vp and brought unto Christ and are to put on Christ by baptism and consequently that it is both the will and commandement of Christ that Infants should be baptiâ—ed and by baptisme be brought â—â—th him because of such as are brought vnto him is the Kingdome of Heaven Fiftly Christ would blesse Infants Marke 10. that is communicate his merits unto them for their salvation for this is the true blessing Genes 22. Galath 3. Ephes 1. Now Baptisme is the meanes or instrument whereby the benefits of Christ are communicated to Infants for by baptisme Christ cleanseth and sanctifieth Ephes 5. Yea saveth 1. Peter 3.21 And therefore Infants are to be baptized that so the blessing of Christ that is the participation of his merits may be communicated vnto them Sixtly when Christ saith Suffer Infants to come vnto mee he would have Infants to be made his members that is members of the Church whose head he is for they who come vnto Christ are the true members of the Church Iohn 6. and are baptized into one body 1. Corinth 12. And therefore Infants are to be baptized that they may be made members of the Church whereof Christ is the head Seventhly those for whom CHRIST died that they might be glorified he sanctifies and washes with the laver of water in the word Ephes 5. But Christ died for Infants of whom is the Kingdome of Heaven therefore he sanctifies Infants and washeth them with the laver of water in the word Eightly Infants in the old Testament were circumcised therefore in the new they ought to be baptized for Baptisme is come in the place of Circumcision Colos 2. And there is the same covenant of peace and grace in both Ninthly Christ gave an universall command unto his Apostles of baptizing all who were to be saved Math. 28. Mark 16. But in that number are many Infants and therefore the Precept of baptizing is to be extended even unto them Tenthly Acts 16. and 1. Corinth 1. Wee read of whole Families and house-holds which were baptised by the Apostles and therefore by their practice it appeares that Infants are to be baptized because in all probability there were some Children belonging to those Families Lastly the Prophet Esay prophecying of the time of the new Testament Chap. 49.22 doth not say that onely men of ripe yeares shall be members of the Church but he saith I will lift my hand vnto the Gentiles and set vp my standard to the people and they shall bring thy Sonnes in their armes and thy Daughters shall be carried vpon their shoulders Acts 2. when St. Peter verse 38. had exhorted them to be baptized for the remission of their sinnes he addes verse 39. For vnto you is the promise made and to your children Objection Against this Balthasar one of the first Anabaptists objects Christ confeâ—â—d a blessing vpon those Infants which were brought unto him not by baptisme but by the laying out of his hands vpon them and therefore we ought not â—o baptize Infants but onely to lay our â—â—nds on them not doubting but thereby the blessing of Christ will be conferred vpon them First whether we should embrace rather the Answ 1 practice of all true Christian Churches in all times or the idle phansie of a few brainsickâ— Anabaptists let our enemies judge Secondly whether we should rather doe that Answ 2 which is enjoyned by precept and to which is annexed a promise or that for which wee have neither precept nor promise let the world decide Now wee have both precept and promise for baptizing as was shewed in the former question but we have neither for imposition of hands And therefore we leave the Anabaptists to their owne vnwarrantable and wicked practice and as not worthy to be learnt reject it Thirdly all the actions of Christ are not to Answ 3 be imitated Why doe we not make a peculiar Sacrament of breathing in the faces of Ministers or those who are baptized seeing Christ by so doing conferred the holy Ghost vpon the Apostles who were baptized and were to undertake the worke of the Ministery Hereunto they answere because wee have neither Precept so to doe nor promise of any blessing in so doing and the same wee answere to this their objection VERS 16.17.18.19.20.21.22 Vers 16.17 18 c. And behold one came and said vnto him good master what good thing shall I doe that I may have eternall life And he said unto him why callest thou mee good there is none good but one even God but if thou wilt enter into life keepe the Commandements He said to him which and Iesus said these Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy Father and mother and thou shalt love thy neighbour as thy selfe The young man said unto him I have observed all these things from my youth what lacke I yet Iesus said unto him if thou wilt be perfect go sel that thou hast and give it to the poore and thou shalt have treasure in heaven and come and follow mee And when the young man heard that saying he went away sorrowfull for he had great possessions § 1. Why callest thou me good there is but Sect. 1 one good that is God Some object this place to prove that Christ is not God arguing thus Objection He that denies himselfe to be good denies himselfe to be in nature and essence a God But Christ here denies himselfe to be good Why callest thou me good c. Therefore Christ denies himselfe to be in nature and essence a God First that Christ is good evidently appeares Answ 1 thus to wit I. From his owne mouth Many good worker saith he have I done amongst you therefore for which of my good workeâ— doe yee stone me Now men cannot gâ—â—â—er grapes of 〈◊〉 and therefore he 〈◊〉 brings forth true good fruits must needs be a good Tree Answ 2 II. The Scripture telleth vs the creatures of God are good and are good by Christ and were made by him and therefore he the Creator must needs be good Secondly it is false that CHRIST denies himselfe to be good for he onely askes a question Answ 3 Thirdly therefore the consequence is naught Christ saith Why dost thou call me good Therefore he denies himselfe to be good followes not For I. We must consider unto whom and wherefore Christ uttered these words to wit they were spoken unto a Pharisee for the repressing and beating downe of his pride He thought himselfe to be very good but when he heares Christ seemes to dislike the phrase and not to take the title unto himselfe he may then learne to thinke lowlier of himselfe for although the Pharisee were good in his owne conceit yet I cannot conceive that he thought himselfe to be either so good or better then Christ and therefore seeing the Master refuseth to be called good the proud Pharisee cannot for shame but plucke downe his peacocke-plumes
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
said else where He taught the people in Parables because they seeing see not and hearing they heare not neither doe they understand a Matth. 13.13 First Christ did not use a figurative speach Answ 2 unto these two brethren for this end but because they being fishers knew and understood best of all the Art of fishing and therefore our Saviour teacheth unto them spirituall things by a naturall and familiar similitude which they were well acquainted withall Secondly our Saviour useth this allegory Observ to Answ 2 teach us that the practise of Ministers using metaphors or allegoryes or similitudes which the people understand is not to be disproved As for example first sometimes we use the similitude of Fishers that there are two Fishers the first is Satan whose baites is pleasure and whose hooke and net is death the second is the Apostles and Ministers of Christ who labour to winne us unto him Secondly sometimes we use the similitude of Husband-men that we are all barren by nature untill the word be sowne in our hearts that the earth must be tilled the fallow ground broken up the weeds and stones cast out the field carefully watched least tares encrease and overspread the corne Thirdly sometimes we use Domestike examples as the garden is to be hedged digged and attended otherwise the hearbes will not prosper Satan is a thiefe and therefore we must be very watchfull and keep the doore of our hearts fast locked and bolted against him that we are but wild Olive trees untill we are ingrafted into the true Olive Jesus Christ Fourthly sometimes we allude unto School-masters that people like schollers stand in need daily to be taught and therefore they must not be trewants neglecting knowledge and trifling away their pretious time Fiftly sometimes we use the resemblance of Sheepheards that we are wandring sheepe therfore we must be reduced unto the pleasant pastures againe by the Sheepheard of our soule Now whereunto serve all these Certainely that all the people by these similitudes may the better understand the divine truthes delivered which was the cause why our Saviour useth this allegory of Fishers in this verse Quest 3 We have heard why our Saviour useth an allegoricall speech unto Simon and Andrew It may now further be demanded why he useth this allegory of Fishing unto them Because this allusion doth most aptly denote unto us the office of Ministers to wit the Fishing and gaining of soules unto God Malac. 4.6 Answer particularly observe That in fishing wee must consider both the Fish themselves who First would not bee catched or taken but swimme away from the Net so naturall and carnall men would not be wonne by the word of God would not be taken captive by the Net of the Gospel Secondly they are not taken by the hooke except they bite Ob Ierusalem how gladly would I have gathered thee together as a hen gathereth her chickings under her wings but ye would not b Matth. 23.37 Fishers and that both in respect of the 1. Knowledge Fishers must know all shelves and rockes and shallowes the ebbing and flowing of the sea so Ministers must know how to direct in prosperity and adversity how to steere aright course through the vices and heresies of the world they must know the evills and remedies that they may both save themselves and those that heare them and saile by their direction 2. Diligence and care required in them wherein observe three things First Fishermen must observe the heavens and the nature of the fishes thus the Apostle saith to the weake I became as weake that I might gaine the weake I am made all things to all men that I might by all meanes save some a 1 Cor. 9.19.20 21 22. Secondly they must endure cold and danger Fishers must put to sea in winter as well as Sommer exposing themselves to dangerous stormes which frequently assaile them in their calling Thus the Apostles suffered hunger and thirst and nakednesse and colde and buffeting and persecuting b 1 Cor. 4.11 and 2 Cor. 6.8 Thirdly Fishers worke continually night and day we have laboured all night saith the Apostles but have catched nothing c Luke 5.5 Fishes are not taken except they bite and eat the baite and therefore First recusants that will not come unto the word of God can gaine nothing by it Secondly those amongst us that like Martha are troubled about many things preferring the cares of the world before the cates of the word cannot be wonne by it Thirdly those that are present at the preaching of the word but not attentive unto the word preached reape no benefit by it because they learne it not Fourthly those that attend to the hearing of the word but cannot intend the practise of the word are not catched by it Fishes are not taken by looking upon the bait but by the eating thereof so it is not speculation but practise not knowledge but active obedience that benefits our soules Fishers had neede know both shelves and shallow places and therefore those that are ignorant of the nature of sinne and grace or that knowe not the evils and remedies of the disease and the cure should not intrude themselves into this function for they are unfit fishers of men Fishers observe the seasons and the nature of the fishes for which they labour so Ministers must first observe the heavens the blasts of the Spirit the zeale of the hearts that is the occasions offered unto us by the Lord of preaching the word as Saint Paul saith I came to Troas to preach Christs Gospel and a doore was opened unto me of the Lord g 2 Cor 2.12 that is the Lord gave me liberty opportunity or occasion with benefit and profit to preach the Gospel of Christ Secondly we are made all things to all men we must apply our selves to all sorts of maladies evils diseases and sores and that three manner of waies viz. First Opere by preaching and catechizing examining conferring disputing that the people may bee made perfect h 2 Tim. 3.16 and 4 2. Secondly Objecto by reprehending and reprooving whatsoever is amisse whether drunkennesse or adultery or oppression or blasphemy or lying or filthy speaking or any sinne whatsoever Thirdly Modo sometimes reprooving mildly sometimes with feare plucking them out of the fire i Iude ver 22.23 sometimes with a rod sometimes with the Spirit of meekenesse reade 1 Cor. 4.21 and corner 1 Cor. 5.3.4 with 2 Cor. 2.7.8 and Gal. 3 1. with 4.12.19 and Nehem. 5 11. with verse 13. Neither must people thinke that Ministers doe this in hatred to the partie sinning but that they might present them as chast virgins unto the Lord. Fishers expose themselves to cold and danger in the discharging or executing of their callings so doe Ministers and therefore people first should thinke Ministers worthy of honour and reverence yea secondly of maintenance yea thirdly and principally be careful that they loose not their
not the whole Law as of swearing vers 33. unto 38. Thirdly it was not given unto them as of revenge vers 38. unto 43. Directly by adding unto the Law as of love and hatred vers 43. c. unto the end of the chapter Second is of the practice of piety where Christ followes a double method namely First hee condemns the evill examples of hypocrites in Almes-giving chap. 6.1 unto vers 5. Prayer where he blames in them two things Boasting 6.5.6 Battologie 6.7 unto 16. Fasting 6.16 unto vers 19. Secondly he layes down the good precepts which are to be observed viz. First wordly care is to be avoided 6.19 c. unto the end Secondly our brethren are not to be judged 7.1 unto vers 6. Thirdly holy things are not to be prophaned 7.6 Fourthly prayer is confidently to be made 7.7 unto vers 13. Fifthly holines is industriously to be followed 7.13 unto 24. The generall Tractate concerning the law hath 3. parts to wit the Proposition which is partly Negative wherein may be observed The phrase Thinke not yee The thing that I am come to destroy the law Affirmative wherein are two things The affirmation Not to destroy but to fulfil The confirmation where two things are observeable The phrase of asseveration verily The certainty wher are The time until heaven c. The universality Not one jot which is meant of precepts Al shal be fulfilled which is meant of punishmēts Generall conclusion unto all men whosoever shall Breake vers 19 Keepe vers 19 Particular application unto the Apostles vers 20. Sect. 1 § 1. I came not to destroy the Law c. Wee have in these words two things to observe The occasion of them The scope wherein there is two parts the First Negative wherein are The phrase The thing it selfe Second Affirmative Quest First why and upon what occasion doth Christ speake these words Answ 1 First to confute the Pharisees who might have accused him first for an Innovator Secondly for a Doctour of liberty because many did suspect that he was contrary to the Law Both by his Doctrine because 1. he taught not as the Scribes q Math. 7.29 2. He condemned their traditions Math. 15 9. c. and chap. 23. 3. The legall lotions and purifications and ceremonies he contemned and despised Math. 15.2 And therefore by these things they thought that he was no friend unto the Law Conversation because first he was very seldome amongst the Pharisees and Princes of the Jewes Secondly often amongst the Publicans and Harlots Answ 2 Secondly these words were here added by Christ to confirme the Doctrine which he had a little before taught unto his Apostles For they might now have objected unto Christ What necessity is there to let our light shine before men if now thou put an end to the old law To this our Saviour answers I ca◠not to destroy the law in which answer he implies two things viz. First that he was no Innovator neither went about to bring in any new thing but only to fulfill those things which were fore-told by Moses and the Prophets r Luk. 24.27.44 Secondly that hee went not about to loose the raines of liberty by making void any part of the morall Law And therfore the Ministers of the Word should so preach that it may appeare they neither 1. affect novelties for there is no new thing in the true observation of the Law Nor 2. give any liberty or leave to sinne or licentiousnesse at all § 2. Secondly we now consider the phrase Sect. 2 here used by our Saviour Thinke not yee with your selves Quest 1 When doth Christ use this phrase of speech and why here Answ It is not an usuall speech with Christ but used by him onely when and where he condemnes the opinions of others Thus hee speakes unto the Jewes Thinke not yee that I will accuse you to the Father ſ John 5.45 And thus Saint Paul speakes unto the Corinthians Let no man thinke me a foole t 2 Cor. 11.16 And so in this verse Thinke not ye that I come to destroy the Law c. As if our Saviour would say I know that there are many foolish opinions broached against the Law of God but Nevos putate Think not you c. In which phrase he implyes that amongst men there are many things held amisse concerning the Law of God Quest 2 What errours have beene set a foot about the Law Answ 1 First some have rejected and condemned all Scripture whatsoever as the Mirabiliarii the Enthusiastes and the Anabaptists Danaeus de Haeres Answ 2 Secondly some reject the old Testament the Law and the Prophets because to them they seeme contrary to the Gospel thus the Cerdonians Danaeus 62. and the Marcionites who condemne the whole Old Testament Danaeus 66. as doe also the Appellites 69. and the Severians Tacians and Manichees Danaeus 71. Answ 3 Thirdly some slight the Decalogue or ten Commandements thus did Simon Magus Danaeus ex Epiphanio and the Cainani Danaeus 55. and the Manichees who call it a killing Letter Senensis 78.2 c. yea an unjust and cruell Law Senens 452.2 c. Answ 4 Fourthly some wholly neglect the workes of piety commanded in the Law and for this cause have hated the law because it requires holinesse thus the Origenists reject all the Books both of the Old and New Testament which reprove and condemne filthinesse and uncleannesse Danaeus 115. thus the Montanists slight the Law because they would have none compelled to live well Danaeus 194. And some have given reasons for the strengthning of this opinion namely first because the soule is not polluted by sinne but onely the body thus the Simonians and the Gnosticks Danaeus 6. Secondly because we are saved by grace and therefore it is lawfull to sinne if so be wee doe but beleeve Rom. 6.1 thus the Basilidians and Gnosticks and Simon Magus and Saturnians and Manichees and Aetians and Eunomians and hence the Corpocratians taught uncleanenesse and the Valentinians derided all goodnesse Now lest some should thinke that I revive and give new life to old forgotten and forsaken Heresies it will not be amisse to observe in a word that there are many such as these even at this day who thinke it is lawfull for them to sinne because where there is no Law there is no sin Rom. 4.15 and therefore they reject the Law Senens 79. The Libertines teach that all sins are lawfull and therefore they plainly reject the Old Testament Prateolus ex Lindano 254. è Calvino contra libertinos Teaching us that the wisdome and opinions of the flesh doe easily oppose themselves to the Law and Commandements of God Observ Why is carnall wisedome so prone to contradict Quest 3 the pure and holy Law of God First because it is not subject to the will of Answ 1 God and therefore doth oppose it The carnall minde is enmity against God for it is not subject to the
prized Answ To this I answer first Christ in this place speakes of Precepts not of Counsels as appeares First from the phrase he uses calling them Mandata Commandements Secondly from the scope of the place our Saviour principally here prohibiting the violation of the least commandements Object 2 and understanding the internall sinne of the soule Thirdly this will appeare by the remoovall of their objections First the Papists say they are called the least sinnes and therefore they are not great Answ This followes not they are called the least therefore they are little in themselves but I. because others are greater all sinnes not beeing equall II. because the Pharisees thought the sinnes of the heart to be but small Object 3 Secondly they object Minimus erit hee shall be the least he doth not say exterminabitur hee shall be destroyed hee shall not bee cast out of the Church but hee shall bee lightly regarded in the Church To this their owne Stapleton answers Answ Imò nullus erit hee shall not all belong unto the Kingdome of heaven Non significat gradum inferiorem sed è coelo exclusionem Chrysost s Least here doth not signifie an inferiour degree of glory but a direct expulsion from heaven as followes in the next verse except you bee more righteous then the Scribes and Pharisees you cannot be saved Thirdy from what was said in the first answer we may observe a difference amongst expositors Answ 3 about the meaning of these words kingdome of heaven I. some understanding them of the kingdome of grace And II. some of the kingdome of glory Now I suppose that they may be understood of both namely first of the kingdome of grace because the Church of Christ is ever and anone called the Kingdome of heaven as Matt. 3.2 and 4.17 and Luke 7.28 The Church of God is the Kingdom of Christ and the Church militant and triumphant make up but one and the same kingdome Secondly these words may be understood of the kingdom of Glory he shall be called the least in the kingdom of heaven that is hee who is disobedient to the least of Gods Commandements howsoever hee may bee esteemed in the world yet with God hee shall bee rejected neither by him allowed a place in the Kingdome of Heaven The Lord respects no mans person but judgeth every man according to his workes and therefore those who give way unto the workes of wickednesse shall receive from him the reward of their iniquitie § 4. Whosoever shall doe the least of these commandements and teach them c Sect. 4 Our Saviour in these words doth silently point at three sorts of Teachers namely First those who teach indeede but by their teaching destroy the law and therefore neither they themselves fulfill the law neither by their teaching doe they induce others unto the obedience thereof Secondly those who doe not destroy the law by their opinions but doe truely teach the law unto others although they doe not practise it in themselves both these are rejected by Christ Thirdly those who teach the law soundly and practise it sincerely that is who direct by their doctrine and example others unto God and instruct them in the workes of righteousnesse and true holinesse and these are they whom our Saviour saith here shall bee called great in the kingdome of heaven which simply is to bee understood of a greater and more eminent degree of glory according to that of David They that turne many to righteousnesse shall shine as the starres for ever and ever w Daniel 12.3 Parens sup VERS 20. For I say unto you that except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharisees Vers 20 ye shall in no case enter into the Kingdome of heaven § 1. For I say unto you except c. Bellarmine produceth this place to prove that Sect. 1 there can bee no certaintie of salvation in this Obiect 1 life arguing thus if salvation depend upon the condition of workes then there can bee no certaintie thereof but the Scripture doth in plaine termes teach us that salvation depends upon the condition of workes Therefore none can bee sure of his salvation The Minor or second proposition he confirmes by this verse I say unto you except your righteousnesse exceede the righteousnes of the Scribes and Pharisees you cannot enter into the knigdom of heaven so chap. 19. If thou wouldest enter into life Answ 1 keepe the Commandements First the condition of workes doth either simply suppose 1. the necessitie of workes or 2. over and above the merite of workes Now in the first sense the Scriptures doth require indeede that they who desire to bee assured of eternall life and salvation must labour to abound in the fruits of sanctification And thus wee grant that salvation doth depend upon the condition of workes In the second sense it is signified that this salvation is acquired by the merit of those workes of sanctification And this we altogether deny as followes in the following objection and third answer of this Answ 2 Secondly although salvation doth depend upon the condition of workes in the first sense yet it followes not hence that therefore there can be no certaintie of salvation but rather on the contrary wee say that this condition of workes being supposed there is a great certaintie of salvation because none can be faithfull who doth not give all diligence in good workes and those who doe know hereby that they are faithfull Answ 3 Thirdly in the second sense wee grant that there can bee no certaintie of Salvation such a condition of workes being supposed as includes merit But Bellarmine cannot perswade us Protestants to grant that any such condition of workes is made in the Gospel neither doth hee prove it the places alleadged by him being understood of the first condition of workes which supposeth their necessity not of the second which supposeth their Merit x Chamier tom 3. de fide li 13 Cap. 17. Sect. 30. 31. 33. fol. 444. It is questioned betwixt us and the Papists whether the Evangelicall promises have the condition of workes added unto them not simpply but whether as antecedent or consequent And Bellarmine affirmes the former we the latter Obiect 2 The Jesuite objects this place for the confirming of his opinion Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees ye cannot enter into the kingdome of heaven This is an Evangelicall promise because it comprehends the kingdome of heaven and yet it hath the condition of actuall righteousnesse which consists in a perfect observation of the Answ 1 Commandements First it may bee doubted whether this bee an Evangelicall promise or not considering that Christs scope here is to vindicate the law of workes from the traditions of the Pharisees for when he had protested that he came not destroy the law but to fulfill it had pronounced them to be the least in the kingdome of heaven who broke
respect of the greatnesse or smallnesse of the sinne is not to bee admitted and that for these reasons 1 In respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of â—â—ne is death Yea sinne is the transgression of the Law 1 John 3.4 And every transgression of the Law is under the curse Gal. 3.10 2 In respect of the infinite Majesty of God which to violate can be no veniall sin of it selfe 3 In respect of the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection And therefore in these regards no sinne committed against God can in it selfe be veniall t White s Exod. 20. Confut. 5 â—rac 6. f. 330. Fifthly this motion and passion of anger even when it is sudden and unadvised though there be no further purpose nor intendment to Answ 5 hurt is guilty of judgement as is plaine in this verse Whosoever is angry with his brother without a cause shall be guilty of judgement that is shall be guilty of damnation for so judgement is taken in Scripture David prayes that the Lord would not enter into judgement with him u Psa 143.2 And Paul saith Thou that judgest another condemnest thy selfe v Rom. 2.1 where to judge and condemne are taken for all one to be culpable then of judgment is to be guilty of condemnation Thirdly we admit this distinction of veniall Answ 3 and mortall sinnes if it be understood not in respect of the nature of sinne but of the quality of the persons for unto those that beleeve and repent all sinnes are veniall and pardonable through the mercy of God Rom. 8.1 But to the wicked and impenitent all their sinnes are mortall Sixthly the Fathers side with us in our opinions Answ 6 holding that all these three sinnes here mentioned are mortall yea the Papists generally make anger whereof the principall question here is one of the seven deadly and mortall sinnes as Canisius Pupilla oculi Manipul Curatorum and the rest Chrysostome upon this verse saith Christus dat ultionem homicidio irae supplicium aeteruum adulterio concupiscentiae Christ doth not punish murder and spare anger or condemne adultery and acquit concupiscence but condemnes and punishes both the one and the other St. Augustine s saith that all these three are to be arraigned before Gods judgement-Seate where Hell shall be the reward of all If any object why then are the two former degrees Iudgement and Councell named Hee answers because there are severall degrees of punishment in hell according to the degrees of sinne on earth Saint Hierome condemnes the first degree of anger to be worse than idle words but these we must give account for at the day of Judgement when and where no sinnes that we must answer for are in their owne nature pardonable w Mat. 12.36 Saint Hilarie Non minus ira rea Evangelie quam homicidium lege Anger under the Gospel is no more a veniall sinne than murder was under the Law And therefore I shut up this question with this assertion That to be angry with our brother unadvisedly to call him Racha or foole in our anger are all mortall sinnes and deserve in their owne nature eternall fire Bellarmine tom 3. fol. 113. objects Object to bee angry with our Brother or to call him Racha doth not exclude us from the Kingdome of heaven and therefore they are not mortall sinnes The Antecedent he proves thus That which is not properly a precept but onely a degree of a precept cannot exclude us from the Kingdome of Heaven but to be angry with our Brother or to call him Racha is not properly a precept but onely a degree of that Commandement Thou shalt not kill Therefore this will not exclude us from the Kingdome of Heaven First here is Petitio principii a begging Answ 1 of the question hee taking it for granted without proofe that these two to call our Brother Racha or to be angry with him are no precepts which is the thing questioned Secondly if this were granted that these two were onely degrees of that Commandement Thou shalt not kill yet it would not hence follow that they are veniall sinnes which will not exclude us out of Heaven For to call our Brother Foole is but onely a degree of that Commandement and yet the Jesuite himselfe doth confesse that to be mortall and to deserve condemnation Bellarm. de Purgat lib. 1. cap. 4. tom 1. 1809. Answ 3 Thirdly because they are degrees of the precept as is confessed by the Cardinall therefore it cannot be denied but they must belong unto the violation and transgression of the Commandement and consequently deserve death because cursed is every one that continueth not in all things which are written in the Booke of the Law y Galath 3.10 There being no transgression so small but it shall be punished except it be repented of and washed away by the Blood of Christ Answ 4 Fourthly the Jesuite doth diametrally oppose Christ even in the very scope of the place Bellarmine saith the violation of the Commandement it selfe according to the letter excludes us from the Kingdome of Heaven but not the transgression of the degrees of the Commandement Christ here saith plainely that the Pharisees and Scribes did observe the Letter of the Law but that was not sufficient to bring them unto Heaven or to preserve them from Hell And therefore if we desire to be saved we must carefully observe the very degrees of the Commandements and therein our righteousnesse may exceed the righteousnesse of the Scribes and Pharisees because otherwise wee cannot enter into the kingdome of God Sect. 4 § 4. Whosoever is angry with his Brother Quest 1 Why are all Christians forbidden to bee angry Answ 1 First because Anger comes from the Divell as the authour thereof Give no place to wrath give no place to the Devill Ephes 4.27 Answ 2 Secondly because anger comes from our inbred corruption and pride of heart Non ab illius injurià sed a tuà superbia Basil hom de ira Anger proceeds not from the injury of others but from the pride of our selves that being the moving cause thereof Many are wronged and yet but some are provoked and some are not Why because some are patient and others are proud Now we should labour not onely to withstand the assaults of Satan but also to subdue our owne corruptions and pride and impatiencie in the suffering of injuries because these are the causes of Anger Answ 3 Thirdly Anger is forbidden us in regard of a three-fold pernicious effect thereof namely First it pleaseth not God Iam. 1.20 Those which are in the flesh cannot please God Rom. 8.8 But Anger is a worke of the flesh Gal. 6.20 And therefore cannot please God Secondly Anger is dangerous and pernicious to him that is angry for it hurts the heart it wounds the conscience it expels the holy Spirit and deserves to be
prone unto fornication it makes sinne seeme the lesse it takes away the sense of sinne it hardens the conscience it is an allurement unto matrons and wives yea if wee may give credit to the report of travellers married wives are no where more unchast and more easily drawne unto adultery then there wher those ungodly houses are tolerated or not suppressed Secondly if Hardings argument were true Answ 2 that their countrey is hot and that it prevents Stuprum the defiling of maids yet it would not hence follow that they were to bee suffered there or in any other countrey For wee must not doe evill that good may come of it b Rom. 3 8. No necessitie of health or life can or ought perswade hereunto Ludovicus the King of France undertaking a long pilgrimage and his Queene not being with him his health begunne to impaire which his Physitians observing and knowing the reason of it perswaded him in the absence of the Queene to take unto him another woman because his health and safety required it which he did utterly refuse protesting hee had rather die then have his life preserved by such an ungodly meanes But wee see our Harding would never have stucke at this I will relate here one remarkable example The inhabitants of the city Basil in Germany embracing the Gospell of Christ for the space of foure yeares expelled the harlots out of the city and pulled downe all their Stewes afterwards some perswade to erect and new build them up againe for the redressing and allaying of those private adulteries fornications and uncleannesses which were observed to abound more then formerly Oecolam padius resists a longtime but in vain for they build and reedifie one faire publique house for that lewd and wicked purpose The house being finished and the aire very cleare a cloud not to be seene thunder froÌ„ heaven falles upon a tower adjoyning to the new brothell house fires certaine barrels of Gunpowder which were kept therein ruins and razeth the Castle from the very foundation and layes flat with the ground also the new stewes which strang and remarkeable accident the Magistrates observing and being strucke with a great feare and amazement embraced the Apostles counsell That it was not good to doe evill that good might come of it c Theatr. hum vitae vol 7. lib. 3. fol. 1270. Quest 5 What are the effects and fruites of fornication and adultery Answ The effects are either to be considered of in regard of the person thus offending whereof in the next question or in regard of others where wee must observe that besides the Lord who is offended by the transgression of his Law the adulterer and uncleane person offends many others namely First he sinnes against and offends his owne wife he not having power over his owne body but his wife d 1 Cor 7.4 yea if a man may not abstaine from the naturall use of the wife except it be I. for a time onely And II. with a mutuall consent of both parties And III. for fasting and prayer that they might give themselves thereunto e Vers 5. Then much lesse hath a man power over himselfe to use his body unto adultery And therefore the adulterer is a thiefe unto his wife and the adulteresse a thiefe unto her husband giving that unto another which is not theirs to give Secondly the adulterer sinnes against his neighbour whose wife he defiles and that three manner of wayes First hee injures him in the highest degree this being a wrong which cannot be borne Iealousie is the rage of a man therefore hee will not spare in the day of vengeance f Pro. 6.34 Secondly he wrongs him in his fame reputation and credite Thirdly he doth injure him in his children making them to be supposed by others to bee bastards It is observed that the cuckow never sits upoÌ„ her own eggs but destroys the eggs of another bird and then layes eggs of her owne in the neast which the other supposing to be her owne sits upon them hatcheth them and seeds them as her owne And hence it is that men whose wives violate their conjugall love oath and bond carry that reprochfull name because they educate nourish feede give portions yea leave their inheritances often to other mens children supposing them to bee their owne And thus as the adulterer is a thiefe to his wife so he is also to his neighbour robbing him of his inheritance Thirdly the adulterer sinnes against his neighbours wife whom he allures thus tempting her unto condemnation and hereby proving himselfe to be the worst enemie shee hath unto his brother and his children hee is a thiefe but unto his brothers wife he is a plaine divell a direct Tempter the great Dragon drawes starres from Heaven and the adulterer drawes soules to Hell This is worse then Rape Homicide Theft to steale and murder a poore soule they doe rejoyce and have cause to be glad who gaine soules g Hâ—b 13.17 but they that destroy them have cause to mourne because they will bâ— required at their hands Yea in other sinnes true and unfaigned repentance doth cure the whole sinne Iam. 5.20 and heales the whole wound but not in this For the woman being partaker of the sinne it is not wholy healed or salvede xcept both the parties repent Fourthly the uncleane person sinnes against the children he begets making them bastards from whence First followes infamie ignominie and reproach yea such a disgrace that the name of Bastard will beare an action in our law where many other opprobrious names will not Secondly from hence followes a cutse upon the children unlawfully begotten Bastard slips shall take no deepe roote h Wisd 4.3 but shall quickly bee rooted out Wisdom 3.16 Hence the seede of the uncleane bed were to bee rejected and cast out Ezra 10.44 compared with 1. Esdras 9.36 And the children of Jsrael that is which were lawfully begotten must bee separated from strange children that is the fruite of fornication i Nehem. 9.2 yea this is founded upon the direct law of God who hath said A Bastard shall not enter into the congregation of the Lord even to his tenth generation k Deut. 23 2. And therefore I. We may hence see the greatnesse of the sinne that brings a punishment upon the innocent partie as wee see in Davids childe l 2 Sam. 12.14 II. We may see the crueltie of adulterers and fornicators who sow their seede that they may bring up fruite and set plants for the divell who labour that their issue may bee briars and thornes and so fit fuell for the fire of Gods wrath And therefore all lustfull and lascivious persons should here remember how many ill sounding and unpleasing peales will daily be rung in their eares in Hell by the divell by their owne consciences by the soules of the parties whom they have defiled by the children which unlawfully they have begotten and whom they
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
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
of the meate what we eate is not sent away without drinke whence we see how great a plague it was to be without water and how great the blessing was to be made partakers of it 1 King 17. 2 King 3.9 c. Psal 105.41 III. It is medicinable for many sickenesses as feavers and those which are of feaverous natures which cannot be endured without the frequent taking of some moist and liquid coole things Answ 2 Secondly we might observe many things in Raine as for example Wee might observe how the raine hangs above and yet drownes not the world whence it is said The Lord opened the windowes of heaven p Gen. 7.11 and it rained untill the whole world was destroyed and therefore it appeares that there is alwaies water enough above us to drowne us if the Lord should permit it to fall upon us II. We might note how although the clouds weekely drop downe their showres and the water in the springs and wells bee continually drawne yet neither of them are exhausted or drawne drie III. Admirable is the change which is observd in this element sometimes water becomes Ice sometimes Ice becomes water sometimes vapours become raine sometimes raine becomes vapours IV. Great is the necessity and salubrity of showers as might appeare thus 1. by Gods promising of them as blessings as Lev. 26.4 Deut. 28.12.13 and 11.14 and Psal 147.8 and 1 King 8.35 and Esa 44 14. and Ezech. 34.26 2. by Gods threatning to withhold them in anger Deut. 11.17 and Ierem. 4.4 and 2 Sam. 1.21 3 by those good things which are compared unto raine and showres as Job 29.23 Psal 72.6 Deut. 32.2 Malach. 3.10 § 5. He maketh his Sunne to rise and his raine Sect. 5 to fall Why doth our Saviour only name these two Quest the Sun and Raine First for the reforming of an old errour the Ans 1 Philosophers and some of the Rabbies thought that those things which are more casuall were ordained and disposed of by God but that these two Sun and Raine are naturall our Saviour therefore teacheth that God doth direct nature and dispose of naturall things Ans 2 Secondly other things are terrestriall these two are celestiall therefore our Saviour names them that our minds might be replenished with spirituall meditations Ans 3 Thirdly because wee thinke we can procure other things as health riches honour and the like by our owne industry or paines but these two wee all confesse we are not able to obtaine by any endeavour of ours and therefore against these two instances no objections can bee made Ans 4 Fourthly our Saviour names these for our example and instruction to wit 1. As God gives these two unto all so we should be ready to performe the duties of love and charity unto all 2. As God gives these two unto all for nothing so wee should bee ready to exercise the workes of love mercy pitty and charity to those who stand in need although from them we are like to reape nothing we should not grudge and repine to give to those who cannot give to us for our Father doth so unto us wee must not love our money better then our brethren and for the saving of that loose them 3. God would have us give such things unto our poore brethren as he gives unto us namely First he causeth his Sunne to rise so must wee looke with a cheerefull countenance upon those to whom we either give or forgive Secondly hee causeth his raine to fall which is profitable unto the earth and nourisheth both trees hearbs and come yea distilleth it selfe into every cranny and chinke of the earth so wee must 1. nourish the poore 2. give them those things which are profitable for and unto them yea 3. give them plentifully for the supplying of their wants Sect. 6 § 6. His Sun to rise Quest Why doth our Saviour name onely Solem orientem the rising sun Answ Because the east or morning Sun is preferred before the south or meridian sun in three respects First the light is most acceptable after thicke darknesse the light is sweete and it is a pleasant thing for the eyes to behold the Sunne that is in the morning when the darkenesse is therby expelled q Eccles 11.7 Secondly because wee are quickely cloyed with the best things and therefore the Sunne is not so delightfull unto us at noone as it is in the morning Thirdly because in the morning the Sunne warmes and cherisheth us but at noone burneth harmeth and causeth those who are abroad often through heate to faint and therefore in the hottest inhabited climates of the world the people well brooke the morning sun but shelter themselves from his heate when hee comes to his height Sect. 7 § 7. God makes his sunne to rise Deus facit oriri The rising of the sunne seemes to be a worke of nature but it is indeed the worke of God Obser Teaching us that the course of nature is moved and governed by God Quest 1 How doth this appeare that the course of nature is governed moved and directed by God Answ 1 First Tollere providentiam est negare Deum to take away providence froÌ„ God is to deny God himself or that there is a God or that there was a creation For I. The word teacheth us that God made all things Gen. 1.1.2 and Psal 104.5 And II. That he preserveth all things which he hath made And therefore to deny his providence in governing all things is to deny his power in creating Answ 2 of all things Secondly the truth of this that God orders directs governes and disposeth of all things appeares by an induction of particulars I. Hee governes the Heavens drop downe yee heavens from above and let the skies powre downe righteousnesse Esay 45.8 II. He governes the Starres Canst thou bring forth Mazzarâ—th in his season or canst thou guide Arcturâ—s with his Sonnes Iob 38.32 III. He treasureth up the sâ—â—w and haile and therefore sendeth them at his pleasure Iob 38.22 IV. He made Summer and Winter and causeth them to keepe their appointed times r Psal 74.17 V. He governeth the Sea Thou rulest the raging of the Sea when the waves of the Sea arise thou stillest them Å¿ Psal 89.9 yea thou dividest the Sea when the waves thereof roare t Ier 30.35 VI. He by his providence ordaineth and disposeth of the birds that is First he plumes them Thou gavest the goodly wings unto the Peacockes and wings and feathers unto the Ostrich v Iob 39.13 Secondly hee moveth them The Hawke flieth by thy wisedome and the Eagle mounteth up at thy command u Iob â—9 26.27 Thirdly hee feedeth them The young ravens call upon him and hee giveth them meate Psal 147.9 yea hee provides for the foules of the heavens w Mat. 6.26 VII Hee cloathes the lillies of the field Mat. 6.30 VIII He feedes the beasts of the field Psal 147.9 And the wild beasts of the
it God the Father who best of all knew the value and worth of it Quomodo How was this price paid not unwillingly but willingly Pro quibus For whom was it bought not for himselfe but for us Names and elegancies thereof I. Because life is sweet unto all therefore it is called life eternall Mat. 25.44 The righteous goe into eternall life II. Because all men desire some certaine estate therefore it is called an Inheritance immortall incorruptible and undefiled 1 Pet. 1.4 III. Because all men have some ambition and aspiring thoughts in them therefore it is called a Kingdome c Lu. 12.32 and a crowne of glory 2 Tim. 4.8 IV. Because all men deâ—ight in the light therefore it is called light inaccessible d 1 Tim. 5.16 V. Because all men desire honour and glory therefore it is called a weight of glory e 2 Cor. 4.17 Thus the Lord expresseth heaven by those things which are most desired by men Effect because it makes us to be glorious that both in Soule both by a Removall of whatsoever is evill for there all teares shall bee wiped from of all faces f Esa 49.10 Rev. 7.16 and 21.4 Concession of whatsoever is good which our hearts desire Body which shall be endued with health strength beauty comelinesse and the fruition of whatsoever may make our joy compleate Whole man for there the righteous shall shine forth as the sunne g Dan. 12.2 Mat. 13.43 Circumstances and that both of the Place Here observe men generally desire stately houses and love them so much the more if they were built by some rare and famous Architectour principally if they bee safe healthfull delightfull and pleasant habitations Now heaven is a glorious place in all these regards both in respect of the Creation and fabrique therof it being the Lords Master-peece in manimate things so beautified and adorned with Sunne Moone and Starres that we may well say Si tanta extrà quid intus if the outside be so glorious what is the inside Creator and builder of it it being a prime peece of the best Architectour in the world to wit the worke-manship of God h Heb. 11.10 Habitation and situation thereof it being free from all danger anoyances greevances and evils whatsoever it is a pleasant place in it selfe and a place free from the assaults of enemies or danger of sickenesse or the like Society both with God the Father our fellowship is with the father 1 Iohn 1.3 Son our fellowship is with Christ whom wee shall see as he is 1 Ioh 1.3 3.2 Holy Ghost if there be any fellowship of the Spirit c. Phil. 2.1 Angels and Arch-angels and all the hoast of heaven Men namely Patriarches Prophets Apostles Martyrs all the blessed Saints Meate we shall then be fed with Nectar and Ambrosia Angels food yea heaven shall be unto us as a continuall banquet Apparell in heaven we shall be cloathed with garments of Immortality And glory 1 Cor. 15.53 Perpetuall possession thereof it being an inheritance that never fadeth away i 1 Pet. 1.4 Thus we see the reason why our Saviour addes these words Which is in heaven that the meditation of heaven and the joy and glory thereof may spurre us forward to strive and endeavour to bee perfect as our heavenly Father is perfect Quest 3 What benefit or fruit can we reape from these meditations of the glory of heaven Answ 1 First the remembrance hereof will expell other thoughts from our hearts Answ 2 Secondly it will be a means to terrifie us from sinne the remembrance hereof will make us say unto our selves shall I loose heaven and deprive my selfe of such glory for sinne or doe I thinke that ever I shal enter into that pure place if I thus pollute my selfe Thirdly the meditation of heaven and the Answ 3 glory thereof will move and provoke us unto that which is good yea facilitate the worke and exercises of religion Fourthly these thoughts seriously ruminated Answ 4 will facilitate all afflictions and make us beare our burthens with a great deale more case The good Martyre did patiently indure his sharpe break-fast because he should have a sweete supper and Saint Paul all his tribulations because of that heavenly recompence of reward Rom. 8.18 and 1 Corinthians 4.17 c. 2 Timothy 4.8 CHAPTER VI. Vers 1 VERS 1. Take heed that ye doe not your almes before men to be seene of them otherwise ye have no reward of your Father which is in Heaven OUR Saviour in this Chapter doth reprove the Scribes and Pharisees 1. For their Hypocrisie in giving praying and fasting 2. For their care of the world because these spoile the best worke which is performed Quest 1 What are wee to avoid and abstaine from in the performance of good workes according to our Saviours present institution and Doctrine Answ From good workes these things ought to bee expelled namely First Hypocrisie or a conformity of the outward actions onely wanting the true internall motions of the heart Secondly ambition or the seeking of the praise and glory of men Thirdly pride puffing up the mind for the works wrought either before God or men Quest 2 How ought good workes to bee performed according to Christs present purpose Answ It appeares by an Antithesis of the former question namely First they must be done ex animo that is there must be a conformity betweene the internall motions of the heart and the externall good actions Secondly principally because it is Gods will and commandement therefore that we may performe that obedience which is due unto him we must labour in good workes Thirdly in our best performances we must labour to retaine an humble minde confessing we have done no more then was our duty to doe Chem. harm f. 591. fine Sect. 1 § 1. Take heed that yee doe not your Almes before men Some Vulg. Beza reade here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almes some Manuscripts have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic August de serm in Monte. cap. 2. doe not your righteousnesse before men the sense is one and the same for to doe righteousnesse is sometimes with the Hebrewes to give almes yea they called Almes righteousnesse as wee see Deut. 24.13 If thou restore unto the poore his raiment it shall be righteousnesse unto thee before the Lord thy God The word there used is Tsedakah which the Septuagints renders not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almes so also Daniel 4.25 So Salomon saith Righteousnesse delivers from death Prov. 10.2 and 11.4 but Tobit 12.9 It is almes delivers from death Tsedakah being there expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also Psal 112.3.9 and 2 Cor. 9.9 it is said His righteousnesse endureth for ever that is his almes Sect. 2 § 2. Before men Is this absolutely commanded or are we injoyned Quest 1 never to give before men No as thus appeares 1. Answ The Apostolicall Church used
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
a child is given more then he hath deserved As a father thinkes a smal punishment enough to give a child for a great offence so also he thinkes not a great reward too much to give for a little obedience Secondly to a workeman wages is given if he deserve it but to a child if he doe but indeavour to doe what his father commands although he is not able to doe it And thus the Lord doth with us giving the Kingdome of Heaven to those who labour for it though by their owne labour they are never able to procure it Thirdly although the Lord is pleased to encourage Answ 3 us to labour by promising of a reward yet the true name of Heaven is an Inheritance 1. Pet. 1.4 because that is derived from the father unto the sonne by vertue of his sonship and not for any deserts Why cannot heaven be procured without labour Quest 8 and paine First because temporall things cannot be had Answ 1 without much labour and care and toile therfore much lesse spirituall much lesse eternall Impiger extremos currit Mercator ad Indos Per mare pauperiem fugiens persaxa perignes The carefull Merchant sea and land doth trace That by that meanes wealth may flow apace Secondly because Christ doth not save us Answ 2 without our assent or comming unto him as appeares thus I. God hath given unto us faculties of the soule that by them we might glorifie him Wee differ from inanimate things by nature shall we not therefore differ from them in action they are alwaies meerely passive but we should be active God who hath given the belly for the conveighing of nourishment to the whole body hath also certainely given the soule for some end and use for he made nothing in vaine II. Certainely God workes in us but not without us Faith is a grace infused by God or an action taught imprinted by him and yet it is our minde which believes our wil which chooseth God our affections which love him Hence it is said that he drawes but whom those that are willing hee doth not dragge any by force he first bends and inclines the will and affections and then we willingly follow hence Augustine saith Non salvabit te sine te God will not save us without our selves III. The Scripture doth clearely shew this Thus Esay speaketh unto Edom If yee will inquire inquire yee returne come g Esa 21.12 so againe unto all Ho every one that hungers let him come and who is a thirst come h Esa 55.1 and Matth 11 28 and Iohn 7 37. our Saviour calleth Come unto me yea this is the end of our preaching that men might repent and turne unto God i Acts 26.20 All which shew that Christ will give grace and salvation to none without their endeavour and paines Quest 9 How is it said then that God workes in us all things Phil. 2.13 Answ 1 First certainely God first workes and then after him man Answ 2 Secondly God workes all things in us but often insensibly and the worke seemes to bee ours and is in regard of the substance of the worke onely we must confesse and acknowledge that the goodnesse of the workes proceeds from the cooperation of God Answ 3 Thirdly God doth not worke in us against the mind or faculties of the soule but in them and by them Namely First by freeing our affections from the yoake of Satan and captivity of sinne Secondly by turning our affections unto the Creator that so we may approach nearer unto him and with readnesse of heart seeke him § 2. Primo Seeke first Sect. 2 All creatures besides man goe with their bodies and eyes to the grownd-ward but man was made to goe upright and whereas all other creatures have but foure muskles to turne their eyes round about man hath a fifth to pull his eye up to heaven-ward k Columb lib. 5. Cap. 9. Which teacheth us that howsoever wee seeke for other things yet first of all and above all we should seeke for the kingdome of heaven and the righteousnesse thereof Or that heaven Obser and heavenly things should be hungred after and sought for above all other things Reade Colos 3.1.2 Heb. 4.11 13.14 according to the example of those holy men mentioned Heb. 11.10.14.16.26 Pope Pius the 4. sending his Nephew Marcus Altempts to Maximilian King of Bohemia to side with him in the Councell of Trent with many promises of honours and profits no lesse then the succession of the Empire he answered that he thanked his Holinesse but his soules health was more deare to him then all the things in the world l Histor of Councel of Trent pag. 419. Alexander the great was wont to say of Calisthenes that he begged many things for others but few for himselfe And Iulius Caesar of Cicero that hee was negligent in things belonging unto himselfe but diligent and and importunate in things concerning the common-weale so wee should prise our soules most and desire many things for our for our bodies we should be negligent in temporall things in comparison of irituall Ignoti nulla cupido we have no knowledge of heaven therefore what desire can we have after it the joyes of heaven wee are not able to conceive Quest 1 of therefore how can wee in our endeavours and affections preferre them before all other things A man can have no desire of an unknowne thing Answ 1 First somethings are unknowne Totaliter wholy both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What those things are A man can have no desire at all unto these things Respectivè in part when We know that there are such things We know not what they are perfectly These things a man may hope for and desire Answ 2 Secondly although we know not all things in heaven yet we know that there is a heaven and somethings wee know concerning it For the better understanding hereof observe Those things which we expect in heaven are either Knowne and are either General namely First that there we shall possesse and enjoy every good thing Secondly hat there we shall be freed from every evill thing Thirdly that our fruition of good and freedome from evill shall bee perpetuall Particular namely First in heaven we shall enjoy good things which are either Internall as the joy wee shall have in the societie of God Christ and the Triumphant Church Externall to wit The glorification of the body The perfection of the Soule In truth purity love peace and joy Secondly in heaven wee shall bee free from all evils whether Temporall as from hunger thirst cold sicknesse weakenesse and the like Revelat. 7.17 Spirituall as from falling into sinne from all base and vile lusts from the malice and temptation of sathan from the feares and terrours of conscience and the like Unknowne 1 Cor. 2.9 Thus the joyes we expect are expressed sometimes by the name of a Kingdome
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
Rom. 1.16 and 1 Cor. 1.18.21 Answer 6 Sixtly we should be carefull to heare and obey the word of God because so wee shall approve our selves unto our God to be wise men and not fooles as followes in the next words Sect. 2 § 2. I will liken him to a wise man Quest 1 What is true wisedome Answer True wisedome is to keepe and observe the word and Commandement of God He that heares my words and doth them I will liken him saith Christ to a wise man So the Lord saith by his servant Moses unto his people if you will be obedient unto my Lawes ye shall be the wisest Nation under heaven Deuter. 4.6 and Proverb 2.1 unto the 9. verse and 4.1 yea that obedient hearing is true wisedome is verified by Psalme 32. which is intituled Maschil or Davids learning and is indeed a notable Psalme of learning containing the summe of all Religion which is by David reduced to these two heads his Repentance and his new obedience And hence it is said that the feare of the Lord is the beginning of wisedome Psalme 111.10 and Proverb 1.7 Why is obedient hearing true wisedome Quest 2 First because it makes us wise Psalme 119. Answer 1 Part 13. yea wise unto salvation Colossians 3.16 Secondly because it is the All-wise God that Answer 2 gives this wisedome If any lacke wisedome let him aske it of God who giveth to all Jam. 1.5 Colos 3.16 Prov. 2.6 Thirdly because the whole nature of wisedome Answer 3 is included herein For the proofe hereof observe that in wisedome there are these two things required namely 1. For a man to be carefull of himselfe And. 2. For a man to preferre the best most excellent and most profitable things Now hee that heares and obeyes the word of God hath true care of himselfe and his estate and condition and doth give the preheminence to the best things For what will it profit a man to win the whole world and lose his owne soule How may this wisedome be obtained Quest 3 First Be a foole that thou maist be made wise Answer 1 1 Corinth 3.18.19 Acknowledge that hitherto thou hast beene foolish preferring vaine and idle things before divine There are two signes of foolishnesse to wit 1. To preferre childish things as babies bables ratles and the like before that which farre excels them as gold jewels or possessions of land 2. To deride and scoffe at those things which are both good in themselves and good in regard of us Now there are also two sorts of mockers namely First open and impudent which with a blacke and diabolicall mouth scoffe at holy things Secondly secret who say nothing but inwardly Answer 2 and in their sleeve laugh at and deride the folly of the Saints who take so much care to mortifie themselves and are so strict in the service of God because they thinke a man may come to heaven without all this stirre and they are more nice then wise that make such a hard and difficult matter of it Secondly remember that true wisedome comes from above Jam. 3.17 and is opposite to the wisedome of the flesh Rom. 8.6 c. and Jam. 3.15.17 And therfore is to be learnt in the word by prayer The word is a Caskenet wherein this rich treasure of wisedome is locked and the Lord hath the key thereof for hee onely maketh men truely and aright to understand the word Wherefore wee should bee frequent in the hearing and reading thereof praying fervently unto God for that eye salve whereby wee may bee able to understand it Answer 3 Thirdly having obtained spirituall wisedome place it in thy heart and affections that is delight in it and prize it above all earthly things Psal 122.1 Sect. 3 § 3. And the raine descended and the floods came and the winds blew and beate upon that house Quest 1 What is meant by this storme here described Answer In generall it signifies a future triall as if our Saviour would say there shall be a time when all mens workes shall bee tried and proved whether they bee good or not Reade Luke 16.25 Acts 17.31 and 1. Corinth 3.13 and 2 Cor. 5.10 Rom. 2.6.16 Apoc. 20.12 Quest 2 Why must mâ—ns workes bee prooved and tried Answer Because as there are some wicked whose evill workes are manifest Psalm 73.18 So there are some hypocrites whose workes seeme outwardly good And therefore it is necessary that they should bee brought to the touchstone and fiery tryall to see whether they bee true gold or guilded copper Quest 3 How may wee proove our selves and our owne estates and workes that thereby wee may know what wee shall bee found to bee when GOD proves us Answer 1 First examine thy begetting and birth whether art thou truely regenerated or not is there a change wrought in thee hast thou felt the panges of the new birth and beene truely sorrowfull for thy sins a living body hath warmth and heat in it a dead carkasse is cold as lead and therfore examine whether there be any warmth and fire of zeale in thee or not For by these three things a true and totall change a serious hearty sorrow and true heate of zeale a man may know whether hee be regenerated or not Answer 2 Secondly examine thy foundation whether art thou built upon the rocke CHRIST JESVS or not that is hast thou a sure and certaine faith in CHRIST yea hast thou CHRIST within in thy soule Answer 3 Thirdly examine thy comfort whether hast thou a house and home and habitation built upon this sure foundation or not A house where thou dwellest and workest and restest thy selfe a house wherein thou rejoycest and desirest to end thy dayes Dost thou live with Christ and walke with Christ and delight thy selfe in Christ yea so rejoyce in the fruition and possession of him that thou resolvest Neither life nor death shall separate thee from thy beloved Lord Certainly then thou maist be assured that when the Lord comes to proove the world hee will approove of thee Quest 4 What is here particularly meant by water and flood where is said the water descended and the floods came Answer 1 First sometimes they signifie comfort and delight thus David saith he hadeth me beside the still waters Psal 23.2 that is waters of quietnesse peace joy but water doth not signifie thus in this place Secondly sometimes water and floods sig ifie affliction and persâ—cution and danger and sicknesse Answer 2 and temptations and allurements unto fiâ—â—e as appeares evidently by these places Psalm 18.16 and 32.6 and 46.3 and 69.14.15 and 88.17 and 124.4.144.7 Lament 3.54 Ezech. 26.19 Revel 12.15 And thus water and floods are taken iâ— this place whereby our Saviour would teach us That afflictions persecutions Observat and trials must bee expected by the godly that they mâ—y labour the better to arme themselves against them Reade Psalm 66.12 c. and 34.19 Acts 14 22. and 2 Timoth. 3.12 Revel 12.13 and 1. Pet.
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
thus doth Stephen Act. 7. from verse 2. begin at Abraham and so proceed unto the râ—st that they might not say he preached novelties and strange things unto them Answ 3 Thirdly because these were before the Law of Ceremonies was given therfore our Saviour names these that he might establish the doctrine of faith and hence it is that Paul also insists so much upon the example of Abraham Rom. 4. Whence we may learn Observ That the way unto salvation is by the faith of Abraham and not the sacrifices and ceremonies of Moses Reade for the proof hereof the Epistle to the Galathians and to the Hebrews and the three first Chapters unto the Romans and besides remember that there were never two wayes unto salvation true it is that the means were divers for the Lord instructed his servants sometimes by Apparitions sometimes by Visions and sometimes by his word Heb. 1.1 But there is but one way only of faith unto salvation Reade Iohn 8. how Abraham desired to see Christ and Heb. 11. how all the faithfull were saved by faith in Christ and how Moses refers them unto the Prophet Deut. 18. which is Christ Act. 3. 7. and Philip. 3.9 c. Sect 5 § 5. In the Kingdome of heaven Quest 1 Whether doth our Saviour here speak of the kingdome of Grace or of Glory First certainly it may bee extended unto the Answ 1 kingdom of Glory because sitting signifies rest Secondly but it is to begin in the kingdom of Answ 2 Grace because it is said here Venient They shall come From whence we may learn Observ That the Church of Christ is the Kingdom of Heaven VERS 12. Vers 12 But the children of the Kingdom shall be cast â—ut into utter darknesse there shall be weeping and gnashing of teeth § 1. The Children of the Kingdom Sect. 1 What is meant here by the word Kingdom Quest 1 The Church Militant Answ Why is the Church Militant called a Kingdome Quest 2 First because it is the onely way unto the Answ 1 Kingdom as was said before Secondly because it is the peculiar Kingdom Answ 2 of Christ For as he is God so he rules over all the world and is called the King of Kings and the Lord of Lords 1 Tim. 6.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man so hee raigns over his body the Church thus he is said to raign over the house of Iacob Luk. 1.33 And we are said to be translated into this his kingdom Colos 1.13 which at the last day hee will deliver over to his Father 1 Corinthians 15.24.27 We may from hence learn Observ that those who are within the Church should live as the subjects of Christ and as subjected unto Christ Rom. 1.5 Deut. 18 19. Why must we be subject to the laws ordinances Quest 3 and behests of Christ as subjects are to their Soveraigns First because of that relation which we have Answ 1 unto him hee is our Lord and Husband Ephesians 5. Our Father Esa 9.6 Our Head Ephesians 4. Our God as is expressed in the Creed And therfore there is great reason that we should be subject unto him Secondly because he hath deserved this subjection Answ 2 He hath redeemed us from death by death and from that spirituall servitude that wee were subject unto under Sathan by submitting himselfe unto the form of a servant Luk. 1.75 Titus 2.14 Philip 2.7 c. When Kings ransome any it is for their service and so doth Christ who redeemed us that we might henceforth serve him in righteousnesse and true holinesse Rom. 6.18.22 all our dayes Thirdly we must be subject unto Christ because Answ 3 he will avenge himselfe upon and destroy those who are disobedient unto him Reade Rom. 2.8 Ephes â— 6 and 2 Thessal 1.8 Why are these who shall bee cast out called Quest 4 Children First because they were born of Abraham according Answ 1 to the flesh Answ 2 Secondly because they were in the bosome of the Church by the Sacrament of Circumcision And yet notwithstanding this they are to be cast out Teaching us Observ That those who are most dear unto God in outward prerogatives and priviledges may perish Ierem. 22.5.24 44.26 Iohn 8.33.41 and 9.40 Act. 6.14 Quest 5 Why doth or will God reject those whom hee hath chosen to be a people unto him as hee did here the Jews Answ 1 First because he is a God of such pure eyes that he cannot endure to behold sin in any Habak 1.13 Ieremiah prayes for the people but God answers him they have sinned grievously and therfore he will not hear his prayer neither must he pray any more for them a Ier. 14.10 c. So also the Lord answers Ezechiel Their sin is very grievous and therfore my eye shall not pitie them b Ezech. 9.9 c. Answ 2 Secondly all the promises of God are conditionall as are also his threatnings and therfore no wonder if hee turn blessings promised into curses when the conditions are not fulfilled upon which hee offers mercy Reade Ierem. 5.25 Esay 59.1 and 38.1 Rom. 11.22 Ezech. 18.26 and 1 Sam. 2.30 Many there are among us who have divers Egyptian Râ—eds to lean upon which at length will deceive them As for example First some say our Fathers were enlightned and delivered from the darknesse of popish blindnesse and made Partakers of the truth And therfore wee may hope that God will still continue to be gracious unto us and continue the means of grace and salvation among us But woe be unto us if we have no other stafte to trust unto but only this for God did thus unto Iudah and yet at last tooke away the Hedge and laid waste the Vineyard Esay 5 27. Secondly others say our Fathers forsooke Popery and embraced the truth and wee have done so also still cleaving unto the same Religion abhorring the Whore of Babylon with all her trash And therfore we may hope for mercy But alas this is but a broken Reed for wee may professe the truth Ore tenus and draw neer unto God with our lips having our hearts far from him and neer unto sin and then hee will not regard us Mat. 15 9. Thirdly some say oh but we have entred into a Covenant with God to serve him with all our hearts and with all our soules 2 Chron. 15.12 But this is worth nothing except wee perform our promises and pay our vowes continuing and abiding in the service of God unto the end for this only hath a promise of blessednesse and mercy Sect. 2 § 2. Shall be cast out Object 1 It may here be objected Christ hath promised that He will not quench the smoking flax and St. Iames 2.13 saith that mercy rejoyceth against judgement yea election which is the foundation of God is firm and sure Rom. 11.29 and 2 Tim. 2.19 How then doth our Saviour here say That the Children shall hee cast out First in generall the foundation of God Answ 1 stands
secretly for us that he may devoure us Now the way to prevent this is by living neere the waters that so we may see him afar off These waters are the Word which we must heedfully heare and religiously reade because it is a true glasse wherein we may see our selves and estates and enemies and dangers and the meanes and wayes how to prevent them Iames 1.23 c. IV. She is patient for first they are full of dangers their yong ones being robbed and taken away from them and themselves chased and assaulted and pressed upon both by Hawks and Men. Secondly they are very fearfull and timorous creatures seldome or never safe but when they are in the holes of the rock Hier. and all their helpe is in the strength of their wings and swift flying away Erasm chil 3.6 48. Ezek. 7.16 Thirdly their mirth is mourning and their songs as it were sighes and sad Ditties whence the Prophets say that they have mourned as doth the Dove Esa 38.14 and 59.11 Nahum 2.7 Fourthly yet they are unmindfull of all these and builds their nests againe where they built them before although sic vos non vobis nidificatis aves her former care was taken for others and her yong ones stollen from her Thus we should be like Doves given to godly sorrow because the end of this mourning is mirth yea if the Lord afflict us we should be Doves that is not labour to free our selves by rebellion or revenge or deceit or any wicked meanes for thus wee should shew our selves to be Hawkes and Kites and birds of prey and not innocent Doves We must be patient both because it is given us to suffer Philip. 1.28 and because our sufferings shal be rewarded and recompenced with an internall and incorruptible weight of glory h Rom. 8.38 and 2 Tim. 4.8 Thirdly the Dove is unto us an example of a threefold duty in regard of our selves for I. The Male or Cocke governes well his family Tum foeminam cogendo ad partum tum ex trudendo pullos e nido Aristot Barthol By a certaine compulsion he enforceth the female and Hen to lay and breed and assoone as the yong ones can flye thrusts them out of the nest that she may breed againe Thus we should not be like those who are Lyons abroad and simple Doves at home who are cruell to others but too indulgent like old Eli to their children Tranquillo animo natus non possum adversari meis they cannot crosse nor contradict them in any thing but gives them all their will Doves doe not thus for they beat none but their owne yong ones and those onely Ad castigandum when there is need of it And therfore Parents must not spare the rod and spill the childe but with the rod of correction fetch out that folly which is bound in the heart of a child II. The Doves are sociable and fly by flocks and love to build in Dove-coats where there are many together Thus like them wee should be affable to our neighbours and to all but principally to those who are of the houshold of faith For Pares cum paribus wee should delight only in those who are good and associate our selves onely with them Doves build and breed and harbour with Doves not with Crowes and Kites and therefore it is a signe that they are no Doves who associate and frequent the societies of wicked men III. If Doves meet with one who strayes they bring it backe againe to its owne habitation And therefore although some thinke themselves to be Doves because they tolerate all sinne in others yet indeed they are not this not being the nature of this bird to suffer any to stray but to reduce and bring home those who wander Indeed Charity suffers much and is not provoked nor angry but yet it reproves Non â—dio sed amore in love not out of hatred as Saint Paul who would have the flesh to be destroyed that the Spirit might be saved 1 Cor. 5.5 because to omit and forbeare reproofe is the cruellest mercy Sect. 3 § 3. Be wise as Serpents innocent as Doves Topsell h Topsel Histor arimaltum Epist observes here that the Serpent is on the earth and by innocency fly to the heavens Or as Serpents wee should goe slowly about worldly things but fly swiftly like Doves about heavenly things Or as Serpents wee should be armed against our enemies but as Doves be without gal Moreover the Serpent biteth the heele so wee the roots of concupiscence That they may be quiet they live in bushes where they may be hid and not amongst men So wee that wee be not infected with sinne must avoid the company of wicked men The Serpent swimmerh with his head above the water so we must take heed that we be not drowned in voluptuousnesse The Serpent eateth dust and lyeth along upon the ground so must wee through humility bee content in the poorest estate Verse 17.18 VERS 17.18 But beware of men for they will deliver you up to the Councels and they will scourge you in their Synagogues and yee shall be brought before Governors and Kings for my sake for a testimonie against them and the Gentiles Sect. 1 § 1. Beware of men Quest 1 Who are meant hereby men Answ 1 First some referre this to the 16. verse and restraine it to Wolves I send you forth as sheepe in the midst of wolves where wee see that they are Men beware of men whom he cals Wolves and this is frequent in the Scriptures for the Holy Ghost to compare men to the beasts that perish and dumbe creatures and that in a three-fold regard viz. I. In respect of himselfe and his own nature and thus First in regard of his contemptiblenesse and vilenesse hee is compared to a Worme Psalm 22.6 Secondly in regard of his foolishnesse he is compared to a Horse or Mule Psalmes Thirdly in regard of his sinning he is compared to an Oxe Prov. 7.22 Fourthly in regard of his filthy lust and lasciviousnesse he is compared to a Dog Prov. 26.11 and to Swine 2 Pet. 2.21 c. Fiftly in regard of his perversenesse he is compared to Vipers Matth. 3.7 Sixtly in regard of his craft hee is compared to a Foxe Luke 13.32 II. Man is compared to bruit beasts in regard of others namely First in respect of his pride hee is compared to a Bull Psalme 22.8 Secondly in respect of his barking and evill speaking he is compared to a Dog Psalme 22.16 Thirdly in respect of his covetousnesse hee is compared to a Wolfe Ezek. 22.27 Fourthly in respect of his cruelty hee is compared to Lyons Wolves and wild Boares Zeph. 33. Psalme 80.13 III. Man is compared to bruit animals in respect of God and Religion And thus First in regard of his refusall to heare the word of God hee is compared to an Adder Psalme 58.4 Secondly in regard of his hypocrisie hee is compared to a Wolfe Act. 20.29 Thirdly
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
presented Or as when the gates are beate open or the walls of a besiedged City broken downe or a ship of the enemies grappled withall Iosh 6.20 every man thrusts and strives to enter as fast as hee can Even so here the kingdome of Heaven suffers violence that is Christ having broken downe the wall of separation and partition and rent in twaine the veile and opened the gate of heaven to all whether bond or free Iew or Gentile Greeke or Barbarian hence of all sorts from all places many flocke unto the Church of Christ Secondly Respectu ordinis neglecti in regard of the conditions which now were abolished and disanulled namely Circumcision legall sacrifices and that hard and impossible condition Fac vives fullfill the Law and thou shalt be saved by the Law otherwise thou canst not be saved Now these being worne out of date and antiquated wee men runne unto God onely by faith in Christ hoping thereby to be saved Thirdly Respectu interni roboris in regard of inward strength and power God giving under the Gospell ordinarily a more ample spirit or measure of his spirit now of this by and by § 3. And the violent take it by force Sect. 3 These words have the force of an exception As if our Saviour would say the kingdome of Heaven suffers violence but yet not all obtaine it but onely the violent Violenti rapiunt Hence then observe That the kingdome of heaven cannot be obtained or gained Observ without a vehement motion of the heart and a desire enflamed and kindled with the zeale of faith Luke 7.29.30 What was required of the Jewes in regard of the Messias Quest 1 First that they should earnestly and greedily Answ 1 expect him and this they did Rom. 8.23 as appeares by the Proverbe Vt Iudaei Messiam and also by Iohn 1.19 c. and 4 25. Answ 2 Secondly it was required of them that they should beleeve Elias the Messenger and fore-runner of the Messiah and by and by seeke out Christ As Iohn 4.30.39 Luke 7.16 Answ 3 Thirdly it was required that having found out Christ they should follow him with joy forsaking for his sake all other things as Mat. 4.25 and 8.1 and 12.15 and 14.13 and 19.2 and 20.29 and Mark 11.9 and Luke 5.15 and 12 1. and 15.1 Answ 4 Fourthly it was required of them that they should embrace and accept of Christ upon any termes or conditions whatsoever although never so hard to flesh and blood And not like Agrippa who was almost perswaded to become a Christian or like the young man who departed from Christ sorrowfull but felling all leaving all denying themselves and taking up those crosses as Christ enjoyned them they should follow him Answ 5 Fiftly it was required of them that having once embraced and accepted of Christ they should serve him zealously all their daies And then at the end of their life they should be crowned with life eternall Now all these are required of us and all those who desire to be made partakers of the heavenly Kingdome For I. We must above all things long for expect and desire that Christ would come unto our hearts and soules II. We must beleeve his Messengers and Ministers who bring his word and declare his will unto us III. Wee must obey those directions which are taught us by his Messengers for the obtaining of him although the Rules prescribed be difficult and contrary to corrupt nature IV. Having found out Christ and obtained him we must rejoyce in him yea so rejoyce that we would part with and forsake al things rather then him V. We must then learne and labour to be truely zealous in his service and for his glory because this zeale is the fire which mollifies and softens our hearts and makes them the more easily receive divine impressions Now these things beeing well weighed and considered wee may safely conclude That heaven cannot be had without zealous desires motions and endeavours because violenti rapiunt onely the violent take it and that by force Quest 2 Wherein is our zeale to be expressed Answ 1 First in the love of Religion which we can never love too much or affect zealously enough Answ 2 Secondly we must be zealous in the encreasing of our faith and desire unfainedly and earnestly to be sealed by the holy Spirit and thereby to be assured of Christ and salvation Rom. 8.15.16 and 1 Iohn 5.10 Many desire this grace of a true and sure faith but they seeke it fluggishly and expect to obtaine it easily Cantic 3.1 But wee must be zealous in the search and enquity thereof and then we may hope that he whom wee desire should come will come and not tarry Heb. 10.38 Thirdly we must be zealous in our prayers Answ 3 for this is the most true approbation of the heart Here observe that there are two things which sharpen the edge of zeale to wit I. The sense of our want or misery for hee who conceives himselfe or his estate to be miserable will cry aloud unto God with a sad heart and a sorrowfull countenance as we see in the Publicane whereas the proud Pharisee onely gives thankes but prayes for nothing Luk. 18.11 And therefore wee must labour to be sensible of our sins and wants II. A desire of the benefit offred as Christ said to the woman If thou knew the gift or grace of God then thou wouldest aske water of me Iohn 4.10 And therefore we must labour to know what spirituall gifts and graces are excellent and wherin we are indigent and then hunger long and pray earnestly for them but because the gift and grace of prayer comes from above and without the assistance of the Spirit we cannot pray as we ought we must therefore desire the Lord to give us the spirit of prayer as also strength and power to offer up pleasing and spirituall sacrifices unto him Fourthly wee must be zealous in obedience of Answ 4 life and that with humility and submission of our wils to the will of God And thus if wee be zealous in the Profession of Religion zealous in desire and endeavour to encrease our faith zealous in our prayers and in the pious practise of our lives and conversations wee may then be certainly assured that we shall be made partakers of the kingdome of glory for Violoni rapium The violent take it by force VERS 13.14 For all the Prophets V. 13.14 and the Law prophesied untill Iohn And if yee will receive it this is Elias which was to come § 1. All the Prophets and the Law prophesied untill Sect. 2 Iohn What is the meaning of these words Quest 1 First it is expounded De scope Prophetâ—num Answ 1 thus this Iohn is he at whom all the Prophets and this Law almed and marked Thus Calvin Muscul s Why did they levell rather at Iohn then at Quest 2 Christ or why doth Christ say they all prophesied of Iohn and not rather that they all
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
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
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
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
walke in the narrow way are but a very few so that the meaning of Multi Many is Plurimi the most by much Whereunto is this word Many to be referred Question 2 It is to be referred both unto the Way Gate as if our Saviour would say Many walke in the broad way D. Answer Many enter in at the wide gate E. D. First by Many our Saviour would have us to take notice of the Multitude of sinners as if hee should say the most part of men walke the wayes of sinne reade Psalm 14.3 and 53.2 and 1 Iohn 5.19 and 1 Cor. 1.25 Numb 16.4 How doth this appeare that the most men vvalke Question 3 in the broad vvay First It may be illustrated by a double Embleme Answer 1 to vvit 1. The locust is an Embleme of vvicked men shee is called in Hebrevv Arbeh of the numbers and multitudes of them for Rabah signifieth to multiply And hence the Scripture it selfe expresseth the number of vvicked men by the locusts They came as locusts or Grashopers for multitude Iudg. 6.5 And againe They are more then the grashopers and are innumerable Ierem. 46.23 2. The Mouse is an Embleme of vvicked men because shee encreaseth exceedingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Arist both in number and speede Answer 2 Secondly this will appeare by the partition of the world In the foure corners of the world there are foure kindes of men namely 1. Prophane persons who are given to grosse and enormous sins 1 Tim. 5.24 2. Hypocri es who have a forme of goodnesse and godlinesse but in their hearts have denied the power thereof 2 Tim. 3.5 3. Carnall men who are not egregious sinners but only minde the world and outward things not regarding the hidden man of the heart at all 4. Righteous and holy men who being truely regenerated become burning and shining lamps Rom. 12.11 And these are but few in comparison of any of the rest Question 4 Why doe the most part walke the wayes of sin Answer 1 First because sinne is most naturall unto all 1. Cor. 15. First comes that which is naturall and afterwards that which is spirituall wee were all conceived and borne in finne and nature and sin works in all grace but onely in a few Answer 2 Secondly because sinne is pleasant to flesh and blood By reason of that innate and naturall concupiscence which is in us temptation workes upon every part of the soule and sense and body and all follow willingly but perswasion unto good workes onely upon some few And therefore more follow the broad way of sinne then the strait way of grace Answer 3 Thirdly because Sathan is so craftie subtle strong and vigilant that hee is called the prince of this world and the god of this world 2 Cor. 4.4 And therefore hee drawes the most part of the world after him Answer 4 Fourthly because it is easier to fall and to lie still then to rise and flie unto heaven And therefore the most men walke not in this strait and painefull way Answer 5 Fiftly because temptation unto evill is like poyson which infects with a light touch thereof or whereof one drop will doe hurt But perswasion unto good is like a potion or purgation which except it be drunke up and well digested doth not produce his wished effect And hence it is that so many are taken captive by sinne and few wonne by grace Question 5 How can this be that the most part of men walke in the broad way Is not Multitude a true note of the true Church Answer No For the true Church is but small in comparison of the world of wicked men The most part of the world is without the Church overwhelmed with the deluge of ignorance and Atheisme and in the Church there are but a few good And thus wee see how Many here is referred to the broad way E Secondly this word Many may be referred to the wide gate Now by the Gate we showed before was meant Death so that the meaning of these words Many there bee which goe in thereat is that that the most men dye unto condemnation or enter in by death at the gates of hell Wee see there were but onely eight out of the whole world preserved and saved in the Arke amongst which small number was wicked Cham. Wee see that ten righteous men could not bee found in five populous Cities of Sodome Genes 18. Yea wee see that of six hundred thousand of Israelites there were but two onely that came into the holy Land And one Nicodemus only we reade of amongst the Senators How doth it appeare that the most part of men are Question 6 damned It appeares most evidently thus First Answer there are many who know not God and Christ John 17.3 and 2 Thess 1.8 Secondly there are many who contemne and despise the word which is the meanes to bring them unto saving knowledge Thirdly there are many who although they doe not contemne it yet susque deque habent they neglect it and doe not much regard it Fourth there are many who care for no hing but the world and honours and pleasures and riches Fiftly many are ensnared and entangled in sinne and wholy serve either some publike or private lust Sixtly many boast and brag of their owne righteousnesse and feele no want neither stand in any neede of Christ Seventhly there are but very few who feele their sinnes to be a burden unto them and desire to bee eased of that loade by Christ And therefore these things considered we may safely say that it is as cleare as the Sunne that the most of men enter in at the wide gate of destruction Whence comes it that the most perish Question 7 First from the weakenesse of our nature Nature Answer 1 cannot save us by grace only we are saved and hence it is that so few are saved and so many damned Secondly this comes from the nature of sinne and Answer 2 here is to bee observed that even one sinne without repentance sufficeth unto condemnation one such transgression is enough to bring a man to eternall destruction as wee see in Achan in Korah and his company in the man who gathered stickes upon the Sabbath day (g) Num. 15.36 and in him who blasphemed Numb 24. We see how at once for one rebellion there dyed foure and twenty thousand 1 Cor. 10. Thirdly this comes from the nature of our enemies Answer 3 who are many and strong as for example 1. The World 2. Sathan 3. The flesh 4. The custome of evill 5. Men. or friends who often tempt unto evill 6. The scoffes and taunts that are thrown upon the profession of the Gospell 7. Carefulnes for the things of this life All these are enemies unto us and one or other of them daily prevaile against us Fourthly this comes from the nature of the multitude Answer 4 or of the men in the world Here observe that in the world there are foure sorts of people
to wit 1. Some who preferre their friends before heaven Thus many Papists refuse to embrace our religion although they bee convinced that they are in an errour because their Fathers and Grand-fathers were Papists Thus many will rather displease God then their friends and doe that which God forbids if their associates and acquaintance perswade them 2. Some know not that they are miserable but thinke Omnia bene like the Church of Laodicea who thought she was rich and stood in need of nothing h These are either First those who are blind and ignorant of their duties unto God Or Secondly civill honest men who because they are good in the worlds eye think themselves good enough in the Lords Or Thirdly presumptuous men who presume either of the smalnesse of their sinnes saying with Lot my Zoar is but a little one and therefore notwithstanding that my soule shall live Or who presume of Gods mercy though their sinnes be great 3. Some are not sensible of their sinnes and therefore are carelesse of them Now this is either First because they doe not examine themselves wayes and workes Or Secondly because custome of sin hath so hardned them in it that they are become men of seared consciences Or Thirdly because they are deceived with a generall presumption of Gods mercy 4. Some are sensible of their sinnes but yet are not truly reconciled unto God Now this is either because the sight of their sinnes brings them First to desperation as we see in Cain Judas and Julian the Apostate Or Secondly to a lukewarm conversion onely not to a true cordiall compunction contrition and repentance as we see in Saul Herod and Agrippa Or Thirdly unto a fained conversion the stony ground seemed at first to be good ground and Ahab seemed from the heart to be humbled and many seeme to leave and forsake their sinnes with a great deale of sorrow and hatred of them who yet afterwards turne with the Dog to his vomit and with the swine which was washed to the wallowing in the mire 2 Pet. 2.20 And thus we see whence it comes that the most part of men perish and enter in at the broad gate of perdition Sect. 5 § 5. For strait is the way Quest 1 Doth every strait and difficult way leade unto heaven Answer No for there are many hard wayes which leade unto hell as for example First there is a Mountainous way or the way of the Mountaines this way is very difficult as is proved by experience for men commonly sweat and are weary with ascending and walking in such wayes and therefore decline them as much as they can This Mountainous way is morally the way of proud men who seeke to beare rule over others to be esteemed great by others to be exalted and raised above others to depresse others and extoll themselves This is certainely a hard and difficult way but not the way to heaven for humility leads thither and pride unto destruction Secondly there is a thorny way or way of tho nes which a man cannot walke in but he is apprehended laid hold upon and catched with the thornes and so both stayed in his journey and defaced in his garments and hurt in his flesh This thorny way is the way of covetousnesse and of the world which pierceth the heart thorow with many sorrowes and distracts the head with many cares and takes off the mind from good things and good thoughts as was shewed before Chapter 6.24 Certainely this is a hard way for nemo repentè fit dives none can be rich at least ordinarily without much paines and care but yet this is not the way to heaven but to hell James 4.4 and 1 John 2.15 Thirdly there is a miry way or a way full of clay and mire which is a hard way because a man is sometimes ready to slip in such a way and in danger of falling sometimes his fee◠stickes fast in the mire and sometimes he is molested and disturbed through difficulty of passing thorow yea such wayes make men sometimes like beasts this way is the way of luxurious persons who cannot pull the feet of their affections from this clay of uncleannesse and pleasure but like bruit beasts defile themselves Fourthly there is a blind or darke way when a man walkes in the darke this is a hard way for a man is enforced to grope as he goes lest hee should fall into some pit or the like dangerous place which he seeth not yea in such a way a man is afraid to be assaulted and seazed on by theeves at unawares This is the way of envious men who are blind and darke as appeares by the Etymology of the name Invidus quasi non videns Envious is as much as one that sees not because such cannot see or behold the goods good things blessings and prosperity of others without envie repining afflicting of themselves Envious men are alwayes in feare lest God should blesse or good things be conferred upon others This is not the way to heaven although it be a difficult way Fiftly there is a tumultuous way a path wherein many walke which is truly called hard and difficult because the travellers by reason of the multitude doe one hinder trouble and molest another and one throng upon another This is the way of angry men who by reason of their anger are afflicted trampled upon and troden downe by divers and sundry contumelies clamours brawles contentions threatnings hatreds and the like This is a hard way but yet leads not to life Sixtly there is a costly way when all the Innes and provision and things a man shall use in such a way are very deare and chargeable this all men thinke to be a hard way This is the way of drunkards gluttons and prodigals who cannot satisfie their appetites without expending much this way certainely is not the way to salvation i Anton. part 1. Tit. 5. de poenis inferni cap. 3. And thus we see that every strait and hard way leads not unto life What is this strait way that leades unto heaven Quest 2 and life everlasting First some understand the Crosse to be the Answer 1 way because we must take up our Crosse Math. 16.24 but affliction tribulation and persecution are but onely the thornes that grow in the way not the way it selfe Secondly some by this way understand the Answer 2 works of sanctification because our Saviour saith to the young man if thou wilt enter into life keepe the Commandements Math. 19.17 Thirdly some by this straight way understand Answer 3 faith because both in the Old and New Testament it is said The just shall live by faith Answer 4 Fourthly Revera Christ is the way John 14.6 I am the way the truth and the life yea he is the new and living way Heb. 10.20 and the dore also John 10.9 Answer 5 Fiftly the third and fourth opinions are one and the same For 1. To walke in Christ is to walke in faith