in body and soule 5. They are dead in regard of spirituall societie being strangers from God and from the Common-wealth of Israel Ephes 4.18 6. If this life be not the true life then who Quest 6 erre concerning it Answer 1 1. First those who so highly prize this life that is either 2. Neglect life eternall for it preferreth that before this the body before the soule the pleasures of this transitory life before the joyes of the eternall Or 3. Set up their rests here oh who would
thus Mercy and anger are called the two armes of God Ergo similes ex se dignoscuntur mutuò Stapleton And therefore the knowledge of the one will helpe us to the understanding of the other Now eye hath not seene nor care heard nor ever entred it into the heart of man once to imagine the joyes that God in mercy hath prepared in heaven for the righteous man 1 Corinth 2.9 And on the contrary eye hath not seene nor eare heard nor ever entred it into the heart of man once to conceive the torments that God hath in his just anger and indignation prepared in hell for the wicked and ungodly man Ninthly this appeares from the names given unto Answer 9 both sorts the Righteous are called vessels of mercy and therefore they shall bee filled full of all joy and felicity the wicked are called vessels of anger Rom. 9.22.23 and therefore they shall bee filled to the brimme with anguish and sorrow To the righteous in heaven shall bee given good measure pressed downe shaken together and running over (f) Luke 6.38 of joy and happinesse And To the wicked shall bee given in hell great measure pressed downe shaken together and running over of paine and torments And therefore of all griefes this is the greatest Tenthly the torment of hell is the consummation Answer 10 very complement of all punishments in regard whereof all other paines and sorrowes are light and easie Lastly a mortall body is not capable of such torments Answer 11 neither could possibly endure them the insufferablenesse of such paines would cause the heart of a mortall man to die within him and his very spirits to faint and faile him And therefore of all other torments this must needes bee acknowledged to bee the most extreame and excessive Wherefore let us daily so meditate thereof that wee may learne to escape and avoid them Where is hell Quest 3 Certainly Answer the Fathers did conceive that it was in the bowels of the earth yea Christ and the holy Scriptures speake of a Descent unto hell in opposition unto heaven And therefore wee may as well doubt whether heaven be above us as doubt of hels being beneath us Whether is this fire of hell a materiall fire or not Quest 4 Certainely as the joyes of heaven Answer so the paines of hell are above our apprehension and imagination but yet without doubt there is materiall fire in hell because the body which here on earth sinned is there in hell to bee tormented and punished What are these insufferable torments which Quest 5 wretched and wicked soules shall endure in hell for ever First the Monks dispute and affirme much of Answer 1 these torments which I here omit Secondly the holy Scriptures shew forth unto us Answer 2 two sorts of punishments Namely First of sense to wit sorrowes either in Body which are signified or expressed by fire V. Soule which are signified or expressed by gnashing of teeth W. Secondly of losse to wit an excluding and extruding out of heaven never to have any place or portion or inheritance therein X. V. First there is Poena sensus the punishment of sense which is first Dolor corporis the paine and anguish of the body I cannot better expresse nor more fully illustrate this torment then thus 1. Let us meditate remember the most grievous paines and tortures sicknesses the mortal body of man is subject unto whether head-ach or tooth-ach or collicke or stone or gout or whatsoever Then 2. Let us suppose all these to bee in one man at once and that in extreame manner Then 3. Remember that the least paine and torment which thou shalt suffer in thy body in hell will be greater then the greatest yea then all these And 4. Meditate upon the eternitie of these torments and remember that thy body must not bee subjâ—ct unto them onely for ten or twenty or thirtie or forty or fiftie yeares but for ever and ever world without end Secondly the next thing which here begges our most serious consideration is Dolor animae the internall paine and anguish of the soule which farre exceeds the former torments which are inflicted upon the body Here three things are to bee ruminated upon namely 1. In the beginning there is a horrible expectation of some unsupportable misery At the day of judgement the heart will presage such terrible thiâ—gs that it will crie to the mountaines and to the hills to cover it from the dreadfull face of the irefull Judge Reade Psalme 50.2 Isa 13.9 Ioel. 2.2 Abac. 3.9.10.16 For to the wicked First the face of God is terrible the poore soule sees that it is a fearefull thing to fall into his hands (g) Hebr. 10.31 because hee is a consuming fire (h) Hebr. 12 29. Secondly hence the frighted soule will crie Oh where shall J hide mee from the face of this angry God If Balthazar 's knees smote one against another when hee saw but a hand writing against him Daniel 5.6 c. How will that poore wretch tremble that sees the angry face of God frowning upon him Yea Thirdly hence hee will wring his hands and with bitter tears crie out oh how wretched and miserable am I now become that cannot appease the Lords anger nor pacifie his wrath Thus wee see the beginning is miserable let us now therefore proceed and consider whether the feare bee greater then the danger or the evill every way answerable to the feare and fearefull expectation 2. After this dreadfull presage of mourning followes nothing else but perpetuall lamentation For then continually these things will come to their remembrance to wit First all the sinnes that ever they committed in all their lives Secondly the time of grace which they neglected and lost and trifled away and the ofers of mercy which they contemned and despised Thirdly the eternitie of the misery which they have acquired for every moment the miserable soule will call this to minde Thus am I tormented and thus shall I bee tormented for ever and ever And hence comes those double clamours ve vae woe is me woe is me that ever I was borne If ever thou hast I speake here to the wicked been drowned or drenched in desperate teares wishing for nothing so much as the medicine of death to ridde thee out of thy horrid feares yea in thy desperation hast gone about to shorten thy dayes either by poyson or knife or halter or the like thinke but how great the horrour of thy conscience then was and yet how little it is in comparison of that horrour of soule and conscience which thou shalt feele in hell For First the eye of the understanding is more quicke fighted there then it is here and can more fully conceive of and apprehend the misery which is measured out and allotted unto it to suffer then now it is able And Secondly the sight thereof causeth all hope of mercy to fade and fall to the ground And therefore
Answer 1 be made partakers of the word and therefore the Spirit pronounceth The feete of those blessed who bring the glad tidings of peace Rom. 10. Secondly but it may be unto a people a heavy Answer 2 judgement For 1. The word it selfe will condemne those who have enjoyed it but not rejoyced in it neither beene obedient unto it Ezech. 2.5 2. The word shall be taken away from those in judgement who will not obey it Acts 18. The Apostles shake the dust off their feet and depart and Acts 19.9 Paul separates the Disciples and sends them away And this from whom the word is taken becomes thus twise miserable for First they are deprived of the word which is a treasure more to be prized then all the world Secondly the word being once taken away all judgements both temporall and spirituall will certainely follow 3. Those unto whom the word was never preached shall be punished lesse then those amongst whom it hath beene Tyre and Sidon shall be more favourably dealt withall then Capernaum at the day of Judgement and therefore it is evident that the word accidentally may be unto a people a heavy judgement 4. The more grace and favour God hath shewed unto any nation or people the greater and more heavy shall their condemnation be if they despise or slight the word Capernaum was lift up unto heaven by reason of the mercies and meanes offred unto her Math. 1. â—â— but because she made not such use of them as she ought she was therefore plunged the more deepe into hell And thus it is cleare that all are not happy who enjoy the word but some thereby become much more miserable Who are made more miserable by the word First those who onely receive it Capernaum Quest 4 receives the word Nazareth refuseth it and the Answer 1 Galathians receive Paul Galath 4. and yet become enemies unto him Secondly those who heare it but beleeve it not Hebr. 4.2 Answer 1 Thirdly those who say unto the Prophets prophesie not and forbid Ministers to preach Answer 3 Fourthly those who neither are allured by the promises nor terrified by threatnings of the word Answer 4 of God 2 Chronic. 36.16 Fiftly those who are weary of the word and beginne to loath it Malach. 1.13 Certainely Answer 5 it had beene better for all these not to have enjoyed the word at all How may we know whether we make such good use of the word that we may be assured it is blessed Quest 5 unto us Examine these things viz. First Answer dost thou heare the word of God with contrition and compunction of heart like those who were pricked in heart Acts 2.37 or those who cryed out What shall wee doe Luke 3.11 Secondly dost thou heare the word with joy as Samaria did Acts 8.8 Thirdly dost thou grow up and encrease both in knowledge and mortification and faith and all graces by the word 2 Thes 1.3 Fourthly dost thou with a full purpose of heart continue and persevere both in hearing obeying of the word of God without wearinesse or irksomnesse Certainely these are signes that we are better by the word and it blessed unto us Section 2 § 2. There came a Centurion unto him Quest 1 What was this Centurion in regard of his quality Answer He was a man of great power for the better understanding of this observe these things First a Centurion sometimes was a Captaine over fifty as 2 King 1.9 Secondly sometimes a Centurion had the governing and leading of 128. men Thirdly the ordinary Centurion was Captaine over 256. men Alex. ab Al. 350.6 Fourthly the Souldiers every morning went to the Centurions Tent to salute him Alex. ab Al. 359.8 Luke 7.3 Fiftly this Centurion was above the Elders of Israel as appeares by his sending of them to Jesus and yet he humbles himselfe to Christ as followes afterwards to teach us that not onely poore and base people but the greatest Potentates must humble themselves to Christ Quest 2 What was this Centurion by nation Answer He was a Romane not a Jew now salvation was of the Jewes Rom. 3.2 and 9.4 But yet wee see Christ respects him Ephes 2.14 to shew that the partition wall was now broken downe and that God was not onely the God of the Jewes but of the Gentiles also Acts 10.34 and 13.26.47 and 22.21 Section 3 § 3. Came unto him The Centurion came not himselfe unto Christ but came onely by messengers Luke 7.3 that is by the Elders of the Jewes who were his Intercessours Comestor And hence the Papists urge the necessity and warrantablenesse of the intercession of the Saints unto Christ for us Objecting Objection 1 many things Eliphaz bids Job call upon the Saints Job 5.1 therefore it is lawfull to doe it Answer 1 First Eliphaz is reproved by God for not speaking the thing which was right Answer 2 Secondly and I rather thinke that Eliphaz derides in that place then commands such invocation Object 2 The Angels rejoyce at the conversion of a sinner Luke 15.10 therefore they know what is done Answer 1 here on earth by us First the Angels are ministring spirits for our good and not the Saints wherefore it followes not the Angels rejoyce at our conversion therefore the Answer 2 Saints are to be prayed unto Secondly the consequence also is false another way They know what is done by us therefore they Objection 3 unto are to be invocated followes not The Saints pray for us therefore we may pray Answer 1 unto them First for the Antecedent I grant that the Saints pray in generall for the accomplishing of the body of Christ and the gathering together of the Answer 2 Saints Secondly for the Consequent I say it is false they pray thus in generall for us therefore wee in particular and for particular blessings may pray unto them followes not See before Math. 6.9 Object 4 The Saints see in the face of God all our wants Math. 18.10 Therefore wee may pray unto them for particular blessings Answer The Antecedent is false for they see the face of God and therein all fulnesse of joy but this is nothing unto the world or unto the things done therein Dives in hell prayes unto Abraham Lu. 16.23 First this is but a Parable and no reall history Object 5 Answer 1 Secondly Dives prayes but prevailes not neither Answer 2 obtaines so much as a drop of cold water and therefore this is but a poore Argument Thirdly the scope of the Parable is to shew that Answer 3 after death wicked men shall not obtaine the least mercy from God Fourthly the Papists say that Abraham was in Answer 4 Limbo not in heaven and therefore this example will not availe them at all Dives in hell prayed to Abraham in Limbo Patrum therefore the children of men on earth may pray to the Saints in heaven this followes not The Papists distinguish here saying that here is a double Mediation viz. First of
and hee goeth unto another come and hee commeth and to my servant doe this and hee doth it And therfore I know that sicknesse and death will much more obey thy word and if thou say to the palsie depart it will depart and to health returne it will return o Pareus s p. 676. Vers 10 VERS 10. When Iesus heard it hee marvelled and said to them that followed verely I say unto you I have not found so great faith no not in Israel Sect. 1 § 1. I have not found The phrase here of not finding doth denote a seeking from whence two things might be observed viz. First that Christ doth search diligently and mark all our actions Observ Secondly that Christ doth expect and look for faith from us of the first only in this place viz. Quest That although God be in heaven yet hee beholds marks and observes all our actions Quest 1 How doth this appear Answ 1 First most clearly from these places of Scripture Iob 34.21 Psalme 14.2 and 33.13.14 and Prov. 5.21 and 15.3 and Ierem. 32.19 And Answ 2 Secondly because nothing can hinder his sight here observe that many things may hinder man from seeing but nothing can hinder God as for example I. A veil or covering hinders men from seeing of things but all things are open unto the eyes of the Lord and from his sight nothing is covered II. Absence of a thing hinders a man from the sight therof but all things are alwayes present with and before God because he is every where III. A multiplicitie of objects hinders a man and that three manner of wayes namely either First it hinders his sight a man that hath many objects to behold cannot see them all together but God sees all things at once Or Secondly it hinders his observation for he who hath many objects to looke upon can observe nothing diligently or at least his observation is so much the lesse but God observes all things that are done at once as diligently as if his eye and mind were intent but upon some one particular action Or Thirdly it hinders his remembrance a man that hath many things to behold doth easily forget many things because one thing drives out another But God forgets nothing at all having Rowls and Records in heaven wherein all things are writ that are done on earth § 2. Tantam so great faith Sect. 2 Our Saviour seems here to imply that he had found faith in some Israelites and although it was much lesse then the Centurions faith yet he did not reject it Teaching us That God doth not reject Infants Observ and those who are weak in faith Matth. 12.20 and 19.14 True it is that wee ought to be First Ardentes zeh hot through true zeale as Elias Christ and Paul were And Secondly Lucentes vita pure and immaculate in our lives and conversations Mat. 5.16 Phil. 2.15 Yea Thirdly Fortes constantià strong resolute and perseverant in the practice of Religion Colos 1.25 and 1 Pet. 5.9 Yet Christ passeth by and pardoneth many sins in us and beareth with many infirmities not rejecting us because we are weak in faith And therefore tender consciences may here find comfort in a three-fold distresse to wit I. Art thou dejected and in heavinesse because thou hast been a great sinner then remember that such were Mary Magdalen and Zacheus and the thief and many Publicans unto whom Christ shewed mercy And therfore hee will bee gracious also unto thee if with them thou dost repent and beleeve II. Art thou dejected and drenched in tears because thou art weak in faith then remember that Christ hath promised that hee will not breake bruised reed nor quench the smoking flaâ— III. Art thou cast down because thou art weak in sanctitie and obedience then remember that Christ hath promised to give thâ—e life and light Ephes 5.14 and to cure all thy infirmities Psalme 103.3 And to prune thee and enable thee to bring forth much fruit p Iohn 15.2 What doth God require of us unto this comfort Quest 1 First that we have a good foundation viz. a Answ 1 sincere heart within Secondly that wee endeavour and strive unto Answ 2 perfection not acquiâ—scing in any degree of grace received but labouring that we may grow from a weak faith to a strong from a small faith to a great How is there a greater faith and a lesse or in Quest 2 whom First sometimes in divers men thus the time Answ 1 was when Peters faith was greater and Thomas his faith lesse Secondly sometimes in the same man but at Answ 2 divers times faith is greater and lesse Thus sometimes Paul saw clearly sometimes but in a dark speaking 1 Cor. 13. Our faith is more quick sighted at one time then at another Thirdly there are divers degrees of faith as of Answ 3 age sometimes we are Infants and weak sometimes men of ripe years Thomas his faith at first was very weak but afterwards a strong and comfortable applicative faith Reade 2 Cor. 10.15 and 2 Thessal 1.3 and Ephes 1.13 Sect. 3 § 3. Fidem so great faith Observ Wee see here that it is faith which the Lord principally looks after and respects as also Mat. 9.22 and Marke 25. Quest 2 Who here deserve blame and reproofe Answ 1 First those who care not for this excellent grace of faith which Christ so highly esteems Luke 18.8 Answ 2 Secondly those who presume and erre concerning the faith saying Let us sinne that grace may abound Rom. 6.1 Answ 3 Thirdly those who are carelesse in examining the truth of their faith trusting to some false and deceivable signes Quest 3 What is true faith Answ It is a certain perswasion of the love of God given unto us from the Holy Ghost by the word wherby being changed and renewed into a new creature wee have Christ dwelling in us and leading us unto every good worke First faith is a certain perswasion as appeares Rom. 8.38 Heb. 10.22 Secondly it is given or wrought by the Holy Ghost as is clear from Rom. 5.5 and Ephes 1.18 Thirdly the Holy Ghost works faith in us by the means and ministerie of the word Iohn 17.10 Rom. 10.17 Fourthly the Holy Ghost having by the word of God wrought faith in us hence we are renewed and changed into new creatures Iohn 1.12.13 and 2 Cor. 5.17 Fifthly wee being renewed and our hearts cleansed Christ vouchsafeth to dwell in us as is evident from 2 Cor. 6.16 and 13.5 and Galath 2.20 Ephes 3.17 Revelat. 3.20 Sixthly Christ dwelling in us our faith becomes an active and operative faith Gal. 5.6 Quest 4 How is true faith known or discerned or how may wee know whether our faith be true or not Answ Let us prove our faith and measure our selves by the nature of true faith according to the description before expressed in the former Question First faith is the worke of the Holy Ghost wrought by the word And therefore all those who beleeve
souls who remains and abides with them to direct instruct strengthen counsell comfort and enlighten them all the dayes of their life Quest 7 Have the Saints no Banquet on earth are they only invited to feast it in heaven Answ The Saints on earth are frequently invited to a heavenly Banquet to wit the Lords Supper and therefore they should prepare themselve as unto a Banquet when they come thither In this feast observe these things namely First that the Table is the Table of God and therefore called the Lords Table Secondly at that Table Christ serves who gives food and dainties to all his welcom guests Thirdly the food he gives and which wee there eate is his body Fourthly the guests are the Patriarkes Prophets and Apostles for they all ate the same spirituall meat and all dranke the same spirituall drinke 1 Cor. 10.1.2 c. and Heb. 12.22 Fifthly the fruit of this feast is most weighty For it is either I. A seale unto life and salvation Or II. A testimony against us unto condemnation 1 Cor. 11.31 And therfore we had need be carefull so to prepare our selves unto this Holy Table that we may receive the pledges of love and seales of life from Christ and not arguments of our condemnation Quest 8 How must wee come unto this heavenly Banquet Answ 1 First in generall come with reverence in regard of the presence of God and Christ there Answ 2 Secondly come with conscience of thy sins and that after serious examination of thy selfe wayes and actions by the word of God Answ 3 Thirdly come with a purpose of heart to leave thy sinnes yea all sins and that for ever And that thou maist be the better enabled hereunto I. Labour to hate all sins with a perfect hatred in regard both of sin it selfe and the punishment therof looking upon it with horrour hatred fear and disdaine II. Pray fervently and heartily unto thy God that he would enable thee to leave and forsake al sinnes and preserve thee from the love of any so long as thou livest Answ 4 Fourthly come with assurance of pardon without faith nothing we do is either pleasing unto God or profitable unto our selves and therfore if wee come reverently unto the Lords Table with a sight and sorrow for our sins and a sincere purpose of heart hereafter to leave and loath them wee may build and rely upon the gracious promises of Christ who hath assured such of mercy and pardon Matt. 11.28 Answ 5 Fifthly come with thanksgiving for that is necessary at a true feast If we should rise from a feast or banquet where wee had abundantly satisfied our appetites and forget or neglect to give thankes unto God wee should be more like beasts then men more like Pagans then Christians How much more needfull and requisite then is it that we should powre forth our soules in thankfulnesse unto God for that unparalelled Sect. 4 mercy in giving Christ unto death for us § 4. With Abraham Isaac and Iacob Whether were the Patriarkes in heaven or in Quest 1 Limbo before Christ came They were not in Limbo Patrum Answ 1 The Papists to prove the contrary hereunto that they were object many things of which briefly The Prophet David prophesying of Christ Object 1 saith that hee shall lead captivity captive that is shall bring the Fathers out of their prison wherin they were detained and lead them unto heaven Psalme 68.18 First this cannot be understood of the Saints Answ 1 or Patriarkes because they were not lead into captivity Secondly the place is plainly meant of Christs Answ 2 Triumph over Sathan It is said plainly of Christ that He brought forth Object 2 the prisoners out of the Pit or Lake Zach. 9.11 Now out of hell there is no redemption and therefore the Fathers were in Limbo untill Christ came This place is urged by the most of the Papists Answ for the proof of Purgatory and cannot be meant of this Limbus which they fain for the Fathers for in Limbo Patrum was nothing but quiet and peace but in this prison mentioned by the Prophet Zachary is sorrow and paine as the Papists confesse and therefore this place as unfitly alleaged for the confirmation of the present controversie according to the opinion of their best Writers I passe by Saint Peter saith Object that Christ preached to the Spirits that were in prison 1 Pet. 3.19 c. Therfore untill Christs comming the Fathers were in Prison Having elsewhere amply to consider of this place I here leave it with this answer Answ that certainly the Apostle speakes of Christs triumph over the damned and of Noahs preaching unto those who were now in hell But the same Apostle saith that the Gospel Object 4 was preached to those who were dead 1 Pet. 4.6 And therefore the Fathers were in Limbo for who else can be meant but they The Apostle there means those who were dead in their sins Answ as is plainly perceived by the place How doth it appear that Limbus patrum is but Quest 2 a Fable By these few and plain Arguments viz. First because the Spirit Answ and soule of a good man when it departs from the body goes unto God who gave it Eccles 12.7 And this was affirmed by Solomon before Christ came Secondly because Christ would have the soules of his children to be where he is Iohn 17. Now he was in heaven not in Limbo yea he is the God of Abraham as hee saith himself elsewhere and the Text calleth the place where Abraham was the kingdome of heaven a title never given to their fained Prison or Cell And therfore the Fathers were not in Limbo Thirdly because the Scriptures speak only of two places heaven and hell Mat. 25. of two sorts of vessels of anger and mercy Rom. 9. For both Abrahams bosome and Paradise signifie Heaven as Augustine most truly affirmes Fourthly because wee and the Fathers are saved both one way and by one and the same faith hence Christ saith Abraham saw me Iohn 7. And the Apostle saith that wee and they were made partakers of the same Sacrament 1 Cor. 10.1 And therfore why should they be debarred so long out of heaven more then we Fifthly because the death of Christ was powerfull and effectuall before he was crucified hee was a Lambe slaine from the beginning of the world Revel hee is one and the same to day and to morrow and for ever Heb. 13. And all things are present with God he being immovable And therefore they were saved by faith in Christ to come as well as wee by faith in Christ already come Quest 3 Why doth our Saviour here only name Abraham Isaac and Iacob Answ 1 First because the Scriptures are wont to preferre these before others as it is often said the God of Araham the God of Isaac and the God of Iacob Answ 2 Secondly because thus Christ would avoid the occasion of novelties by only naming those who they all knew and
bad are encouraged and emboldened thereby to do the like II. Some are hurtfull unto others by their perswasion unto sin Thus many intice and perswade others unto drunkennesse adultery theft perjury lying and the like III. Some are obnoxious unto others by their scoffs and taunts whereby they deride the professours and profession of Religion And thus we see what resemblance there is between sinners who are possessed by Satan in their hearts and those who were corporally possessed Unto what sin may this fiercenesse and cruelty Quest 12 which was in these two possessed persons be most aptly resembled or applied First Chrysostom applieth it unto luxury and Answ 1 uncleannesse because that is of unbridled rage and leads men unto Tombâ— that is Stews and all manner of wickednesse and impudencie Secondly but this corporall possession may Answ 2 most pregnantly be applied unto Covetousnesse which is like a Cage of unclean birds and a very sink of wickednâ—sse Chrysostom s gives us a character of a Covetous man thus elegantly painting him out unto us We must suppose we saw a man I. Whose face is like the face of a greedy dog or ravening Wolf And II. Who had fiery eyes sparkling through rage And III. Who had teeth as sharp as a swords edge And IV. Whose mouth is a deep devouring gulf And V. Whose tongue is a venemous floud that sendeth forth streams of deadly poison And VI. Whose voice is some horrid and dismall note And VII Whose arms are two deadly dragons And VIII In whose hands are burning faggots And IX Whose belly is like a burning furnace And X. Whose feet have wings upon them Now the Father having made this man or monster doth further fain or suppose that First he kils tears and devoures all that ever he meets withall And Secondly that the fear of no Law will restrain him but fearlesly he assails all Yea Thirdly we may truly conceive the truly Covetous man to be more horrible than Chrysostom can paint or imprint by any description in our mindes And therefore beware of Covetousnesse which is the root of all evill for some seeking after riches have fallen into temptations and snares and pierced their hearts thorow with many sorrows Sect. 3 § 3. And no man durst passe that way Observ We may learn from hence That it is a dangerous thing to associate or keep company with those who are possessed with Sathan for none durst come neer unto these two men for fear of being harmed Quest How many sorts of perillous societies are there Answ Three namely First society with Sathan as Witches Magicians Sorcerers and the like have this is desperate And Secondly society with sinners in sinning This is sinfull and prohibited Psal 1.1 Diabolus tentat non solum per se sed per eos qui nobiscum l Greg. The Devill doth not onely tempt us by himself but also by those who inhabit amongst us And Thirdly society with wicked men in regard of our habitation that is when we live amongst sinners this is dangerous because evill examples corrupt good manners Vers 29 VER 29. And behold they cryed out saying What have we to do with thee Iesus thou Son of God art thou come hither to torment us before our time Sect. 1 § 1. Art thou come hither to torment us What torments did the Devils fear First some say they feared to be cast out of that Region certainly Saint Mark saith They Quest 1 besought him not to send them out of that Country Mark Answ 1 5.10 And they desire not to be hindred from doing mischief Secondly some say they feared that Christ Answ 2 would send them into hell indeed Saint Luke saith that They besought him that be would not command them to go out into the dâ—ep Luke 8.31 And without doubt they would not be captivated and incarcerated in Hell if they could help it for although they carry fire about them yet in Hell it is much worse with them Thirdly some say that they feared eternall torments Answ 3 and this uâ—doubtedly is true because they say Why art thou come to torment us before our time As though they would say We know that at the last day we shall be bound over to eternall and perpetuall torments but why commest thou to torment us before that time Fourthly some say they feared some extraordinary Answ 4 torment to be inflicted upon them in the presence of Christ Indeed in my judgment we may conceive all these for they fear and tremble and are struck with terrour and horrour and expect torments as soon as ever they behold Christ Hence then we may learn That the wicked have no other hope or expectation but of punishment and torment Observ at the comming of Christ Heb. 10.27 What torments do wicked men expect or fear Quest 2 or what torments are prepared for wicked men First for the wicked are prepared Corporall Answ 1 pains and punishment because they have sinned with the body Now this Corporall punishment is called by Saint Iude verse 7. Eternall fire It is much disputed and controverted among the Schoolmen how the Devils can be tormented with this Corporeal fire seeing they are Spirits and it is well concluded of them thus I. That in Hell there is a Corporeall fire as appears thus First because the Scriptures affirm it Mat. 3.10 and 5.22 and 25.41 Secondly because the bodies sinning against God are to be vexed and tormented by God with corporall pains II. They conclude that the Devils are tormented in that fire because Christ saith so Go ye wicked into eternall fire prepared for the Devill and his Angels Mat. 25.41 III. It being demanded how the Devils are tormented in that fire they answer They are tormented not onely First with the sight thereof Or Secondly with an imaginary apprehension thereof But Thirdly as an instrument ordained of God for that end And Fourthly ut locus locatum continens cogens Tho. supplem 70.3 corp Hell is a fiery Region or a Region of fire and therefore the Devils being contained and included therein must needs be tormented thereby Cum Dives ab igne patiatur quis neget animoâ— ignibus puniri Greg. dial 4. cap. 28.29 None must question this truth that soules and spirits are punished by fire seeing our Saviour himselfe telleth us that Dives who was in hell but in soulâ— was tormented in the flame Answ 2 Secondly for the wicked are prepared spirituall torments or vexations in mind for in hel there is anger fury madnesse sorrow feare clamour out-cries and the like As vertues and graces are most perfect in heaven so are perturbations most perfect in hell There shall be I. The conscience of sinne here wicked men perswade themselves that their sins are small but there they shall flatter themselves no longer but be horribly sensible both of the quantity and quality of their offences committed on earth against the King of heaven II. In hell the wicked shall be sensible of
the third wherof is this Lent by the Apostles was ordained and instituted to be observed to fulfill this saying of Christs When the Bridegroome shall be taken away then shall they fast First this saying of our Saviours was spoken Answ 1 only to his Apostles that enjoyed his carnall presence Secondly if the words be largely taken then Answ 2 the Montanists did come neerer to the sense then the Papists that observed the Lenton fast straight after Christs ascension Thirdly if the Papists will expound the taking Answ 3 away of the Bridegroom of Christs death then by this reason they should not fast before the celebration of the Passion but after Our Saviour in this place doth expresly teach us That there shall be a time Observ when the children of God shall weepe and mourn for the absence of Christ Iohn 13.33 and 16.16 c. and 14.3.16.19.27 Which is the fittest time for fasting because Quest 1 our Saviour saith here there shall be a time when we must fast The true time of fasting mourning Answ is when Christ is absent so saith our Saviour in this place that is First when wee are under some temporall scourge and chastisement Secondly when the peace is broken betweene us and our God when wee have offended him and set him against us by our sins Psal 51.8 and are not sure of reconciliation Thirdly when some lust or strong temptation doth assault us and wee are not sensible of the presence and grace of Christ within us sustaining us Fourthly when our former light is eclipsed that is when the assurance we had in God and joy in the enjoyment of Christ is departed and gone from us for as the clearest day hath his clouds so the best sometimes hath his doubtings the day hath his night and clearest faith his eclipses And this is the fittest time for fasting and mourning because now the Bridegroom is taken away from us How can Christ be taken away from us or wee Quest 2 mourn for his absence seeing he hath otherwise promised Mat. 28.20 Behold I am with you unto the end of the world First Augustine distinguisheth generally of the Answ 1 presence of Christ that there is praesentia Deitatis Humanitatiâ— a presence of his humanity and this they were deprived of and a presence of his deitie and thus Christ was alwayes with them Secondly there is a presence of Christs Deitie Answ 2 in a generall providence and presence of sight thus Christ is never absent either from good or bad but alwayes and every where present with all Answ 3 Thirdly there is a presence of Christs Deitie in a particular providence and this is two-fold viz. either I. Spirituall and thus Christ First directs and disposes of the Ministery of the word And Secondly annoints with the Spirit and fits with gifts those whom hee cals to the worke of the Ministery And Thirdly wounds and weakens Sathans power in that manner that hee cannot prevaile against his Church Mat. 18. Or II. Temporall and thus Christ First sometimes hides and preserves his children from evill and danger Psal 31.20 and 91. And Secondly sometimes lets them fall into danger and then freeth and delivereth them And Thirdly sometimes neither preserveth them from evils nor delivereth them out of evils but only comforteth them in and under evils and so as that the evill of the evill is taken away Psal 30.7 Answ 4 Fourthly there is a presence of Christs flesh or humanity Sic absens cum passionis tempâ—â— advenerit Hieron s And this the Apostles were deprived of after Christs suffering for now the heavens containe him Act. 3.21 and 1.11 and 2 Cor. 5.16 Answ 5 Fifthly there is a presence of temporal prosperity and this our Saviour speaks of here according to the letter For as the Nurse leadeth and carefully cherisheth the Infant while it is young and weak so doth Christ who will not suffer his Apostles to weep and mourn and be afflicted as yet because they were not able to endure it Answ 6 Sixthly there is a spirituall absence of Christ in the heart and that in a double regard to wit I. In respect of internall strength when the children of God are assaulted and tempted by Sathan and overcome by sin as was David 2 Sam. 11. and Peter Mat. 27. For First wee grieve the Spirit of God Ephes 4.30 and quench the good motions of the Spirit a 1 Thess 5.19 And Secondly then God leaves us unto our selves and takes away his hand and we fall unto the ground b Psal 104.29 2 Chron. 32.31 II. In respect of peace of conscience and joy of the Holy Ghost For First sometimes there is a veile over the heart and an insensibility of joy and comfort we not feeling the presence of the blessed Spirit in our hearts nor sensible of the fruits and effects of his presence Secondly sometimes the children of God are sensible of his wrath and ire Psalm 27.9 Deut. 32.20 Esay 57.17 Now the cause of this is sin and that either I. Some sin committed already which is indeed hainous as was Davids Psal 5.1.2.7.9.14 Or II. Some inherent corruption or lust which is not subdued and this certainly is the most grievous condition Psal 120.5 Rom. 7.23 when internall corruptions violently prevaile against us and lead us captive to the law of sinne And thus we may learn when and how Christ is absent from and present with his children on earth VERS 16 17. Vers 16.17 No man putteth a piece of new cloath unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Neither doe men put new wine into old vessels else the bottles breake and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved § 1. No man putteth new wine into old bottles Sect. 1 What is the nature of wine or what is observeable in wine Quest 1 Many observe many things Answ which I onely name and passe by viz. First some say that if wine be degenerated and sowre it is unwholsome and of corrupt spirits Secondly if wine be removed or shaken then it is unwholsome by reason of its mixture with the lees therof Thirdly some say that Rhenish wine quickly passeth thorow a man and affords no nourishment at all unto him Fourthly some say that white wine is an enemy unto the head And Fifthly that red wine doth enflame the blood And Sixthly that wine in generall makes men oftentimes drunk Ephes 5.18 How manifold is wine Quest 2 There is a double wine namely Answ First old wine this men love Luke 5.39 So naturally men love that best which savours most of the old man but the Lord knows that the old man is corrupted and therfore he would have us to put it off and to lay it aside Secondly there is new wine and this is that which the text in hand speaks of and
nor cannot be mocked Galath 6.7 When we remember that God fits in heaven and there markes the words and works that are done and spoken upon the earth Psal 2.6 it makes us the more carefull to purge the inside of the Cup as well as the outside Math. 23.20 IV. We thinke that God is all mercy and no Justice but the Spirit teacheth us that he is both according to his owne Proclamation of himselfe The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity Exod. 34.6.7 transgression and sinne And this the Lord would have us take notice off lest the sight of our sinnes should make us despaire And a God that will by no meanes cleare the guilty but will visite the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth generation and this the Lord spake least carnall security and naturall stupidity should make us to presume Secondly naturally we are ignorant of Religion and the word of God For I. we thinke it to be a hard saying Ioh. 6.60 But the Spirit of God doth teach us that it is sweeter then honey Psalm 119.103 and more precious then gold Psalm 119.127 yea the very joy and rejoycing of our hearts Ierem. 15.16 If we attentively reade Psalm 119. we shall see what exceeding joy David felt and found in the wayes and workes of Religion II. We thinke Religion but foolish curiositie but the Spirit teacheth us that without it there can bee no salvation Hebr. 12.14 Thirdly we do not know our selves Esa 28.14 having made a Covenant with death and being at an agreement with hell yea ready to say that wee are rich and abound in all things Revel 3.17 But the Spirit teacheth us that these are but deceivable dreames arising from blind pride the truth being this that we are poore naked blind and miserable Verse 25. It is enough for the Disciple Verse 25 that he be as his Master and the servant as his Lord If they have called the Master of the house Beelzebub how much more shall they call them of his houshold § If they have called the Master Beelzebub Sect. How was Christ called Beelzebub that is Quest 1 Divell One may be called Divel two manner of waies Answer namely either First by nature and thus all and onely the reprobate Angels are called divels Or Secondly by participation or by imitation of a diabolicall corruption And in this sense the Jewes falsely call Christ Divell and Christ truly calls Iudas Divell I have chosen you twelve and one of you is a Divell q Ioh. 6.70 What doth Beelzebub truely signifie Quest 2 The text here reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul but Syrus reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub Answer according to whom the vulgar reades B. and it appeares that it is to be written with β not with λ from 2. King 1. where Abasia being sicke sends to Baalzebub the God of Ekron to know whether hee should recover or die Tremellius interprets Baalzebub Sminthium because Apollo was wont to bee called Sminthius from the Mice he killed which they of Mysia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny lib. 29. naturall histor cap. 6. calleth this God of Ekron Myjodem but more rightly he is called Myothen that is the God of flies or the driver away of flies and Nazianzen contra Iulianum witnesseth that this God Baalzebub was made in the fashion of a flie And the name is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal that is a Master or a Prince or a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub that is a flie And therefore this was the name of an execrable Idoll of the Akanorites and was called Baalzebub the God of flies because they beleeved that he destroyed expelled the deadly and pestilentiall flies which so grievously infested and molested the inhabitants of that Iland Or else perhaps he was so called because when the Divell did give any Oracles or answer concerning the health of any hee appeared unto the Inchanters in the forme of a great flie Now by the name of this Idoll the Jewes went about to disgrace the miracles of Christ and consequently his Doctrine which was confirmed by Miracles hoping hereby to overthrow it and to cast such an aspersion upon it that none should beleeve it r Otho Gualt p. de vocibus exotic pag. 102. VERS 27. What I tell you in darknesse that speake ye in light Verse 27 and what ye heare in the eare that preach ye upon the house tops § Preach ye on the house tops Quest 1 What is meant by this Phrase Answ The phrase On the house tops is taken from the forme of buildings among the Jews mentioned Deut. 22.8 When thou buildest a new house then thou shalt make a battlement for thy roofe lest any man fall from thence So Iudg. 16.27 and Acts 10. The meaning therefore is In tectis id est In publicis congressibus Preach upon the house tops that is in publike assemblies Here therefore our Saviour doth expresse two things namely First that they must conceale nothing but make knowne the whole truth of Christ taught unto them ſ Luke 12.2 c. Secondly that these things must be published and publikely preached Whence we may note That the profession of Christ is not to be concealed Observ and hidden but apparantly to be held forth to the view of others Reade Rom. 10.10 Hebr. 4.14 and 10.23 c. For First the Spirit is a fire and that a shining fire Quis potest celare ignem And therefore if the Spirit of God be in us it will send forth both heat and light Marke 4.21 Iohn 5.35 Secondly the heart directs the tongue for out of the abundance of the heart the mouth speaks Mat. 12.34 Rom. 10.10 and 2 Cor. 4.13 And therefore if there be grace in the heart there wil be gracious words in the mouth Thirdly faith feares no dangers for it apprehends Christ alwayes present Mat. 28.20 And therefore if there be faith in the heart there will be profession in the mouth and practise in the life Argu. 1 The Papists affirme that the Sacramentall words are not necessarily to be so spoken or published that the people may understand them unto whom the Sacrament is to be administred We affirm the contrary thus Every word which the Apostles heard from Christ is a word to be preached and published and not to be so muttered or whispered as that it cannot be heard But the Sacramentall word was heard from Christ by the Apostles Therefore it is to be preached and published and not to be muttered The Minor Proposition is both plaine and also granted and the Major is evident from this verse What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach ye on the house tops Hence Saint Paul 1 Cor. 11. being about to recite
save his life with much unwillingnesse did whereupon the wicked wretch having his desire presently stabbed him with that Dagger which was at his throat and afterwards bragged that he had taken the bravest and most exquisite revenge of his enemie that ever man did for he had destroyed both his body and soule What things doth the Scripture silence as being Quest 1 not necessary to be knowne The Scripture speaks nothing distinctly Answer concerning the place of this Hell whereinto God can cast both body and soule nor of the manner of the torture thereof nor of the nature of those outward things that belong thereunto because these are not necessary to bee knowne by us There are two things which concerne us whereof the one concerns us little but the other concernes us much First it concernes us but little to know whether Hell bee in the Aire or in the concave of the earth or of what longitude latitude or profundity it is Secondly it concerns us much I. To acknowledge that there is a Hell and II. To know that the torments thereof are eternall perpetuall and insufferable extending both to body and soule and III. to labour indeavour and pray that we may never come there In hell there 's nothing heard but yells and cryes In hell the fire nere slakes nor worme ere dyes But where this hell is plac'd my MUSE stop there Lord shew mee what it is but never where a Pentelogia dolor inferni What things doth the Scripture expresse as Quest 2 being necessary to be knowne of us First it teacheth us that there is a spirituall Answ 1 death of the soule as well as a corporall of the body and that by and after death the soule of the wicked is cast into Hell but at the Resurrection both soule and body Revel 21.8 Secondly the Scripture teacheth us the fruits Answ 2 and effects of this spirituall death namely sorrow Lamentation howling and unspeaâ—eâ—ble torments gnashing of the teeth and the like Reade Luke 13.28 and 16.23 § 2. Are not two Sparrowes sold for a farthing Sect. 2 c. In these words our Saviour doth teach us Observ That the providence of God doth governe all things yea even the least things Reade Psalm 104.21 and 145.15 and 148.8 and Hebr. 1.3 God doth not take care for Oxen. 1. Corinth therefore not for all things Object First God cares for somethings for themselves Answ 1 and thus he cares for his Children and he cares for other things for others namely men or the elect and thus he cares for the creatures Answ 2 Secondly that saying of the Apostle is to bee understood comparatively that God doth not care for Oxen in comparison of men Quest 1 How doth it appeare that the providence of God rules and governes all things Answ 2 First it appeares by the example here given For our Saviour I. Names a poore contemptible bird a Sparrow And II. A bird of small value or price for two of them are sold for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a farthing Now although the true value of this coyne is not certainly known yet all grant that it is lesse then a penny Our Translaters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Farthing the Marginall note telleth us that it is a halfpenny Farthing Thomas Thomasius saith it is worth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a penny Beza s Luke 12.6 saith it is ¼ of an English penny Marlocrats s Math. 10.29 saith that it was foure pence in French mony The Rabbines call it Isor and say that it containeth eight mites Drusius in Praeter Luk. 12.59 And Godwyn in his Jewish Antiquities pag. 324. saith that Assarium valueth of ours in precise speaking q2. q. Whatsoever it was worth certainly it was of lesse worth then a penny in our English coyne and we know that a penny is but a thing of a small value according to that of Catullus Omnes unius assis estimemus And yet although two of these poore Birds be sold for a Farthing and a quarter of a Farthing or thereabouts not one of them falls to the ground without the providence of God III. Our Saviour doth not onely name a small bird a sparrow of a small price but hee also useth a diminutive phrase for the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a diminitve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies Passer a Sparrow that Passerculus a little Sparrow And therfore hence it is cleare and evident that the most contemptible and least things are not excluded from the providence of God Answ 2 Secondly it is further evident thus because it belongs unto the Omnipotency of God I. To governe all those things which he hath created And II. To direct them to that end which himselfe hath ordained Quest 2 What is providence Answ The providence of God is Ratio ordinandi praecedentia ad finem Thom. a wise ordering and disposing of things unto their end And therefore Providence is the principall part of Prudence And therefore we must endeavour to see God in all things and not looke to intently upon second causes For so we shall bridle our anger and revenge against our brethren and our murmuring against our God Quest 3 Who erre about this doctrine of divine Providence Answ 1 First the Epicures who deny all Providence Answ 2 Secondly the Platonicks whereof there are two sorts namely I. Some held that there was a divine Providence in heaven but not in earth Thom. That God by a speciall providence did rule and governe all things above but nothing below Iob. 22.14 II. Some of them held a providence in Spirituall and eternall things but not in corruptible Thirdly the Maniches who held Duo principia or Duos Rectores two Lords Rulers and Answ 3 disposers of all things namely I. God by whose providence all good things were ordered And II. Sathan who did dispose of all evill things and actions Fourthly the Stoicks who connect the second Answ 4 causes by a certaine fatall and inevitable necessity What are Christians bound to beleeve and Quest 4 hold concerning this divine Providence First we must hold that God hath ordained Answ 1 nature able to produce her effects even by naturall causes and that not necessarily but contingently Secondly we must hold that God doth accompany Answ 2 corroborate and helpe or co-worke in all these for from hence it is said that in him we live move and have our being Acts. 17.28 Thirdly we must hold that God when it Answ 3 seemes good unto himselfe can so bridle and change these causes that they shall not produce their effect either contrary to his secret will and decree or to the good of his children Examples of this we have in Scripture when most violent and most naturall causes could not produce their effects fire could not burne Fire could neither burne nor scorch though nothing more naturall Dan. 3. Lyons could neither kill nor eat though nothing more usuall Dan. 6. Fourthly
their profession and unblameable in their lives and conversations are of high price value and esteeme with God Seventhly because the name of God is blasphemed Answ 7 by the evill life of professors therefore those who desire to be saved must to outward profession conjoyne outward and inward practise he that honours God on earth him will God honour in heaven but he who dishonours him on earth shall be punished in hell Maillard reports how at Tours in the Raigne of King Lewis the eighth the Jews reproved Christians for saying that Christ dyed for them and yet they dishonoured and blasphemed his name Rom. 2.24 Eightly because profession without practise doth not free us from the servitude and bondage Answ 8 of sin and captivity of Satan None can be saved so long as they are the slaves and bondmen of sin and Satan but profession without practise cannot free us from these chains or bonds and therfore it is necessary for those who would be saved to conjoyne them together The service of Christ is to be judged by the subjugating of our wils unto the will of Christ and by giving up of our selves wholly unto him yea he onely is Christs servant who doth his worke and obeys his command Ioh. 8.32 Rom. 6.6 Wherefore if we would approve our selves to be free from Satan and sin and to be made the free-men of Christ we must obey and fulfill his will as well as professe his Name Answ 9 Ninthly it is necessary that those who would be saved should conjoyne strict profession and sincere practise together because profession without practise doth not please God As the Vine is more regarded that beareth Grapes than the Ash that hath nothing but Leaves and the Deere that increaseth the Parke more than the barren Doe as the Orchard is better that is fraught with Fruit than that which beares nothing but Bloomes So those who are rich in every good worke 1 Tim. 6.18 are more acceptable to God than those who are onely rich in leaves shadows and outward shews for these the Lord cares not for at all Sect. 2 § 2. I will confesse him before my Father which is in heaven Object The Papists say that because the Saints suffred more than their sins required therfore the overplus of their passions and satisfactions belong unto the Treasure of the Church And Bellarmine argues for the proofe hereof thus The Martyrdome of the Saints is able to redeeme great offences as Christ saith Whosoever confesseth me before men him will I confesse before my Father which is in heaven But many of the Martyrs had small offences at the time of their Martyrdome And therefore there remaineth abundance of satisfaction for others g Bell. lib. 1. de Indulgent cap 2 Prop. 4. Answ The Martyrdome of the Saints was profitable unto themselves God crowning their patience with immortality through Christ but they are no way available unto us save onely for example in which sense Saint Paul saith was Paul crucified for you 1 Corin. 1.13 And Saint Ambrose saith well Pendebat in câ—uce filius c. While her Son hanged upon the Crosse Mary offred her selfe to the Persecuters Si fortè suà morte publico muneri aliquid adderetur sed Christi passio adjutore non eguit if so she by her death might adde any thing to the publike benefit but Christs passion needed no helper Institut virg cap 5. Now if the suffrings of Mary could adde nothing to Christs passion much lesse the afflictions of others For the understanding of these words I will confesse him before my Father which is in heaven observe these three things to wit First to confesse signifies to acknowledge and to owne and accept before God Secondly to the presence of God is added the presence of the Angels Luke 12.8 9. He that confesseth me before men him shall the Son of God confesse before the Angels of God Thirdly the time when is declared to be at Christs second comming in glory both by Saint Marke chap. 8.38 and Saint Luke chap. 9.26 Whence we learne Observ That they who adhere and sticke close on earth to Christ and the profession of Religion shall at last be received into eternall happinesse Or Those who are sincere in their profession and practise shall be saved Sacerdos Dei evangelium tenens Christi praecepta custodiens occidi potest vinci non potest h Cypr. He who holds and maintaines the doctrine of the Gospel and is obedient to the precepts therein contained may be killed but cannot be overcome because Christ hath promised that he will confesse and own him at his comming to judgement quem Christus tum confitetur invictus est Cypr. Besides for the proofe hereof we may reade these places Luke 22.28 Rom. 8.16 and 1 Cor. 1.21 and 2 Tim. 4.8 and Revel 2.9 10 11. Religion is the commandement or worke of God life eternall is the reward Hebr. 6.10 And therefore it is both Equall that this service should be crowned with a reward Rom 1.17 2 Tim. 2.12 and also Iust 2 Thess 1.6 7. Wherefore they that in sincerity of heart confesse themselves to be the Lords servants and in integrity and singlenesse of spirit labour to serve him shall certainly be crowned with blessednesse at the last What is required of us in regard of Religion Quest 1 and the profession thereof First we must neglect the care of our bodies in Answ 1 regard of the care of Religion Mat. 10.28 and 16.25 Acts 20.24 and 21.13 Rev. 12.11 We must not care for the world Iames 4 4. but cast that care upon God 1 Pet. 5.7 And bend all our study and care how to glorifie God and helpe forward the profession of Religion Secondly we must not feare infamy for Religion Answ 2 or the profession thereof but if we be laughed at and scoffed by reviling and taunting Michols for our profession and service of God with David confidently let us say That we will yet be more vile for the honour of Religion 2 Sam. 6. Lucrece for feare of infamy murdred her selfe but Susanna would not neither must we doe evill that good may come of it But remember these two things namely I. That the providence of God rules and governes all things Acts 3.18 and 4.28 A dog cannot barke at nor a wolfe bite the righteous without Gods permission the wicked cannot open his mouth to slander backbite and revile the righteous nor stretch out his hand to hurt them except God give him leave And therefore we need not feare reproach for Gods sake II. All things at last shall be revealed and the truth of every thing appeare verse 26. of this chapter and therefore although we should be calumniated for Religion and detracted for the practise thereof yet we need never feare but in the end God will cause our innocencie to breake forth as the Sun out of a cloud as we see in Ioseph and David Thirdly we must constantly
Iohn 3.26 Whence I might observe That there will bee emulations in the Church of Christ and that among the godly but I passe this by Or II. Iâ—hn sent them by Christ that they might be instructed in Christ He was now shortly by death to depart from them and to leave them and therefore he sends them unto Christ that they might adhere unto and follow him To teach us Observ 2 That the nearer any approach unto death the more careful they should be to bring theirs that is those who are under their care and charge unto Christ Iacob blesseth his before his death Gen. 49. and Isaac Gen. 27. Because they knew that they must give an account of those who were committed unto them Quest 4 Must we not take care of those who are under us till a little before our death Answ Certainely wee must and ought alwayes to say with Ioshua Let others doe as seeme good in their owne eyes but we and our housholds will serve the Lord Yet here two things may be distinguished and observed namely First wee must prepare and instruct them and this is alwayes to bee done 2 Corinth 11.2 As Abraham taught his children Gen. 18. and family the feare of the Lord. And the sooner this be done the better it is Prov. 22.6 Eccles 12.1 Secondly to deliver some particular directions and instructions to those who are under our care and charge and this is to be done at or a little before our departure out of this life Thus David did both to Solomon his sonne and to his people 1 Cshron 28. and 29. Chap. When a Father or Master of a family can no longer remaine with their children or servants it is the Christian-like done to administer holy and religious counsell and advice unto them and to take the best care for them that possibly they can For herein we shall imitate our blessed Lord and Saviour who when hee was to depart recommended his Mother to Iohn and his flocke the people to Peter Iohn 21. Quest 5 Who are here justly to be taxed Answ 1 First those who instead of breeding theirs up to Christ bring them up to the devill and that either I. By teaching them to sinne as poore people often teach their children to steale and others their children and servants to lye and others to revenge injuries and to put up wrongs at no mans hand and others to slight and neglect the word and to bee carelesse of all religious worship Or II. By giving wicked examples unto them either of drunkennesse or whoredome or prophanenesse or the like Or III. By soothing them up and suffering them in their sinnes And this good old Ely could not wash his hands of Answ 2 Secondly they are faulty here who provide for their families but doe not teach them wheras we should teach them perpetually Deut. 6.7 yea have more care of their soules then of their bodies more care to teach them then to feed them and not like some who fat up their children and teach their cattle thus inverting the order both of nature and religion Thirdly they are here to blame who teach Answ 3 their children but neglect their servants or the rest who are under their tuition and care These must looke upon the fift Commandement and from thence remember that the King must give account of his people the Pastor of his flocke the Master of his family the In-keeper of those who eate and lodge within his gates What is the best meditation or worke wee Quest 6 can take in hand when we have cause to expect and looke for the approach of death Our best worke is Answ to doe as Iohn Baptist here doth to bring our children and family unto Christ Here observe that certainely our first care is to commit and commend our owne spirits into the Lords hands as David did Psalm 3.15 But this work the godly man doth long before his death Age dum sanus tum securus August Men are wont when they begin to thinke of death to set their house in order and to take in hand these things namely First to cast up their estates to prize all and then to draw their estate to a totall summe Then Secondly to appoint such and such legacies to such and such persons Then Thirdly if their children be marriageable to take care for the disposing of them in marriage Thus wee all should doe indeed with a little change viz. I. Let us cast up our accounts and render a reckoning unto our God how many talents wee have gained that is how many children or how many servants have wee brought in our life time unto our Lord Christ II. Let us dispose and appoint our Legacies give Christ unto thy family and give thy family unto Christ Remember that hee promised to give unto thee himselfe and his Father and his love now therefore before thou goest away assigne all these over unto thy children III. Let us marry our children before wee goe unto the Lord oh it is an excellent work and earnestly to be taken in hand for what is dearer unto a man then his children what should a man care for more then his children wherein can a man better shew his care for his children then here in marrying them unto the King of Kings and the Lord of Lords yea unto the Lord and King of heaven and earth The Papists take care to get their daughters into Nunneries and their sonnes into Abbies but our care should be to get them entred and admitted into the Free-Schoole of Religion before wee die and then both we and they shall be happy Hereunto three things are required of us to wit First to pray daily unto the Lord for them and that hee would season and sanctifie their hearts with saving grace And Secondly to instruct exhort teach and admonish them so long as we are with them but principally and most pithily and vehemently when we are to depart from them For the last words take a deepe impression in the hearts of those who have any grace at all And Thirdly let us bee lights and patternes unto them both of piety and purity in life and of courage cheerefulnesse patience and constancie in death Thirdly Iohn being in prison sends his Disciples unto Christ Causâ Christi totius Ecclesiae in regard of Christ and his Catholike Church And that either I. That hee might congratulate with Christ as wee are wont to say by way of rejoycing to our friends when they are returned after a long absence and expectation of them Venistine What art thou come Answer I dare not subscribe to this particular and that First because if this be the meaning of the Interrogation then these words or shall we looke for another are idly added And Secondly because Christ would not have returned an answer if a question had not been intended by Iohn And therefore the cleare fountaine of the word is not to bee troubled with the clay of mans inventions
increase but himselfe decrease as came to passe by little and little Thirdly his Disciples were offended because more followed after and flocked unto Christ then did unto him VI. As was shewed before he was the corner stone of the Law and the Gospell of the old Testament and the new the last of the Prophets and the first of the Apostles Why doth our Saviour make this comparison Quest 1 between Iohn and the Prophets would he hereby teach the Baptist to bee ambitious or haughtie Christ doth not teach his servants to seeke honour Answ but he teacheth others to give due honour unto them whom the Lord by grace hath honoured To teach us That Christ would have his Children to bee received Observ and to have fitting honour given unto them and hence the Apostles were commanded to depart from those places and persons who did not regard them Shake off the dust of your feete and depart Why must the servants and Ministers of Christ Quest 4 be thus honoured First because if the Doctour be despised then Answ 1 the Doctrine is contemned when Iohn was cast into prison the people grew more cold then formerly they were Iohn 5 35. Secondly they must not be honoured for any Answ 2 worthinesse that is in their persons or at least not principally therfore but for that grace which they offer and bring in earthen vessels 2 Cor. 4.7 Because in that regard their feet are beautifull Rom. 10.17 and 15.29 And hence the honouring and despising of them reflects upon him who sent them and enriched them with this grace they bring He that heareth you heareth me hee that receiveth you receiveth mee and hee that despiseth you despiseth me What is here required of people in regard of Quest 5 the servants and Ministers of Christ First they must honour all good and faithfull Answ 1 Pastours 1 Cor. 4.1 and 1 Timoth. 5.16 and 1 Thessal 5.12.13 Because such are called our fathers 1 Cor. 4.14 c. Galath 4.19 Deut. 5.16 Secondly they may preferre those whom God Answ 2 hath enriched and endowed with more rare eminent and singular gifts Those of most inferiour parts are not to be contemned and honoured according to their worth but yet this honour may be graduated according to the measure and dispensation of graces given by God Rom. 15.29 and 1 Thessal 1.5 Thirdly they must obey them this honour Answ 3 principally consisting in obedience Heb. 13.17 VERS 12. Vers 12 And from the dayes of Iohn the Baptist untill now the Kingdome of heaven suffereth violence and the violent take it by force § 1. And from the dayes of Iohn the Baptist Sect. 1 untill now Two Termes are laid downe in this Section namely First Terminus a que vel Initium and that is from the dayes of Iohn the Baptist now that is not controverted but agreed upon by all Quest Secondly Terminus ad quem vel conclusio and that is untill now Here it may be asked whether this be terminated in that day when Christ spake this or not as if untill now bee as much as unto this day Answ No for this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill now is taken First sometimes Exceptivé excluding the time to come or any time after the present Secondly sometimes this phrase speakes onely of the present time neither excluding nor including the future Reade for example hereof 1 Corinth 8.7 and 15.6 and 1 Iohn 2.9 Thirdly sometimes this phrase untill now includes even the future time My Father workes hitherto and I worke Iohn 5.17 That is not onely unto the day wherein this was pronounced but so long as this world lasts So also 1 Corinth 4.13 And thus this Phrase is here to be taken as appeares most plainely because it is expounded of the Preaching of the Gospell The Law and the Prophets were untill Iohn and since that time the Kingdome of God is preached and every man presseth thereunto Luke 16.16 The meaning therefore of our Saviour here is the Gospell was preached by the Baptist whereby so great happinesse is come unto the world Whence we may note Observ That the manifestation of the Gospell is the greatest felicity of men or of the world Sect. 2 § 2. The Kingdome of Heaven suffers violence Quest 1 What is meant by the Kingdome of Heaven Answ 1 First it seemes literally to signifie the celestiall glory of the blessed and thus some understand it But I dare not subscribe unto it because the unworthy intrude themselves into this Kingdome which into that they cannot Answ 2 Secondly by the Kingdome of Heaven is often understood the Gospell which publisheth Christ now already manifested which is called the Mistery of salvation 1 Timoth. 3.16 Or which is all one it is taken for grace and salvation published by the Gospell But violence is not so properly said to be offred to this Kingdome Answ 3 Thirdly by the Kingdome of Heaven is here meant the true Church of Christ which was dispersed farre and wide through the whole earth and into which all that is all sorts intrude themselves Whence we may observe that the Church of Christians is reputed and esteemed to be the Kingdome of Heaven Observ Matth. 13.24 31.47 Rom. 14.17 and 1 Corinth 4.20 Colos 4.11 Quest 2 Why is the Christian Church on earth called the Kingdome of Heaven Answ 1 First because it leadeth unto the Kingdome of glory Rom. 8.17 Ephes 2.19 Philip. 4.22 Answ 2 Secondly because the conditions of this Church and that Kingdome are one and the same viz. I. To turne unto God from whom naturally we are averse II. To adhere and cleane unto the Lord and to rely upon him III. To rejoyce in him above al things Phil. 4.4 Thirdly because the Kingdome and King and Answ 3 Subjects and Conjunction and joy and security are plainly one and the same of this Christian Church on earth and that Kingdome in heaven And they onely differ in place and degree What is meant here by suffering of violence Quest 3 These words may be expounded three manner of wayes namely First Respectu personarum Answ in regard of the persons of old the Gentiles and world were excluded At jam aperta janua Caeli Ambros But now the gates of heaven are open Our Saviour seemes to allude to those things which of old were hidden and prohibited as the holy of holyes whereunto none must goe save onely the High-Priest and that once a yeare But now wee that is all the faithfull have boldnesse to enter into the holiest by the blood of Iesus c. Hebr. 10.19 So the Mount must not bee touched Exod. 19. Heb. 12.20 But now the faithful are come unto Mount Sion c. Heb. 12.22.23 the wall of separation beeing broken downe Ephes 2. And the veile rent in twaine 2. Cor. 3. Thus as all thrust at the Play-houses and Theaters and places of publicke spectacles desiring greedily when the dores are open to see the sights which are there to be
2 that he hath commanded his Ministers to shake off the dust from their feet for a testimony against such Luke 10.10 Act. 18.6 Thirdly because it is a sin that the Lord hath Answ 3 threatned heavie to punish Ierem. 11.21 and 13.10 Fourthly because they are happy and blessed Answ 4 who receive reverence and embrace it Esa 96.5 Whence comes the destruction of Cities and Quest 4 Nations From hence Answer because the word is contemned and despised For the Lord never casts off a people neither pronounceth against a nation Lo-ammi untill they reject him and sleight his word What are the fruits of the contempt of the Quest 5 word These foure viz. First it blinds and hardens the heart Iob 36.12 Secondly it leads into errours 2 Thessal 2.10 Thirdly it brings temporall judgement upon a Nation Citie or particular person yea Fourthly it casteth the contemner into everlasting fire And therefore we had need be extraordinary fearefull to contemne the word Sect. 2 § 2. It would have remained Observ Our Saviour here directly teacheth us that rhe reason why a kingdome flourishâ—th and continueth is because the word is rightly used unto repentance Or if a Citie or Nation desire to continue and flourish the only way thereunto is to heare and use the word of God Reade Esay 3.10.11 and Psalme 37. Quest 1 How doth it appeare that a Citie and Common-wealth shall flourish so long as they heare the word for this end that thereby they may be brought to repentance and new obedience Answ 1 First it is cleare from the Lords owne promise Esay 65.2 Answ 2 Secondly it is evident from the end of preaching For the appointed and ordained end of preaching is that by preaching wee might bee brought to repentance and by repentance unto faith and by faith unto salvation Quest 2 How may a Citie Nation or Common-wealth avoid and escape destruction Answ The true way is to be converted by the preaching of the Word as Niniveh was Here observe First it is not enough to heare the word or to be present at the preaching thereof Nor Secondly to suffer the word of exhortation and reprehension patiently Heb. 13 22. For this they of Chorazin did for any thing wee reade to the contrary Nor Thirdly to reverence the Preachers of the Word for this Herod did Marke 6.20 Nor Fourthly to shew some certaine humiliation by reason of the Comminations of the Word for this Ahab did 1 King 21. But we must seriously repent and turne unto the Lord in new obedience and true sanctification as they did Act. 2.37 Yea Fiftly neither is it sufficient that this be done of a few but of many when the Common-wealth lieth at the stake for although God spares often for a few Gen. 18.25 c. Yet hee will remember those who repent not in the day of vengeance Exod. 32.34 Numb 14.21 Sixtly neither is the endeavour of the inferiour and vulgar sort sufficient without the conduct of the Nobles Peeres and Princes of the Realme and that I. In true humiliation of heart And II. In an exemplary reverence and practice for they are the Wethers and Leaders of the flocks now noble Captaines never say Ite sed eamus goe yee and fight but come let us goe And therefore in the time of a publike danger both Prince and people noble and ignoble high and low Pastor and flocke must First assemble together to the house of God to heare his word And Secondly the hearers must endure the Preacher to admonish and reprove neither contemning him nor his message but reverencing both he one as the message and the other as the Messenger of the Lord of hoasts Yea Thirdly all must humble themselves and tremble at the threatnings of God for the beasts must quake if the Lyon roare And Fourthly those who are called Gods must labour by their command and humiliation and godly practice to move and excite others to unfained repentance as that Patterne of Princes the Ki g of Niniveh did Ionah 3.2 3.4 For God hath promised to be gracious to that nation that thus seeketh him VERS 25. 26. At that time Verse 25 26. Iesus answered and said I thanke thee O Father Lord of heâ—ven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto bales Even so Father for so it seemed good in thy sight § 1. Iesus answered Sect. 1 Why doth the Evangelist here say Quest Iesus answered seeing no man asked him any questâ—â—â— First Saint Mathew was an Hebrew and this Answ 1 phrase was usuall amongst the Hebrewes in the beginning of a speech Calvin Beza Secondly it may bee that the Apostles said Answ 2 something which is not mentioned to watch our Saviour here replies Beza But Thirdly I rather thinke that it arose from this Answ 3 meditation I. Christ sees and observes the successe of his preaching how that it is received and embraced by men of an inferiour ranke II. Hee sees this to be the worke of God to reveale his word and will to theâ—e III He admires this decree of God to blind the eyes of the wise and to give knowledge 〈◊〉 understanding unto the simple IV. Hence as though God were present and saying unto him Ego feci I have done this hee breakes forth as it were in answer hereunto Father I thanke thee c. § 2. I thanke thee Sect. Gur Saviour here by his joy and thankesgiving would have us learne Observ that hee rejoyceth in the good successe of the Ministery Reade Luke 12.49 Matth. 22.7 Marke 3.5 and there we shall see how desirous Christ is that the Gospel should be propagated and received and how angry he is when it is contemned Why is Christ so desirous that the Gospel Quest 1 should be published and so delighted with the successefull enlargement and preaching thereof First because it is his worke the Ministers being Answ 1 but his Messengers Embassadors and servants 2 Cor. 5.19 hee making them fishers of men and able Ministers And therefore hee rejoyceth when the worke of the Ministery goes well forward Secondly he is the Head of the Church and Answ 2 therefore rejoyceth in the successefull preaching of the word because his body is edified thereby Ephes 4.11.12 Answ 3 Thirdly by the powerfull preaching of the word Sathan the enemy of Gods children is overcome and therefore Christ rejoyceth in the good successe of the Ministerie Answ 4 Fourthly Christ is delighted with the powerfull and profitable preaching of the Word because God is glorified by the life and conversation of those who are converted thereby Matth. 5.16 and 1 Pet. 2.12 Quest 2 What is required of us in regard of the word and the preaching thereof Answ That we should promote it as much as in us lies Ministers Magistrates and people should all labour and strive to edifie and build up the kingdome of Christ and that not only by a desire or endeauour First that the word may be
preached Or Secondly that it may be heard But Thirdly that the seed of the Word may bee received And Fourthly that it may grow up and increase and become truely fruitfull Quest 3 Whether should a Minister be grieved when hee seeth his Ministery unprofitable amongst a people and that his Ministerie is like to prove the savour of death unto them Answ Without doubt he should be grieved for Ieremie wished that his head were a fountain of teares Ier. 9.1 that hee might weepe for that people And Christ himselfe wept over Ierusalem Mat. 23.37 Object Against this this place will bee objected Christ himselfe gave thankes to God his Father that hee had hid these things from the wise of the world and revealed them unto babes Answ Christ is considered two wayes namely First as he was the Minister of Circumcision And Secondly as he was Mediator of the new Covenant Now as hee was the Minister of Circumcision and sent to teach the Iewes no doubt it was a great griefe to him when hee saw them so hard hearted that they would not beleeve But againe if wee consider him as Mediator looking up to Gods wisedome and decree he giveth God praise for passing by some and chusing others Paul looking to his charge wished that the Iewes might be saved but when in a second consideration hee looketh up to Gods will and seeth that his preaching was to make fat the hearts of that people as was the preaching of Esay then he resteth in this and rejoyceth that God is glorified Although the Spheares have their owne particular motions yet they all follow the motion of the first mover So although Christ and Paul be sorry at first for the hardnesse of the Iewes hearts yet they must follow the motion of the first mover God himselfe and rejoyce when he is glorified Quest 4 From the Text it may be demanded who can come unto the knowledge of this saving truth which Christ here saith is concealed from the wise and revealed to babes Although men are by the Gospel called to the knowledge of the truth yet onely the Elect doe attaine unto the same and that because they are effectually called by the Holy Ghost When I say that all men are called I meane by an outward calling which is especially by the publike preaching of the Gospel for by this no man is excluded from the knowledge of the truth but are rather both generally all and severally each singular person invited thereunto But by that inward calling which is by the Holy Ghost and therefore effectuall I say that only the Elect are called according to the Apostles golden chaine Rom. 8.29 Whom he hath predestinated them even them alone hee called by an effectuall calling And this is that which our Saviour here saith I thanke thee Father Lord of heaven and earth that thou hast hid these things from the wise that is of this world and revealed them to babes that is onely the Elect which are contemptible in the sight of the world See to this purpose verse 11. and 13. of this Chapter and Iohn 12.38 and 17.6 and 1 Corinth 4.3 and 2 Timoth. 3 7. Only therefore the Elect come to the saving knowledge of the truth who for that cause are said to bee of the truth and to heare the voi e of Christ and onely the Church is called the Pillar and foundation of the truth for they onely retaine the truth and of them only doth the Church consist and so only must know the truth Hill lib. 3. pag. 237. of the true knowledge of God § 3. Oh Father Sect. 3 Why doth our Saviour turne his speech unto Quest 1 God First because his speech is a thankesgiving Answ 1 and thankes are to be given unto God Secondly Christ directs his speech unto his Answ 2 Father to shew that he is the directer of the world and Church Arcana Dei judicia suspicit ut in eorum admirationem alios trahat Calvin s Christ admires the secret judgements of God that hee may draw others to the like admiration Thirdly our Saviour converts his speech unto Answ 3 his Father that hee may excuse the meannesse and low condition of his servants and that both I. In regard of the Pharisees and world who despised them for their low estate And also II. In regard of themselves who were discouraged by this contempt For hereby hee would have them both to know that this proceeded of and from the Lord as followes in the next verse Even so Father for so it seemed good in thy sight Why doth Christ call God Father Quest 2 That he may shew how great reason hee hath to congratulate or rejoyce together with God Answer when he is conjoyned in so neere and strict a relation unto him as if hee would say I rejoyce that God is thus glorified for he is my Father Hence then observe That none can truely rejoyce in God Observ except he be joyned unto him by a new Covenant of filiation Rom. 8.17 Gal. 4.7 and 1 Iohn 1.3 and 1 Corinth 1.9 Hos 1.10 Rom. 5 2. and 1 Pet. 1.8 And examples hereof wee have Rom. 8.15 Gal. 4.6 and 1 Iohn 3.1 How doth the truth evidence hereof appear It appeares by these three particulars viz. First the promises are not given by name to Peter Iohn or Andrew but only to those who are received into the fellowship of sonnes and called the sonnes of promise Rom. 9.8 Galat. 4.28 Secondly God professeth himselfe to be an enemy to the enemies of his children and therefore he is not the helper of all but only of his Psalm 8.13 c. And consequently none can rejoyce in him but those only who are assured that by a new Covenant they are made his Thirdly naturally we hate the Lord and his Law the Commandements of God being as bonds and chaines unto us which restraine us from doing that which wee greedily desire And therefore wee desire to cast off this bond and yoke and had rather the Lord would suffer us to walke in our owne wayes though the end thereof be death then constraine us to walke in the pathes of this Commandements which leade unto life Wherefore untill by a new Covenant we be united unto the Lord we cannot rejoyce in him or his service Quest 4 How may we bee made the children of God that so we may rejoyce in him Answ 1 First Pacem operando by making peace and appeasing jarres and composing strife betwixt man and man brother and brother Blessed are the Peace-makers for they shall be called the children of God Mat. 5.9 Answ 2 Secondly Benedicendo by blessing those that curse us c. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully hate you and persecute you That you may be the children of your Father which is in heaven Mat. 5.45.46 Answ 3 Thirdly Orando by praying unto God to give us that evidence and
the former verse All things are delivered mee of my Father and Chap. 28. 20. hee more plainely saith All power is given unto me in heaven and in earth III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee that promiseth to helpe save and succour all that come unto him must not only bee able to performe his promise or have free power granted unto him to doe it but hee must have also a readinesse and willingnesse of mind to helpe all such as hee hath promised to succour Now who can be more willing then Christ is who doth not only refresh and give rest to all whosoever come unto him but over and above doth invite and call those who delay and procrastinate to come saying Come unto me Secondly because he workes good things in us that is I. He roots grounds and setles us in the most holy faith Colos 2.6 c. II. He reveales his will his love himselfe and his Father unto us from whence wee have full and compleate joy Read Iohn 17.3 Ephes 1.18 and 3.17 c. and 1 Iohn 1.1 c. III. He guides and directs our feet in the wayes of God and in the pathes of grace e Gal. 2.20 c. Thirdly because of all other things hee is the best and most profitable for us Luke 10.42 f Philip 3.8 Sect. 4 § 4. All yee that labour and are heavie laden Quest 1 Whom doth our Saviour meane here by labourers Answ 1 First those who in the Ceremonies of the Law or traditions of men or the workes of the Law seeke with great labour difficulty and sorrow the grace of God the peace of conscience salvation and eternall life These Christ cals unto him that in him they may find rest because in those things they can never Chrysost s Answ 2 Secondly those who were burdned with their sinnes and sensible of the wrath of God for their sinnes Now of these by and by Answ 3 Thirdly those who being pressed both with inward and outward afflictions and griefes doe not fall to impatiencie against God or to blaspheme his name or become more obstinate and obdurate thereby but more humble patient meeke and submissive to the will of God Now these also Christ cals unto him and promiseth to afford comfort unto them Answ 4 Fourthly Laborantes onusti labouring and heavie laden are one and the same for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee that labour signifies not only to labour but to be weary with labour and spiritually is to be understood of the labour of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee that are heavie laden signifies not onely to carry a burthen but also to be pressed and depressed therewith and Metaphorically is to be understood of a thing troublesome odious and grievous From hence then we may observe Observ That without humiliation there can bee no comfort or none shall bee comforted by Christ except onely those who are wearied in mind and depressed and burthened in conscience by reason of their sinnes Read 1 Peter 5.6 Iames 4.10 Quest 2 How manifold is Labour Answ Two-fold namely First of the body and such sleep sweetly Eccles 5.11 This is not here spoken of Secondly of the Mind and this is two-fold namely when a man labours I. In affection and that either First because hee desires that which hee cannot obtaine or attaine unto Or Secondly because he feares that which he cannot flee from or avoid Or II. In sense when a man grieves and mournes under some burden which is not pleasing but painefull and odious unto him Now of this more by and by Why shall none be comforted by Christ but Quest 3 those who are laden with the burden sight and sense of their sinnes First because untill wee be truely wearied of Answ 1 our sinnes and humbled for our sinnes we cannot seeke Christ or regard him or desire him as wee ought A man will never seeke to the Physician for helpe untill he find and feele himselfe to be sicke neither will sinners seeke to Christ the Physician of their soules untill they bee sensible of the wounds of sinne Secondly because Christ came not to call the Answ 2 righteous but sinners to repentance hee was not sent but to the lost sheepe of Israel and to those who were sicke Mat. 9.12 Hee was sent not to comfort those who stood in no need of comfort but to comfort those who mourne Luke 4.18 Who are here to be reproved and taxed Quest 4 First those who rejoyce in the world Christ Answ 1 is so farre from comforting these that hee denounceth a woe against them Luke 6.24 Secondly those who place their felicity only Answ 2 in the world not in the Lord. Thirdly those who deride the threatnings of Answ 3 God in his word and are not humbled by them Reade Psalme 94.7 and 2 Pet. 3.4 Fourthly those who are not sensible of their Answ 4 sinnes nor grieved with the burden of them Now these are either I. Those who doe not thinke themselves to be sinners as Esa 65.5 but proudly boast of themselves Luke 18.11 and in comparison of themselves contemne all others yea condemne others as sinners but not themselves 1 Iohn 1.9 These are either hypocrites and proud Pharisees or morall civill honest men Or II. Those who through a blockish stupidity and insensibility perceive nothing neither examining at all how miserable their estate and condition is nor what the end of them will be Or III. Those who would not heare or see their sinnes and therefore hate the word of God instead of being humbled for reproving of their sinnes Or IV. The Papists who instead of feeling the burden of their sinnes brag of their workes and merits Fiftly those are here faulty who hypocritically Answ 5 faine themselves to be sinners but thinke better of themselves then so who pretend sorrow and humiliation outwardly in their countenance but their hearts have not the least sense or touch of their iniquities Sixtly those who are not wearied with labour Answ 6 who would fight but not unto blood Heb. 4.12 who would worke the Lords worke but not so as to tyre or weary themselves who are content to be lazie servants and idle worke-men but not painefull labourers Christ will not comfort these because God hath cursed them Ierem. 48.10 And therefore if wee desire consolation from him wee must labour and that unto wearinesse Quest 5 Are all those who labour and are weary or who are weary with labour happy and blessed or assured of comfort and rest from Christ There is a double labour namely Answ 7 First mundane and worldly and this is two-fold namely either I. Innate naturall and ordained For First all things are full of labour Iob 5.7 And Secondly God hath ordained that man should labour and get his bread with the sweat of his browes Gen. 3.16 And Thirdly men can expect no blessing without labour neither obtaine any by their owne industry except the Lord blesse their labour Now this labour and paines
if it shine in his face he will not question the existence of it A man often times dreams that he is awake when he is asleep but none are so sottish or doltish as not to know when they are awake that they are awake And therfore he that cannot tell whether Christ have taught him the knowledge of God or the mysteries of the Gospel may be assured to his grief that he is yet ignorant of them Secondly but because many dream that they Answ 2 are awake when indeed they are fast asleep and that they see the Sun at midnight when there is nothing lesse I will therefore give some signes Signes of the knovvledge of God whereby this may be known and principally such as serve for the convincing of those who falsly presume that they know God when indeed they are ignorant of the knowledge of him First if our hearts be inflamed with a desire Signe 1 of God it is a good signe that we know him for Ignoti nulla cupido a man cannot fervently desire what he knows not Here observe that this desire is two-fold namely I. Inchoate and begun and this is an earnest desire to know God 1 Iohn 5.20 For God is wont First to inflame and kindle the desire And then Secondly to communicate light we first cry Draw me O Lord and then I will run after thee Cant. 1.3 And by and by the Lord in mercie reveals himself unto us Wherefore we should here examine whether this desire of the Lord be in us or not do we make the knowledge and fruition of God that one thing which we desire before all other things Psal 27.4 do we long for him as the Hart doth for water Psal 42.1 or the thirsty earth for rain Psal 63.1 Certainly then we may be assured that God hath begun this heavenly knowledge in us and Christ is now about more fully and cleerly to reveal unto us the mysteries of the kingdom of heaven II. There is a permanent and continuing desire which lasts untill the desire be accomplished that is when we do not hunger after the knowledge of God or desire to enjoy him out of some sudden flash but out of a solide and serious affection and therefore cry earnestly for him and seek diligently after him and continue therein untill he hath been pleased to come and reveal himself unto us A loving wife desires alwaies the presence and society of her husband and could wish that he were alwaies at home so must we continually desire to be present with the Lord and never be at peace so long as we are absent from him for this permanent and continued desire of the Lord is an excellent sign of some true knowledge of him Object Against this permanent and continued desire it may be objected that Christ hath promised his children that they shall never hunger or thirst any more Ioh. 4.14 and 6.35 and Rev. 7.16 And therefore this earnest longing after God cannot stand with these promises nor become the faithfull Answ 1 First certainly the faithfull shall not lament as a widow who hath lost her husband irrecoverably Esa 47.9 Thren 1.1 Or like one who is ready to peâ—ish through thirst as Sampson was Iudg. 15.18 For unto the faithfull shall be given grace which shall be as a living spring Ioh. 4.14 yea as flowing streams Ioh. 7.38 and not like a dry well But yet Answ 2 Secondly they shall thirst through a desire of more there is such sweetnesse in grace and in the fruition of God that the childe of God saith alwaies It is good for me to draw neer unto God yea he is my chiefest good and therefore the neerer I come unto him the more happy and blessed shall I be He who knows the sweetnesse of honey desires it the more and the faithfull are covetous of God and grace as the worldling is of gold Crescit amor nummi quantum ipsa pecunia crescit Though Dives store of money have Yet nought but money he doth crave For as his wealth doth daily grow Even so his love doth thereunto The more grace a Saint hath the more he desires for nothing is so good for him as that The more full sight and knowledge a man hath of God the more greedy he is of a little more If God be pleased to talk with Moses the servant is then so delighted therewith that he desires further to see his face If it be a thing so full of sweetnesse thinks Moses to hear of the Lord or to hear the Lord with the ear then it must needs be a transcendent felicity to see him with the eye and therefore O Lord let me see thy face They that once have been made partakers of the bread and water of life cry O Lord give us evermore of this bread Iob. 6.34 and this water Ioh. 4. He that is delighted with Musick desires it again and again and he that is taken with the pleasantnesse of wine drinketh often unto drunkennesse Certainly the Apostle had an eye unto this when he said Be not drunken with wine but be filled with the Holy Ghost Ephes 5.18 Intimating that those who have once a true tast of heavenly gifts wil desire a greater measure and degree of them The Spouse is sometimes absent and then the Church mournes Cantic 3.2 and 5.6 Not because she is uncertaine whether she have a husband or not or because she doubts of his love but because she is sicke of love Cantic 5.8 and therefore would perpetually enjoy his presence And therefore let us seriously prove and examine our selves by this desire of God which is the first signe and token of his knowledge Secondly examine whether we can cry truely Signe 2 unto God in faith Abba Father Galath 4.6 For none can be assured that God is their Father without some measure of true knowledge Thirdly try whether we unfainedly contemn Signe 3 and despise the world or not are wee exalted in spirit heightned in affection are our thoughts upon heaven and heavenly things not upon earth and earthly Colos 3.1 2. Indeed this is not an easie thing to doe for many say they care not for the world when indeed all their care is for it all their delight in it Undoubtedly he that doth indeed despise the world and weane his affections from it doth thereby shew that he looks for another world wherin dwels righteousnesse and in which a Crowne of glory is reserved for him and consequently hath some true knowledge of the ever living Lord and of the Mysteries of the Kingdome of heaven Fourthly we must prove and see whether wee Signe 4 be humbled or not 2 Corinth 10.5 and 1 Cor. 14.25 Spiritus sanctus in columbà igne quia igne zeli ardentes columbae simplicitate mansuetos efficit Greg. hom The Holy Ghost descended in the likenesse of a Dove and in fire because hee makes the faithfull to burne with the Fire of zeale and to be meeke and
one Eare hath often more Corne in it then another so one Child of God bringeth forth more Religious fruits frequently then another IV. A stalke and this is constancy and strength and industry in the worke of the Lord. Quest 3 What fruit must we shew of our hearing this Seed the word Answ 1 First let us shew that we have a roote within to wit conscience of our wayes love unto God and zeale of his glory and that these are the wheeles which set us on worke let the world see that we eschew evill and doe good I. Because we make conscience of the committing of the one and the omitting of the other II. Because we know that God is honoured by the one but dishonoured by the other III. Because we know that the Lord loves the one and hates the other and therefore because we love him above all things wee desire to doe that which is pleasing and eschew that which is displeasing unto his Sacred Majestie Answ 2 Secondly let us labour to hold forth a stalke that is be watchfull and diligent and laborious both in striving against the temptations of sinne and in avoiding the occasions thereof and in beating downe of those strong holds which Sathan builds in our hearts Answ 3 Thirdly let us labour for an Eare filled with good Corne that is labour that our lives and conversations may be pure and Holy as becomes the Children of so perfect a Father And thus much for the first Observation namely That the word is a Seed Observ 2 Secondly the word of God is not only a Seed but a good Seed also so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach us That there is no true good and profitable Seed save onely the word of God Or the onely profitable Seed to beget us is the Gospell Iam. 1.18 and 1 Peter 1.23 Quest 4 How doth it appeare that the Gospell is the onely good Seed Answ 1 First it is evident hence because all good things comes from thence namely I. Spirituall life for we are begotten thereby Iam. 1.18 and 1 Peter 1.23 II. Food for wee are fed thereby 1 Peter 1.2 III. Light For thereby we are directed in our spirituall walking Psalm 119.105 IV. Weapons and armour for therewith doe wee defend our selves and offend our enemies Ephes 6.17 V. Comfort for by the promises of the word our hearts are cheered under affliction Romans 15.4 VI. Life eternall for that is the meanes to bring us thereunto Acts 28.28 Rom. 1.16 and 1 Cor. 1.18.12 Secondly because all other things besides the Answ 2 word and Gospell are evill Seeds for they are either I. Fruitfull unto evill and these Seeds are either First internâ—ll as suggestions imaginations thoughts affections and the like Or Secondly externall as occasions unto evill and the perswasions and temptations of others Or II. Unfruitfull unto good as vaine Philosophy and carnall wisedome for these rather lead men into errour then truth And therefore wee must carefully beware of a double Seed namely First unprofitable Seeds for what hath the chaffe to doe with the Wheat Ierem. 23.28 yea the word must be spoken as becomes the Oracles of God 1. Peter 4.11 Indeed Naturall Philosophy doth explicate and makes a thing more lively unto us Morall Philosophy doth perswade us Histories approve the truth of the word Examples move us and the Fathers doth shew how they assent unto us Now if the word be the Queen at whose becke all these are obedient and upon whom as handmaids they attend we may then use them and embrace them but wee must never make Mistresses of them Secondly wee must take heed of evill Seeds now these are either I. Internall namely the love of sinne and our owne wils for from these seeds comes no good fruit but much evill they being fruitfull seeds of impiety Or II. Externall namely First the erroneous opinions of others as in Vsury Secondly the custome of the world in that and in lying Thirdly the perswasions and temptations of our companions and friends Fourthly our owne pleasure riches and honour All these are evill seeds and therefore to be avoided the word of God is a good seed and therefore to be imbraced § 2. In the field Sect. 2 What is meant by this field Quest 1 The field signifies the Church of Christ Answ but our Saviour verse 38. saith that the field is the world because all men in the world are either tares or corne gold or drosse Lambes or Goats Or although the Church of Christ bee the field yet our Saviour saith the world is the field Because his Church is dispersed over all the world Whence wee learne That the Church of Christ is generally dispersed Observ 1 throughout the whole world How doth this clearely appeare Quest 2 First it is cleare from the testimonies of Scripture Answ 1 Matth. 28 29. Marke 16.15 Act. 10.34 Secondly it is manifest from the phrases attributed Answ 2 and given unto the Church For the members of the Church are called I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers and Pilgrims Hebr. 11.13 and 1 Pet. 1.1 They are called II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scattered or dispersed people 1 Pet. 1.1 and Iames 1.1 yea the Church is called III. Catholike for as First the name Militant doth distinguish it from other universall Churches to wit I. From the Triumphant Church of the Saints in heaven II. From the Malignant Church of the wicked on earth Even so Secondly the name Catholike doth distinguish the Church of Christ both I. From the Iudaicall Church that being but a Garden this of ours being a field the Church of the Iewes being but Particular this of ours being Vniversall c Reade Rom. 10.11 c. Gal 3.27 and 1 Cor. 12.13 And also II. From particular Nationall Churches these being onely members of the Catholike Church and are called Churches as Agellus dicitur Ager every little close or enclosure may be called a field Quest 3 Is not the Church of Rome the Catholike Church Answ No it is but a Particular Church and therefore not the Universall it was once a singular member of the Church but never more because it is locall it was never the whole Church because it was never Catholike or Vniversall as the Church of Christ is Orbis major urbe as Augustine said that is The whole world is bigger and larger then the greatest Citie in the world Faith is of things not seene Fides quod non vides And therefore in the Apostles Creed wee say that wee beleeve that there is a Catholike Church because wee cannot see it Opus est oculis Angelicis non carneis hee that would see the Vniversall Church must have the eyes of Angels not of men For Nec Deus videtur nec Ecclesia neither can God bee seene with bodily eyes nor the Church of God as Ruffinus saith Quest 4 How doe men depart from the Catholike Church of Christ Answ 1 First not by forsaking any kingdome or departing
By Corban thou shalt receive no profit by me This exposition is as agreeable to the scope of the place as it is to their form of swearing and plainly sheweth how the Pharisees by their Traditions transgressed the Commandment of God For God commanded saying Honour thy father and thy mother But the Scribes and Pharisees said Whosoever shall say to father or mother seeking relief By Corban thou shalt receive no profit from me he was discharged Vide Drusium de tribus sect lib. 2. cap. 17. Cui bono To what end did the Scribes and Quest 2 Pharisees teach this unjust and wicked Doctrine For the understanding hereof we must know Answ that the Priests Scribes and Pharisees being given to covetousnesse that their oblations might be the greater and better they covered over their impiety with a curtain and vail of Religion saying That it was better to offer unto God those things which were to be given to parents than to confer them upon their parents and they gave this double reason for it viz. First because God is the chief and principall Father according to that of Esaias O Lord thou art our Father But we must here remember that this is to be understood when parents do enjoyn that which is contrary to God that is if our earthly Father bid us do any thing which our heavenly Father forbids us to do then we must obey the Lord because he is our chief and principall Father but in those things which God commands we must say or think we hear the Lord say That Obedience is better than Sacrifice And therefore when the Lord commands us to releeve our parents we must do so because therein we obey our God and not say O but it is a better deed to spend that which I should expend upon my Father in sacrifice and oblations unto God for in so doing we disobey him yea we honour and please the Lord better in honouring and releeving our indigent and aged parents than in offering up any outward sacrifices Secondly the Priests confirmed this their Tenet by this reason because it would more profit and benefit their parents to offer that unto God which they should give unto them than if they should really receive it The Pharisees held that if children should say to their poor parents The gift which I have promised and will offer up unto God will benefit you more than if I should give it unto you that then they were not bound to feed them or supply their necessities l Carthus s p. 130. b. medio But we must not neglect an ordinary duty in hope of a miraculous or extraordinary successe we must not offer that up that in sacrifice which should feed our parents in expectation that they shall be fed from heaven or miraculously be sustained without meat for they stand in need of relief but not the Lord of oblations And therefore those things which ought to be administred to the necessity of poor parents should not be offered up unto God who in this case would say I require not your Sacrifices that is I never commanded that a man should take necessary food and provision from his parents to give it unto me Concerning the adorning and beautifying of Churches a question betwixt us and the Papists we affirm That the Churches of Christians and places of Prayer ought decently to be kept yea and with convenient cost and seemly beauty to be built and repaired and Church vessels with other necessary furniture to be of the best not of the worst but yet it followeth not that such immoderate and excessive cost should be bestowed upon Idols to garnish and beautifie Idolatry and poor people in the mean time to want And this we prove by this Argument from this place Argum. Our Saviour Christ here reproveth the Scribes and Pharisees because they drew the people to be good unto the Altar and to bestow largely upon them and so leave their parents helplesse And he often doth inculcate that golden saying I will have mercie and not sacrifice it being better to succour the living Temples of God which are the bodies of his poor children than to bestow superfluous cost upon dead Temples of stone Willet Symps s 485. Sect. 3 § 3. Thus have ye made the Commandment of God of none effect by your Traditions Quest 1 What did our Saviour here tax in the Scribes and Pharisees Answ Two things namely I. That they honoured and observed their Traditions more than the Commandements of God And II. That many of their Traditions were directly contrary to the Commandements of God Quest 2 Who are in both these particulars like unto the Pharisees Answ The Church of Rome For First the Commandements of that Church are much more honoured and observed than the Commandments of God for it is there taught that the Romane Church authoriseth the Holy Scriptures that is to say that the ordinances of men authorise the Commandements of God Secondly in the Romane Church they teach things absolutely contrary to the word of God For I. God saith Exod 20. Thou shalt not make the likenesse of things which are in the heavens or in the earth thou shalt not bow downe before them c. But in the Church of Rome they paint the Trinity and kneele before the Images of Saints II. God saith by his Apostle 1 Tim. 3 2.4 That a Bishop should be a husband of one wife only and that his children should be subject to him in all reverence But the Romane Church willeth that a Bishop have neither wife nor children III. God saith by his Apostle 1 Cor. 14. That it is better to speake five words in the Church in a tongue understood of the people then ten thousand in an unknowne tongue But the Papists are commanded to serve God in an unknowne tongue and to pray in latine VERS 9. But in vaine doe they worship mee Verse 9 teaching for doctrines the commandements of men Wee produce this place against the Monasticall life now used in Popery and hence prove it to be but a humane invention There is neither Precept nor President either in Old or New Testament of the Monasticall life of the recent Monkes But it is only proper unto the Lord to institute and ordaine all religions and religious kind of lives by his word Therefore that religion or religious kind of life which hath neither Precept nor President in the word is but hypocriticall and humane In vaine saith our Saviour doe they worship me teaching for doctrines the commandements of men Whence I frame this plaine and direct Argument Those who worship God by a kind of life religion and worship which was never commanded by God worship him in vaine that is worship him not at all or worship him hypocritically But the Monkes worship God by a kind of life and religious worship which was never commanded by God Therefore therein they worship him in vaine and not at all truely but altogether hypocritically
flesh Answ when they fasted but Daniel abstâ—ined also from all delightfull and pleasant bread IV. Flesh Object and those things which come of flesh doe more delight our appetite doe more inflame the lust of concupiscence and therefore are to be avoided and forborne when wee fast First if the Papists did only prohibite when Answ 1 they fast those things which please our appetites and kindle the fire of lust then wee would never blame them nor contend with th m. Secondly why doe they not forbid wine Answ 2 which doth more inflame lust and which of old they did principally shun when they fâ—sted Hence the Nazarites were forbidden wine but not flesh But this they will not abstaine from but rather stand to justifie it Vinum â—ecesse cum piscibus wine is necessarily to be drunke when we eate fish said Hallensis Chem. part 4. p. 11. b. Answ 3 Thirdly they eate those things when they fast which doe more kindle lust and are mo e delectable to the carnall and naturall appetite as curious and daintie fish and conserves and preserves anâ— junkets and all manner of banquetting stuffes and Anchoves and Caveare and Iringus And thus we see that by the Fathers and Ancients flâ—sh was not forbidden alwayes when they fasted Secondly only flesh was not forbidden when they fasted but the Fathers equally abstained from all things which might hinder their humiliation And wee may see a double pla ne difference betweene them and the Papists I. Wine was of old forborne yea forbidden when they fasted Abstines a vino non ab injuria Basil Abstines a vino sed mulsa bibis vinum specie imitantia suavitate vincentia August de mor. eccles 2.13 I need not enlarge this because the Papists acknowledge it to wit both Bellarmine and Azerius the Iesuite part 1. 7. 10. But yet now they use it Vide Chem. p 4. pag. 117. 6. Bellar. de bon op 2.5 § ad illum And therefore it cannot be denied but that herein the Papists differ from the Fathers II. The Fathers and Ancients in their Fasts abstained from all dainties but of this wee spake before Matth. â— Now the Papists have both daintie sumptuous and gluttonous Fasts for they have except flesh whatsoever delicates can be got and therefore no wonder if the Child said Mother when shall wee fast againe As though flesh would defile them but nothing else whereas our Saviour saith here expresly not that which enters into the mouth defiles the man from whence for a conclusion I draw this Argument If a man sinne by eating hee is polluted also by eating and if a man be not polluted by eating then neither doth hee sinne by eating But a man is not polluted by eating for that which goeth into the mouth defileth not the man Therefore a man doth not sinne by eating and consequently they sinne that put holinesse in meats and prohibite flesh as unholy Vers 13 VERS 13. But hee answered and said Every plant which my heavenly Father hath not planted shall be rooted out Argu ∣ ment Iohn Fortune Martyr alleaged this place of Scripture against Popish Ceremonies All things saith our Saviour which my heavenly Father hath not planted shall be plucked up by the roots But Popish Ceremonies are things not planted by God Therefore they shall be rooted up Object If it be objected that they are good and godly and necessary to be used Answ I answer Saint Paul thought not so when he called them weake and beggerly and said that they were bewitched who sought to be in bondage unto them Fox fol. 1918. col 2. Quest 1 Why doth our Saviour here call God heavenly Father Answ That all the children of God might be carefull on earth to prepare themselves for heaven where their Father dwels Quest 2 How must wee prepare our selves Answ 1 First in generall wee must prepare our selves by a holy and heavenly life Answ 2 Secondly more particularly wee must prepare our selves for heaven by walking and framing our lives on earth according to these ensuing rules viz. Rules of a holy and heavenly life First let us frequently meditate and ruminate upon this what if the Lord should call us hence by death before wee be regenerate what Rule 1 will become of us if wee be taken away before wee bee engrafted into Christ wee know that wee cannot be saved by any but by Christ Act. 4.12 And therefore we should be carefull to examine our selves whether wee be in Christ or not 2 Cor. 13.5 because no other thing will availe us unto salvation Secondly let the glory of God be our maine Rule 2 end and chiefe scope in all our actions 1 Cor. 10.31 And let us be carefull of this so long as we live Thirdly let us be carefull of the salvation of Rule 3 our soules and next unto Gods Glory regard that preferring it before all other things Philip. 2.12 and 2 Peter 1.10 Fourthly let us labour to mortifie kill and Rule 4 subdue all our corruptions and lusts Rom. 6.2 1 Peter 2.11 That is both I. All our vitious lusts and affections as anger concupiscence pride drunkennesse prophannesse and the like And also II. All our vain lusts and affections as riches honour pleasure and all vaine joy and delight Fifthly let us spend our lives in spirituall Rule 5 things that is I. In the workes of the Lords day that is First in a Reverend and carefull hearing of the word upon the Lords day Secondly in a repetition of those things with our families which we heare Thirdly in a private examination of our selves and our own consciences by that which we have heard Fourthly in a faithfull and fervent praying unto God both privately with our families and secretly with our selves and publiquely with the congregation Fiftly in singing of Psalmes of praise and thanksgiving unto God Now these duties are required of us upon the Lords day II. We must study how wee may so direct and lead our lives that God may bee pleased with us Psalm 119.9 And III. We must sometimes fast for the better confirming and establishing of us in these and all other good duties Sixthly let us watch in these lest either negligence Rule 6 or occasions should hinder us from the practise and performance thereof Seventhly let us remember continually what Rule 7 a shame it will be for us not to grow up and encrease daily unto perfection yea if we be Dwarfs how miserable we are because if fruits doe not grow ripen the tree withers The remembrance hereof will make us to strive unto perfection and to be Holy as our heavenly Father is holy VERS 14. Let them alone Verse 14. they be blind leaders of the blind And if the blind leads the blind both shall fall into the Ditch In this verse our Saviour shewes the misery of blind Teachers and of those also who are led by blind Teachers First our Saviour here speakes of the Scribes and Pharisees
of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke
Church doore and that either I. By ordination admitting Pastors into it Or II. By jurisdiction commanding injoyning or correcting the inferiours in it or expelling the disobedient from it having power over them all in all cases in their Courts by Excommunication Absolution Dispensation and Injunction as also in their Consciences to remit and retaine sinnes Answ Wee may answer to this as once the Philosopher did to Genesis Multa asserit sed pauca probat they affirme many things but confirme nothing perswading themselves that wee must or ought to take their assertions for undeniable truths without proofe wherein they much deceive themselves For untill they prove what they have said wee will deny both the Antecedent that Christ gave such unlimited and unbounded power unto Peter and also the Consequent that therefore he hath given such power unto the Pope Carerius and Bozius say That the Pope hath Object 2 all absolute and direct power and dominion temporall ever all Kings and Kingdomes of the world And the modest Answerer undertakes to prove what they say from this place Saint Peter saith hee when he received of Christ the keyes of the Kingdome of heaven he also received the temporall and civill sword and a right of erecting and destroying Kingdomes as farre forth as hee might thinke it behovefull for the good of soules and to this end ought the Pope to use the civill sword both against Kings and others This objection is answered by our Reverend Bishop Morton whom they got not about to answer thus Answ By the Keyes of the Kingdome of heaven according to the determination of their owne Victoria is signified a spirituall authority different from the civill jurisdiction as is proved by the use which is remitting and retaining of sinnes which no way can belong to civill authority Victoria Relect. 1. Sect. 2. Tertiò probatur Neither can any one Doctor of but reasonable antiquity bee produced who by these understand a civill power Bishop Morton against the modest answ part 3. Cap. 6. Object 1. pag. 15. The Papists are so confident of the Popes infallibility Object 3 of judgement that they make his authority incontrollable not permitting him to be subject unto the authority of a Councell and divers Jesuits object for the proofe hereof the words of Origen upon this place Christ saith Vnto thee will I give the Keyes of the Kingdome of heaven and upon these words Origen hom 6. in Mat. saith Vnto the other Apostles were given the Keyes but of one heaven but unto Peter of many To this Maldonate answers that the distinction of heaven and heavens is but a nice subtilty Maldon Iesuit Comment in Matth. 16.19 Colossians 379. From this place further the Popish Writers Object 4 would prove Saint Peter to be the Prince of the Apostles and the Monarch of the Church and consequently that the same honour power and priviledges belong unto the Pope They argue thus Christ saith unto Peter Vnto thee will I give the Keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall be bound in heaven c. Therefore Peter had especiall jurisdiction given him more then any of the rest Bellarm. lib. 1. de Rom. pontif Cap. 12. The question here betwixt us and them is Whether Peter bee the universall Monarch of the whole Church in the place and stead of Christ ordained and appointed by Christ himselfe and the Pope his successour This they affirme and wee deny and Bellarmine telleth us Horum verborum planus obvius est sensus c. That the sense and meaning of these words Thou art Peter c. And unto thee will I give the Keyes of the Kingdome of Heaven c. is plaine and easie for under two Metaphors wee may understand the Primacie and government of the whole Church to bee promised by Christ unto Peter Now to prove this the Papists generally from hence frame this Argument Whosoever received from Christ the Keyes of the Kingdome of heaven is the universall Bishop and sole Monarch of the Church But Saint Peter onely received these Keyes as is manifest from this verse Therefore hee is the universall Bishop and sole Monarch of the Church And consequently the Popes of Rome his successors Answ 1 First if the sense of these words be so obvious and plainely expressed under a double Metaphor then that same sense should be explicated in some other places without Metaphors But this Bellarmine will not affirme nor is able to produce any literall place which will warrant his interpretation and exposition of this And therefore the sense of this cannot be so plaine and obvious as hee would perswade us it is Answ 2 Secondly if the sense and meaning of these words be so plaine and easie that he which runs may reade it then certainely the Apostles of Christ would have understood then But they did not understand any such Precedencie of order or Primacie or Monarchicall power given by Christ to Peter as is evident because after this once and againe they strove which should be the first greatest and chiefe amongst them Answ 3 Thirdly the Popish Writers themselves will not deny but that many of the Fathers understood these words otherwise then Bellarmine doth and therefore the sense and meaning of these words is not so plaine Answ 4 Fourthly if the sense and meaning of these words be so facile as the Iesuit faines then without doubt the Schoole-men would not have erred in the exposition of them But all the ancient Schoole-men with their Master did understand otherwise these words then Bellarmine doth for they generally teach that this power which our Saviour here speakes of is Sacerdotall given first by Christ to his Apostles and then by them given unto other Ministers Lombard lib. 4. dist 18. Alex. Ales. part 4. q. 20. Answ 5 Fifthly by the Keyes here cannot be understood that large jurisdiction Monarchicall which the Papists dreame of as not onely the authority and chaire of doctrine Iudgement Knowledge Discretion betweene true and false doctrine all which wee grant together with Peter to have beene given to all the Apostles besides But they say hereby is signified the height of government the power of making Lawes of calling Councels and confirming them of ordaining Bishops and Pastors and finally to dispense the goods of the Church spirituall and temporall Now all this is added without ground neither had either Peter or any of the Apostles this ample authority no nor the Bishop of Rome for divers hundred yeares after Christ yea we absolutely deny that in these words a Monarchicall power is contained and wee prove it from the definition of the Keyes which are nothing else but the power of binding and loosing as is here expressed by Christ and this power doth consist in remitting and retaining of sinnes Vide August Tract 50. in Iohn Theophylact. Anselm s Matth. 16. Sixthly wee deny that this promise of the Answ 6 Keyes belongs onely to Peter
them Num. 11.29 Where we see that Moses prays and from his heart wishes that the Spirit of Prophesie and Interpretation were given to all the Lords people So Amos 7. I am no Prophet nor the son of a Prophet and yet he prophecieth And 2 Pet. 1.19 The Apostle saith That Prophesie is not of any privat Interpretation but it is the work of that Spirit wherby also the Prophets spake and this he gives to whom he will 1 Cor. 12. And therefore this Spirit and power and privilege of interpreting of Scripture according to the proportion of faith is not given onely to the Pope and his Cardinals Eighthly if by these words whatsoever thou Answ 8 loosest be meant the interpretation of Scripture than by these whatsoever thou bindest must necessarily be understood the obscuring of Scripture and so this must belong to Peter and his successours as well as that and indeed those who would be called Peters successours chuse this part to themselves a Ames Bel. enerv p. 52. t. 1. Ninthly Bellarmine in the proof of his Major Answ 9 proposition offends many waies namely I. Because he saith that under the names of the Keys the supreme power of judging is given to Peter and his successors whereas indeed there is given onely the Ministery of loosing and remitting of sins and of explicating the doctrines opinions and controversies of Religion Scharp de sacra Script 106. II. He offends because he saith that to Peter and his successours was given power not onely to pardon sins but to loose all bonds for Christ speaks here of pronouncing remission and pardon to the penitent but not to all hand over head to whom the Pope pleaseth but of dissolving and untying other bonds our Saviour speaks not III. He sins in saying That those to whom the Keys were given have power to dispense with those Laws which were enacted and ratified by God himself and with those punishments which were inflicted by God himself That which God commands a man to do he may omit by a dispensation from the Pope and that without sin that which God chargeth men not to do may faultlesly be done if the Pope give leave those punishments which God inflicts upon offenders may be taken off by the Pope And thus we see that the Pope is not onely by them exalted above all that are called Gods that is all Magistrates and Rulers but even above the Lord of heaven and earth for he can take men out of Gods hands he can free them from his hands yea he can deliver them from his commanding and condemning power IV. The Cardinall offends by his frivolous distinction of Whomsoever and Whatsoever because our Saviour in this place speaks onely of loosing of sins and of binding men for their sins as is evident from Mat. 18.18 19. and Iohn 20.23 Answ 10 Tenthly we grant that Peter had a Ministeriall power of binding loosing but not of binding or loosing What he would or Whom he would or As he would as the Pope arrogantly claims in his unbounded power because he must onely teach those things which are commanded him and dispense those things which were committed unto him aright that is according to the direction and prescript rule of God b Mat. 18.20 Act. 2.4 Gal. 1.8 Answ 11 Eleventhly by the successors of Peter we must understand either I. The Pope onely and thus we deny that the Keys were given to Peter and his successours because the Pope doth neither exercise the doctrine nor the works of Peter Or else II. All Bishops together and if thus then we must either understand it First of all and every Bishop that hath been in the Church since Peters time and in this sense we deny also that the keys were given to Peter and his successours for it is true which Ambrose saith lib. 1. de poenit cap. 6. Non habet Petri haereditatem qui fidem Petri non habet He is not the heir of Peters place who is not heir of Peters faith Or Secondly we understand it onely of those Bishops and Ministers who follow Peters Doctrine And in this sense we grant that the Keys were given to Peter and his successours Answ 12 Twelfthly and lastly Peter in his extraordinary office had no successour at all much lesse the Pope and if he had then so had also the other Apostles who had the same power and consequently there is not one onely supreme and chief Judge of all Controversies in the earth but many namely all the successours of all the Apostles as well as the successour of Peter Quest Why is the power of the Keys necessary Answ The power of the Keys is necessary in many regards viz. First in respect of the Commandement Mat. 18.17 Secondly in respect of the purity of the Sacraments because they are holy mysteries therfore God will have the power of the Keys to be executed that all impure persons may be kept back from his holy Table reade 1 Cor. 5.5 and 11.28 Numb 11.31 Deuteron 17 12. Matthew 5.24 Thirdly in respect of Gods glory for God is reproached and despighted if without difference the wicked and blasphemers go in the number of his children Fourthly in respect of the safety of the Church which shall be punished if she wittingly and willingly prophane Christs Sacraments Fifthly in regard of the safety of sinâ—ers that they being often admonished may return unto repentance Sixthly in respect of others lest they should be corrupted 1 Cor. 5.6 Seventhly in regard of those who are without lest they which are not yet members of the Church be deterred or kept backe from submitting themselves unto the Church by the evill example of some within it and therefore the power of the Keys is to be executed upon offenders that the mouths of those without may be stopped seeing that the Church doth not winke or favour but punish such offenders Eighthly in respect of sinners that from them punishment may be averted because the wicked approaching unto the Lords Table oat their own condemnation Wherfore that this may not come to passe the Church is bound to provide that such approach not thither § 9. Whatsoever thou bindest on earth shall bee Sect. 9 bound in Heaven and whatsoever thou loosest on earth shall be loosed in Heaven How doth it appear that by this committing Quest. 1 and giving of leave and power to bind and looâ—e there is no primacie or externall power of ruleing promised as the Papist affirm there is First these Keyes are called the Keyes of the Answ 1 Kingdome of Heaven and therefore it is cleare that they speak not of any worldly Domination or power Heaven and the Kingdome of Heaven that is life eternall being out of the limits and bounds of this world yea they are called the Keyes of the kingdome of Heaven because they send us to another Kingdome and to another kind of life the end of them being to make us Heavenly hearers and to blesse us with
Lambe without spot 1 Pet. 2. so wee must take heed that we suffer not as Malefactors but for well doing after the example of Christ Thirdly as Christ did not curse nor reproach Answ 3 those who persecuted him although they prosecuted him with hatred without cause 1 Peter 2 so although wee be punished as evill doers for righteousnesse sake yet we must not revile nor curse our Persecutors nor avenge our selves of them Fourthly as Christ prayed for his persecutors Answ 4 Father lay not this sinne unto their charge So must wee doe Mat. 5. Fifthly as Christ laid downe his life for us so Answ 5 should wee doe one for another 1 Iohn 3. VERS 26. What is a man profited Vers 26. if hee shall gaine the whole world and loose his owne soule Or what shall a man give in exchange for his soule Our Saviour doth not here put a Lambe betwixt two Wolves nor a Medium betwixt two extreames nor a man betwixt two evils but the soule betwixt two Orbes earth and heaven this world and the world to come And in his judgement fearfull is the judgement and miserable the condition of that poore soule who so labours for the earth that it looseth heaven For what will it profit a man to gaine the whole world and loose his soule As if hee would say heaven is the object and center of the soule heaven is that which the soule should seeke before all earthly things for nothing can make the soule happy if it be deprived of heaven nothing can be given unto the soule in exchange of heaven no place of pleasure can the soule find to rest her selfe upon if she bee shut out of heaven And therefore nothing should be more desired or endeavoured for in regard of our selves then a portion and inheritance in the Kingdome of heaven Or wee may learne hence That the chiefest endeavour of a Christian should be to make sure for his soule a mansion Observ and receptacle in heaven Wee should give no sleepe unto our eyes nor slumber unto our eye-lids untill wee were certainely assured that whensoever our soules should be separated from oor bodies they should bee clothed with our house which is in heaven For nothing can profit a man nor afford him pleasure if his soule be not made partaker of this habitation Reade Matth 6.33 Luke 10.20 and 2 Corinth 5.2 Heb. 11.10.16 Heb. 13 14. Why must our chiefest desire and endeavour Quest. 1 be rather to procure heaven for our soules then earth for our bodies First because as the soule is better then the body Answ 1 so heaven is better then earth And therefore great reason there is that wee should bee more carefull for that and of that which is best Secondly because not earth but heaven is the Answ 2 last scope of a Christian God hath created us unto heaven and heaven for us And therefore our chiefest endeavour should be for heaven Thirdly because onely heaven is solidely Answ 3 good and very good for us yea and a constan good thing whereas other things are eithe evill or deceitfull or inconstant And therefore it is reason that wee should labour most for heaven Answ 4 Fourthly because if the soule after her separation from the body be not made partaker of heaven she shall be cast into hell where there is nothing but weeping and wayling and gnashing of teeth where the worme never dies nor the fire goes out but torments the soule night and day world without end And therefore seeing the soule yea both soule and body is made eternally miserable except it enjoy heaven great cause there is that our principall care should be for that Quest. 2 What good things are there in heaven that wee must thus desire and labour for it Answ 1 First there is an absence of all evils whatsoever Esay 25.8 Revelat. 21.4 Answ 2 Secondly there is joy yea an ample joy and a joy which no man can take away Matth. 15.21 Iohn 16.22 24. Answ 3 Thirdly there we shall be Kings for heaven is called a Kingdome and that in a threefold regard namely I. For the glory thereof which is threefold to wit First of the body Dan. 12.3 Matth. 13.43 and 17.2 1 Cor. 15.42 And Secondly of the mind because there our knowledge shall be perfect 1 Corinth 13. And Thirdly of the state for glory and honour and peace shall all they have who gaine admission into the Kingdome of heaven Rom. 2.10 II. Heaven is called a Kingdome Propter co-regnum in regard of that co-heireship and joynt Kingdome which wee shall have with Christ our Head Revel 21.2 III. Heaven is called a Kingdome Propter dominium mentis in regard of the freedome the soule and mind shall there have who shall be perfectly delivered from all base and vile lusts yea all her enemies Answ 4 Fourthly there wee shall have good society and gracious company namely I. With all the godly 1 Thess 4.17 And II. With Abraham Isaac Iacob and all the Patriarkes Matth. 8.11 Luke 13.28 And III. With all blessed Martyrs And IV. With the Angels and Arch-angels Luke 20.36 And V. With Christ our eldest brother Iohn 17.24 and 1 Thess 4.17 Yea VI. With God our Father 1 Iohn 1 3. Answ 5 Fifthly there wee shall be pure without spot or wrinkle clothed in white raiment Reade Ephes 5.27 Revelat. 3 4.18 and 6.11 and 7.9 and 19.8 Answ 6 Sixthly there wee shall be like unto the Angels the sonnes of God yea like unto Christ the onely begotten Sonne of the Father Matth. 22.30 Luke 20.36 Matth. 17.2 and 2 Corinth 3.18 and Philip. 3.21 and 1 Iohn 3.2 Answ 7 Seventhly there death shall be swallowed up in victory now this victory over death began when Christ mauger the power of death rose again but is not perfected and compleatly finished untill the generall Resurrection after which death shall have no more power over any of the faithfull but they shall live for ever with Christ in the Kingdome of Heaven where death dare not come Reade 1 Cor. 15.26.54 Hebr. 2.14 Revel 21.4 Eighthly there and then Sathan also shall bee Answ 8 troden under foot Revel 12.9 and 20.10 Ninthly there we shall see God which is the Answ 9 height of our happinessesse Matth. 5.8 that is not onely I. The glory of Christ Iohn 17.24 But also II. The Majestie of the Father Moses could not see Gods face Exod. 34. But in heaven wee shall see him with open face 2 Cor. 3.18 and know him as we are known 1 Cor. 13.12 And therefore these things considered we may safely conclude that Heaven is worth our first and best and utmost endeavours What must we particularly and principally Quest. 3 endeavour after and labour in for the enjoying of this heaven and haven of happinesse Answ 1 First we must long fo it and hunger after it before all other things Philip. 1.23 and 2 Corinth 5.2.4 c. Gratissimi servi est non haerere praesentibus
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
of all in regard of the face of God Answ 1 First we must entreat it and pray unto it in the time of danger Daniel 9.13 Answ 2 Secondly we must desire seek and long for the sight of his face Numb 6.6.25 and 1 Chron. 6.11 and 2 Chron. 7.14 Psalm 24.6 and 27.8 and 31.16 and 42.2 and 51.11 and Psalm 63.1 and 67.1 and 80.3.7.19 For thus did David Psalm 27.9 and Epbraim Hosea 5.15 and Israel 2 Chron. 15.12 Answ 3 Thirdly all must learn to fear and tremble before the glorious face of God Psalm 96.9 Ier. 5.22 as Iob did 23.15 Quest 4 What benefit do the righteous reap from the Face of God Answ 1 First hee will not hide it from them but shew it unto them 2 Chron. 30 9. Iob. 33.26 Psalm 22.24 Ierem. 15.19 Ezech. 39.29 Except it be for a while either for their sins or tryall as Esa 59.2 Iob 13.14 Psalm 13.1 and 30.7 and 31 22. and 88.14 Esa 8.17 and 54.8 and 64.7 Secondly Gods face is the joy and rejoycing Answ 2 of the righteous Psalm 4.6 7. and 16.11 What is predicated of Gods Face in regard of Quest 5 the wicked First to the wicked it is a fatall face Psalm Answ 1 9.3 and 34.16 and 68.2 and 80 16. Lament 4.16 Ezech. 38 20 and 2 Thes 1.9 Secondly to the wicked it is a terrible Face Answ 2 Genes 3.8 Esa 19.1 Revelat. 6.16 Thirdly from the wicked God will hide his Answ 3 face Deuter. 31.17 18. and 32.20 Ierem. 18.17 and 33.5 Ezech. 39.23 24. Mich. 3 4. Fourthly the wicked shall be cast out from Answ 4 the face of God 2 Chron. 7.20 Ierem. 7.15 and 23 39 as was Israell 2 King 17.20 23. and Iudah 2. King 23.27 and 24.20 and Ierem. 15.1 and 52.3 Fifthly Gods face is set against the wicked Answ 5 Levitic 7.10 and 20.3 5 6. and 26.17 Ierem. 21.10 and 44.11 Ezech. 14.8 § 3. Of my Father which is in Heaven Sect. 3 The Ubiquitaries object this place for the proof of the Ubiquitie of Christs humanity Object They argue thus Their Angells saith Christ alwayes behold the face of God in heaven therefore when they are sent into the earth as ministring Spirits they are then present substantially both in Heaven and earth because it is said They alwaies see the face of God in Heaven and therefore much more the humane nature of Christ which is Hypostatically united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the substantiall word or deitie may be and is present at once both in earth and Heaven First it is no mightie miracle or wonder Answ 1 that he which is every where present should bee alwaies seen by the Angels Now the Lord is every where and therefore wheresoever the Angells are they are in his presence but to say that they are every where at once filling Heaven and earth with their presence which is peculiar unto God we utterly deny Secondly this phrase to see the face of God doth Answ 2 denote the blessednesse and felicity of the Angels they are said alwaies to see the Face of the Father because they are alwaies and eternally happy continually enjoying the familiar presence of God they being his servants and Ministers prest continually to perform his will Thirldly all the Ancient Divines and Orthodoxe Answ 3 writers did directly deny that one and the same Angell could be at one and the same moment in divers places because according to the opinion of the Schoolmen Angeli sunt in loco circumscriptive non repletive vide Thalmannum assert ver doct fol. 114. 6. Arg. 28. VERS 15 16 17. Verse 15 16 17. Moreover if thy Brother shall trespasse against thee goe and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy Brother But if he will not bear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be establisâ—ed And if he shall neglect to hear them tell it unto the Church but if he neglect to hear the Church let him he unto thee as an Heathen man and a Publicane These verses occasioning controversies both amongst our selves and betwixt us and the Papists it will not be amisse to propound a generall Queon or two Quest 1 What Coherence connexion or dependance have these verses with the foregoing Answ The Coherence is thus Christ our Saviour tels of Scandals and offences that shall be given and admonisheth his Disciples of them and teacheth to avoid them Verse 5 6 7 c. Then comes he to injuries offered and shews how men must carry themselves towards such as do offer them wrong in these three verses c. And that this is the order appears both by the Text and matter For First he admonisheth his to take heed of offending others And Secondly he declareth how they are to carry themselves towards such as do trespasse against them Quest 2 What was the occasion of these words Answ The Occasion of these words was as is generally thought the state of those daies in our Saviours time whâ—rein the Jews were in subjection to the Romans having their authority of Elders greatly diminished by the Romanes who were Heathens to whom some Jews became servants these were Publicanes of which was Zacheus yea and our Evangelist who sate at the receipt of custome for which they were to the Jews very hatefull but therein servants to the Romanes and so freed from the power and authoritie of the Jews with whom as with the very Heathen and Gentiles amongst them what Jew soever would have to do for any wrong which they offered that Jew must call these Publicanes before Romane authoritie and convent them there and not bring them into any Iewish Court from which they were exempt by their Service to the Roman state which liberty was also granted to any other Priviledged Iew which would make an appeal to the Romane Governour as St. Paul did to whom the Iews might have recourse if they would recover their rights or redresse wrongs offred them Quest 3 What is the Scope of our Saviour in these words Answ The Scope of Christ here is to moderate the passions of the Iewes rising one against another for wrongs received that so they might not run into extremities as mans nature is both hastie and desirous of the utmost revenge at the first Our Saviour adviseth them therefore not to deal one with another at first as they must do with Publicanes and Heathens who were men hatefull unto them and exempted from all that power which yet remained amongst themselvs and against whom they held it lawfull to use all extremities to the utmost but to proceed lovingly that is according to the Rules of charity which prescribeth first all gentle means and when these will not any way prevaile then to use extremitie What is the sense and meaning of these three Quest 3 Verses The meaning of these words is Answ If thy brother a
the censure of the Church for Christ said to Peter Dic Ecclesiae c. Tell it to the Church and if he will not hear the Church c. Therefore Peter and his successours are not the supreme Judges for here he is referred to the Church Willet Synops pag. 1304. Sect. 5 § 5. Let him be unto thee as an Heathen man and a Publican Quest 1 What is meant by these names of Heathen man and Publican Answ Something hath been said of the meaning of them before Sect. 1. as also in the generall questions before that Section I do therefore here but onely adde this That to esteem one as an Heathen man or Publican is not to hate him but not familiarly to use him or not to be familiar with him who despiseth the voice of the Church Quest 2 Why must we shun the society intimacie and acquaintance of him who will not hear the Church Answ 1 First for our own sakes lest we should be taintâ—d animated and emboldned by them to do the like and so we make our selves odious unto all who are good Answ 2 Secondly for their sakes who do despise the voice of the Church that they may be ashamed of their contempt This answer is given by Saint Paul 2 Thes 3.6 14. We command you to withdraw your selves from those who walk disorderly and have no company with those who are disobedient to our word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he may be ashamed where the word is most significant for it denotes such a perturbation of the minde that he who is affected therewith seeks up and down where he may hide himself for shame For as nothing animates a sinner more than to see Christians yea the Professours of Religion to love him and delight in his company so nothing humbles a sinner sooner than to see that all good men withdraw themselves from his society and friendship Now this Christian subduction or alienation is not like the subduction of the Anabaptists which is conjoyned with hatred and execration but our withdrawing of our selves from the contemners of the Church is an Argument of our love unto them yea we must not simply or totally withdraw our selves for the Apostle exhorts us to admonish and counsell those whom we must not be familiar withall and how can we admonish them except we go unto them and labour to reduce them into the right way Answ 3 Thirdly we must have no commerce or fellowship with those who despise the voice of the Church for the Churches sake and the edification thereof Thus Saint Paul exhorts the Corinthians to excommunicate the incestuous person and to give him over to the Devill lest he should infect others for a little leaven sowers the whole lump 1 Cor. 5.7 Answ 4 Fourthly we must not be familiar with those who will not hear the Church for the Lords sake or for his glories sake for when wicked and prophane persons are tolerated yea loved and entirely acquainted and affectionatly endeered unto the Professours of Religion it causeth the name of God to be evill spokâ—n of and blasphemed among the Gentiles for those who tolerate such Cameron de Eccles are thought to be like those who are tolerated 1 Tim. 6.1 How many sorts of sinners doth our Saviour Quest 3 intimate or imply in these verses Vincentius Serm. hyemal pag. 540. observes Answ that there are four kind of sinners here pointed at and withall how every sort are to be handled viz. First there are some simple and corrigible sinners who when they have offended and are reproved thank the reprover and are sorry and satisfactory for the offence Now of these our Saviour saith If thy brother sin against thee tell him his fault between him and thee admonish him secretly because he will quickly be convinced of the wrong done and make thee satisfaction Secondly there are some who are proud and presumptuous sinners who presume too much of themselves and stand too much upon their own justification Now of these our Saviour speaks when he saith Take one or two with thee that by their words and perswasions they may be the sooner convinced of their offences and errours Thirdly there are obdurate obstinate and perverse sinners who are led by the spirit of contradiction and obstinacie and will be counselled advised and perswaded by none Now these must be referred to the Church that by her power and authority they may be convicted and humbled Fourthly there are others more prophane malicious and incorrigible sinnners who neither regard the admonition of their Brother whom they have offended nor of their Brethren who in love advise them nor of the Church but disobey all despise and slight all Now these our Saviour saith must be held as Heathen men and Publicans Vers 18. Verely I say unto you Vers 18. that whatsoever ye shall binde on earth shall be bound in heaven and whatsoever you shall loose on earth shall be loosed in heaven Because much was spoken of these words before chap. 16 19. I therefore here adde onely a word or two What is meant by binding and loosing Quest Answ For answer hereunto we must observe that these words ligare solvere to binde and loose were usuall in the Church of the Jews and therefore the signification of them was well known and understood when Christ was corporally in the earth for in the Judaicall Church ligare to binde did signifie Interdicere Prohibere to interdict and prohibit and Solvere to loose signified Iubere permittere to command and permit and therefore in their language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Prohibere and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Permittere And thus they have a saying Davidem Ezechielem nihil ligasse quod nen esset ligatum in lege Wherefore to bind is to pronounce something to be prophane and on the contrary to loose is to pronounce something to be lawfull this therfore is our Saviours meaning Whatsoever the Church shal declare to be unjust the cause being truly and throughly known those things Gâ—d will decla e to be unjust and on the contrary thâ—se things which the Church shall declare to be just those God also will declare just a Cameron de Eccles Argum. This place is produced by our men against the Papists who affirm the keys to be promised only unto Peter They argue thus If the Keys were by Christ promised unto Peter only then they were given by him also only unto Peter for he performes what he promises But the Keys were given to all the Apostles and not only to Peter as appears by this verse Therfore they were not promised only unto Peter If the studious Reader would see this Argument canvased to and fro let him reade Amesius Bel enerv tom 1. pag 162. ad 167. And because it is so largely handled there I will but briefly prosecute it and frame the Argument thus To preach the Gospel and to have jurisdiction of government do both belong
unto God and how great thy debt is yea remember if thy brother sin daily against thee so dost thou against God and if thou daily forgive him a few offences thy Father daily forgives thee many But my easinesse and readinesse to pardon him Object 2 will make him more obstinate and injurious against me and therfore why should I forgive him Do thou what is thy duty to do Answ and what the Lord requires of thee and commit the successe and event unto God yea remember that although many wickedly abuse the Lords long suffering and patience unto their own destruction yet the Lord ceaseth not to bestow many mercies upon them making his Sun to rise and his rain to fall even upon such But this pronenesse to pardon those who offend Object 3 me will make others despise and slight me and therfore for this cause it is not good to bee so easie and ready to remit Saint Paul hereunto answers that glory honour Object 4 and peace are prepared by God though not by men for all those who continue in well doing notwithstanding all the lets and hinderances of the world Rom. 2. Yea those who honour God shall be honoured in heaven by God though despised on earth by men But David cursed his enemies for their mischiefe done against him and prayed for their destruction and therefore why may not I Answ 1 First sometimes it is true that David prayed against the Counsels of his enemies and that God would infatuate them and frustrate them as that of Achitophel and thus may wee desire wish and pray for the peace and prosperity of the Church and children of God and that the Lord would infatuate all the plots of the wicked intended againâ—t them Or Answ 2 Secondly David prayed for some temporall calamity to be inflicted upon the bodies of his wicked enemies that therby their soules might be saved and thus wee may desire the Lord to shew his power and justice upon obstinate sinners that therby they may learn to fear and tremble before him and turn unto him and so by a corporall punishment be freed from an eternall Or Answ 3 Thirdly David prayed for the finall destruction of his enemies and that two manner of wayes namely either I. For the destruction of all his enemies in generall whosoever or wheresoever they were Or II. For the destruction of some more particularly whom by divine inspiration he knew to be the enemies of God and his Church Now these are not to be imitated by us wee having in the Gospel both a Precept and President to the contrary First wee are commanded to blesse those who curse us and to pray for those who persecute us Mat. 5. Secondly Christ did not revile when hee was reviled 1 Pet. 2. nor curse those who crucified him but contrarily prayed for them Object 5 Wee are but men and therefore it must not be expected that wee should doe as Christ did Answ The dutie here required hath been performed by men and not only by Christ yea if we bee regenerate men wee also in some measure may perform it Ioseph although he was a man yet hee forgave his brethren who had sold him to be a slave unto heathens David was a man and yet hee forgave Saul his enemy who pursued his life Stephen was but a man and yet he forgave and prayed God to forgive those who stoned him Object 6 But I am never able to forgive my neighbour as God forgives me and therfore it is but lost labour to endeavour it Answ Indeed it is true that wee cannot forgive as the Lord forgives in regard of the quantity but wee may according to the quality if we forgive them candidly cordially faithfully and ex animo for a spark is true fire and a drop is true water Quest 5 Whether can the remission of sinnes be made void or not that is whether doth the Lord remember impute and punish those sins which once hee had pardoned for it seems by this Parable that hee doth hee first pardoning the debt and freeing the servant from his bond verse 27. and afterwards for the debt casts him into perpetuall prison there to endure eternall torments First we must here observe That this is a Parable Answ 1 and that similitudes and parables are not so to be accommodated and applied unto those things for the declaration and manifestation wherof they were propounded that they ought to agree and square with the things themselvs in all things for then they should not be parables but the things themselvs And therfore we must alwayes look to the mind of him that propounds the parable and observe for what end he propounded it and what he would have or principally aims at in the propounding of it for otherwise many absurdities will often follow from Parables Wherfore seeing this is a Parable wee ought not too subtilly to apply or rather to wrest all the words of the Parable unto the thing wherof Christ speaks but onely to consider the mind and purpose of Christ in the propounding of the Parable Secondly Christ had taught his Apostles and Answ 2 in them all of us to pardon those injuries offences and debts which our brethren have committed against us and do owe unto us verse 21.22 And then presently addes this Parable for the confirming and declaring of his purpose Now our Saviours scope herein is to shew that it is necessary that they should forgive their brethren who desire to be forgiven by their Father In this Parable I. Our Saviour propounds the example of a King who forgave a great debt unto one oâ— his servants and hereby would teach us that wee have a Master and Lord in heaven who is gentle easie to be entreated and ready to forgive sin but so that when wee are not able to pay our debts or to satisfie for our sins we beg mercy at his hands and pray unto him for pitty and pardon The King here releaseth not his servant nor remitteth his debt untill he humbleth himself before him and confesseth his present inability to pay and prayeth for mercy Thus although the Lord be naturally slow to conceive a wrath and ready to forgive yet wee cannot hope to be forgiven except we confesse our sins and humble our selvs before our God and crave mercy at his hands because upon these conditions the Lord offers mercy unto us II. Christ in this Parable propounds unto us the example of a servant who would not pardon his fellow servant and lays down the words of the King his Master unto him shouldest not thou also have had compassion on thy fellow-servant even as I had pitty on thee verse 33. And hereby our Saviour would teach us that God requires of us that we should pardon our brethren who have injured us when they aske forgivenesse of us and remit the debts of those who are not able to pay III. In this Parable our Saviour declares the words and deeds of the King unto this
is impossible by the two latter sorts of impossible things because it is contrary to the nature of a true body and includes contradictions as is proved clearely afterwards Chap. 26.26 Answ 5 Fifthly if these kindes of impossibilities be excepted wee may then say with the Angell That with God nothing is impossible Luke 1.37 or with the Lord of the Angells in this verse Though with men many things be impossible yet with God all things are possible for there is nothing that can be either spoken of or imagined which as not subject unto his power For the better understanding and confirming hereof observe that there are three causes onely why some effect cannot be accomplished by some agent none of which have place in God The causes are these I. The first is because there is no similitude betwixt the effect and the agent as there must needs be but what is there that hath not some resemblance with God If thou have a being it is like to God in being who is a most perfect being and therefore every thing that either is or may be is subject to his power II. The next cause why an agent cannot produce an effect may be because the effect is more excellent then that the agent can accomplish it therefore corporall substances cannot beget spirituall nor inferiour superiour But there is nothing more excellent then God who is excellencie it selfe III. The agent may want matter to worke vpon and can neither provide it of himselfe nor procure it from others But this can never hinder God who hath no need of matter for if it please him to use it he can create it of nothing And therefore it is as cleere as the light that all such things as in nature are and are not contrary to the nature of God are subject to his power Sixthly unto the place wee answer that Answ 6 CHRIST here sheweth That it is as impossible for a rich man that is high minded and trusteth in his riches to enter into heaven as for a Camell to passe through the eye of a needle but it is possible with GOD to give rich men humble and lowly minds and so make than fit for his Kingdome and also to make the Camell lesse and so draw him through the eye of a needle Seventhly the Consequence of the argument Answ 7 is not good they argue thus to GOD nothing is impossible and therefore he can make the body of CHRIST to be in many places at once Now wee know that A posse ad esse non valet consequentia Such a thing may be therefore such a thing shall bee or God can doe such a thing therefore hee will doe such a thing followes not neither is the question betweene us and the Papists concerning the power of God what he can doe but concerning his will what he doth or will doe Eightly it is not proved out of this place Answ 8 that God can or will draw the huge body of a Camell through a needle the Beast remaining still of that bignesse no more then it is possible for God to bring a proud rich arrogant man to Heaven his affections not being altered Now wee say that both these are impossible unto God not because he cannot in his absolute power doe them but because they are contrary to his will and ordinance For the one is against the law of Justice to bring a wicked man to Heaven and the other against the Law of nature to cause a great Camell to passe through a small needles eye Ninthly the thing aymed at in the Objection Answ 9 wee say is impossible It is impossible that God or his word should be false now the word saith that the â—ody of Christ shall remaine and abide in heaven untill the time of the restitution of all things Acts 3.21 And therefore it is impossible that now his body should be on earth ordinarily and in divers places at once as they teach But the impossibility and absurdity of transubstantiation is sufficiently illustrated afterwards Chap. 26.26 If the Reader would see how some things which wee have said are excepted against by Bellarmine let him read Willets synops pag. 609. and Scharp de sacra Caena Page 1463. Vers 28.29 VERS 28.29 And Iesus said unto them verely I say unto you that ye which have followed mee in the Regeneration when the Sonne of man shall sit in the Throne of his glory ye shall also sit vpon twelve Thrones judging the twelve Tribes of Israell And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my names sake shall receive an hundred fold and shall inherit everlasting life Sect. 1 § 1. Yee which have followed mee in the Regeneration Concerning this head of Regeneration many necessary questions may be propounded and because they are necessary I will not balke them and because many I will not enlarge them all Quest 1 What is Regeneration Answ 1 It is a worke of God wrought by the word whereby hee infuseth the holy Spirit into the whole man for his owne glory and our salvation The severall branches of the Definition are these namely First Regeneration is the worke of God not the worke of man and hence they which are regenerated are called his workemanship Ephes 2.10 And the worke is appropriated unto him as the Author of it Iohn 13. and 3.6 and Ezech. 36.26 Secondly Regeneration is wrought by the meanes and ministery of the word Psalm 19.7 Iohn 15.3 and 1. Peter 1.23 and 2. Peter 1.5 And therefore if we would be regenerated we must attend carefully to the word as followes by and by Thirdly in Regeneration the Lord infuseth his Spirit into the whole man and worketh a true and holy change in all the parts of the soule Wisdom 12.11 and 1. Timoth. 1.7 Fourthly God workes Regeneration in the heart of his Saints both for his and their glory where we may observe that as there was a double aime and end in the Worker of Regeneration so there should be in those in whom it is wrought First the Person working the worke of Regeneration aimed therein I. At his owne glory Proverb 16.4 And II. At the good glory and eternall felicity of those whom he Regenerates Therefore Secondly the persons in whom the worke of Regeneration is wrought should aime I. Principally and above all to glorifie their God in their lives and conversations who hath done so great things for their soules 1. Corinth 10.31 And II. Next thereunto they must be chiefly carefull to worke out the worke of their salvation with feare and trembling Philip. 2.12 because nothing doth so nearely concerne them next unto Gods glory as the salvation of their soules By what steps or degrees doth the worke of Quest 2 Regeneration proceed Or what are the degrees of Regeneration First the Spirit of God and the Spirit of contrition Answ 1 doth shew us our sinnes that is not onely the guilt
glory 2. Timoth. 4.4 8. Revelat. 2.10 11. And IV. A Kingdome Matth. 6.33 Luke 12.32 Secondly it may be illustrated and described Answ 2 by some similitudes and resemblances namely I. By the feast and banquet of King Ahasverus joy and melody and dainties in all abundance But yet it fell farre short of that felicity which is reserved in heaven for the righteous II. By this world here observe two things viz. First there are many rare things in the world which we thinke to be worth seeing and looking vpon worth seeking after and worth enjoying keeping Now if there be such excellent things in this world what is there in the world to come Secondly there are many and great delights and comforts in this world Now Sitalia in carcere qualia in patria August soliloq cap. 21. If there be such joyes in prison what is there in the heavenly pallace and happy presence of God III. By three places viz. The wombe the world and heaven and that in three regards to wit First Respectu Locorum in regard of the places themselves here three things are observable viz. I. As the world is more ample and spacious then the wombe So is heaven more spacious and large then the world II. As the wombe is darke and the world light in comparison thereof so the world is darke in comparison of heaven A child seeth nothing in the wombe but being come into the world it seeth much yet in comparison of what is seeth in heaven it seeth nothing in the world as men know more in the world then in the wombe so they shall know much more in heaven then they doe on earth III. Jn the wombe Methusalem continued nine moneths in the world 969 years but in heaven for ever and ever As our life ordinarily is longer in the world then in the wombe so by much it is longer in the world to come then in this world Secondly Respectu nostri in regard of us here marke two things namely I. As our delight is greater in the world then in the wombe so it is greater in heaven then in the world II. As our understanding is greater when we are in the world then when wee are in the wombe so it is greater in heaven then in the world Thirdly Respectu roboris corporalis in regard of the strength of the body as the body ordinarily is stronger in the world then it is in the wombe so it is more agile strong and quick in heaven then in the world Answ 3 Thirdly it may be illustrated and described what manner of life life everlasting is Honore by the honor thereof Luke 22.30 and 12.37 1. Corinth 6.3 and Rom. 2.10 And Answ 4 Fourthly Sociis by the companions we shall there have Daniel 7.10 Quest 10 What joy glory and felicity shall we enjoy in heaven Answ 1 First negatively Facilius quid non sit August de utilit paenit Jt is more easie to tell what is not in heaven then what is for it passeth all humane understanding Revelat. 2.17 and 1. Corinth 2.9 Acquiri potest aestimari non potest August de civ Dei 22. Heaven may be acquired but it can never be valued to its worth Revelations 21.4 Answ 2 Secondly affirmatively in heaven we shall be happy both in body and soule I. We shall be happy in heaven in our bodies For there First we shall be freed from all molestations and evills of the body namely I. From all afflictions and dangers because there shall be security II. From all diseases weakenesses and old age because there shall be compleat health strength III. From all hunger and thirst because we shall then have spirituall bodies 1. Corinth 15. IV. From death and corruption because there shall be eternity Secondly in heaven our bodies shall be nimble and quick as Mr. Perkins gathers from their sudden ascent into heaven But this is something curious Thirdly in heaven our bodies shall be beautiful and faire Daniel 12.3 Matth. 13.43 and 17.5 and Marke 12.25 II. Jn heaven we shall be happy in our soules For there First we shall enjoy a threefold freedome namely I. From sinne and the power thereof as Ezech. 37.23 And II. From ignorance and imperfection And III. From all weake affections as anger feare sorrow and the like Secondly in heaven we shall have a perfection of gifts 1. Corinth 13.10 And Thirdly there we shall have a sight of God which is our chiefest good August de trinit cap. 13. This is that knowledge which Iohn 17.3 speakes of and 1. Corinth 13.12 and Matth. 5.6 Hebr. 12.14 Shall we have a corporall sight of God in heaven Quest 11 as Iob seemes to affirme Chap. 19.27 where he saith I know that my Redeemer lives and that I shall see him at the last even with these eyes First that place is spoken of Christ the Redeemer Answ 1 of the World whom the faithfull shall see even with their corporall eyes because although it be a glorious body yet it is a true body and therefore may and shall be seene Secondly God hath neither flesh nor bones Answ 2 and therefore cannot be seene with a corporall eye but is seene with the eye of the understanding as Spirits are to be seene Thirdly this sight of God hath in it these foure Answ 3 things to wit I. A knowledge of God and of his decrees which we shall see as in a glasse II. The love of God and of the Elect and this love is proportionable to the former knowledge III. Joy for the salvation of the Church and the enjoyment of Gods presence IV. Thankesgiving unto God and loud Hallelujah's Revelat. 19.1 3 4 6. What may we learne from the excellencie and Quest 12 felicity of life eternall First we may learne to contemne and despise Answ 1 all the delights of this world because they are not worthy to be compared to the joyes of heaven Secondly in miseries afflictions and distresses Answ 2 we may learne hence comfort because they are but transitory and momentany but the joyes of heaven are eternall Answ 3 Thirdly at the houre of Death and under the pangs thereof we may hence learne joy because death will bring us to CHRIST and to the end of our hope Philip. 1.23 and 1 Iohn 3.2 Answ 4 Fourthly we may learne hence to seeke Heaven before all other things and next unto God most worthy to be sought for Matth. 6.33 As evidently appeares thus I. If we long for and lust after wordly things in Heaven there are greater and better II. If we hunger after spirituall things in heaven there are perfecter III. Jf the reading and remembrance of the former questions concerning the joy and glory of Heaven delight us in heaven we shall find them to be true yea farre exceeding our expression and expectation IV. Jf wee desire greater things then hath beene mentioned in heaven we shall have greater then the greatest and this is a praise-worthy ambition to sleight the
his praise out of infants and sucklings who can neither speake nor understand how much more then out of these who can speake and have some understanding Fulke Vers 19 VERS 19. And when he saw a Figtree in the way he came to it and found nothing thereon but leaves onely and said unto it Let no fruit grow on thee hence forward for ever And presently the fig-tree withered away Wee say that although the Jewish Church be now but like a withered tree yet it shall flourish againe hereafter Object Now against this it is objected CHRIST here cursed this fig-tree which represented the Church of the Jewes and said Never fruit grow upon thee henceforth And therefore it seemes that this tree and that Church shall never flourish againe Answ That Fig-tree which was here accursed by Christ never to beare fruit againe represented the Jewes who lived then and those who shall live till the conversion of the Jewes but when the wrath of God is come upon them to the full as the Apostles speakes then the Lord shall call them and their rod shall flourish againe VERS 22. And all things whatsoever yee shall aske in Prayer Verse 22 beleeving yee shall receive § 1. And all things whatsoever ye shall aske Sect. 1 in prayer Our Saviour in these words doth plainly point out this Observation unto us Observ namely That true and Lawfull prayer never wants his effect How doth the trueth hereof appeare Quest 1 Most evidently from these particulars to wit First from these places of Scripture Answ Psalm 22.24 and 50.15 Iohn 16.24 Iames. 5.16 and Ierem. 29.13 Amos. 5.4 6. Secondly from the trueth of God who is faithfull in all his Promises 1. Thes 5.24 Hebr. 6.10 Thirdly from the ordinance of God it being the meanes appointed by GOD for the obtaining of what wee want Iohn 14.13 and 16 24. and in this verse Fourthly from the mercy of God who is alwayes ready to supply our wants and onely waites untill wee pray Iames. 4.2 Fifthly from the force and efficacy of prayer whereof we spake before Chap. 6. Sixthly from an absurdity which otherwise would follow for if we have no certainty of the hearing of our prayers then we can have no confidence at all For I. Wee have none in heaven or earth to trust unto but onely unto God Psalm 73.25 II. Wee cannot see him for none hath seene him at any time III. Our onely way unto him is by prayer and therefore of all men wee are the most miserable if wee be unsure of his Love to helpe us or that hee will heare us and grant our requests But the contrary that is the assurance of the faithfull to be heard is evident from these places 2. Chronic. 14.7 and 15.2 15. Psalm 118.5 and. 120.1 Esa 38.5 Whence comes it that the prayers of many are Quest 2 not heard Jf we be not heard we must know Answ the reason is because wee pray not lawfully For God is neare unto all those who call upon him faithfully Psal 145.18 But more particularly if our prayers be not heard the reason thereof is one of these either First because wee are wicked and vnbeleevers for the prayers of such are abominable unto him but the prayers of the Righteous are his delight Prov. 15.29 Psalm 145.19 Or Secondly because our requests are not lawfull that is when either I. Wee desire those things which are not good as when we pray for revenge Or II. When we desire those things which stand not with Gods glory neither suite with our good Or III. When we desire those things which are not necessary but superfluous serving for the satisfying of our lusts Psal 50.15 and 120.1 and 116.3 4. and 18.6 Or Thirdly because we are not aright prepared to pray that i◠when either I. Wee pray without any meditation and examination at all not considering and pondering either how we must pray or for what Or II. When we pray with our sinnes upon us and in us as the people did Iosh 7. and. 1. Tim. 28. Or III. When we are not fit to receive such a grace as we pray for as for example we pray for a sight and assurance of the blessed Spirit in our hearts but we must not expect the assurance and apprehension thereof untill we have seriously undertaken to worke out the worke of our salvation yea vntill renovation holy affections zeale and the like graces be wrought in our hearts Or Fourthly because our prayers are not faithfull Here observe that unto a faithfull prayer these things are necessarily required namely I. Selfe-deniall and all selfe-confidence praying onely in the name of Christ Iohn 14 13. And II. A sure confidence and affiance in God that if we aske those things which are agreeable unto his will he will heare us Mark 11.24 Hebr. 10.22 And III. The aide and assistance of the holy Spirit for if we pray in the holy Ghost our prayers shall be heard Iude. 20. Or Fifthly because we begge things peremptorily and not with a subordination to the will of God Or Sixthly because we doe not persevere in our prayers but quickly grow weary And therefore if we desire that our prayers may be alwayes efficacious and fruitfull let us labour I. That our persons may be holy and pure And II. That our requests may be lawfull that is Let us desire First alwayes those things which are good in themselves And Secondly onely those things which may stand with Gods glory and our good And Thirdly onely necessary things And III. That we may be rightly prepared before we pray that is we must First meditate of our wants and the nature of him to whom we pray And Secondly wee must remove from us the Love guilt and pollution of sinne by repentance And Thirdly labour that we may be made vessels of honour that so we may be capable to receive those graces which we crave And IV. Wee must labour that our prayers be faithfull that is not offered up with any hope to bee heard for any merit or worthinesse that is in us but powred forth unto God by the assistance of the Spirit and with a sure confidence to be heard through the merits and mercies of Christ our Lord. And V. Wee must alwayes conclude our requests with a willing submission unto Gods will And VI. We must continue asking till we have received and persevere in prayer untill we have obtained what we want § 2. Beleeving Our Saviour here by shewing that Prayer is to Sect. 2 be offered up in faith may move this quaere What is the proper act of a true lively Quest and justifying faith The proper and principall act of justifying faith is a particular apprehension Answ and application of the free and gracious promises of God in the Gospell which are offered unto the faithfull in Christ the Mediator Now this particular and justifying faith includes in it a generall faith for if a man should doubt in generall of the truth of
by the holy Spirit onely because their calling was not still to be Prophets And thus David was a Prophet and by the inspiration of the Spirit prophecied of CHRIST If it be objected That by this reason Samuel should not be placed among the Prophets because he was a Iudge I answer Answ Although Samuel was a Iudge yet he continued still a Prophet and was Rector of the Schoole of the Prophets Sect. 2 § 2. Sit thou on my right hand Quest What is the meaning of these words Answ They are spoken of CHRIST and expounded of him two manner of wayes to wit First in regard of his Deity thus Sit on my right hand that is reside with me and be equall unto me and partake equally with me of my Majesty and glory thus the Apostle seemes to expound the words Hebr. 1.3 Secondly in regard of his Humanity thus Sit on my right hand that is be thou above all other creatures and of all other most neare and deare unto me and doe thou perfectly and infinitely abound in vertue grace honour and glory above all others Angels and men Carthus Page 282. Object This place is objected by the Vbiquitaries to prove the Vbiquity of Christs humanity because it sits at the right hand of God the Father as is here affirmed by CHRIST himselfe which right hand of God is every where Answ 1 First if CHRIST be every where because he sits at Gods right hand then it will follow that his sitting is the cause of his bodily Ubiquity and consequently that before this CHRIST was not every where for the effect cannot be before the cause Secondly we grant that the right hand of God Answ 2 is every where and yet deny that that which sits at his right hand is every where For the right hand of God is spirituall CHRISTS humanity is corporall and therefore although wheresoever the right hand of God is there is Christs Deity yet not his Humanity Answ 3 Thirdly this speech to sit at Gods right hand is a figurative speech for God properly hath neither right nor left hand Here observe that Gods right hand hath a threefold signification in Scripture namely I. The right hand of God signifieth his power or omnipotencie by which he doth all things and also shewes himselfe powerfull as men oftentimes call their strength especially in warre by their right hand by which they most use to fight against their enemies So the power of God especially that which he shewes against his enemies is signified under the name of his arme and right hand as Exodus 15.6 and Psal 118.16 Now in this sense CHRIST is every where in regard of his Deity because in power he is equall to his Father being God with God but not in regard of his humanity he not being as he is man of equall power with the Father And therefore his Humanity is not every where II. The right hand of God signifieth sometimes the word the second Person in Trinity because by him the Father created preserveth and ruleth all things And the Fathers often by Gods right hand understand the Sonne of God as Christ calleth the Spirit the finger of God Now in this sense it followes onely That wheresoever the right hand of God is there CHRIST is but it followes not that there is his Humanity for that is not wheresoever his Deity is which is indeed every where III. The right hand of God in this place Sit thou on my right hand signifieth the dignity honour glory great power and felicity of God raigning in heaven So for CHRIST as he is man to sit at his Fathers right hand is nothing else but that after hee had undergone and overcome his troublesome labours and finished his worke upon earth hee doth sit that is rest with his Father in all felicity and quiet and hath the next seat and place of dignity honour and glory to his Father and that he enjoyeth as great authority and power as any creature can enjoy viz. a finite power but in such sort as it farre surpasseth the dignity glory and power of all other Creatures they being all subject to the same If the Reader would see this Objection prosecuted I referre him to Mr. Hill of the knowledge of the true God Lib. 2. pag. 119 120 121 122. § 3. Vntill I make thine enemies thy footstoole Sect. 3 What is the meaning of these words or Quest what is signified thereby Answ The best Interpreter of them is the Apostle Paul who both shewes what is meant by sitting at the right hand of God and also by the subduing of his Enemies 1. Corinth 15.24 25 26. He must raigne till he hath put all enemies under his feete and put downe all rule authority and power And the last enemy which shall be dâ—stroyed is death In these words these foure things are implied and signified to wit First that the Kingdome of Christ shall have many enemies who will labour to oppresse both the Church and the word And Secondly that Christ raignes in the midst of his enemies and is more potent and powerfull then they all that is maugre all their power and pollicy he will so save and defend his Church on the Earth that they shall never wholly prevaile against it Yea Thirdly that at length his enemies shall be made his Foot-stoole that is at the day of judgement he will save and glorifie his Church but cast all the Enemies thereof into eternall fire And Fourthly that all the Enemies of the Church being abolished vanquished and put downe CHRIST shall deliver up the Kingdome to his Father which is not to be understood of a direct and reall resigning or forsaking or giving over of the Kingdome For of his Kingdome there shall be no end but of a double change of the forme of the Kingdome For I. In the triumphant Church he shall rule and raigne without the meanes of the Ministery of the word and Sacraments by which he governes and regulates the Militant Church And II. The triumphant Church shall be subject to no opposition of enemies nor disturbance of any as the Militant Church now is CHAP. XXIII Vers 2 3 4 5. VERS 2 3 4 5. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe but doe not yee after their workes for they say and doe not For they bind heavie burthens and greevous to be borne and lay them on mens shoulders but they themselves will not move them with one of their fingers But all their workes they doe for to be seene of men they make broad their Phylacteries and enlarge the borders of their garments Sect. 1 § 1. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe Quest Was all that true which the Pharisees taught that our Saviour bids his Disciples doe whatsoever they bid them Answ 1 First many things undoubtedly which the Pharisees held and
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the
words where the carkase is that is the body there will the Eagles that is the spirits of the blood be gathered together The absurdity of this exposition is clearely shewed by Mr. Foster in his spunge to wipe away this Weapon salve and J doe not beleeve that Mr. Floud who so stoutly maintaines the lawfulnesse of that wonderfull salve against him will defend this exposition or undertake to prove this to be the sense of this place Secondly Origen by the carkase understands Answ 2 the Church by the Eagles the Doctors of the Church and by their gathering together their union and consent in the faith of CHRIST crucified Thirdly some by Carkase here understand the Answ 3 passion of Christ by the Eagles the Saints and by their gathering together the efficacie of his merits sufficient for all Hierome Fourthly others understand this place to be an Answ 4 adumbration of the day of judgement by the carkase understanding CHRIST the Iudge by the Eagles the soules going to judgement and by the gathering together the generall judgement Thus Chrysost Hilar. Ferus Aretius Stella Maldonat Fifthly others interpret this place of the Saints ascending Answ 5 up into heaven whether Christ hath carried his humane body which suffered death for us that where CHRIST now is there all his Saints shall ascend and be hereafter Thus August and Gregor and Muscul And this seemes to be the truth for the Disciples Luke 17.37 had asked Christ whether the Elect should he taken To this Christ answers wheresoever the body is c. In which similitude we must observe That as the nature of the Eagle is to flye unto the carkase though it be farre off so the faithfull and heavenly Eagles above all things long to feed of Christ and to be where he is And againe as the Eagle is content with the carkasse in what place soever it is so the Elect regard no more nor more then this to be where CHRIST is VERS 30. Vers 30 And then shall appeare the signe of the Sonne of man in heaven What is meant by the signe of the Sonne of man Quest I dare not undertake to determine this question Answ but in the handling of it will onely doe as many more have done before me that is shew the opinions of others and which of them J rather adhere unto First Lyranus thinkes that this signe shall be the Answ 1 signe of the Crosse and Speare and nailes and other instruments of Christs death altogether and not any one of them onely Secondly Lactantius is of opinion that before Answ 2 Christ descend to judgement Cadet repente gladius é Coelo a sword shall suddenly fall from heaven that the righteous may know that the Captaine of the Lords hoast is comming Lactant. lib. 7. Cap. 1. Thirdly Zaga Zabo the Aethiopike Bishop Answ 3 saith That CHRIST shall beare the crosse before him in manu gladium and a sword in his hand to avenge himselfe upon his crucifiers and all the enemies of his Crosse Damianus de morib Aethiop Answ 4 Fourthly some by this signe understand the signe of the Crosse onely but yet with some differences For I. â—ome thinke this signe shall be the signe of the Crosse in mens foreheads II. Others think that this signe shall be a banner with the signe of the Crosse in it displayed before in signe of victory Gloss interlin III. Others avouch that the Sonne of man shall appeare in the day of judgement with a Crosse borne before him Bellarm. de sanct Lib. 2. Cap. 28 et Rhemist in hunc locum et Chrysost et Muscul And Chrysostome renders the reason why this sign of the Crosse shall appeare namely for the justification of Chrst when he shall enter into judgement with his enemies as if a man being hurt by the throwing of a stone at him should bring the stone along with him unto judgement for the quicker convincing and greater confusion of him that threw it at him Musculus thinkes that it shall be borne in triumph against all the wicked and also against the Prince of the world himselfe both to shew the freedome and deliverance of the Elect and also to declare unto all the world that this JESUS which was crucified is the Almighty Lord of Heaven and Earth Answ 5 Fifthly some thinke that by this signe is meant the very body of CHRIST having the testimonies of his sufferings upon it that is the wounds of his hands and feet and side and Chrysostome thinkes that this may be And Dr. Willet doth incline to this rather then the former although simply he assents to neither It is more like saiâ—h he that Christ at his comming should shew the markes and prints of the nayles and speare in his body then the signe of the Crosse for those were felt and seene in his body after the Resurrection so was not the other but it is a bare conjecture without any ground of Scripture that the wounds are either now in Heaven to be seene in the glorious body of Christ or that they shall be beheld and looked upon in the day of Judgement The wicked indeed shall behold him whom they have pierced but it followeth not thereupon thâ—t he shall appeare as pierced How is it possible that either the body of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espied in so glorious a body which with the brightnesse thereof shall obscure the Sunne Answ 6 Sixthly our Ecclesiasticall Expositors doe understand the signe of the Sonne of man to be the Sonne of man himselfe Caelesti potentia praeditus quasi signo in sublime erecto c. Being endowed with celestiall power as with a signe he shall turne the eyes of the world towards him Calvin et P. Martyr Answ 7 Seventhly the signe of the Sonne of man in the heavens is nothing else as J conceive but his conspicuous and glorious appearing who shall come in great glory as a signe in the heavens to be seene of all the world Now I cannot imagine that it signifies any such visible signe as is formerly conceived in the five former answers because it is said Mark 13.19 and Luke 21 27. Then shall they see the Sonne of man Whereby it appeares or at least seemes that the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Eighthly it is great presumption so boldly to Answ 8 affirme as Bellarmine doth that it shall be the signe of the Crosse having no Scripture for it at all Other signes we find that Christ hath appeared with as the signe of the Raine-bow Revelat. 10.1 with a two edged sword Revelat. 1.16 and with a booke in his hand Revelat. 10.2 Now wee have more reason to beleeve that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they have for the signe of the Crosse VERS 31. Vers 31 And he shall send his Angels with a great
man doth frequently prevent danger whereas the secure fals into it Answ 6 Sixthly there can be no true security amongst us nor freedome from evill if we consider these things namely I. Our sinnes and the nature of them and our continuance in sinne And II. Our God whom we offend by our sinnes and who sees and registers all our sinnes and who is able to avenge himselfe upon us for our sinnes and whose justice and truth will not permit him to spare our sinnes without repentance And III. How God hath punished others for our admonition and terrour we have heard of Plague Famine Warre amongst our neighbours wherewith they have beene wasted which heauy judgements we cannot but thinke in regard of Gods infinite justice to have come upon them for their sinnes and we have cause to thinke that CHRIST saith unto us That they were not greater sinners then we are and therefore except we repent we shall likewise perish Wherefore it is most dangerous for us to be secure Quest 3 Who are here worthy of blame Answ 1 First they are extreamly faulty who thinke that state to be the happiest where there is no feare for the contrary is most true and security is a sure Answ 2 signe of approaching misery Secondly those also are to be taxed who thinke the godly to be melancholy men because they feare danger when neither danger nor distresse appeares Quest 4 What is here required of us Answ 1 First a serious consideration of the roote of our security we should consult with our selves and see from whence it springs and whether we have just cause to be secure or not Answ 2 Secondly it is required of us to be watchfull over our selves and wayes and to arme our selves against the Judgements of God and prepare to meete him And Answ 3 Thirdly to awaken others who are sleepy and secure because security shews that judgement hangs over their heads If we should see a house on fire and perceive some asleepe therein we would awaken them and not suffer them to perish how much more then should we doe so when we see men lulled asleepe in carnall security when the judgements of God hang over their heads And it is required Answ 4 Fourthly that we should meditate of our death and repent before our death It was the saying of a Rabbi Repent one day before thy death that is every day we should daily expect death and by unfained repentance prepare daily for it Fifthly we must doe as Noah did make an Answ 5 Arke against the over-flowings of Gods judgements and labour that our God may be reconciled unto us Answ 6 Sixthly it is required of us that we should bring forth fruit and grow and increase in grace labouring daily more and more for it for thereby we shall be kept from security What are the causes of security and the remedies Quest 5 against it First ignorance errour or an erroneous opinion Answ 1 of the nature of sinne and the providence of God causeth security Many thinke that God neither sees nor observes their sinnes neither will punish them because as some of the Heathens thought all these terrene and sublunary things are ruled by chance and Fortune The ignorance of God and of the nature of sinne or the incogitancy of both causeth security for no wonder if we doe not feare those things which we neither remember thinke of nor know The Remedy against this Cause is to thinke sinne to be out of measure sinfull and to learne to know the Lord to be Omnipotent Omniscient and Omnipresent We must remember that God sees all things and by his providence governes all things and hates sinne with a perfect hatred and will punish undoubtedly sinne in all those who will not repent them of it and turne from it Secondly a neglect of those meanes which God Answ 2 prescribes to be used causeth security and ignorance For none ordinarily are more secure then they who most neglect all exercises and duties of Religion Now the Remedy against this is to be diligent industrious and frequent in all holy means and duties both publike and private Answ 3 Thirdly incredulity of the word of God and of his judgements causeth security when mens hearts grow hard sleepy and unfaithfull neither beleeving the promises nor threatnings of the word nor the judgements of God then they grow secure Now this infidelity is strengthened by our sensuality for as the light of the Sunne darkens the light of the Starres so the light of sense darkens and obscure the light of holy and spirituall things we being naturally backward to beleeve any thing which is not plaine and perspicuous to sense The Remedy against this cause is to labour for the knowledge of the word and to assent to every good word of God as infallibly true yea to remember that Heaven and Earth shall passe away before one jot or tittle of the word fall to the ground unaccomplished because if God have spoken he will also certainly doe it And therefore we must feare his threatnings and beleeve his promises Fourthly a presumption of the mercy of God causeth Answ 4 at least corroborateth this in fidelity for when men thinke that he who made them will save them and though they sinne yet grace shall abound then they speedily waxe carnally secure The Remedy against this is not to presume of mercy without repentance obedience and faith the Lord having said That though he be mercifull and gracious c. yet he will by no meanes let the impenitent sinner goe unpunished Exod. 34.4 5 6. And againe that he that made men will not have mercy on them and he that formed them will shew them no favour if they be wicked and rebellious Esa 27.11 Fifthly prosperity causeth security and makes Answ 5 men fearelesse as we see in David who in his prosperity said that he should never be moved Psalm 30.6 And in Iob who said I shall dye in my nest Iob 29.18 And in the Church of Laodicea Revelat. 3.17 The remedy against this is I. To remember that neither love nor hatred is knowne by these things Eccles 9.1 And II. That all these outward things are vaine transitory and as mutable as the Moone And III. That all our riches and abundance cannot availe us at the last day nor free us from the judgements of God here Read Proverb 10.4 and 11.4 and Iob. 15.21 and 21.7 c. unto 14. verse and Psalm 73.3 c. unto the 18 verse Answ 6 Sixthly security is caused often by Gods lenity and long suffering or because sinne is not avenged but punishment deferred Wicked men thus wickedly ruminate with themselves J have sinned often and long and am yet spared and perceive that the threatnings of preachers are but scare-Crowes and therefore now J may be secure and need feare no evill though J runne on unto sinne as a Horse unto the battell The remedy against this is to remember Quod differtur non
deaths to be Answ 2 Secondly the day o death is uncertaine for this end that we might doe the more good unto others if we knew how long we should live we should be the more carelesse to helpe and relieve others and the more prone to live wholly unto our selves And hence the Apostle exhorts us while we have time to doe good as if he would say we are not sure how long we shall live and what good we do unto others we must doe while we live and therefore while it is said to day we must doe good to others and not live wholy to our selves Quest 2 How is death to be expected Answ Not onely patiently but joyfully desiring and praying for it Bring oh Lord my soule out of prison Quest 3 Why must we desire death and not rather feare it Answ 1 First because so long as we live here the soule remaines in the body a darke dangerous and obscure Dungeon Hence Iob saith we are involved in darknesse and replenished with misery and labour and so long as we live we are subject to many evils Answ 2 Secondly death is to be desired and not feared because after death we shall praise please and serve God more cheerfully and perfectly then we can in this life And Thirdly because we shall be more happy in heaven then we can be in Earth And therefore if we desire perfectly to be freed from all evill and perfectly to injoy whatsoever is good and perfectly to obey and serve our God we must then desire and not dread death because then and never till then shall these truly and perfectly be VERS 44. Therefore be ye also ready Vers 44 for in such an houre as you thinke not the Sonne of man commeth § 1. Therefore be ye also ready Sect. 1 Our Saviour speakes here of their preparation and expectation of the last Judgement wherein there are two things observable to wit First the persons exhorted Yee Secondly the thing whereunto they are exhorted First from the persons exhorted three things may be observed namely I. Although the Disciples and Apostles of Christ Obser 1 to whom he now speakes were holy righteous and good persons forsaking all things to follow the Lord of all things Iohn 6.66 Yet even they are admonished of the day of Judgement to teach us That the godly are to be warned to prepare themselves against the day of Judgement Why must the godly be admonished hereof First because the day and time is uncertaine unto Que. 1 all and therefore all should be admonished to Answ 1 prepare themselves Secondly because the good are prone to neglect in tanto the expectation thereof and preparation Answ 2 thereunto carrying a body of sinne and corruption about them so long as they live here and therefore it is not needlesse a whit to admonish them thereof II. Although Christ knew that his Disciples should be safe and saved at the day of judgement Yea had foretold them that they should sit on twelve Thrones then to judge the twelve Tribes of Israel Chap. 19.28 Yet he doth exhort them to expect it and to prepare for it To teach us That it is needfull to exhort the best to prepare themselves Obser 2 against the great day of judgement III. Although the Apostles lived many hundred years before the day of Judgement yet Christ exhorts them to prepare themselves for it and to expect it To teach us That a frequent expectation of the last day and Obser 3 a fitting preparation against it is fit and convenient for all generations and ages of the world Secondly the thing whereunto they are exhorted is to prepare themselves Be ye ready that is as is expounded verse 42. Be ye watchfull To teach us That we ought to be principally carefull that Obser 4 the day of the Lord come not upon us unawares Marke 13.37 Why must we be thus carefull to watch wait Que. 2 for and prepare our selves for the day of the Lord Answ 1 First because it is a matter of the greatest moment for if the day of judgement should come upon us unawares and unprepared we should then suddainly loose Earth Heaven God and all good things and be made partakers of horrour Hell the wrath of God and all evill things Secondly because none can escape the day of Answ 2 the Lord therefore all should carefully wait for it The truth of this appeares thus I. God is not blind neither can he be deceived Galath 6.7 For at the last day the Bookes shall be opened Daniel 7.10 wherein the names and actions of all persons are written II. Sathan will accuse all and because his time is then at the last period he will rage the more and more vehemently prosecute all wicked men with hatred and malice III. The conscience of every wicked man will cry against him and the mouth thereof then will not be stopped And therefore it is unpossible that any wicked man should escape that day seeing every wicked man hath so all-seeing a Iudge and so clamorous a witnesse and so malicious an accuser Que. 3 What is here required of us Answ 1 First we must take heed of security and carelesnesse seeing that Sathan is so watchfull 1 Pet. 5.8 Secondly we must meditate alwayes of the day of Judgement that is both of the uncertainty thereof and also of the sudden comming thereof and likewise of the nature thereof Quoties diem illum considero toto corpore contremisco sive enim comedo sire bibo sive aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis Surgite mortui venite ad judicium As often saith Hierome upon Matth. as I consider the day of Judgement my whole body trembles yea whether I eate or drinke or what else soever I doe me thinkes I heare that terrible Trumpet sounding in my eares Arise yee dead and come to judgement Answ 3 Thirdly wee must examine our selves by the Purity of that law and word of God by which we shall then be judged and see whether our actions will endure the tryall of that fire and touch of that Lydius lapis or touchstone Sect. 2 § 2. For in such an houre as you thinke not of the Sonne of man commeth Quest 1 How many things are observable in these words Answ Two to wit First the comming of Christ wherein there is First the certainty thereof wherein there is First the person The Sonne of Man 2ly the action He shall come Secondly the Effect thereof Quest 2 Secondly the time of his Comming which shall be I. Unknowne And. II. Sudden And III. Unexpected Answ First Quis Who shall come The Sonne of man that is CHRIST observe here that many names are given unto him but the holy Ghost useth this The Sonne of man when he speakes of the humane nature Here therefore he meanes that CHRIST shall come in his humanity and hence would teach us Obser 1 That CHRIST shall really and verily come in
Iewish Antiq. 139. Sect. 2 § 2. The Sonne of man is betrayed to be crucified Quest Why did our Saviour fore-tell his death and suffering to his Apostles Answ 1 First lest they should have thought that he had beene apprehended and crucified accidentally without his knowledge or against his will Answ 2 Secondly that he might strengthen the minds of his Disciples against future scandals for darts seene before they hit are the better avoided Answ 3 Thirdly that he might shew unto them that he feared not those who kill the body seeing he neither declined the place of suffering nor shunned his adversaries bur rather offered and presented himselfe to their hands Vers 7 VERS 7. There came unto him a woman having an alabaster boxe of very precious ointment and powred it on his head as he sate at meat Quest 1 Who was this that anointed Christs head Answ It was Mary Quest 2 What Mary was it Answ 1 First some say there were three Maries who anointed CHRIST namely I. Shee who anointed him in the Pharisees house 7.27 38. And this was Mary the harlot II. Shee who annointed his feet in Bethany in her owne house And this was Mary the sister of Lazarus Iohn 12.3 III. Shee who powred the ointment upon his head in the house of Simon the Leper Marke 14.3 and in this verse Now of this mind are Origen tract in Matth. 35. Theophilact in Luc. 7. Euthymius in Matth. 26. Answ 2 Secondly some say there were onely two Maries who anointed CHRIST to wit I. Mary the harlot who first in the Pharisees house annointed his feet and afterwards in the house of Simon the Leper annointed his head II. Mary the sister of Lazarus who annointed his feet when he supped at her house Of this opinion are Chrysost hom in Matth. 81. and in Iohn 61. Bernard in serm de Magdalena Answ 4 Thirdly some say there was but onely one Mary who annointed Christ and that was Mary the sister of Lazarus who was also called Magdalene who annointed his head both in the house of the Pharisee and in the house of Simon the Leper and also in her brother Lazarus his houre Of this mind are August lib. 2. de consensu Evang. Cap. 9. Greg. hom de Magdalena Beda s luc 7. Rabanus in luc 7. Druthmanus in Matth. 26. and divers others who expressed their opinion in this Hymne or Ode Maria soror Lazari Quae tot commisit crimina Ab ipsa fauce Tartari Redit ad vitae limina That is MARY the Sister of LAZARVS Who sinned many a time Hath left the Isle of Tartarus And purged off her crime Fourthly St. Ambrose Lib. 6. in Luc. saith Answ 4 That it may be safely said that there were more then one and there was but one Fifthly I conceive that it is but one History Answ 5 which is expressed by all the Evangelists viz. Matth. 26.7 Marke 14.3 Luke 7 37 38. Iohn 12.3 For the Pharisee and Simon the Leper were one and when Christ eate with him Martha helped to attend upon the table and her brother Lazarus was invited as a guest for it is not probable that he would have sit downe at the Table in his owne house when he wel-commed so great a guest as Christ was Against this it will be objected St. Iohn saith Object 1 that the Mary which he speakes of annointed his feet but that Mary which St. Matthew and St. Marke mention annointed his head Therefore it is either not one and the same history or at least there is a contradiction in the Evangelists The history is one Answ and yet no repugnancie in the writers thereof for there were no ointments ordained for the feet but for the head and this was powred upon the head but in such a plentifull manner that it descended even unto Christs feet The Papists object this place for the proofe of Object 2 workes of Supererogation thus This fact of Maries was a good worke and yet there was no Commandement for it in Gods word Therefore there are good workes which are not commanded and consequently which wee are not bound to doe or which if we doe we doe more then we need First Maries fact was a worke of confession Answ 1 whereby she testified her faith in Christ and so was generally commanded to doe it though not particularly Perkins Secondly Mary was moved to this worke by a Answ 2 speciall instinct of the Spirit for shee did it to bury him verse 12. as Christ himselfe testifieth because his buriall was so speedy after his death in regard of the approaching of the Sabbath that they could not imbalme him as the manner of the Jewes was Now every instinct of Gods Spirit in the conscience of the doer hath the force of a particular command VERS 11. Vnws 11 For yee have the poore alwayes with you but me ye have not alwayes How doth this verse accord with Chapt. 28.20 Quest For in the one place he saith Me ye have not alwayes with you and in the other I am with you to the end of the world Answ These two are not opposite because CHRIST predicates contrary things of himselfe in respect of divers natures whereby he is not onely man but God also for as Man we have not his corporall presence neither shall we have it before his returne from heaven he being now ascended into heaven where he shall remaine untill he come unto judgement But as he is God so the presence of his grace and Spirit doth never leave or depart from us but is with us unto the end of the world Argum. We against the corporall presence of Christ in the Eucharist object this place The poore ye have alwayes but me ye shall not have alwayes To this the Papists answer by this distinction that Christ is not now present in body Visibili corporali praesentia by his Visible or corporall presence or Secundum humanam conversationem after his conversation or as he was conversant among men but invisible he may be present and after another manner Bellarm. de Euchar. lib. 1. Cap. 14. resp ad loc 4. Answ This distinction is thus by Scripture overthrowne St. Peter saith The heavens must containe or receive CHRIST till his comming againe Acts. 3.21 Whence this followes plainly He cannot in his body be absent from heaven till that time therefore he cannot any way be present in earth If they answer as they doe that he may be in heaven and in the Eucharist all at one time we then confute them with this place He is not here for he is risen Matth. 28.6 Now this had bene no good argument if the body of Christ could have beene in two places at once Vers 21 VERS 12. For in that she hath powred this ointment on my body she did it for my buriall We may observe hence that there was a threefold ointment to wit First Vnguentum militare wherewith their Kings were anointed to goe out as their
secundò et § Est igitur and there he shall see his exposition of these words This is my body according as we have laid them downe Sub speciebus est corpus meum under these accidents is my body His example is laid downe in the same place § Sed S. Thomas which for the Readers satisfaction I will set down Esset aptum exemplum si Dominus quandò mutavit aquam in vinum ostendisset hydrias aquae dixisset Hoc est vinum et illis verbis mutâsset aquam in vinum neque enim possumus ita exponere istam sententiam Hoc est vinum id est haec aqua est vinum id enim falsum esset neque ita Hoc id est vinum est vinum nam falsa fuisset demonstratio non enim aderat vinum cum diceretur Hoc sed hic est sensus Hoc est vinum id est in hoc vase est vinum That is that the meaning of these words This is my body is under these accidents is my body will appeare by this pregnant example If our Saviour when he changed the water into wine had shewed the pots of water and had said This is wine and with those words had changed water into wine yet we could neither expound this sentence This is wine thus that is this water is wine for this were false nor thus This that is This wine is wine for then the demonstration is false for it was not wine when he said this but the meaning is This is wine that is in this vessell is wine which every Novice knowes is as direct a Metonymy as if I should say to my friend my purse is at your command meaning the money in my purse And thus in his assertion he doth affirme these words This is my body to be proper and not figurative and in his exposition and illustration doth confirme them to be tropologicall and figurative And thus much for the answer to his assertion I come to his reasons Secondly the Cardinall looseth more then he Answ 2 gaines by his first reason for thereby though I thinke unawares he grants unto us that the precepts and rules in Scripture are set downe simply and plainly and therefore the Word cannot be so hard and obscure as he else-where would beare us in hand it is for if the precepts and rules of Faith be evidently in Scripture expressed as he here confesseth then what reason hath he to keepe backe the people from reading the Scripture which he labours with tooth and naile to doe Thirdly to his first reason I answer againe Answ 3 That it is false that the Scriptures use no figures nor tropes in the Declaration of the Lawes and Sacraments of the Church For St. Paul speaking of the Sacraments of the Jewes saith The Rocke was Christ 1 Cor. 10.4 That is the Rocke signified Christ So verse 17. We that are many are one bread that is our spirituall unity and conjunction is represented in that we are partakers of one bread Fourthly to his second reason I answer that Answ 4 sometimes our Saviour did speake darkely being alone with his Apostles thereby to stirre them up more diligently to attend unto his words as when he biddeth them beware of the leaven of the Pharisees Mark 8.15 Yea this speech of our Saviours uttered in the hearing of the Apostles This is my body was neither so darke nor obscure that the Apostles need much be troubled about the understanding of them Nay many things being spoken in borrowed and Metaphoricall words are uttered with greater grace and carry a fuller sense When Christ said I am the doore Iohn 10.9 and I am the Vine Iohn 15.1 he spake by a figure as he doth here for neither was he a Vine nor a doore as the bread was not his body And yet which of the Apostles was there that understood him not when he called himselfe a Vine and a doore Neither could they doubt of our Saviour Christs meaning here Fifthly to his third reason I answer two things Answ 5 namely I. Other places of Scripture which must be understood in a figure as where CHRIST saith I am the doore the vine c. doe also insinuate how Christ is to be understood here II. If the Papists did beleeve the Article of Christs ascension aright as St. Peter doth Acts. 3.21 saying whom the heavens must containe untill c. they should not then containe him in earth under the formes of bread and wine who must yet be contained in heaven for if CHRIST could be contained in divers places at once the Angell had not reasoned soundly Matthew 28.6 He is not here for he is risen Object 5 Bellarmine lib. 3. de Euchar. Cap. 19. urgeth these words further for the proofe of Transsubstantiation thus Our Saviour saith This is my body which words doe signifie a substantiall not a figurative change onely of the bread into Christs bodie for otherwise the bread and the flesh of CHRIST being things of divers natures cannot be one pronounced or affirmed of another for bread is not flesh remaining in it owne nature Answ 1 First as one thing being of a divers nature cannot be pronounced of another unlesse there be some change so neither can the same thing be affirmed or predicated of it selfe as to say this substance is my body which is all one in their sense to say This is my body Answ 2 Secondly a figurative change is sufficient according to the phrase of Scripture though there be no materiall or substantiall mutation in this proposition This is my body that is this bread signifieth my body like as when Christ breathed upon his Apostles he said Receive yee the holy Ghost calling the very breath the Spirit which it signified and exhibited onely So the holy Ghost descending upon Christ in his Baptisme is called the Dove So then as the breath of Christ is the Spirit and the Dove the holy Ghost so is the bread Christs bodie that is in figure and signification and not in substantiall mutation Willet synop 615. Quest 21 Why may we not beleeve the Elements substantially changed or transubstantiated or what Reasons may be given against Transsubstantiation Answ 1 First the affirmation of Transsubstantiation doth overthrowe the distinction of the outward and inward action of the Communicant in the celebration of the Lords supper which distinction is warranted by Scripture and grounded vpon Scripture and therefore that Tenet is not to be maintained For the cleare understanding hereof observe that in the receiving of the blessed Sacrament we are to distinguish betweene the outward and inward action of the Communicant In the Outward with our bodily mouth we receive really the visible elements of Bread and Wine In the inward we doe by faith really receive the body and blood of our Lord that is to say we are truely and indeed made partakers of Christ crucified to the spirituall strengthning of the inward man Now this distinction betweene the
part after another as the words were spoken one after another But this is also contrary to the opinion of the Papists for they would have it done altogether Ninthly we may not credit this Tenet of Transsubstantiation Answ 9 because the holy Scriptures call the element bread still after the consecration 1 Cor. 10.17 and 11.26 27 28. Tenthly the judgement of the ancient Church Answ 10 doth oppose this Novelty of Transsubstantiation If the Reader would see how the Ancients expounded this phrase and how it appeares they held not this doctrine Let him reade Perkins reformed Catholike of the reall presence Pag. 196 197 198 And thus we have seene the reasons why we must not beleeve this fancie of Transsubstanâ—iation Doe any absurdities follow this doctrine Quest 22 This Tenet of Transsubstantiation doth bring along with it foure absurdities Answ namely First if the bread and wine should be turned into the body and blood of JESUS CHRIST there should be no signe in the supper and so there should be no Sacrament which cannot be without a visible signe Secondly if the bread and wine should be turned into the body and blood of Christ then the blood must needs be separated from the body which is absurd and impossible Thirdly if this doctrine of Transsubstantiation were true then it would follow that Christ should have a body infinite and by consequent he should not be true man nor truely ascended into heaven which would overthrow the principall Articles of our faith Fourthly if this opinion be true then it will follow that infidels and hypocrites comming to the Lords supper should truely participate the body and blood of Christ and so it must needs follow that God and the devill should be lodged together Many are the absurdities which follow Transsubstantiation which our adversaries wâ—pe easily off with telling us that they are not incongruities but Miracles For the proofe hereof observe That Iohan. de Combis comp Theolog. lib. 6. Cap. 14. makes nine wonders in this Sacrament viz. First that Christs body is in the Eucharist in as large a quantity as he was upon the crosse and is now in heaven and yet exceeds not the quantity of the bread Secondly that in this sacrament there be accidents without a subject Thirdly that the bread is turned into the body of Christ and yet is not the matter of the body nor resolved to nothing Fourthly that the body increaseth not by consecration of many hosts neither is diminished by often receiving Fifthly that the body of Christ is under many consecrated hosts Sixthly that when the host is divided the body of Christ is not divided but under every part thereof is whole Christ Seventhly that when the Priest holds the host in his hand the body of Christ is not felt by him nor seene but onely the formes of the bread and wine Eighthly that when the formes of bread and wine cease the body and blood of Christ ceaseth also to be there Ninthly that the accidents of bread and wine have the same effects with the bread and wine it selfe which are to nourish and to fill Antoninus part 3. Tit. 13. Cap. 6. § 16 reckons up twelve Miracles and strange ones that are in this Sacrament and he hath them from Iohan. de sancto Geminiano in sâ—rmone quodam I conclude this question thus That on this manner it shall be easie for any man to defend the most absurd opinion that is or can be if he may have liberty to answer the arguments alleadged to the contrary by wonders and miracles Object 6 But they object here that God is Almighty and therefore nothing is unpossible unto him he can doe all these things which are above rehearsed and change bread and wine into the body and blood of CHRIST Answ 1 First true it is that God is Almightie but in this and like matters we must not dispute what God can doe but what he will Answ 2 Secondly because God is Omnipotent therefore there be some things which he cannot or rather will not doe as for him to deny himselfe to lye and to make the parts of a contradiction to be both true at the same time Thirdly if God should make the very body of Answ 3 CHRIST to be in many places at once he should make it to be no body while it remaines a body and to be circumscribed in some one place and not circumscribed because it is in many places at the same time yea he should make the very body of Christ to be visible in heaven and invisible in the Sacrament And thus should he make contradictions to be true which to doe is against his nature and argues rather impotencie then power vide August de symb ad Catech. lib. 1. Cap. 1. Object 7 They object againe CHRIST hath a glorified body and therefore he may be visible in heaven and invisible in many places at once upon earth Answ 1 First this argument is vaine because CHRIST had no such body when he instituted the Supper and said these words This is my bodie Answ 2 Secondly Christs glorification doth not any way diminish the nature of a true body And therefore it is said Acts. 3.21 That the heavens should containe him untill the day of judgement when he shall visibly descend as he was seene to ascend Quest 23 Is the Eucharist of necessity to be received of all men of discretion Answ Yea it is the Sacrament of Christs flesh whereby all men must be saved Reade verse 27. of this Chapter and Iohn 6.53 and 1 Cor. 10.17 As Baptisme is sometimes compared or resembled unto a begetting so the Lords Supper is to food and therefore as food is necessary for the body so is this Sacrament of the Lords body necessary for the soule Wherefore three sorts of people are much to blame namely First those who care not at all for comming to the Lords Supper Secondly those who will never come but at Easter Thirdly those wâ—o omit and forbeare comming either I. Because they are so taken up with worldly imployments that they have no leisure to fit and prepare themselves Or II. Because they are at Law with some or have beene injured by some whom they will not forgive but rather forbeare comming to the Lords Table How oft must we receive this Sacrament Quest 24 With an ordinary continuance Answ as oft as we can conveniently Act. 2.42 and 20.7 and 1 Cor. 11.25 This Sacrament must not be once celebrated as Baptisme is but often First because we are once borne but often fed and nourished SecoÌ„dly because as often as we worthily celebrate this Supper so often we honour our Christ And hence it was that the Ancients did celebrate this Sacrament every Lords day What is inwardly signified by these Elements Quest 25 of bread and wine Our communicating in the body and blood of Christ by faith Answ For First bread signifies the body of CHRIST Iohn 6.35 55. And in this verse he tooke the bread and
this must be understood figuratively not properly that is wheresoever Christ is there is joy and comfort and happinesse but this doth not overthrow a locall heaven the Seate of glory and the Throne of CHRIST where hee dwels in regard of his Humanity and where is the greatest manifestation of the Majesty and glory of GOD. But this pleaseth not the Objecters neither who strive to evert this locall heaven Thirdly CHRIST in these words Vntill I drinke Answ 3 it new with you doth promise a communion and participation of glory and eternally felicity unto his Apostles with himselfe For although meate and drinke doe not properly suite and agree with the Kingdome of God where wee shall neither be subject to hunger nor thirst yet it is usuall with the holy Ghost in Scripture in a figurative phrase of speech to expresse the participation and communion of Spirituall graces and Celestiall glory and felicity by corporall things And hence our Saviour speakes here of a new kinde of drinking untill I drinke it new to shew that the life which they shall have in heaven with him shall not need to bee sustained and conserved by eating or drinking but shall be an immortall and incorruptible life Fourthly it is false that these words of our Saviour Answ 4 Vntill I drinke it new with you in my Fathers Kingdome were fulfilled when hee ate and dranke with his Disciples after his Resurrection and before his visible ascension For when hee was in a middle state betweene a mortall and celestiall life then the Kingdome of God was not made manifest and therefore hee saith unto MARY Touch me not because I am not as yet ascended unto my Father the meaning of which words is this that the state of his Resurrection was not perfect and in every degree compleate and absolute untill he were seated at his Fathers right hand in the Kingdome of heaven Fifthly the Apostles were not as yet entred into Answ 5 the Kingdome of God when they ate with CHRIST after his Resurrection they being still in a mortall state And therefore this speech untill I drinke it new with you was not fulfilled when CHRIST ate and dranke with them after his Resurrection Sixthly Christ before his visible Ascension was Answ 6 not in regard of his humanity in heaven but on earth as shall elsewhere be shewed And therefore noâ—withstanding this Objection this truth stands firme That the name of Heaven doth declare a certaine region not seene or perceived by this visible world but concealed from it into which Christ entring with his body doth now sit at the right hand of his Father And consequently that neither heaven nor the humanity of Christ is every where Seventhly our Saviour in these words Answ 7 I will not henceforth drinke of the fruite of the vine untill I drinke it new with you in my Fathers Kingdome doth import these two things viz. I. That henceforth he will not drinke of the fruit of the earthly vine and hereby doth intimate that this shall be his last draught For as to men ready to dye is given drinke instead of a farewell so CHRIST being now about by the death of this corporall and earthly life to be changed into an heavenly condition by this draught would as it were bid his Disciples farewell II. He implies here that he will drinke new wine with them in his Fathers Kingdome Now this particular is two manner of wayes interpreted by Expositors to wit First it may be understood of his Resurrection which was the beginning of the New Testament and the Kingdome of the father And thus Chrysostome by the Kingdome of his Father understands his Resurrection and by the new wine which therein he will drinke with his Disciples understands that corporall eating and drinking of our Saviour with his Apostles after his Resurrection mentioned Luke 24.43 For thence it is evident that he ate corporally though not for any corporall necessity but onely to confirme the certainty of his Resurrection Indeed St. Luke in the place before cited mentioneth Christs eating but not his drinking but St. Peter Acts 10.40 41. saith Him God raised up the third day and shewed him openly Not to all the people but unto witnesses chosen before of God even to us who did eate and drinke with him after he rose from the dead Now by St. Peter it appeares that Christ both ate and dranke with his Disciples after his Resurrection but whether he dranke water or wine or some other drinke that is not mentioned and therefore it were a hard taske to prove that he dranke wine But grant that this which he dranke was wine and that this was the wine which in this verse he foretold that he would drinke with his Apostles then we must understand it to be called New because he dranke it after a singular new and unwonted manner that is not in shew or appearence onely but truly and really not with a phantasticall but with a true body he both ate and dranke although he were now changed into a celestiall immortall and incorruptible estate and was free from all corruptible conditions of body And thus we see if our Saviour speakes of his corporall drinking here what is meant by Kingdome what by wine and what by new wine Secondly these words of our Saviours mentioned in this verse may be and I conceive is rather to be understood of life eternall where many comming from the East and West shall sit downe and banquet with Christ Luke 13.29 For by the Kingdome of his Father is meant that Kingdome which the Elect shall enjoy after this life in Heaven and by his drinking of new wine with them is not meant any earthly drinke for there shall be no such in heaven but some celestiall liquor that is no other thing then that joy delight mirth and eternall consolation which â—fter the period of this miserable life the faithfull shall injoy â—n the celestiall Kingdome of their heavenly Father with their Lord Christ And thus which way soever we interpret these words they make nothing for the Vbiquity of the Body of Christ This verse serveth us as another Argument to confute the Popish Transsubstantiation Argum. There remained wine still after the consecration and distribution amongst the Apostles for Christ saith here That he will drinke no more of this fruit of the vine c. Therefore there remaineth wine still in the Sacrament and consequently no body or blood of Christ For Wine and Blood cannot be both there corporally and substantially as the Papstts teach VERS 30 And When they had sung an Hymne Vers 30 they went out into the mount of Olives For the understanding of this verse observe that the Booke of the Psalmes was divided according to the time when they were sung For Some were sung every morning as Psal 22. at the morning Sacrifice And One was sung upon the Sabbath day as Psal 92. And At the Passeover they sung from Psalm 112. to verse
Lord said unto me put them to the founder and recount if ought be tryed as I am tryed of them and I tooke the thirty peeces and put them into the house of the Lord to the founder But here it is I gave them for a field of the Potter as the Lord commanded me But now if we take in that of Ieremiah there is a field appointed to be bought and the evidence is commanded to be put into an earthen Pot and hidden for many dayes And so the first words here used seeme to be taken out of Zachary but the last out of Ieremy who may be said to have bought a Potters field because he bought a field and caused the evidence to be laid up in a Potters pot II. The new Testament citeth two places out of the old oftentimes to make up one testimonie Or it is the manner of the new Testament to make up one testimony of two cited out of the old Testament although written in divers places in the old Testament As for example St. Peter Acts. 1.20 maketh up but one testimony of divers places collected out of the Psalmes 69.17 and 109.1 So 1 Peter 2.7 is made up of divers testimonies out of the Psalme 118.22 and Esa 8.14 So CHRIST Matthew 21.5 maketh up one testimony out of Esay 62.11 and Zachar. 11 11. So Matthew 21 14. is made up of Esa 56.7 and Ierem. 7.11 III. The new Testament in citing of two Prophets expresseth him who hath the chiefe part of the testimonie or it is the manner of the new Testament when testimonies are cited out of two they leave out the one and expresse onely the other and they cite the whole testimony as written by one As for example in Matthew 21.5 there is a testimony cited out of two Prophets yet they are cited out as one testimony It is cited out of these two Prophets viz Esa 62.11 and Zachar. 9.9 and yet the Evangelist saith That it might be fulfilled which was spoken by the Prophet the first words are Esayes the latter Zacharies and yet they are cited as if they were the words of Zachary So Marke 1 2. As it is written in the Prophet this testimony is written both in Esay and Malachy Behold I send my Messenger before thy face c. yet Matthew 3 3. Esay is onely cited and not Malachy Quest 3 If it be thus that this testimony of St. Matthew is made up of the saying of Ieremy and Zachary then why doth St. Matthew rather cite Ieremy then Zacharie Answ 1 First because Ieremiah was the most famous of the two he is named and the other omitted and left to be searcht out by the diligent Reader Answ 2 Secondly the Evangelists scope is to give a reason not so much why CHRIST was bought by the Scribes and Pharisees as of the field which was bought for such a price now Zachary speaketh nothing of the field that was bought and therefore it had not bene pertinent for the Evangelist to have brought in the testimonie of Zachary here Object The testimony of this our Evangelist agrees neither to the place of Ieremy or Zachary but is different from them both And therefore cannot be taken from them Answ St. Matthew doth usually take liberty so that he keepe him to the sense to use other words for the greater evidence to the thing intended Jn the thirty pieces of silver given for Zachary a poore price for one of that worth was mystically set forth how meanly the head of all Prophets Christ IESUS should be valued In that he was appointed to bring them to the house of the Lord was set forth Iudas his bringing backe againe of his thirty peeces to the chiefe Priests and in that Ieremiah is commanded to buy a field c is set forth the Potters field bought with this money to bury in VERS 12.13 Vers 12 13. And when he was accused of the chiefe Priests and Elders he answered nothing Then saith Pilate unto him Hearest thou not how many things they witnesse against thee What was Christ accused of unto the Governours by the Scribes and Pharisees Quest and chiefe Priests The heads of the Accusations which were laid against our Saviour by them were these viz Answ First that he taught and preached without any lawfull calling thereunto Matth. 21. And Secondly that he made himselfe the Messias Luke 23. Iohn 17.10 And Thirdly that he affirmed that he was the Sonne of God yea equall to God the Father Iohn 5.8 Matth. 26. And Fourthly that he disturbed and went about to abrogate that religion which was instituted by Moses according to the word of the Lord and laboured to seduce the people Luke 23. And Fifthly that he taxed their ceremonious observations besides the law and their superstitions in the meane time receiving of sinners and eating with them and condemning the righteousnesse of workes or salvation by or for workes Matthew 5. Luke 15. Add Sixthly that he brake the Sabbath day healing sicke and weake men therein Matth. 22 Luke 6.13 l And Seventhly that he tooke upon him to forgive sins unto those who were penitent Matth. 9. And Eighthly that he said he could destroy the Temple and rebuild it in three dayes Iohn 2. Matth. 26. VERS 19. Vers 19 When Pilate was set downe on the judgement seate his wife sent unto him saying Have then nothing to doe with that just man for I have suffered many things this day in a dreame because of him § 1. I have suffered many things in a dreame Sect. 1 Here it may be demanded Is there any truth Quest 1 or certainty in dreames First some of the Philosophers viz Protagoras Answ 1 with other Stoicks answer hereunto that all dreames are true but this opinion is proved false by Dr. Willet vpon Daniel Chap. 1. quest 44. pag. 31. Secondly some Philosophers held the contrary Answ 2 opinion that no credit was to be given to any dreames at all as Xenophanes Caliphonius and the Epicures for seeing all dreames were of the same nature and some were vaine and frivolous all must be held to be so Againe say they if there were any certainty in dreames they must proceed from some certaine causes either God or nature but it is not like Deum obire lectos dormientium that God should compasse mens beds when they are a sleepe and cast dreames into their minds and nature is the cause of order but in dreame◠there is confusion and disorder But the falsenesse of this Answer appeares by those which follow Thirdly all dreames are not of one nature Answ 3 therefore it followeth not if some be vaine that all are But of this by and by in the second and third Question Answ 4 Fourthly Gods providence watcheth over men both waking sleeping he passeth not from place to place but beeing in heaven beholdeth all things and doth whatsoever it pleaseth him in heaven and in earth Answ 5 Fifthly nature worketh certainly and orderly when
First it was an absurd reasonlesse answer for Answ 1 Pilate enquires after CHRISTS fault and they answer they would have him punished Hee saith What evill hath he done and they say Crucifie him they object nothing against him and yet cease not crying to have him punished And Secondly it was a troublesome rude unmannerly Answ 2 and importunate answer to desire a mans death whom they could not justly taxe or accuse of any evill yea to desire it with an unamimous consent and to baule for it with one mouth and mind and to answer at least implicitely â—e hath done no evill but what of that Let him notwithstanding be crucified VERS 24 25 26. When Pilate saw Vers 24 25 26. that he could prevaile nothing but that rather a tumult was made he tocke water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Then answered all the people and said His blood be on us and on our children Then released he Barabbas unto them and when he had scourged JESUS he delivered him to be crucified § 1. He washed his hands Sect. 1 How many sorts of washing of hands were there amongst the Jewes Quest There were three sorts in use amongst them Answ viz. First Pharisaicall and superstitious now this was reproved And Secondly Ordinary for outward decencie and this was allowed And Thirdly in token of innocencie and this was commanded the Elders of the neighbour Cities in case of murder Deuter. 21.6 And this is that washing which Pilate here practiseth and unto this the Prophet David alludes Psal 26.6 I will wash my hands in innocencie and so I will compasse thy altar § 2. His blood be upon us and upon our children Sect. 2 What may we learne from this answer of the multitude Quest First we may learne hence the custome of the Answ 1 Jewes in capitall offences viz The Iudges and witnesses when sentence of death was pronounced against the malefactor did put their hands upon the condemned persons head saying Sanguis tuus super caput tuum Thy blood be upon thine owne head Now unto this the people have reference in these words His blood be upon us and upon our children As if they would say Be not thou so scrupulous to judge an offender for if thou think est thou dost an unjust thing let the vengeance of his innocencie fall upon us and our posterity Secondly we may learne by that which followed that this their answer was of a deepe dye and Answ 2 a loud crye For in that great and terrible siege of Ierusalem there died by the famine and pestilence an innumerable number by fire and sword 1000000. 2000 were found who either killed themselves for one killed another 7900 were taken Captives whereof 7000 were sent into Egypt and some were slaine and some reserved for triumph and all those who were 16. yeares of age or under together with many other of the common sort Caesar sold for thirty a peny that as they or their Fathers sold CHRIST for thirty pence so thirty of them by the just judgement of God were sold for a peny (o) Patriarches pilgrimage pag. 48. fine Jf the Reader would see this illustrated to the life and what heavie judgements followed the Iewes after this loud crying cry of theirs and how they were cursed in their soules and bodies and persons and land and estates Let him then read Mr. Weemse his 4. degenerate Sonnes Page 328 329 330. c. Answ 3 Thirdly we may learne hence that sometimes God answers and plagues wicked men even according to their owne wicked desires and curses upon themselves For the better understanding hereof observe that in the Market place in Ierusalem close by Pilates house stood a high seate or Tribunall made of faire stone curiously wrought on which Pilate taking water washed his hands before the people saying I am innocent of this mans blood unto which the people cried His blood be upon us and upon our children which afterwards fell upon them by Gods appointment according to their owne wish For in the same place and close by the same seate were two bloody massacres executed upon them the one by Herod because they would not give him money out of their Treasury which they called Corban for the making of a watercourse and the other by Florus Generall of the common souldiers and this was more cruell and barbarous by much then the former Vers 28 29 30. VERS 28 29 30. And they stripped him and put on him a scarlet robe And when they had platted a Crowne of thornes they put it on his head and a reed in his right hand and they bowed the knee before him and mocked him saying Haile King of the Iewes And they spit upon him and tooke the reed and smote him on the head c. Quest What may we learne from the passion and suffering of CHRIST upon the crosse Answ The Lessons which we may learne hence are many namely First we may learne the intollerable anguish and paine that he suffered for us Moses was not able to hold up his hands from morning untill night but was glad to have a stone put under him and his hands held up how great then was our deare Saviours paine who hung upon the crosse by the hands all the weight of his body hanging upon his armes Secondly Christ died an accursed death Deut. 21.22 to teach us that he onely takes away the curse from us by his death making all those happy and blessed who beleeve on him Thirdly Christ in his death was lifted up on high viz on the crosse that so all eyes might be upon him according to his owne speech when I am lifted up from the earth I will draw all unto me Iohn 13.32 He was raised up that all might looke upon him as their onely preserver from the wrath of God and reconciler unto God and Doner of spirituall grace and heavenly glory Fourthly Christ in his death hung betwixt heaven and earth in the midst to shew that he is the onely Mediatour betweene God and man Fifthly CHRIST hung in the aire to shew that by his death he overcame Sathan the Prince of the aire Sixthly when CHRIST hung vpon the crosse all his body was dyed with the blood which issued from his hands and feet and side to teach us that our sinnes for which he suffered was of a scarlet and bloody die Esa 1.18 Seventhly Christ in his death held downe his head as it were offering himselfe to be kissed by us thereby teaching that he gave himselfe to death out of his unspeakable love towards us Eighthly by the Crowne of thorne which was set upon Christs head is shewed that by his death he hath purchased a perpetuall Kingdome for us and will make us all Kings with his Father the King of Kings Revel 1.11 Ninthly his armes were stretched abroad in his death as if thereby he would destribute unto
one 3dly others answer that St. Mark restraines that unto one Mary which was common to her companions Answ 3 naming her onely as the chiefe of all or unto whō Christ more purposely appeared Pareus s VERS 2. And behold there was a great earthquake Verse 2 for the Angell of the Lord descended from heaven and came and rolled backe the stone from the doore If the studious Reader would see what application may be made of this Earthquake let him read Chē harm part 2. Gerard. pag. 248. b. And if he would see how hence Bellar. would prove that the body of Christ doth not occupy any place but that he may be at once intirely in regard of his humanity in many places r I eferre him to Chamier tom 2. de corp Christi lib. 6. Cap. 7. pag. 211. a. § 22 23. VERS 6. He is not here for he is risen as he said Verse 6 Come see the place where the Lord lay He is not here for he is risen Quest 1 It is questioned and controverted betweene us and the Church of Rome whether it imply a contradiction for on body to be whole and entire at the same time in many places Answ 1 First hereunto the Papists say that the body of CHRIST may be and is in many places at once locally and visibly and that his flesh is at the same time in heaven and in earth in the Eucharist Bel. de Sacram. Euchar. lib. 3. Cap. 4. Answ 2 Secondly we affirme that it implies a contradiction to say what they doe herein and we prove it hence thus The Scripture plainly saith that Christ hath a true naturall body and in all things like unto us Hebr. 3.17 Therefore neither can his body being a true humane body as ours are be in many places at once neither can it chuse but occupie that roome and place where it is The Angell said He is risen he is not here but it had beene no good argument to say he is risen and gone to another place and therefore he is here if so be the body of CHRIST might be in many places at once The Scripture then hath defined it that Christs body is in one certaine place Wherefore to say that Christ hath a true natural body and yet retaineth not the naturall properties of a body or that he hath and hath not a true naturall body is to speake contradictions Jf the Reader would see this Answer of ours impugned and the oppositions answered Let him read Dr. Willet synops controv general 10. de Euchar. quc 1. pag. 611. c. Amos Bellarm. enervat tom 3. pag. 135. The Angell by telling the women here that Christ was risen againe from the dead doth give occasion unto us to consider a little of the Resurrection of Christs body Our Questions here abouts shall be these Quest 2 What and how many are the parts of Christs Resurrection Answ There are two parts of thereof namely First Vivification which was the conjunction of the body and soule of Christ together againe by the power of God Iohn 2.19 and 10.18 And is therefore attributed to the Father Romans 6.4 and 8.11 and Acts. 2.24 although as it is opus ad extra it is common to all the three persons of the blessed Trinity And Secondly a going out of the Sepulchre for Christ being restored againe unto life and all obstacles which might hinder his Resurrection being removed againe by an Almighty power he came gloriously out of the grave or tombe wherein he was laid Matth. 18 2. Quest 3 What are the Causes of Christs Resurrection Answ 1 First the glory of God and Christ Iohn 17.1 and Romans 1.4 And Answ 2 Secondly the fulfilling of the Prophesies Psal 16.10 Matth. 12.39 and 17.13 and Acts. 4.24 And Answ 3 Thirdly to shew that he is the Resurrection or that we are raised from death unto life by the power of Christ Iohn 11.25 And Answ 4 Fourthly because Christ hath now fully satisfied for sinne and where there is no sinne there is no death Romans 6.10.23 And Fifthly he rose againe for the discharging and executing of his Offices because part of them were principally to be performed after death Read Answ 5 Psal 110.4 and 45.7 and Esa 97. Luke 1.33 and Rom. 8.34 And Sixthly that it might certainly and evidently Answ 6 appeare that Christ overcame the Devill sinne and death And Seventhly the last cause of Christs Resurrection Answ 7 was our salvation Romans 4.25 What were the fruits of Christs Resurrection Quest 4 First the fruit of Christs Resurrection which Answ 1 respects himselfe is this namely that having suffered for us hee is made partaker of a glorious life for us And Secondly the fruits of Christs Resurrection respecting Answ 2 us are these to wit I. An effectuall application of his righteousnesse and satisfaction performed for us Acts. 13. and Rom. 4.25 and 1 Cor. 1◠18. And II. Our regeneration and sanctification by the holy Spirit Rom. 6 4 5. Colos 3.1 and 1 Pet. 1.3 And III. A demonstration and obsignation of our Resurrection unto life eternall Rom. 8.11 and 1 Cor. 15.13 and Revel 1.5 And IV. Consolation against all affliction yea death it selfe Iob. 19.25 and 2 Tim. 2.8 And V. A certainty of the defence and full glorification of the Church Iohn 14.3 Why doth the Lord now adayes rather use the Quest 5 Ministery of men then of Angels in confirming and Preaching the truth of CHRISTS Resurrection First because our infirmity and weakenesse cannot Answ 1 beare the light or aspect of Angels as we may see by these women who were afraid when they saw the Angell verse 5. Secondly the Lord doth this for our greater Answ 2 consolation that we hearing them who are of the same nature with us and sinners like us may be raised up to comfort Thirdly this is done because the Lord would Answ 3 have an accesse to his heavenly doctrine made manifest and laid open unto all men in the ministery of the word and not peculiar Revelations to be expected or sought for by Angels Romans 10.6 Fourthly the Lord hath appointed that Christ Answ 4 should be preached unto us by the Ministery of men not of Angels because he would have all glory to be reserved unto himselfe as in merit so also in the application of the benefits of the Gospell for in this his power is wonderfully shewne that against the gates of hell he opposeth weake men Fifthly this was done also that people might Answ 5 reverence obey and receive the Ministers as the Messengers and legates of Christ and on the other side that Ministers might embrace and love their people with a sincere and fatherly affection Sixthly if Christ and the Gospell should be Answ 6 preached unto us by Angels it were necessary that they should use a humane not an Angelicall speech unto us and hence the Angels appeared here in an humane forme when they were to publish and preach the Resurrection of Christ
holding and kissing my feet Let them now goe for I am not about presently to ascend unto my Father but I will before my Ascension tarry with you a certaine time when both those and the rest may both see and touch me Now therefore forebare and goe tell my Disciples c. Sect. 3 § 3 And they worshipped him Quest How is adoration attributed or given to the humanity or flesh of CHRIST seeing it is a worship proper to the Deity Answ Although the flesh of CHRIST as flesh and a creature is not to be adored but it selfe adores the divinity as Cyrill speakes de recta fide ad Theod. lib. 1. Col. 693. yet in regard of the union thereof Cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the substantiall word which is to be adored the flesh is coadored with one adoration because neither in faith nor in vocation can the flesh be separated from the Deity Jndeed the proper cause of adoration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity which is in the body and with the body of Christ and which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely adorabilis And therefore as the purple robe or Crowne of the King separated from the body or head of the King are not to be worshipped but being on the head or body of the King the King with his Crowne and robe on are worshipped So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divinity of Christ with his flesh The like Question unto this is handled by Epiphanius in Anchorato pag. 367. and by Augustine de verb. Dom. serm 58. and Chemnit harm Part. 2. Gerard. pag. 342. a. medio Vers 10 VERS 10. Goe bid my brethren goe into Galilee and there they shall see me Quest How often did Christ appeare unto any after his Resurrection Answ 1 First St. Marke saith that Christ first appeared unto Mary Magdalene onely neare unto the Sepulchre and this St. Iohn also mentions 20.16 Answ 2 Secondly afterwards he appeared to Mary together with some other women as our Evangelist here hath it verse 9 Answ 3 Thirdly he appeared to two Disciples that were going to Emauâ— and talked with them Marke 16.12 and Luke 24.13 Fourthly he appeared to Peter alone Luke 24.34 and 1 Cor. 15.5 Fifthly he appeared to the ten Apostles when Answ 4 they were together in one house Thomas being Answ 5 absent Luke 24 26. Iohn â—0 19 And all these five Apparitions I conceive have beene upon the day that he arose from death unto life Sixthly he appeared to the Apostles being Answ 6 shut up in one house when Thomas was with them And this was 8. dayes after the Resurrection And these 6. Apparitions were in Iudea Seventhly he appeared unto the Disciples in a Answ 7 Mountaine in Galilee Matth. 28.16 Whence it seemes to me cleare and evident That the Disciples did not goe presently after they had received the command into Galilee but some 8. dayes after Yea this is the Apparition I conceive which St. Paul speakes of 1 Cor. 15.6 where he saith That CHRIST was seene of above 500 brethren at once who either followed the Apostles out of Iudea or flocked unto them when they were on the Mountaine out of Galilee Eightly hee was seene againe by seven of his Answ 8 Disciples as they were fishing at the Sea of Tiberias Iohn 21.1 c. Ninthly hee appeared to Iames alone 1 Corinth Answ 9 15.7 Tenthly he was seene againe by all the Apostles Answ 10 after they were returned from Galilee to Ierusalem And this is mentioned both by Mathew Marke Lukâ— and Paul 1 Corinth 15. Now all these ten Apparitions were in the Earth Eleventhly there were two Apparitions of Answ 11 Christ from Heaven viz. I. Hee was seene of St. Stephen the first who suffered for him after his Ascension Act. 7.55 And II. Hee was seene of St. Paul as he went to Damascus Act. 9.3 and 22.6 and 1 Cor. 15.8 Twelfthly there shall bee another Apparition Answ 12 of him from Heaven in the last day when all the people of the earth shall see him comming in the clouds See Dr. Mayer upon this Verse Page 331 332. VERS 13. Say yee Vers 13 his Disciples came by night and stole him away while wee slept How may this be proved to be a lye Quest because it is commonly reported among the Jewes as a truth untill this day verse 15. That his Disciples stole him away by night First how can it be imagined that the Disciples Answ 1 of CHRIST who fled and were scattered abroad when hee was apprehended and sought lurking holes in the time of his Suffering dare now come to his Sepulchre to take away his body which is guarded about with Souldiers for this very purpose Chap. 26.63 64. And how can the armed Souldiers bee terrified or affrighted by unarmed Apostles Secondly the Sepulchre wherein Christ was Answ 2 laid was hewed out of a Rocke and therefore the Disciples could not by any underground caves or secret cranies or passages steale him away and not come in the sight of the Souldiers Thirdly if the Disciples would have adventured to have stollen the body of CHRIST they would Answ 3 not have staid untill it was guarded with a troupe of Souldiers but would have enterprised it before viz on the foregoing night when they might have done it with more safety and lesse danger Answ 4 Fourthly the Disciples could not watch one houre with CHRIST in the garden and shall wee thinke that they would wake a whole night almost to steale away a dead man Answ 5 Fifthly how could the Disciples remove away so great a stone as was laid at the Caves mouth and the souldiers neither perceive it nor awake Answ 6 Sixthly it was not the Disciples but the women who came first unto the Sepulchre yea the Disciples for feare had shut themselves up in bolted and locked houses and therefore there was no colour to dawbe over this lye That his Disciples came and stole him away Answ 7 Seventhly if there had beene no need of oppressing suppressing the truth then why doe the high Priests and Scribes take counsell together and summon a Conventicle Jf the thing had beene true then why doe they instruct the Souldiers in a lye If the Souldiers speake nothing but truth then why doe they take money If the Disciples did steale him away then why doe not they seeke to recover him from them and make them by force and violence to bring him backe againe or confesse the fact which they never went about at all Answ 8 Eighthly if the Souldiers slept then how could they tell that it was the Disciples who stole him away If all were asleepe but one who knew the Disciples and saw what they intended then why did not he awake the rest If they all were awake then why doe they lye in saying he was stolne while they slept If they say they saw and durst not speake who will beleeve them to be such cowards to feare naked poore
men when themselves were armed and set there on purpose to preserve the body from the theft of the Apostles Jf others tell them that the Apostles stole him away then why doe they so boldly relate it of their owne knowledge and not rather produce the authours of the report and make them prove it And thus by infinite absurdities it may be shewed that this speech of the souldiers was a wicked untruth and a wilfull lye Vers 18 VERS 18. And IESUS came and spake unto them saying All power is given unto me in heaven and in earth All power is given unto me in heaven and in earth Quest 1 Who gave this power unto CHRIST God the Father or the whole blessed Trinity for where this is ascribed to the Father Answ there Father is understood essentially and not personally Chap. 11.17 Yea who can give all manner of power to the humanity of CHRIST but the onely true God Quest 2 What manner of power is this which is given to CHRIST Answ 1 First in generall it is a plenary power All power is given to â—eâ— c. Secondly againe in generall it is not onely a Answ 2 terrene but also a Celestiall power All power is given unto me in heaven and in earth Thirdly more particularly a three-fold power Answ 3 is given unto CHRIST namely I. Of Dominion for he rules over all and al power and dominion is subordinate unto him Now this Dominion is two-fold to wit First Generall over all in generall he being the King of Kings Secondly Particular over all his children and theferore he will protect and defend them II. Of Disp n â—tion and thus he is the Lord and Master overall Matth. 11.27 Iohn 3 30. He is the Head of his Church and all the senses externall and internall lye in the head he is the fountaine of all grace from whom is derived unto us whatsoever is good III. Of Iudgement and that both of this world and also of the last day for he shall judge all men and all matters And thus unto him is given a power of Dominion whereby he rules over all a power of Dispensation whereby he distributes imparts bestowes and gives what he will unto whom he will and a power of Iudgement whereby he punisheth and rewardeth whom he pleaseth here and whereby he wil acquiâ—te and condemne whom he will at the last day And therefore most truly is it said by him All power is given to me both in heaven and in earth Some object this place for the Vbiquity of Christ Object 1 arguing in this manner Christ saith all power is given to me now this power was not given to his Deity for that is equall with God and therefore it must be given of necessity to his humanity If then Christs humanity haue all power it is omnipotent and so can bee every where There are two things which I will distinguish for the better understanding of this Objection herein viz. that Christs humanity is every where to which we give the two first answers and that it is Omnipotent to which we give the third First in generall we must distinguish here between Answ 1 that power which the Gretians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potentia and that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth that power which we call authority and which is grounded upon law and such is the power of Kings over subjects Parents over children Husbands over wives and Masters over servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a faculty or ability to doe any thing and consisteth in force power and strength and such is the power and puissance of most mighty Kings Now there is a great difference betweene these two neither is one a necessary consequent of the other as for example we have many Kings and Monarches who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are of power to subdue their neighbours and yet have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any legall power over them and on the contrary many have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legall authority who haue not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power or poetency to represse rebellious subjects that is they have right but they want might Secondly the word here used is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Answ 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me saith Christ is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word signifies not an ability to doe all things but authority to rule all things so as when CHRIST saith All power is given to me he meaneth all that Authority rule and Dominion which was given to him after his Resurrection over all things both Celestiall and Terrestriall as to the King of Heaven and Earth so that by vertue of this power he might send his Disciples now to the Gentiles which before went onely to the lost sheepe of the house of Israell And he saith not all power is given to my humanity but to mee even a power of ruling judging condemning absolving and in briefe of doing all things which may worke for the glory of his Father and the good of his Church But this power doth not prove his Humanity either to be of an infinite nature for every where for although his Divinity be of an omnipotent and infinite nature and consequently every where yet his Humanity being created is of a finite nature yea a finite creature and therefore cannot really be every where To conclude as it is impossible for a finite creature to be really every where so this ubiquity cannot so be given to Christs infinite Humanity as in its owne essence properly and really it should be every where Answ 3 Thirdly wee say that this attribute of Omnipotencie is to be given to none but onely to God no not to the humanity of CHRIST which because it could not helpe it selfe in that great agony prayed to his Father to let the Cup passe away from him and being in the like case upon the Crosse he continued his prayer unto his Father Now would the humanity have prayed to God if it had beene Omnipotent Object 2 But Christ saith That all power is given to him in heaven and in earth which power is given to his humanity not to his Deity and therefore his humanity is Omnipotent for where all power is there is omnipotency Answ 1 First as we said before Christ speaketh of that power which we call Authority not of that which we call potencie for hee saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis potentia but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed omnis potestas is given unto me speaking of that authority which was given to him after his Resurrection Answ 2 Secondly he saith not all power is given to my humanity but to mee that is to my person the which power was therefore said to be given to him because whilst he was in the forme of a servant he emptied himselfe of all glory and after his Resurrection it was againe restored unto him and hee
declared to be the Sonne of God being glorified of his Father with that glory which he had before with him as Iohn 17.2 Answ 3 Thirdly but admit that Christ in these words All power is given unto me speaketh of his humanity what then must it needs follow that his humanity is omnipotent nothing lesse but that it hath as much power given to it as possibly can be given to or received of any creature for the humanity of Christ is the most potent of all creatures but not an omnipotent creature and for this cause our Saviour saith here Omnis that is in omnia potestas all power or a power over all not summa potestas a supreame or omnipotent power Fourthly the humanity of Christ is omnipotent not in it selfe but in the Word as the Word suffered not in it selfe but in the flesh Answ 4 The Papists say as Virgill saith of Caesar Argum. Divisum imperium cum Jove Caesar habet that Christ hath divided his Kingdome and power with the Virgin Mary Now against this we produce hence this short Argument Our blessed Saviour saith here All power is given to me in heaven and earth The power then and Kingdome is not divided with Mary but resteth wholly in Christ Some Romanists enlarge the jurisdiction of the Object 3 Pope so farre as is the wide world objecting this place to prove the Popes authority over the Heathens Christ saith Vnto me is given all power in heaven and earth therefore saith Careus lib. 2. de potestate Rom. pontif Cap. 9. the Pope hath authority over Infidels First all power was given to Christ therefore Answ 1 the Pope hath authority over the Gentiles is a grosse and absurd consequence Secondly all power was given to Christ therefore Answ 2 to the Pope also is a blasphemous and Antichristian consequence Thirdly Bellarmine answers hereunto Bell. Answ 3 lib. 5. de Rom. pontif Cap. 5. that this power belonging unto Christ is so great as that it is not communicable to any mortall man Fourthly Barclaius de potest Papae Cap. 3. such Answ 4 saith there is no Scripture which defendeth any universall jurisdiction of the Pope as this is Yea Fifthly Bellarmine saith lib. 5. de Rom. pontif Answ Cap. 2. initio there is Scripture to confute it for 1 Cor. 5. Chap. the Apostles saith What have wee to doe with them who are without meaning Infidels who saith he are not subject unto the judgement of the Pope nor unto the authority of the Church untill they be baptized VERS 19.20 Vers 19.20 Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you alway even unto the end of the world Amen § 1. Goe yee therefore Sect. 1 Jn these two verses the chiefe parts of the Apostles function are thus to be discerned As First their legacy which is immediately given them of God unto all nations and not restrained within any limits And Secondly the publication of that doctrine which they received of the Lord. And Thirdly the administration of those Sacraments which were instituted by God And Fourthly the protestation of that especiall aid which although generally it concerne the whole Church yet particularly it respecteth the Apostles themselves Dr. Saravia of Ministers pag. 11. § 2. And teach Sect. 2 Dr. Carier in his last letter which is answered by our Dr. Hakewell Object and which was written onely to derogate all he could from the Scripture and to cast the authority thereof upon the Church that is as he else where expresseth himselfe the Clergie of the Church of Rome doth lay downe this proposition That our Saviour commanded not his Apostles to write his Religion but to teach it as in this verse Ite praedicate Goe and teach Answ 1 First by this Argument he would inferre that the Apostles sinned in going beyond their commission For if he bid them to teach onely by word of mouth and they both teach by word and writing then they transgresse the Commandement of their Master and consequently sinne Now if Bellarmine and Canus were alive they would blush at the impudency of their Carier for this unheard of assertion Answ 2 Secondly Christ saith Goe and teach therefore they must not write followes not for a man may teach as well by his pen as by his tongue by writing as speaking Yea doctrine delivered by writing as it is conveyed more purely and certainly without mixture arising from humane frailty and corruption so it spreads farther and lasts longer and if it degenerate is more easily reformed That is worthy to be marked which St. Luke hath in the Preface of his Gospell to that noble Theophilus viz. that although he confesseth that he had beene instructed in the Doctrine of Religion yet he thought it meete to write unto him from point to point that hee might have the certainty of those things So that though he had indifferent good knowledge before yet writing the story was the meanes to beget certainty according to that of the Prophet David This shall be written for the generation to come Answ 3 Thirdly this impudent bold assertion will appeare to be such both I. By the Lords owne practise who wrote the Decalogue once and againe in Tables of Stone And II. By the Lords owne Precept he in expresse termes commanding his Servants the Prophets to doe the same Read Exod. 17.14 Esa 8.1 Ierem. 30.2 Ezech. 37.16 Habak 2.2 And III. By the necessity of writing for before the Law was written what universall Apostasies there were from the true worship of God the Floud is a sufficient testimony of and after the Law was lost though the Priest-hood continued what generall swarvings there were both of Prince and people as well in manners as religion appeares 2 Chron. 34. What forbids us then to thinke that our Saviour in commanding his Apostles to teach all Nations should not by vertue of that command as well give them in charge to publish their Doctrine by writing as to deliver it by word of mouth Read besides Revel 1.11.19 and Chap. 2. and 3. and there we shall see that Christ commands Iohn to write what he saw Sect. 3 § 3. All Nations Object 1 Some Papists object this place for the infallibility of their Church CHRIST saith Goe teach all Nations Therefore the Church is free from errour and the Doctrine thereof is in all things infallible Answ 1 First these words were spoken to the Apostles onely and not to that which the Jesuits call the Catholike Church Now we grant that their teaching was infallible and all men were bound to heare it for they taught that which afterwards they writ in the Scripture yet they so taught and with such commission that the people are commended which examined their teaching by the Scriptures Acts 17.11 Secondly we grant that the Pastors of
operations motions and gifts of the holy spirit are called Spirit c. Thirdly sometimes the regenerate part of man and the spirituall life of the regenerate and internall motions and revelations are called Spirit Answ 2 Secondly here this word Spirit is taken literally for an essence incorporeall incomprehensible and uncreated and this essence is called a Spirit for these causes to wit I. Because he is incorporeall A sight saith Christ hath not flesh and bones And thus Angels and humane soules are incorporeall also but they differ from this holy Spirit thus they are not infinite and incomprehensible essences as he is And II. Because he inspires and breathes into us the breath of spirituall life and thus the Father and the Sonne also doth give spirituall life of grace But it is by the Spirit And III. Because Spiratur he proceeds from the Father and from the Sonne Quest 3 How is this Spirit which is an incorporeall incomprehensible and uncreated essence called Sanctus holy The blessed Spirit of God is not onely called Sanctus Answ holy essentially because he is holy but in his nature and essence also Causally because he makes holy being the immediate temper of this impression of holinesse in the Creatures From this name of holy Spirit we may conclude that this blessed person is true God Object 1 Some against this affirme That the holy Spirit signifieth no other thing then that spirit of regeneration which is infused in man by God and so is as it were a creature This they would confirme from these two reasons namely Reason 1 First because this Spirit is said to pray for us Rom. 8.26 Now it is the spirit in us which prayeth for us and consequently this holy Spirit is not God To this J answer Answ 1 I. The Spirit is said to pray because he makes us to pray and so the worke it selfe seemes to come wholly and altogether from the blessed Spirit And. Answ 2 II. The Spirit also is said to cry Abba Father Gal. 4.6 not that he cryes but that we cry by him Rom. 8.15 Secondly they say the holy Spirit knowes not Reason 2 the Sonne because no man knowes the Sonne but the Father Matth. 11.27 To this we answer I. That our Saviour there excludes not the Answ 1 persons of the blessed Trinity but the creatures And II. That indeed none knowes the Sonne of Answ 2 themselves which are different from the Father in nature and essence but the holy Spirit is the same God by nature and essence though distinct in person And thus CHRIST saith That it was not his to give to sit on his Fathers right hand and on his left and else-where denies that hee knowes the time when the last day will be but both these were spoken onely in regard of his humanity And III. Jt is evidently false that the Spirit knowes Answ 3 not the Sonne For First the Spirit discernes all things 1 Cor. 2.15 And Secondly the Spirit teacheth us the knowledge of the Sonne yea all things Iohn 14. And Thirdly he is called the Spirit of the Sonne Object 2 Some againe grant that the Spirit is God but not that he is a â—istinct person from God but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patris the vertue and power and operation of the Father and they would ground this upon those words The power of the most high That is the holy Spirit shall overshadow thee Luke 1.35 First it is not necessary that the place should be Answ 1 so interpreted and indeed the scope of the Angell in that place seemes to me to be double to wit I. That the blessed Virgin might understand the immediate worker of this great worke namely God the holy Ghost and hence he saith The holy Ghost shall come upon thee And II. That she might understand the primary Authour of this great worke and the true Parent of the child to be borne to wit God the Father and hence he saith The power of the most high shall overshadow thee Secondly although it were thus understood Answ 2 and that by the power of the Almighty were meant the holy Spirit yet it would not follow that therefore he is not a distinct person from God the Father For as although the Sonne by the word of the Father Iohn 1.1 And yet that takes not away the distinction of the person so the Spirit may be the power of the Father he proceeding partly from the Father and yet a distinct person from him as followes by and by How doth it appeare that the holy Spirit is God Quest 4 or how may it be proved First he created the world and therefore he is Answ 1 God Gen. 1 2. Iob. 33.4 And Secondly we are baptized in his name in this Answ 2 verse and therefore he is God for we are baptized onely unto God And Thirdly the Apostles were taught of God but Answ 3 it was the Spirit which taught them Luke 12 12. yea which teacheth all things Iohn 14.26 Fourthly we must pray onely unto God but in Answ 4 the Scriptures the holy Ghost is invocated therefore hee is God 2 Corinth 13 13. Answ 5 Fifthly but because Harding and Bellar. say That it cannot be proved out of Scripture that the holy Ghost is God we will produce some cleare testimonies where he is called God As I. That which the holy Spirit speakes Acts 28.25 Iehovah himselfe speakes Esa 6.8 Therefore the holy Spirit is Iehovah II. Our bodies are called the Temples of the holy Ghost 1 Cor. 6.19 and the Spirit dwelleth in us 1 Cor. 3.16 But our hearts are the Temples of God 1 Cor. 3 16. and 2 Cor. 6.16 and God dwels in us 2 Cor. 6.18 III. Ananias lyed against the holy Ghost Acts. 5.3 but he lyed not against men but God verse 4. And therefore the holy Spirit is God thus Augustine disputed contr Petil. 3.48 IV. The Father the world and the holy Spirit are one Iohn 5.7 Quest 5 How doth it appeare that this holy Spirit is a distinct person from the Father and the Sonne Answ 1 First He descended upon CHRIST in the likenesse of a dove when a voyce came from heaven from the Father This is my welbeloved Sonne c. Luke 3.22 Where there was the Father speaking from heaven the Sonne baptized upon earth and the holy Ghost descending from heaven to earth Therefore the holy Spirit is a person subsisting by himselfe and distinct from the rest Answ 2 Secondly He is called the Comforter Ioh. 14.16 and he was sent from the Father in the same place and from the Sonne Ioh. 16.7 and therefore hee differs from them both Iohn 14.26 Answ 3 Thirdly he is called the Spirit of the Father Ioh. 15.26 and the Spirit of the Sonne Gal. 4.6 Therefore he is neither the Person of the Father nor of the Sonne Answ 4 Fourthly three Persons are named Matth. 28.19 and 2 Cor. 13.13 and 1 Iohn 5.7 Object 3 But he is said to be the same with the
promised his gracious presence For we must know that the name Catholique is diversâ—ly taken namely I. Sometimes for the whole Kingdome of Christ or for those who shall be saved and are ordained unto eternall life Acts 2.47 and 13.48 and Hebr. 12.22 Now the Church thus taken is partly militant on earth and partly triumphant in heaven and of this we say not Video Ecclesiam Catholicam I see the Catholike Church but Credo ecclesiam Catholicam I beleeve the Catholike Church because according to St. Augustine Fides non est vides II. Sometimes the Catholike Church is taken for the whole number of the faithfull that professe Christ in any one age upon earth being one flocke under one great Bishop Christ the chiefe shepheard 1 Peter 2.25 and 5.4 although gouerned upon earth by divers subordinate Pastours under him And of these also may the said Article of our Creed be understood III. All particular Nations or societies of people joyned together in the faith under one spirituall government may as similare parts use have the name of the whole and be called Catholike Churches Notwithstanding it is more proper to call such an one A Catholike Church indefinitely then Completively The Catholike Church Fifthly an Hereticall sect may like the devill Answ 5 2 Cor. 11. shewing as an Angell of light call themselves Catholikes though they be nothing lesse Revel 2.9 but even the Synagogue of Sathan Therfore the name Catholique in the Question propounded must be understood in the second sense mentioned in the former Answer viz. for all Christians upon earth and not for any particular society Jf any particular company call themselves by that name they are never the more truly Catholike for being so called then those Heretiques were truly pure spirituall and Apostolike that were called and knowne to the world by those names Cathari Pneumatici and Apostolici Some Papists have objected this place to prove Object 1 the infallibility of the doctrine of their Church arguing thus to wit That unto which CHRIST hath promised his presence for ever to the worlds end is free from errour and the doctrine thereof in all things is infallible But such is the Church to which Christ hath promised his presence Therefore the Church is free from errour and the doctrine thereof is in all things infallible First the meaning of this place is That howsoever Answ 1 Christs bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection and thus Lansenius Concord Evang. Cap. 149. expounds the place Yea this must needs be granted to be all that is here meant and that I. Because Christ is not absent from his people every time they fall into an errour but remaineth with them still for all that either forgiving it or reforming it And II. Because notwithstanding this promise yet afterwards Peter one to whom the promise was made erred against the truth of the Gospell Galath 2.11 and was therefore by St. Paul rebuked and resisted to his face which thing could not have fallen out if this Promise had exempted the Church from all errour And III. If this promise priviledge the whole Church from errour because it is made to it then consequently it priviledgeth the particular Churches Pastâ—â—s and beleevers therein because it is made to them likewise but experience sheweth that these latter may erre and therefore the meaning must be as aforesaid IV. It is granted even by the Papists themselves that the Pope may erre See Mr. White the way to the true Church Page 194 416. which could not be if these words of our Saviours meant the Church of Rome and that infallible judgement which the Jesuit speaketh of who propounds this Objection And thus we deny not but constantly beleeve that Christ alwayes was is and shall be with his Church to the end of the World To conclude this worke Seeing God hath here promised to be present by his grace and gracious providence and protection with his Church and children unto the end of the world and hath hitherto for many yeares given us cause to say That there is no Nation or Church in the world unto whom he hath beene more gracious then unto ours given us such pious and prudent Princes as have ruled us in peace and led us in the paths of Religion couragiously supporting and constantly professing and maintaining the truth of Christ notwithstanding all the power policy and subtlety of Antichrist and all her instruments and adhaerents Let us therefore both fervently pray for the continuance of these unspeakable mercies and also heartily praise this great gracious and good God for the long continuance of them hitherto unto us and let us alwayes laud his Name and sing praises unto his Majesty saying Holy holy holy Lord GOD of Hosts Heaven and Earth are full of thy glory Glory be to thee oh Lord most High AMEN FINIS The Epilogue COurteous and kind Reader J have here sent thee the first Evangelist to peruse and J have the Second perfectly finished but much more succinctly and compendiously handled then this because the larger J am upon this the lesse I have to treat upon in the rest this Worke not being like a Snow ball rolled up and downe which growes greater and greater but like one lying in the Sunne which growes lesse and lesse Now although as I said the next Evangelist bee perfected yet untill I heare how St. Matthew is received and welcommed by thee I will not send St. Marke unto thee For as PHYDIAS said concerning his first Portraiture If it be liked I will draw more besides this if loathed 〈◊〉 one but this so say I concerning this my first Brat who must either credit or discredit his Father If thou thinke it not worth receiving or reading but reject it loathingly then I have done but if thou accept and entertaine it lovingly then I have but begun Thy pleasure and liking will be my Paines and thy dislike my Ease and therefore I will neither commend nor discommend what J have writ but commend thee unto the Lords gracious Protection and this Booke to thy acceptation Resting To bee employed to thy good if thou please R. W. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS MISCELLANIE For the understanding whereof let the Reader take notice that this BOOKE is divided into two Parts or Tomes The first beginning CHAPTER I. and containes 528 Pages The second beginning CHAP. X. and containes 395 Pages Now Pt. 1. f. 1. or 8 c. signifies Part first and Folio first or 8 c. And Pt. 2. f. 1. 10 c. signifies Part 2. folio 1. 10 c Besides let the Reader note that a signifies the first Colume and b the Second A. ABility All Power and ability in Man unto good comes
scandalous and offensive for any to plead privilege in denying Tribute to Princes and thus answers D. Willet Symps pag. 166. But Dr Amesius Bell. enerv tom 2. p 147. affirms and that with reason that Christ himself as he was subject to the Law was bound to pay this Tribute and Custome-mony and therfore as Cajetan wel observes if he had not done it he had given an active not a passive offence Ne scandalizemus dicit non ne scandalizentur v. 27. He doth not say We will pay lest they should be offended but lest we should offend as though in regard of his subjection to the Law whereunto he was made subject for us he had offended if he had not paid although true it is that as he was considered as the Son of God he was not bound unto any such payments being superiour unto all Kings and the greatest earthly Monarchs but onely his substitutes or deputies Now howsoever we consider Christ whether simply as God and so subordinate unto none or as man and so made subject to the Law yet this act or these words of his will exempt none from paying of Tribute to Princes for that which Christ did as God is no president for mortall men to imitate neither are the Papists so impudent as to avouch it and as man we see he paid Tribute and was so to do and therefore untill the Popish Clergy be Gods and not men they cannot be exempted from these Customes and Tributes by our Saviours words Fourthly learned Cameron answers here that the Answ 4 producing of this place for the confirming of this Popish Tenet is nihil ad rhombum nothing at all to the purpose because the Tribute which is here required of Christ and payed by him was not that which belonged unto the Magistrate but which by the prescript of the Ceremoniall Law was to be paid for the use of the Sanctuary And therefore this is no ground for non-payment of Tribute to Princes His grounds and Arguments are solide and convincing but I set them not down because they are something large See Cameron Myrothee Evang. in Mat. 17 24 pag. 54 55 56. Fifthly Sed dato non concesso but suppose we Answ 5 should grant this which we must not that the holy Ghost in this place speaks of that Tribute which was paid to the Magistrate and that Christ exempted both himself and his Disciples from it so long as he was with them in the earth yet it follows not hence that this immunity and privilege belongs unto the Apostles successours For I. Although Christ were free from the payment of these Taxations and Toll and Tributes to the Magistrate yet it follows not hence that this privilege belongs unto the Ministers of the Church by right II. Although the Apostles of Christ were free from the payment of Tribute to Princes so long as their Master lived with them yet it doth not follow hence that this privilege belongs to the Apostles successors If the Reader would see both these demonstrated and the Argument prosecuted let him reade the forenamed Author Cameron pag. 57 58. Answ 6 Sixthly for fear we should want weapons Bellarmine hath put a sword into our hands for the conquest of himself and by the same reason that he confutes Marsilius is himself confuted By Marsilius Argument all the faithfull saith Bellarmine are exempted from paying of Tribute to the Magistrate And why Because they are all Gods sons By Bellarmines Argument say I all the faithfull are exempted from paying of Tribute to Christian Princes or others And why Because they are all Gods servants and of his family as well as the Clergy are We of the Ministery are called Clerks or Clergy-men that is Gods portion or inheritance now are not faithfull people so also God we know is no respecter of persons Acts 10.34 and therefore he respects a faithfull sheep as much a faithfull shepherd Caeteris paribus But Bellarmine saith that Ministers properly belong unto the family of Christ Are faithfull people then retainers or hangers on are they not as properly of Gods family as Ministers are yea doth not the Apostle totidem verbis call them and say of them that they are of the houshold of Faith Gal. 6.10 and of the houshold of God Ephes 2.19 and fellow Citizens with the Saints Sect. 5 § 5. Liberi children are free Quest What freedom doth our Saviour here speak of Answ There is a double liberty namely First spirituall and thus all Christians are made free because by Christ they are freed from the yoke of sin and bondage of satan according to that of our Saviour If the Son have made you free then are you free indeed Secondly corporall and thus the faithfull are not freed from tribute but bound to pay it according to that of our Saviour Give to Caesar those things which are Caesars and of the Apostle Give tribute to whom tribute is due and custome to whom custome longs And this is the answer of that ingenious Papist Carthusian upon this place who saith indefinitly Fideles tenentur ad tributa the faithfull are obliged to pay tribute unto Magistrates neither excluding Clergy nor Laity Carthus s pag. 147. a. initio § 6. Thou shalt finde a peece of mony Sect. 6 The word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stater which we English a piece of mony at large but it contained precisely two Didrachma For the tribute mony to be paid for each person was Didrachmum as is evident from verse 24. And they that received Didrachma came unto Peter c. And this Stater was paid for two namely for Christ and Peter verse 27. and the value of it was about 2 s. 6 d. half a crown For we must observe that every person was taxed at two Drachma's or Roman pence which two pence made the Didrachma that is the double Groat or half Sicle which every one was set at and two of those double Groats made but one Stater which is usually translated a piece of twenty pence but it was a full Sicle which was half an ounce and consequently a third part more namely as was said thirty pence which Peter here payed for his Master and himself § 7. That take and give for me and thee Sect. 7 We against the Church of Rome affirm Argum. that the Clergy are liable to pay Tribute Subsidies and Taxes unto their Princes and we prove it from this place where our Saviour as wee see pays poll-mony and Rom. 13. where every soul is commanded to be subject to the higher powers and there verse 5. paying of Tribute is made a part of subjection the Argument therefore thus followeth Clergy-men are subject to Princes therfore they ought to pay tribute CHAPTER XVIII Verse 1 VERS 1. At the same time came the Disciples unto Iesus saying Who is the greatest in the kingdom of Heaven Quest WHy is the kingdom of God and of Christ here called the kingdom of Heaven Answ 1 First
honours of the earth and to aspire in our affections and endeavours unto heaven and the glory thereof And therefore let us labour to be regenerated that wee may be glorified CHAP. XX. Vers 1. 2 3 c. VERS 1 2 3 4 5 6 7. For the Kingdome of Heaven is like unto a certaine housholder which went out at the dawning of the day to hire Labourers into his Vineyard And hee agreed with the Labourers for a peny a day and sent them into his Vineyard And he went out about the third houre and saw others standing idle in the Market place And said unto them Go ye also into my Vineyard and whatsoever is right I will give you and they went their way Againe hee went out about the fixth and ninth houre and did likewise And he went out about the 11th houre and found others standing idle and said unto them Why stand yee here all the day idle They said unto him Because no man hath hired vs. He said unto them Goe yee also into my Vineyard and whatsoever is right that shall ye receive Sect. 1 § 1. For the Kingdome of heaven is like unto a Housholder Quest What is the meaning of this Parable Answ St. Hierome expounds it of those who are called unto grace at divers ages that is First those who were called in the morning and sent into the Vineyeard are those who in their childhood are brought to the obedience of God whether they were sanctified in the wombe as was Ieremiah and Iohn or whether they begun to serve the Lord as soone as they were capable of the use of reason as did Samuell Secondly those who were called at the third houre are those who are converted unto God in their youth and adolescencie Thirdly those who were called at the sixth houre are those who are converted unto God in their strength and perfect age Fourthly those who were called at the ninth houre are those who are converted unto God in their declining and old age Fifthlâ— those who were called at the eleventh houre are those who either are converted unto GOD in their decrepite old age or at the last houre and period of their life as the Thiefe vpon the Crosse Sect. 2 § 2. Which went out to hire Labourers into his Vineyâ—rd Quest How many sorts of Labourers are there in the vineyard of the Church Answ 1 First there are idle and sluggish Labourers who worke the worke of the Lord negligently thinking to discharge their duty towards God with an easie and ordinary paines These are threatned with a Curse Ierem. 48.10 and therefore are not to be imitated but rather to be taken heed of Secondly there are in the Vineyard of the Answ 2 Church wicked Labourers who goe about to destroy and lay it wast Now these are either I. Hypocrites and Dissemblers who draw neare unto God with their lips but are farre from him with their hearts Marke 7.6 Who have a forme of godlinesse but deny the power thereof both in their hearts and lives 2. Timoth. 3.5 And therefore cause the word of God and religion to be evill spoken of Rom. 2. Or II. Tyrants and persecutors who like the wild Boare of the Forrest labour with tooth and naile to destroy and lay wast the Vineyard Or III. Heretiques Schismatiques and perverse persons who by their errours and false opinions make rents and breaches in the Church Answ 3 Thirdly there are painfull and faithfull Labourers in the vineyâ—ard of the Church who indure much paines take much care and use the utmost of their power that they may be profitable Labourers and fruitfull vines in the Lords vineyard And these onely are they whom the Lord rewards with an immortall inheritance Answ 4 Fourthly Cyprian ex Anton. part 1. titul 5. Cap. 2. § 8. saith that there are twelve abuses in this vineyard whereby it is endangered and harmed to wit I. A wise man without good workes II. An old man without religion III. A young man without obedience IV. A rich man without liberality almes deeds V. A woman without shame and chastity VI. A Master without wisedome VII A Christian which is contentious VIII A pooreman which is proud IX A King which is wicked X. A Priest which is negligent XI The common people without discipline XII A people without Law If the Reader would see all these enlarged let him râ—â—d Antoninus in the place above cited These Master Warner Sect. 3 § 3. A peny a day That which Caesar exacted of the Jewes was this Denarius or peny for Denarius Didrachma and Numisma were all one this peny was the ordinary hire of a workman for a day as appears by this place and the daily wages of a Souldior as Tacitus saith We may observe hence that with the Jewes the day was divided into foure quarters The first quarter began at sixe of the clocke in the morning and hel dtill nine and this is here called the third houre verse 3. The second quarter ended at twelve of the clocke and is here called the sixth houre verse 5. The third quarter ended at three in the afternoone and is called the ninth houre vers 5. The fourth quarter ended at sixe of the night and is called the eleventh houre verse 6. Where note that the three first quarters had their names from that houre of the day which closed the quarter for they began the count of their lesser houres from sixe a clocke in the morning and our 6 7 8 9 10 11 12 1 2 3 4 5 6 was their 1 2 3 4 5 6 7 8 9 10 11 12. onely the last was called the eleventh houre by our Saviour Christ whereas among the common people it either was called or should have beene called by proportion with the rest the twelfth houre to intimate unto us that though God in his mercy accept labourers into his vineyard eleven houres of the day yet he seldome calleth any at the 12th for that is rather an houre to discharge servants Sect. 4 then to admit new § 4. Some also at the sixth houre c. Observe here that an houre is a certaine part of a day and is either simple or compound First a simple ho. is either naturall or temporary I. A naturall houre is the foure and twentieth part of a naturall day II. A temporary houre is the twelfth part of an artificiall day are there not saith Christ Iohn 11 twelve houres of the day wherein men worke and so here mention is made of the morning and 3. 9th and 11. houres Secondly a compound houre is a quar or fourth part of an artificiall day as was shewed in the former Section where we declared what the first second third and fourth quar of the day was and when they both begun and ended Now that which hath been said concerning the division of the day and houre will serve to reconcile the Evangelists who seeme to differ about the suffering of Christ For St. Marke 15.25 saith