thou must grieve in thy heart for their wrongs and oppressions Secondly thou must pray for them unto God that he would arise to defend them and to plead their cause against all their enemies Thirdly thou must shew thy zealous love and affection unto them by thy words that is by speaking for them when they are abused or scandalized and by urging the Magistrate with all modest importunity to execute just judgement for them upon their enemies And thus much for the Morall sense of these words Thirdly there is Fames spiritualis a spirituall hunger and thirst having elswhere to handle this I here will but onely touch it Blessed are they that hunger and thirst after righteousnesse First these words may spiritually be expounded thus Blessed are those that are grieved with the iniquities of the times and mourne for the sins of the world and withall doe in heart and soule long for the amendment and reformation thereof Secondly by righteousnesse we may well in the first place understand the righteousnesse of Faith whereby a sinner is justified through faith in Christ and so standes righteous before God having the pardon of all his sinnes sealed unto him Wee may in the second place by righteousnesse understand righteousnesse of workes whereby a man is sanctified and made holy having Gods Image renewed in him by the Spirit of grace which was lost by the fall of our first parents And this appeares by these places Isa 55.1 1 Joh. 7.37 Rev. 21.6 All which places are one in substance for by waters we must understand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are justified and sanctified p Perkins s VERS 7. Blessed are the mercifull Vers 7 for they shall obtaine mercy In this verse we have these two parts to wit The blessednesse promised wherein are these two things First in generall who are blessed the Mercifull Secondly in particular what mercy and how manifold it is which is here required unto this blessednesse The reason of the blessednesse or promise thereof wherein are these two things viz First in generall why are the mercifull blessed because they shall obtaine mercy Secondly in particular what mercy this is which the mercifull shall obtaine First in generall wee see here who they are that shall obtaine mercy onely the mercifull Observ 1 Teaching us that those who would find mercy must exercise mercy He hath shewed thee O man saith the Prophet what is good and what doth the Lord require of thee but to doe justly and to love mercy q Micah 6.8 Quest 1 Why must we bee thus carefull to shew mercy unto others Answ 1 First because Mercy is a vertue taught us by nature or because by the light of nature we are taught to be mercifull one towards another For first nature teacheth Nemo sibi natus r Cicero No man is borne or brought into the world onely for himselfe but to doe good unto others as well as unto himselfe Secondly Nature teacheth that we must not be cruell or revengefull against our owne flesh No man ever hated his owne body but nourisheth and cherisheth it saith the Apostle that is by the light of nature we are taught to doe good unto our selves and those that are of our owne flesh and blood And therefore wee should be mercifull unto all because we are all children of one Father and creatures of one and the same species or kind Thirdly Nature teacheth us that vindictae brevis voluptas misericordia perpetua the pleasure that a man hath in revenge is very short but the delight which a man findes in shewing mercy is of great continuance and therefore we should be mercifull Secondly mercy pleaseth God and therefore Answ 2 we should be mercifull that the Lord is pleased herewith appeares thus First he loves and delights himselfe to shew mercy hence it is said The earth is full of his mercy Psal 33.5 Yea his mercy reacheth unto the clouds Psal 36.6 and 108.4 and is perpetuall enduring for ever Psal 100.5 and 106.1 and 107.1 and 136. yea all his wayes are mercy and truth Psal 25.10 this being his nature to bee mercifull and gracious slow to anger and of great kindnesse Psalm 86.5.15 Exod. 34.6 Secondly the Lord hath proposed this his mercie unto us for our imitation Be mercifull as your Father in heaven is mercifull Å¿ Luk. 6.36 and doe good unto all as he doth who causeth his Sunne to shine and his raine to raine both upon the good and bad t Mat. 5.45 and therefore when we follow the Lord herein certainly wee please him Thirdly the Lord to assure us hereof hath plainly told us that mercie is very acceptable and gratefull unto him I will have mercie and not sacrifice sayth the Lord and his Christ Ose 6.6 Matth. 9.13 and 12.7 And Salomon a type of Christ sayth that the mercifull man doth lend upon usurie unto God v Prov. 19.17 yea our Saviour describing the generall judgement doth shew how graciously the Lord accepts workes of mercie wherein we have first Gods acceptation In as much as yee have done it to them yee have done it unto me Secondly his enumeration When I was hungry yee fed mee when I was thirsty yee gave mee drinke c. Thirdly his remuneration therefore come yee blessed into everlasting joy u Mat. 25.40 c. And therefore wee may safely say that God is pleased with mercie and that it is our part to bee mercifull if wee desire to please him Answ 3 Thirdly God hath threatned to punish the cruell and unmercifull man and hath promised to reward the mercifull and therefore if we desire to be made partakers of mercie or to bee freed from miserie we ought to bee mercifull First the cruell and unmercifull man shall finde no mercie Behold sayth the Lord this was the iniquitie of thy sister Sodome shee did not strengthen the hand of the poore and needie therefore I tooke her away as I saw good w Ezek. 16.49 c. And thus Salomon threatens that whoso stoppeth his eares at the cry of the poore hee also shall cry himselfe but shall not bee heard x Pro. 21.13 And shall have judgement without mercy because he shewed no mercy y James 2.13 Secondly the mercifull man hath from God a promise of mercie This will further appeare in the second part of this verse and therefore I now leave it Answ 4 Fourthly it is our dutie as we are Christians to be mercifull as thus appeares by these dependant particulars First we are all one body Thus sayth the Apostle Wee being many are one body in Christ and every one members one of another z Ro. 12.5 Read for this purpose 1 Corinth 12.12 and 10.17 and Ephes 4.4.15.16 Secondly never any man hated his owne flesh a Ephe. 5.29 Thirdly hence came that mutuall communicating of riches which wee read of Acts 2.44 and 4.32
to the condition of prayer Thirdly God hath promised to heare our Ans 3 prayers and therefore it is very requisite that we should pray see Mat. 7.7 and Iohn 14.13 and 15.16 and 16.23 Iames 1.5 Fourthly it is necessary to pray in regard of Ans 4 the dutie it selfe because I. It is a good worke II. It is a principall part of Gods worship III. It is a mutuall colloquie with God IV. It is a certaine warfare with God we therein wrastling as it were with him Fifthly it is fitting that we should pray in regard Ans 5 of our brethren that so I. we might therein give a good example unto them and II. helpe them by our intercession for them Sixthly God loves to be sued and sought unto Ans 6 and therefore in regard of him we ought to pray Seventhly it is necessarie for our selves and Ans 7 that in many respects namely I. When wee joyne our selves unto the Saints in prayer then we are made partakers of the prayers of the faith full which is no small blessing or mercy II. By Prayer wee are directed in all our actions for thereby wee commit our selves and waies unto the Lord and therefore have a promise of mercy Reade Prov. 16.3 and Psal 37.23 and 40.4 III. Prayer sanctifieth the creatures unto our use 1 Tim. 4.5 IV. Prayer comforteth us in tribulation hence Christ prayes when hee was sorrowfull unto the death a Mat. 26.38 Luke 22.44 hence Saint Iames exhorts us to pray if we be afflicted Iames 5.13 yea hence God commands us to pray and promiseth to heare our prayers in the time of our distresses b Psal 50.15 V. Prayer testifieth our love to God for he who delighteth in private prayer doth shew that he loves to have discourse with God and consequently loves God VI. Prayer is an argument of our hope trust and confidence in God it is conversio cordis ad Deum c August the turning of the heart unto God or the reflection of the soule upon God For by prayer we acknowledge that First God cares for us Secondly God gives all good things unto us VII Prayer doth corroborate pious affections in us yea increaseth and nourisheth the love of God in us as mutuall societie and discourse doth nourish affections so the love of God is augmented by frequent praying unto him And therefore prayer is not needelesse but necessary usefull and very profitable What is prayer It is the Colloquie of the soule with God Or it is the spiritual ascent of the soule unto God begging at his hands those things which concerne his glory and the salvation of our soules according to his will by the merits of Christ When must we pray Quest 3 Prayer is either Answ Publike and solemn these we must use Ordinarily with the congregation upon the Lords day and other Festivals Extraordinarily whensoever upon any occasion we may be made partakers of them whether in season or out of season Private which is either Solemne and Uerbal viz. With our Family thus we must pray daily morning and evening In our closet thus we must pray as often as our affaires and callings will permit Internall thus we must pray continually because we have alwaies neede For if I. we were sensible of our sinnes wants weakenesses and dangers we would pray continually II. If we were sensible of Christ the Spirit and heaven we would alwaies hunger Quest 4 Where must we pray Answ 1 First a superstitious observation of the place is forbidden because now we may pray in any place Iohn 4.12 Answ 2 Secondly the place which is consecrated unto God is not to be prophaned My house shall bee called the house of prayer saith Christ and it is the most fit place for publike prayers Answ 3 Thirdly for private prayers no place is appointed no place is forbidden Sect. 2 § 2. Our Father which art in heaven It will not be amisse considering the excellencie of this prayer taught us by our blessed Saviour to handle it a little more particularly and exactly then wee have done the precedent or shall doe the consequent verses Although the contents thereof are so large and the sense so profound that all the profitable truthes therein contained can hardly be touched upon First of all I will lay downe a generall Analysis or Synopsis of the Lords prayer and then that which is sufficient to be knowne by the vulgar reader concerning the Division of this prayer shall followe afterwards Oratio Dominica habet tres in universum partes Praefationem Noster docet Fiduciam quia noster est Charitatem non pro me solum Pater qui in caelis Pater hinc amorem Dei In caelis hinc potestatem Dei Petitiones spectantes vel ad Gloriam Dei viz. istae tres petitiones I. Sanctificetur nomen tuum significat Deum ipsum Cultum ejus Quae Dei sunt viz Voluntas Attributa polluitur hoc nomen vel Iuramento Verbis prophanis Dehonorando contra haec oramê° II. Regnum tuum veniat est vel Inchoatum in hac vita oramus ut Amplificetur hoc regnum viz ecclesia in genere hic oramus pro omnibus necessarijs ut pote Verbi publicatione Haeresecon destructione Ministerij Plantatione Directione Sanctificatione Nos in illud regnum cooptemur Regeneratione Obedientiâ ConfummatuÌ„ in caelo oramus ut Citò veniat Nos fiamus participes III. Fiat voluntas tua hîc continentur duo vide licet Petitio fiat c. hîc Fatemur voluntateÌ„ Dei Gubernare omnia in mundo Esse justam et misericordem Petimus ut Possimus voluntati ejus Conditio sicut c. viz perfectè ut illi Angeli Secretae subscribere tum ea quae vult Deus Petendo Ferendo A pertae obedire Salutem nostram viz. ista tres IV. Panem nostrum quotidianum da nobis Paris nomen docet nos Omnia necessaria petere Sola necessaria petere Hodiè ostendit tria viz. Quotidiè petendum In victu quotidiano misericordiam Dei agnoscendam de crastino non curandum V. Remitte nobis debita c. hic duo Petitio remitte ubi Confitemur nos esse peccatores Petimus ea remitti Conditio sicut nos videlicet Eadem necessitate Non eodem gradu VI. Ne inducas in tentationeÌ„ sed c. ubi Negativum hic oramus Contra tentationem condition aliter fiat tua voluntas Ne superemur ab eâdem et hoc summa fide Affirmativum sed libera c. ubi oramê° Liberationem a sathanà Tuitionem a malis ab illo inflictis scil Temporalibus Spiritualibus Aeternis Haec autem cum conditione si Deus vult Conclusio habens Fiduciae rationem a magnitudine Dei nostri Tum Materia in tribus viz. Regno Potentia Gloria Aeternitas in seculum seculorum Resolutionem in hoc verbo Amen docens tum Fervorem desiderij Fiduciam obtinendi Secondly I will now propound some generall questions
7.56 And Paul 2 Cor. 12. First all these were pure in heart Secondly this was miraculous and extra ordinary Answ 1 and temporall but the beatificall vision Answ 2 in heaven shall be ordinarie and perpetuall and the pure in heart shall see God continually and eternally Thirdly this sight of God which these had Answ 3 on earth was imperfect Abraham saw God like a man Gen. 18. Ezechiel saw him imperperfectly and Moses saw not Gods face Exod. 33. But the pure in heart in heaven shall see God perfectly and not in part they shall see him face to face as they are seene and not darkely or through a glasse r 1 Cor. 13 10 11 12. But hath not this promise place in this life doe not the pure in heart see God at all on earth Quest 3 but onely in heaven This promise hath place both in this life in the life to come Answ the pure in heart see God both on earth in heaven but after a divers manner Here then observe that there is a manifold vision of God The Uision and sight of God is either in the life Present and that either First Intelligendo by understanding either the Or Nature and person of God but as hee is simple Observ who thinkes a little shell can containe all the water in the sea so is hee who thinkes the shallow shell of mans braine can comprehend in this life the nature and person of God perfectly yet by speculation and contemplation and a serious studie of the Scriptures together with the intent consideration of the Attributes of God the pure in heart may understand something The will and word of God Secondly Videndo by seeing some representations of him as those holy men did whereof wee spake before quest 2. Thirdly sentiendo by perceiving either the Mercy of God which is called his face Thus Aaron was to blesse the people The Lord make his face to shine upon thee that is shew mercy unto thee t Numb 6.25 so Psalme 13.1.44.14 and 80.7 Thus Moses by faith saw him who is invisible u Heb. 11.27 and feared not the wrath of the King of Egypt because he was sensible of Gods mercy Peace of God which passeth all expression x Philip. 4.7 or by rasting how sweete and good the Lords is Psal 34.8 To come and that is two fold to wit either Corporeall with the bodily eye which is impossible Or Spirituall with the eye of the soule which is the knowledge of the nature of God and is either Perfect in regard of our capacitie apprehension as every vessell throwne into the sea shall be filled Absolute and thus onely God can comprehend what God is In this life the pure in heart see God by understanding his will the meaning therefore of this verse may bee this Blessed are the pure in heart for they shall see God that is the pure in heart and minde shall see the will and truth and Obser 1 majestie of God shining in his word or purity of heart doth helpe us unto the true understanding of the word of God Be renewed sayth the Apostle in your mindes that you may prove what that good and perfect and acceptable will of God is y Rom. 12. Ephes 5.8.10 And therefore we should purge our hearts from all pollutions that so wee might bee able to understand what is acceptable unto the Lord. Object As for the true corporall sight of God which I sayd was impossible it is objected The eyes of a glorified body in heaven differ much from the eyes of a corrupt and earthly body and therefore our bodies being glorified wee may truely and corporally see God Answ God hath no corporall but a spirituall substance and therefore is onely perspicuous unto the eye of the soule and not at all obvious to the eyes of the body although they bee glorified In the life to come the pure in heart shall see God with a spirituall sight that is although the Creature cannot absolutely comprehend the Creator yet hee may with a certaine degree of perfection Quest 4 What benefit shall we reap by this vision and sight of God that our Saviour pronounceth him blessed that shall enjoy it Answ 1 First we shall enjoy many things in Heaven by vertue of this sight which here I forbeare to enlarge we shall there have health beautie and agilitie of body wee shall also have light without darknesse joy without sorrow desire without paine love without hatred or discontent fulnesse of joy without any loathing life without death health without sicknesse peace without warre or the least disturbance a Greg. s Psalm paenitentiales Secondly this beatificall vision none can perfectly define nor fully describe but yet some things wee may conjecture at as for example First wee shall know the immense Deitie the simplest in heaven shall farre exceed in wisedome and the knowledge of God the wisest upon earth Secondly wee shall have Angels Prophets Apostles Martyrs Patriarches and all the blessed Saints to bee our Companions Thirdly wee shall there have true solid and ineffable joy wherein wee shall delight and with which our soules shall be satisfied Fourthly wee shall have a new and continued desire after this joy for our desire shall be without any lacke and our fulnesse without any dislike Fiftly God himselfe will be all in all unto us And therefore let us give our selves unto puritie in this life that we may be assured of protection grace and peace of conscience here and of immortalitie and felicitie for ever hereafter VERS 9. Blessed are the Peace-makers for they shall be called the children of God Vers 9 § 1. Blessed are the Peace-makers Who Sect. 1 are Peace-makers Quest 1 First some expound this of the reconciling of brethren that is both those who reconcile them that jarre and those who are reconciled Answ 1 unto them whom they have offended Chrysost sup Op. imperf Secondly some expound this of those who Answ 2 are good and peaceable in themselves Vis cognoscere quis pacificus andi Psalm 34.14 Cave à malo sequere pacem August de Serm. Dom. Wouldst thou know who is a Peace-maker listen then unto the Psalmist and hee will tell thee that it is hee who eschewes evill and followes after peace Thirdly some understand it of those who Answ 3 are slow to anger but ready to forgive and pardon Obliti eorum quibus offendi possunt in fratrum charitate viventes Hilarius that is hee is a peace-maker who lives in love and charitie with his brethren passing by and forgetting those injuries which are offered unto him Fourthly some expound it of those who Answ 4 labour to subdue and subject all rebellious motions to the obedience of the Spirit who first labour for peace in themselves and then make peace amongst others Quid enim prodest alios pacare dum intus bella vitiorum Hierom. sup What benefit is it to make peace amongst others while
to depart or swarve from the rule of right reason Thus every veniall sin is against right reason and against the Law of nature which is given to every one in his creation or in his birth and nativity Of this same opinion is Durandus in 2. sent dist 42. q. 6. and many of the Schoolmen Iosephus Angles in 2. sent pag. 275. and Fisher the Bishop of Rochester Rossensis Artic. 32. advers Luth. and Bellarmine unawares confesseth the same against himself Bellar. com 1. pag. 84. If the Reader would see the severall testimonies and words of the fore-quoted Authors and this Argument cleerly handled let him reade Master Bels Challenge pag. 81 c. unto 86. Fourthly Gerson de vita spiritual lect 1. part 3. in 1. corol hath these words No offence of God is veniall of its own nature but only in respect of Gods mercy who will not de facto impute every offence to death though he might do it most justly And so I conclude that mortall and veniall sins as they be such are not distinguished intrinsecally and essentially but onely in respect of Gods grace which assigneth one sin to the pain or torture of death and not another This Gerson who thus writeth was a famous Popish Bishop and a man of high esteem in the Councell of Constance and if his words be well marked they are able to confound the Papists and to confirm the point delivered by us For I. He telleth them plainly that every sin is mortall of its own nature And II. That no sin is veniall save onely in respect of Gods mercie And III. That God may Iustissimè most justly condemn us for the least sin we do And IV. That mortall and veniall sins are the same intrinsecally and essentially and differ but accidentally that is to say they differ in accident but not in nature in quantity but not in quality in mercie but not in deformity in the subject but not in the object in imputation but not in enormity save onely that the one is a greater mortall sin than is the other Fifthly because the least offence that can be imagined remaining eternally in respect of the stain and guilt of it though not in act as do all sins unremitted must be punished eternally for else there might some sinfull disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain not ordred by divine justice Now whersoever is eternity of punishment there is an everlasting expelling and excluding from eternall life and happinesse and consequently every offence that eternally remaineth not remitted excludeth from eternall glory and happinesse and is rightly judged a mortall and deadly sin Field of the Church lib. 3. pag. 147. Sixthly all sins are mortall in them who are strangers from the life of God because they have dominion and full command in them or at least are joyned with such as have and so leave no place for grace which might cry unto God for the remission of them But the elect and chosen servants of God called according to purpose do carefully endeavour that no sin may have dominion over them and notwithstanding any degree of sin they run into they recover that grace by repentance which can and will procure pardon for all their offences VERS 37. For by thy words thou shalt be justified Vers 37 and by thy words thou shalt be condemned What is Justification Quest 1 First some say Iustificare to justifie signifieth Answ 1 Iustum facere to make just by a renovation or change of our nature but this is false for hereby our Justification and our Sanctification are confounded and made one thing as though to justifie were the action of God in regenerating and re-creating us Secondly to justifie is the work of God in Answ 2 judging us and therefore Iustificare to justifie doth signifie Iustum pronunciare that is to pronounce righteous and this is manifest by these two reasons namely I. Because in Scripture Justification is opposed to condemnation as in this verse By thy words thou shalt be justified and by thy words thou shalt be condemned II. Because in Scripture Justification is sometimes defined to consist in the remission of sins sometimes in the forgiving of wickednesse sometimes in the covering of sin and not imputing of iniquity and sometimes it is described by the imputation of righteousnesse All which do prove manifestly that Justification is the action of him who is the Judge of mankinde in absolving man from sin and the punishment thereof Who is it that justifieth man God alone as appears by these two particulars Quest 2 to wit First the Lord is the onely Judge of all Answ therfore it belongeth onely unto him to justifie He is called the Judge of all Heb. 12.23 And Act. 17.31 it is said He hath appointed a day in which he will judge the world in righteousnesse Of which day also the Apostle speaketh Rom. 2.5 16. And the reason hereof is given by the Apostle Rom. 14.7 8. to wit because he is our onely Lord to whom we both live and dye and to whom every one shall give account of himself Whereby it is cleer seeing God is the onely Judge of the world that to justifie and to condemn must onely belong unto him Secondly Justification consisting in the remission of sins and the not imputing of iniquity it necessarily followeth that none save God onely can justifie because none except the Lord can forgive sin as is cleer Mark 2.7 Luke 5.21 and Esa 43.25 and 44.22 and Psal 31.2 and 2 Corinth 5.19 Verse 38 39 40. VERS 38 39 40. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee But he answered and said to them An evill and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas For as Ionas was three daies and three nights in the Whales belly so shall the son of man be three daies and three nights in the heart of the earth Sect. 1 § 1. There shall no sign be given to it but the sign of the Prophet Ionas Quest What and how many things may we learn from this sign Christ that is from his death and Resurrection Answ 1 First from hence we may learn how great and horrible the pollution and guilt of sin is and how great the severity of divine justice is seeing that God would rather give his onely begotten and most dearly beloved Son to death than let sin go unpunished Answ 2 Secondly in this sign we may see more than a fatherly goodnesse and mercie in God for as a father hath pity upon his children so hath the Lord upon us Psal 103.13 yea he spared not his own and onely naturall son but gave him to death for us Rom. 8.32 that we might be freed from eternall destruction by him Answ 3 Thirdly from hence also we learn that there is no other way or means for us to obtain salvation by
if it shine in his face he will not question the existence of it A man often times dreams that he is awake when he is asleep but none are so sottish or doltish as not to know when they are awake that they are awake And therfore he that cannot tell whether Christ have taught him the knowledge of God or the mysteries of the Gospel may be assured to his grief that he is yet ignorant of them Secondly but because many dream that they Answ 2 are awake when indeed they are fast asleep and that they see the Sun at midnight when there is nothing lesse I will therefore give some signes Signes of the knovvledge of God whereby this may be known and principally such as serve for the convincing of those who falsly presume that they know God when indeed they are ignorant of the knowledge of him First if our hearts be inflamed with a desire Signe 1 of God it is a good signe that we know him for Ignoti nulla cupido a man cannot fervently desire what he knows not Here observe that this desire is two-fold namely I. Inchoate and begun and this is an earnest desire to know God 1 Iohn 5.20 For God is wont First to inflame and kindle the desire And then Secondly to communicate light we first cry Draw me O Lord and then I will run after thee Cant. 1.3 And by and by the Lord in mercie reveals himself unto us Wherefore we should here examine whether this desire of the Lord be in us or not do we make the knowledge and fruition of God that one thing which we desire before all other things Psal 27.4 do we long for him as the Hart doth for water Psal 42.1 or the thirsty earth for rain Psal 63.1 Certainly then we may be assured that God hath begun this heavenly knowledge in us and Christ is now about more fully and cleerly to reveal unto us the mysteries of the kingdom of heaven II. There is a permanent and continuing desire which lasts untill the desire be accomplished that is when we do not hunger after the knowledge of God or desire to enjoy him out of some sudden flash but out of a solide and serious affection and therefore cry earnestly for him and seek diligently after him and continue therein untill he hath been pleased to come and reveal himself unto us A loving wife desires alwaies the presence and society of her husband and could wish that he were alwaies at home so must we continually desire to be present with the Lord and never be at peace so long as we are absent from him for this permanent and continued desire of the Lord is an excellent sign of some true knowledge of him Object Against this permanent and continued desire it may be objected that Christ hath promised his children that they shall never hunger or thirst any more Ioh. 4.14 and 6.35 and Rev. 7.16 And therefore this earnest longing after God cannot stand with these promises nor become the faithfull Answ 1 First certainly the faithfull shall not lament as a widow who hath lost her husband irrecoverably Esa 47.9 Thren 1.1 Or like one who is ready to peâ—ish through thirst as Sampson was Iudg. 15.18 For unto the faithfull shall be given grace which shall be as a living spring Ioh. 4.14 yea as flowing streams Ioh. 7.38 and not like a dry well But yet Answ 2 Secondly they shall thirst through a desire of more there is such sweetnesse in grace and in the fruition of God that the childe of God saith alwaies It is good for me to draw neer unto God yea he is my chiefest good and therefore the neerer I come unto him the more happy and blessed shall I be He who knows the sweetnesse of honey desires it the more and the faithfull are covetous of God and grace as the worldling is of gold Crescit amor nummi quantum ipsa pecunia crescit Though Dives store of money have Yet nought but money he doth crave For as his wealth doth daily grow Even so his love doth thereunto The more grace a Saint hath the more he desires for nothing is so good for him as that The more full sight and knowledge a man hath of God the more greedy he is of a little more If God be pleased to talk with Moses the servant is then so delighted therewith that he desires further to see his face If it be a thing so full of sweetnesse thinks Moses to hear of the Lord or to hear the Lord with the ear then it must needs be a transcendent felicity to see him with the eye and therefore O Lord let me see thy face They that once have been made partakers of the bread and water of life cry O Lord give us evermore of this bread Iob. 6.34 and this water Ioh. 4. He that is delighted with Musick desires it again and again and he that is taken with the pleasantnesse of wine drinketh often unto drunkennesse Certainly the Apostle had an eye unto this when he said Be not drunken with wine but be filled with the Holy Ghost Ephes 5.18 Intimating that those who have once a true tast of heavenly gifts wil desire a greater measure and degree of them The Spouse is sometimes absent and then the Church mournes Cantic 3.2 and 5.6 Not because she is uncertaine whether she have a husband or not or because she doubts of his love but because she is sicke of love Cantic 5.8 and therefore would perpetually enjoy his presence And therefore let us seriously prove and examine our selves by this desire of God which is the first signe and token of his knowledge Secondly examine whether we can cry truely Signe 2 unto God in faith Abba Father Galath 4.6 For none can be assured that God is their Father without some measure of true knowledge Thirdly try whether we unfainedly contemn Signe 3 and despise the world or not are wee exalted in spirit heightned in affection are our thoughts upon heaven and heavenly things not upon earth and earthly Colos 3.1 2. Indeed this is not an easie thing to doe for many say they care not for the world when indeed all their care is for it all their delight in it Undoubtedly he that doth indeed despise the world and weane his affections from it doth thereby shew that he looks for another world wherin dwels righteousnesse and in which a Crowne of glory is reserved for him and consequently hath some true knowledge of the ever living Lord and of the Mysteries of the Kingdome of heaven Fourthly we must prove and see whether wee Signe 4 be humbled or not 2 Corinth 10.5 and 1 Cor. 14.25 Spiritus sanctus in columbà igne quia igne zeli ardentes columbae simplicitate mansuetos efficit Greg. hom The Holy Ghost descended in the likenesse of a Dove and in fire because hee makes the faithfull to burne with the Fire of zeale and to be meeke and
1 2. III. They differ Modo in the manner of doing For First the Morall man workes good workes ad libitum aâ— he list himselfe or he performes some particular good workes according to the election and choise of his owne will But Secondly the Spirituall man labours to performe all the will of God and to obey whatsoever the Lord requires of him fearing to disobey the Lord in the least thing IV. They differ Persuasione vel effectu in perswasion and effect For First the morall workes of the Morall man doe puffe up and make the doer of them boast and swell with pride Luke 18.11 At least they so please him that he acquiesceth and resteth in them But Secondly the spirituall workes of the spirituall man doe both I. Humble him as a tree laden stoopes the lower 1 Tim. 1.15 And II. Displease him as writing the sufficiency of sanctfiication Romanus 7.8 19 24. and Philip. 3.12 13. And hence comes that constant labour and endeavour to be more and more holy and pure and perfect Thirdly the Morall man must learne to judge his life according to the law of God and here foure things are to be learnt namely I. He must learne a difference betweene the literall exposition of the law and the spirituall II. Hence he must confesse that his sinnes are more then he thought them to be Yea III. He must know and acknowledge all his best workes to be polluted and impure Luke 18.14 Rom. â— 20 IV. He must learne to acknowledge his blindnesse and to flye unto Christ Rom. 10.3 and Philip. 3.9 12. But this followes in the next paricular II. The Morall man may learne from the parts of this generall preparation and worthinesse of the person to flee unto Christ and that foure manner of wayes viz. First by rejecting himselfe and all selfe-confidence Secondly by adding Religion to morall honesty that is he must learne I. To acknowledge himselfe bound in duty to doe whatsoever he can yea more then ever he is able here perfectly to doe 1 Corinth 13.10 And II. To make conscience of doing any thing which God forbids or leaving undone any thing which God commands And III. To be zealous for the glory of God and in his service Thirdly by laying hold upon the promises of the Gospell unto salvation And Fourthly by adding the seale of the Sacrament unto it Rom. 4.11 And thus much for the generall preparation unto the Lords Supper and the worthinesse of the person Secondly there is a particular preparation and a worthinesse of the action Wherein doth this worthinesse of the action Quest 32 consist First in a preparation which is two-fold Answ 1 namely I. Jn the conscience which is also double to wit either First a dejected and humbled conscience cast downe either I. Through a fight and sense of naturall miserie which is either First generall because we are dead in sinnes and trespasses Ephes 2 1. And strangers from God and from the Common-wealth of Israel Ephes 2.12 And heires of death and destruction because of our sinnes Rom. 6.21 23. Or Secondly particular when we are dejected and cast downe for our particular offences and daily failings and fals Or II. Through shame for the sinnes committed Nehem. 9. Erra 9. Dan. 9. Or Secondly a cheerefull and erected conscience which ariseth I. From a knowledge of the love of God and mercy of CHRIST And II. From the knowledge of the vertue power efficacie and force of this Sacrament For First although the Lords Supper doe not give grace Ex Opere operato by a bare communicating of the outward elements but onely confirmes grace given Rom. 4.11 yet Secondly grace is I. Given by CHRIST And II. Exhibited and shewed forth in the Sacrament And is III. Sealed by the Sacrament And therefore in the Sacrament are given outward and visible signes Thus in our preparation there are two things to be laboured for or which we must labour to be sensible of viz First the heavy burden of our sinnes which presseth downe Secondly the assurance of mercy by CHRIST which raiseth up II. This preparation consists Jn a right affection which consist in three things namely First in a desire of the Sacrament Here observe that this desire is either I Evill which ariseth either First from custome thus many desire to communicate at Easter because they have beene alwayes accustomed to receive at that time Or Secondly from thence because they are of age or stature sufficient Or Thirdly from a false opinion Operis operati that the very outward communicating of the Elements will conferre and give grace Or II. Good when men desire the Lord onely for himselfe and his owne sake Now this good desire is twofold to wit First a desire of God himselfe Read Psalm 23.2 and 27.4 and 42.1 and 63.1 Philip. 3.8 And from this fervent desire of God proceeds the hatred of sinne and a desire and hope of reconciliation by CHRIST Secondly a desire of the Sacrament for the confirming of these Secondly in a full and faithfull purpose of turning unto the Lord. For when mercy is offered upon conditions then the conditions are to be observed unto the obtaining of mercy Now three things are required in this purpose of conversion to wit I. Jt must be a true purpose not a false and fained II. Jt must be a fervent purpose not a â—ey co ld one or sluggish Râ—vel 3.18 III. It must be often reiterated and renewed at least every time we receive this Sacrament Thirdly in true love and charity towards our Brethren 1 Cor. 10.17 Ephes 5.29 1 Iohn 2.9 and 4.20 Matth. 5.23 and 1 Cor. 11.18 Men that feasted and banqueted together were wont to wash their hands before they sate downe to shew that there was nothing but love and amity amongst them and thus should all who come unto the table of the Lord wash their hands and hearts from all malice hatred envie rage and the like The places above mentioned doe efford us so many reasons why we must be in love and charity with our brethren when we come unto the Table of the Lord. I. Because we must not presume to offer Sacrifice unto God untill we be reconciled unto our Brethren Matth. 5.23 II. Because otherwise we are unworthy to come unto the Lords Supper 1 Corinth 11.18 III. Because we are brethren and members of the same body 1 Corinth 10.17 but never any hated his owne flesh Ephes 5.29 IV. Because if we love not our Brethren wee love not our Father 1 Iohn 4.20 Answ 2 Secondly this worthinesse of the action consists in an examination of our selves before we come unto the Table of the Lord Now three things are here to be examined viz. I. Wee must examine our knowledge and prove what our estate and condition is for it behoves us to be in a state of grace when we come to this Sacrament because otherwise the Elements which we receive will be as bad as mortall poyson unto us Calv.
from this verse Answ 2 that whosoever they were that sought the childes life were by death removed out of the way Teaching us Observ that whosoever opposeth himselfe against Christ shall bee destroyed Christ is now at the right hand of the Father in power glory c Phil. 1.8.9 and therfore they that spurne at him doe but kicke against the prickes Hence a question may be propounded Who are they that oppose themselves against Quest 2 Christ I answer those that persecute him 1. Answ in his Person 2. in his Power 3. in his Preaching all such being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sighters against Christ and which shall never goe unpunished d Matth. 21.44 Act. 3.23 First in Persona they oppose Christ that persecute him in his person the person of Christ taken largely consists of an Head and a Body and therefore they are opposers of Christ that I. persecute him in Capite that blaspheme Christ or refuse to be subject unto him as many doe in all places where Christ is preached or directly oppose Christ himselfe as Herod did here and the Iewes afterwards when they persecuted him and crucified him all these sin against their own heads this their opposition being treason in the highest degree II. They are opposers of Christ in his person that persecute him in membris in his body that is they that persecute the true professors of the Gospell of Christ or the children of God Secondly they oppose Christ that persecute him in potestate in his power as I. traytors doe that imagine and practise evill against Kings the Lords Vice-gerents as the Pope doth that sometimes opposeth Kings sometimes deposeth Kings sometimes interdicteth and excommunicateth Kings sometimes freeeth their subjects from the oath of allegeance either by secret policie or open power laboureth to murther those Protestant Princes that will not be subject to his Antichristian power yet this should no whit dismay any of the Lords Vicegerents upon earth for although they bee craftie fraudulent malicious cruell and bloudy yet they need not feare them because they oppose themselves against Christ in opposing themselves against Christian Kings and they shall not prevaile against them God having promised to protect his Vice-royes who are defenders of the true faith and hath graciously performed his promise to our late dread Soveraignes of famous and blessed memory King Iames and Queene Elizabeth against whom none of the plots or practises of the Jesuites or Seminaries seedsmen of mischiefe ever tooke effect These I say are opposers of Christ and therefore shall be destroyed e Psa 2.4.5.6 yea many are the examples that might be produced of Gods heavie judgements inflicted upon those that have opposed Protestant Princes but I referre the Reader to Doctor Beard his Theater of Gods Judgements f sol 541 II. There are others that oppose Christ in his Power besides Papists and those are Anabaptists who deny obedience unto all Christian Magistrates and although the Apostle positively sayth that they are ordained of God g Rom. 13 1.2 yet these Separatists doe deny all superioritie and Magistracie amongst Christian people as shall be shewed more largely elswhere Thirdly they are opposers of Christ that persecute or oppose him in Praedicatione in his preaching and that either I. By the patronage of sinne or sinners many delight to support and uphold wicked men in their wickednesse but such must remember that herein they oppose Christ which opposition will bring destruction at last Or II. by an obstinacie in sinne transgressing with an high hand and will not be reclaimed by the h Ephes 4.19 preaching of the word some will sinne let the preacher say what hee will stat pro ratione voluntas their owne will shall be their law not the will of God published by the Minister some would leave some sinnes if Christ did not forbid them that is because the preacher reprehends them therefore they will not amend to vex him Or III. Those that hate the preachers of the Gospell and endevour that all preaching were left These must beware because this is a direct opposition of Christ as appeares most clearly by this one example Paul breathes out threatnings against the Disciples of the Lord persecuting and prosecuting them to the uttermost of his power i Act. 9.1.2 to whom Christ from heaven calls Oh Saul why persecutest thou me a Act. 9.4 and fore-warnes him of it as a Scylla that will suddenly dash him to pieces b Vers 5. And therefore all these must take heed of Herods sinne in opposing themselves unto Christ lest that Herods punishment mentioned before vers 19. be their portion for none are stronger than Christ c 1. Cor. 10.22 none are able to prevaile one â—ot-against him but hee is able to throw both the bodies and souls of all those into everlasting burnings that like Herod set themselves against him either in his person or in his power or in his preaching § 4. Returne for they are dead that sought the Sect. 4 babes life We may observe here that as soon as ever they are dead which sought the childes life Ioseph was called back againe the cause of his going into Egypt was the preservation of Christ and as soone as this storme was blowne over and this danger past hee is reduced and brought backe againe Hence it may bee asked Why doth the Lord remove the affliction from his children Quest as soone as the danger is removed I answer First because his mercie is infinite Answ 1 immense and unspeakable towards his children Psal 103.8.9.11.12 Secondly hee doth not afflict his children Answ 2 willingly but by a certaine coaction Gangrens are necessarily to be corroded or cured by corrosives but as soone as the dead flesh is eaten out the Chyrurgion changeth his plaister so affliction is sometimes necessary to weane us from sinne and when wee are so weaned then the Lord turnes our mourning into mirth Thirdly because the Lords end in the affliction Answ 3 of his children is the prevention of some danger which once being prevented the Lord returnes againe unto them in mercie And thus the Lord doth with Christ and Ioseph and Mary in this verse when their enemies are dead then they are called home againe §. 1. VERS 22. Vers 22 But when hee heard that Archelaus did reigne in Iudea in the roome of his father Sect. 1 Herod hee was afrayd to goe thither notwithstanding being warned of God in a dreams he turned aside into the parts of Galilee It may here first bee questioned Why Ioseph went into Galilee and Nazareth Quest 1 I answer First because Herod Antipas was Answ 1 a man of a meeker spirit and lesse cruell than Archelaus as may thus appeare I. This Herod heares Iohn Baptist preach Mark 6.20 c. II. Unwillingly he slayes him vers 26. and III. His respect unto those that sate with him vers 26. shewes that hee was of a soft temper non
20.2 and Ahaziah is blamed for this because he sought not unto God in his sicknesse but to the Physitians d 2 King 1.3 Fourthly off-spring and children come from the Lord thus the Psalmist Children are an heritage of the Lord and the fruit of the wombe is his reward e Psal 127 3. and it is he onely that opens the wombe making the barren to bring forth for which cause Anna repaires unto him praying for a child f 1 Sam. 1 10. Fiftly Marriages are disposed by God and a good wife comes from him g Prov. 19 14. and therefore Abrahams servant prayes unto him so to direct his journey that he may obtaine a wife for his Masters sonne h Gen. 24.12 c. and v. 50. Sixtly Food and Raiment comes from the Lord and therefore Iacob not knowing what would become of him in the place to which hee went he desires God to provide him meat to eat and cloathes to put on i Gen. 28.20 Seventhly the Lord prospereth buildings and therefore Nehemiah fearing lest the worke should be hindred prayeth unto God to prosper it which he doth k Nehem. 4.9 Eightly Raine in time of drought comes from the Lord and therefore Elias prayes unto him for it l 1 King 18.42 Thus the Lord is our cornucopia that affords unto us whatsoever is good in him dwelling all fulnesse and therefore in all our necessityes let us repaire unto him begging from him what wee stand in need of observing these two cautions I. In petendo in thy supplications crave first those things that are most worthy and temporal things onely in the second place m Mat. 6.33 II. In sperando in our hope to be heard let us first labour to bee converted from sinne unto God and then we have a promise to be heard n Malach. 3.10 otherwise none o Ierem. 5.25 Thirdly Christ chooseth to heale cure and the like that in a type hee might shew that hee onely cures the diseases and maladies of the soule but of this wee have elsewhere amply to treat of and therefore here I omit it § 6. Healing their sicknesses and Sect. 6 diseases How doe these differ Quest First some say by sickenesse is meant the infirmities Answ 1 of the body but by diseases the maladies of the soule thus thinkes Chrysost if it be his worke op imperf s Answ 2 Secondly others thinke that they both are to be referred to the body and are either Synonyma both signifying one and the same thing or that the one signifies great infirmities and the other little Thirdly it is onely to bee understood of bodily Answ 3 infirmities griefes historically or literally but typically it may imply spirituall diseases and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the greater maladies and more grievous and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lesser and more easie to be borne which is therefore added to shew that Christ cured the least as well as the greatest or that he vouchsafed to helpe all that were in any sort distressed that either came or were brought unto him but of this in the next section Omnes all diseases and all sickenesses How did Sect. 7 Christ heale all Quest 1 Not collectivè as they say as though hee Answ 1 left none sicke in all Galilee or in any place where he came but distributivè that hee cured some of all sorts of diseases Thus answers Calvin Secondly I rather thinke that is to be understood Answ 2 collectivè then distributivè that is both of persons and maladies that all persons whatsoever and howsoever diseased that either came or were brought unto him were cured by him no person or plague sent away without redresse Wherein two things are held forth unto our view first that nothing is impossible unto Christ for he can cure all and all manner of sicknesses and diseases Secondly that Christ cures all our sicknesses and all our sores or Christ perfectly cures all our sinnes What sinnes doth Christ cure Quest 2 All whatsoever Answ though our sinnes were as blood yet they shall bee cleane washed away Isai 1.18 read Ezec. 18.22 Ier. 50.20 Mich. 7.19 and 1 Ioh. 1.7 The blood of Christ purgeth us from all our sinnes How doth this appeare that Christ purgeth us Quest 3 from all sinnes First it appeares robore agentis by the omnipotency Answ 1 of the work-man Christ doth nothing imperfectly Secondly this appeares valore pretij by the Answ 2 worth and value of the price paid by Christ his blood was a satisfaction to the full for all our sinnes Thirdly this appeares modo agendi by the Answ 3 manner of working Non tollit ut non sint sed ut non imputentur Hee hath cured and healed all our sinnes not so as that we have no sinne inhering in us but that none we commit shall be imputed unto us And therefore if we have Christ we have enough we need not the merit of the Saints to bring us to heaven as the Papists teach But they object Object that they desire not the merits of the Saints to bring them to glory but only the intercession of the Saints for them unto Christ and some simple Papists thinke this to be all that they believe or that their Church teacheth First suppose it were thus yet there is no necessity Answ 1 of this for Christ is more full of mercy and love towards his then either man or Saint or Angell can bee they dare avouch indeed the Blessed Virgin to be more mercifull then Christ but this is no lesse then plaine blasphemy as shall elswhere be shewed I say there is no need of any intercessours unto Christ nay there ought to be none because intercession is the office of Christ And hence the Wise Men being instructed by the Holy Spirit as was shewed before fall downe before Christ not before the Virgin and worship him not her Answ 2 Secondly the objection is false for besides their invocation of Saints they doe offer up the Merits of the Saints unto God with manifold blasphemies as for example First they offer unto God the Merits of the Saints or more plainly they pray unto God to heare them for the Saints sake Quaesumus domine ut per merita Christoferi Erasmi Thomae c. Wee beseech thee oh Lord to heare us for the Merits of Saint Christopher Erasmus Thomas Becket Damian Hierome Martha Gertrude c. a Chemnit exam p. 3. 154. Yea most plainely Supplicamus domine ut meritis Rochae ab aeternà morte liberemur b Ibid. f. 153. b. b. That is heare us good Lord by the Merits of Saint Roch deliver us from eternall death and divers the like blasphemies c Lege f. 158. a. Secondly they desire protection and preservation from the Saints they have a prayer unto Saint Andrew O tuis meritis me a futurà irâ defendas Oh holy Saint Andrew defend me by thy merits from the wrath to
faithfully promises to reward our workes of mercy there is great reason that we should be carefull to abound in good workes What workes of mercy must wee abound Quest 12 in Answ Good workes are twofold to wit either Extraordinary Ordinary and those either towards our brothers Fame Reputation and good name Person three wayes Dead body First by hospitality Secondly by visiting of him Thirdly by almesdeeds First there are extraordinary good deeds which are occasionally offred unto us As for example First to admonish our brother of what danger we know and which he is likely to incurre without our admonishing of him Secondly to reduce into the right path him whom wee know doth erre y Esa â—8 7 and Ezech 34.4 as a certaine man did by Ioseph when he wandred up and downe and could not find his brethren z Gen. 37.15 Thirdly to defend those that are oppressed to take part with the widdow fatherlesse and afflicted Thus Ionathan pleads for David 1 Sam. 20. and Iob the poore and him who had no helper a Iob. 29.12.13 Fourthly to redeeme those who are in captivity Fiftly to helpe those whose lives we see are in jeopardy either by poison sword ship-wracke deceit false witnesse or the like All these are extraordinary but when occasion offers any of them unto us we must lay hold upon them Secondly there are Ordinary workes of mercy which are threefold viz. First towards the good name of our brother Here some b Staplet s Matth. 6. â— observe two things I. Wee must not calumniate and slander our brother II. Wee must not reproach or insult over the infirmities of our brethren reciting them to their disgrace wheresoever wee come as the manner of some is and this is that which is meant in this place Charity covers a multitude of sinnes c Prov. 10.12 and 1. Pet. 4.8 and therefore those are strangers to this worke of mercy who have itching tongues and itching eares to which no talke is pleasing but that which tends to the disgrace and dispraise of their neighbour Secondly there are ordinary workes of mercy to be exercised towards our brothers person and these are three First Hospitality whereunto we must be prone according to the advice of the two principall Apostles Saint Paul and Saint Peter the first exhorting us to be given to hospitality d Rom 12.13 and the second to use it one to another without grudging e 1 Pet 4. â— Quest 13 Why must wee bee thus carefull to bee hospitable Answ 1 First because the Lord loveth the stranger and therefore we should love him and thus expresse our love unto him by entertaining him lovingly Answ 2 Secondly because we may prove strangers in a strange land and therefore if we desire that others may be hospitable unto us we must use hospitality unto others f Deut 10 18.19 Thirdly because some by being given unto Answ 3 hospitality have received Angels into their houses Gen. 18. and 19. and Heb. 13.2 Yea thus wee may come to entertaine Christ who hath said he that receiveth you receiveth me g Mat. 10.40 What hospitality is it that we must be given Quest 14 unto There is a three-fold hospitality to wit First Answ Civill when a man generally keepes a good house giving kind welcome and loving entertainment to any that comes to his table this is lawfull but this is not that blessed mercy which our Saviour here speakes off Secondly there is a Prohibited and unlawfull hospitality which is shewed to lewd wandring beggars Thirdly there is a Religious hospitality which is I. lawfull and II. exercised towards the poore who are not able to recompense him that entertaines them and III. blessed according to that of our Saviour When thou makest a feast call the poore the maimed the lame the blind and thou shalt bee blessed for they cannot recompense thee b Luk. 14.13.14 Secondly the next ordinary worke of mercy which is to be performed towards the person of our brother is visitation whether he be sicke or in prison viz. Those whom either necessity doth pâ—nch or the cruelty of men doe detaine in hold not suffering them to enjoy their liberty Thirdly the last ordinary worke of mercy to be exercised towards the person of our brethren is Alms or a reall relieving of their wants necessities whether it be by giving meat to the hungry or drinke to the thirsty or lodging to him that is destitute thereof or cloathes to the naked or money to him that lackes and the like whereof wee shall speake in the next Chapter and by and by The third ordinary worke of mercy is to bee shewed to the dead body of our brother that is by interring it with a Christian buriall this duty is much commended in Scripture which for our imitation doth expresse the religious care that was taken for the buriall of Gen. 23.19 of Iacob Gen 49.29 of Ioseph 50.25 and of Saul and Ionathan 2 Sam. 2.5 Quest 15 Why must we performe the duty of Christian Answ 1 buriall unto the dead First for the Body or Carkasses sake yea for our owne sake least it should putrifie and send Answ 2 forth an unsavory stench Secondly for civility and humanities sake because it were a very barbarous thing not to afford buriall unto the dead but let them lie like dead dogs in the streets fields or high-waies Answ 3 Thirdly wee are enjoyned this office of buriall in regard of the resurrection wee beleeve that the dead shall rise againe with the same bodies they had here on earth and therefore wee lay them being dead into their Sepulchers that they may there be reserved untill God summon Answ 4 them to appeare at the last day Fourthly Augustine De Civit. Dei 13. adds a fourth answer and that is the memory of the party deceased Si anonâ—â—â—â— vestem supellectilem amatis quia patris fuit cur non cadaver fratris Christiani If thou love dearely and keepe carefully a ring or some garment or jewell or peece of houshold-stuffe because it was once why fathers then why not the dead bodie of thy deare deceased christian brother Quest 16 Having considered Quibus to whom wee must bee mercifull and in quibus in what or wherein wee must shew our mercy I come now to the Third and last particular of the first part of this verse and that is Quomodo Quatenus How our workes of Mercy are to be performed Answ and how farre to be extended The rules for the direction of our charity and mercy doe either respect first the hand or secondly the affection or thirdly the judgement First in respect of the Hand there are two rules Sit eleemosyna Plena manu Continuatâ manu First our Almes must be given with an open fist and liberall hand for if they be sparing it is not a worke of mercy Thus David describes the mercifull man Hee hath dispersed hee hath given to the poore i Psal
1 12 9. 2 cor 9.9 that is largely and liberally Thus Solomon describes the liberall woman Shee stretcheth out her hand to the poore yea she stretcheth forth her hand unto the needy k Prover 31.20 yea this is the Lords command If there bee a poore man among you thou shalt not shut thy hand from him but thou shalt open thy hand wide unto him and shalt surely lend him sufficient for his neede in that which hee wanteth l Deut. 15.7 8. Quest 17 If Parsimonious almes bee not Mercy then what is the measure of Mercy Answ 1 First negatively the measure of mercy is not our coveteous minde and will But Answ 2 Secondly the Mercy of God Dicit da mihi ex eo quod dedi tibi August s Psal 103. God saith give me part of that which I have given unto thee and let my bounty shewed towards thee be thy rule to direct thee in shewing mercy towards others Answ 3 Thirdly the measure of our mercy is our brothers misery our almes must bee according to our brothers want Deut. 15.8 Fourthly another measure of mercy is our owne hand that is our ability and power Non solum quantum sed de quanto Ambros s Corinth Answ 4 God doth not so much looke at that which thou givest as at that which thou hast to give And therefore the Holy Ghost doth neither condemne the Disciples because they gave but little nor commend them because they gave much but praiseth them for this That every one of them according to his ability sent reliefe unto the brethren which dwelt in Iudea m Acts 11 29. Fiftly sometimes the Lord doth prescribe unto some a particular measure of mercy which Answ 5 is to be observed as for example First the Lord did appoint unto the poore all the fruit that sprang up or grew the seventh yeare n Exod. 23.11 Secondly some remainder and gleanings every yeare Deut. 24.19 Thirdly sometimes halfe of that which wee possesse thus Christ commands the people o Luk. 3.11 and thus doth Zacheus p Luk. 15 8. Fourthly sometimes God commands us to sell all and give unto the poore Matthew 19.21 Luke 12.33 Fiftly sometimes we are commanded if wee have for the present nothing to give to labour that we may be able to helpe others Acts 20.35 Ephes 4.28 Who offend against this rule First those that labour hard in their callings Quest 18 not that they may be enabled to give almes but Answ 1 that they may have enough to satisfie their greedy appetites of gluttony or drunkennesse Secondly those that give sparingly unto the Answ 2 poore I speake not here of those who give little because they have not much for certainely the widdowes mite shal be accepted but of those who have much and yet give but little The Apostles assertion is generall For if there be first a willing minde it is then accepted according to that which a man hath not according to that which hee hath not q 2 Cor. 8.12 where he most plainely layes downe two rules of charity the first is whatsoever we give whether little or much it must bee given willingly the second is that wee must give proportionably unto that which wee possesse that is if wee have but little God will accept then of a little but if we abound in estate wee must abound in good workes Thirdly those erre from this rule that spend Answ 3 and give much for other things and in regard of that but little unto the poore it is no almes or true worke of mercy to give a peece of bread or a penny unto a poore man when in the meane time we spend much other waies either 1. upon our lust or pleasure as many spend much for the sight of Stage Playes much upon Hawkes much upon Hounds much at Dice and Cards yea much upon Harlots or 2. when we wast and consume much by drunkennesse or 3. by feasting frequently great men Certainely we are no almoners except we bestow distribute and disperse a greater part of that which wee possesse upon the poore then upon our pleasures and lusts and our sentence is this if we sow sparingly we shall reape sparingly and if we sow plentifully we shall reape plentifully r 2 Cor. 9.7 Secondly our almes must be given with a continued hand true mercy is not sometimes to be done but to be habituated by a frequent and daily practise Give saith Salomon a portion to seven and also to eight Å¿ Eccles 11.2 and Saint Paul would have the Corinthians to lay by some thing in store every Lords day t 1 Cor. 16 2. and disswades all men from being weary of this duety of charity u Gal. 6.19 or of forgetting the workes of mercy v Heb. 13 16. Quest 19 Why must we be thus constant in the workes of mercy and charity Answ 1 First because there is daily need of the exercise thereof the belly of the poore man will still cry for meat yea new poore people will daily spring up the Lord hereby proving and trying us whether we will continue in the workes of mercy or be weary of well-doing w 2 Thes 3.13 Answ 2 Secondly because otherwise we shall have no reward It is not enough to begin well except we continue in well doing for without perseverance there is no blessednesse Answ 3 Thirdly because constancy in the workes of mercy is recited unto the praise of such and imitation of others by the Holy Spirit Thus we read of the daily distribution of the Church x Act. 6.1 and of Cornelius his constant course of prayer and almes y Act. 10.2 that wee might learne to imitate them in this vertue so lauded by the Lord. Quest 20 How long must wee continue in giving almes Answ 1 First wee must give so long as wee see any stand in neede and when none wants then we may retaine unto our selves what we enjoy but that will be never and therefore we must never cease to give Answ 2 Secondly wee must give untill we have satisfied the mercies of Christ wee must doe good unto the poore members of Christ untill wee have done as much for them as Christ did for us but this will be never as that liberall Almoner said z Iohn Elecmosynarius Leontius vita unto a poore brother Nondum sanguinem pro te c. I have not yet shed my blood for thee as Christ did for mee and therefore I must not yet give over doing good unto thee And thus we must continue liberall so long as we continue in life and ability to doe good Having shewed how the rules of Almes-deeds doe respect the hand it followes in the second place to consider how they respect the affections wherein we have also two rules diligently to observe viz. Dandum hilariter Dandum cito First what wee give must bee given willingly and cheerfully or true mercie gives with a willing
minde whence the Apostle exhorts the Romans to give cheerfully a Rom. 12.8 and assures the Corinthians that God loves a cheerfull giver b 2 Cor. 9.7 and unto them exceedingly commends the Macedonians who prayed him with much intreaty to receive their gifts c 2 Cor. 8.4 And therefore it is not enough to give except wee give willingly and cheerfully because the Lord onely rewards such givers Secondly as wee must give willingly so we must give speedily true mercie being alwayes prepared to doe good Wee must not say unto our neighbour Goe and come againe and tomorrow I will give when thou hast it by thee d Pro 3.28 yea we must bee so ready to give that wee may not stay untill wee bee asked for then it is not given willingly neither is so praise-worthy with God because the originall and ground thereof is not within thee but without thee proceeding not from thy affection and desire to give but from him that begged it at thy hands Hence wee read how God saw the prodigall sonne while hee was yet a farre off and runnes unto him Luke 15.20 And Christ saw the widow whose some was dead Luke 7.13 and the people that were hungry Iohn 6.5 and the blinde man Iohn 9.1 And the Samaritane saw the wounded man Luke 10.34 All which examples teach us that we must bee ready to doe good Observ that wee must not wait till occasion seeke us but wee must seeke occasions of shewing mercie for this is acceptable unto God The honey and oyle that flowes and distills willingly from the combe tree is much sweeter than that which is pressed and more pure the other being more full of Lees. And therefore the eye must not wait upon the eares wee must not neglect to doe good untill wee heare some begging of us but our hand must attend upon our eye wee must bee looking continually abroad for some occasion of shewing mercie and when our eye is once fixed upon such an object then our hand must bee ready to extend it selfe to relieve Good Christians should bee like covetous usurers who enquire and seeke where they may put out their money to their best advantage for it is onely such givers that lend upon usurie unto the Lord and whom the Lord hath promised to repay a hundred fold Who transgresse or erre from this rule Quest 21 First those that avoyd and decline occasions of doing good seeking how to shunne them Answ 1 when they are offered Secondly those that will give no more Answ 2 unto any good use or worke then they are forced and constrained to give Thirdly those that never give but when they Answ 3 are asked for this is not true mercie as may appeare thus First many are ashamed to aske and blush to begge who for the most part are I. the more ingenuous poore and II. stand in most need wherefore hee that never gives but when he is asked doth never exercise his charity towards the best and those that are in greatest want Secondly the more impudent and bawling beggars will goe away with all if wee give not but when we are asked and therefore this is no true mercie Thirdly our reward shall bee so much the lesse if we have any reward at all if we doe good onely when we are desired and on the contrary our recompence shall bee so much the greater if we enquire out those who lacke and are ashamed to aske for thus the soule of the poore will blesse thee and thy willing worke And therefore we should send messengers into the streets Matth. 22. that is our eyes our eares our tongues by enquiring that so wee may finde out who they are that are truly indigent Thus we have seene how the rules of mercie and almesdeeds respect the Hand and Quest 22 the Affection It now lastly remaines to shew how they respect the Iudgement Here also two rules are to be well marked viz. Answ Dandum prudenter we must give prudently Dandum piè we must give piously First the workes of mercie are to bee distributed and bestowed prudently with judgement not with a blinde minde where two things are carefully to be observed to wit First in generall thou must give to none but to those who want and stand in need Cave ne Christi substantiam imprudenter rem pauperum non pauperibus c. e Hier. ad Paul Take heed thou dost not disperse Observ 1 scatter and consume Christs treasure foolishly or give the poore mens substance to those who are not poore Almes are the inheritance of the poore according to the ordinance of God and therefore not to bee given but to them alone God left poor men amongst his people f Deut. 15 11. to try their charitie implying plainly hereby that charitie is to bee extended towards the poore Quest 23 Who sinne against this rule First they offend here that begge and want Answ 1 not that is I. Those that goe from doore to doore for almes and yet need not II. Those that demand and sue for a part of that money which is collected onely for the reliefe of the poore when in the meane time they are in no want III. Those that seeke and sue to bee admitted into Almes-houses and Hospitals which are founded onely for aged or impotent people when they themselves have healrh strength and a competencie to live upon of themselves Certainly all these are no better then theeves who rob the spittle and steale from the poore Answ 2 Secondly they sinne here who being in place preferre their owne friends onely to these stipends that is Masters of Companies or Hospitals or the like are not to preferre those that are neare unto them because neare unto those pensions and places that they are betrusted to bestow and dispose of but those who are impotent aged and indigent Answ 3 Thirdly they transgresse here that being able refuse to relieve their owne thus rich children are to relieve their poore parents and contrarily rich parents poore children This Saint Paul doth very fully urge in his directions sent unto Timothy If any widow have children or nephewes let them learne first to shew piety at home and to requite their parents And againe If any provide not for his own and especially for those of his owne house he hath denied the faith Besides If any man or woman that believeth hath widows let them relieve them and let not the Church bee charged with them g 1 Tim. 5. ch 4.8.16 vers Where wee see plainly that those who are rich are enjoyned to provide for their poore kindred and not to suffer them to live of the poores stocke And thus much for the first observation Secondly in particular there is an order to Obser 2 be observed in giving For first although it bee most certaine that all poore people are to bee helped according to our Saviour Give to every one that askes yet secondly there is a difference to
be put and some indigent persons are to bee preferred before others Aliquando melius negatur quam datur h August Epist 48. because somtimes it is better to say some persons nay than to give unto them And therefore before wee give wee should examine two impediments to wit First Legis of the Law doth not the law forbid thee to give to such and such that is to wandring beggars who will not keepe at home where the Law provides they should be provided for Religion doth not teach us to despise just lawes as their lewd practises shew they doe These lawes are founded upon religion and Christian Prudence because wee cannot truly know the want of those whose persons and habitations wee know not and therfore all poore are to make their wants knowne unto that parish and people that know both them and their necessities And those who will not doe thus but contrary to all law and government wander abroad are either not to bee relieved at all or if wee relieve them wee should procure that they may be corrected withall either by stocks or whip Thus the just prohibition of the law may hinder our almes Secondly Conscientiae of conscience we must doe good especially to the houshold of faith Galath 6.10 for his soule will blesse us and God will heare his prayers for us but hee will not heare the prayers of the wicked and therefore our Saviour sayth that which is given to a Disciple nomine Discipuli in the name of a Disciple shall bee accepted and rewarded i Mat. 10.42 And therefore before wee give wee should examine both the persons povertie and his religion May wee not then give reliefe unto wicked Quest. 24 poore men Certainely we may observing these cautions Answer or upon these conditions viz. First if thou dost not know him to be wicked Secondly if by thy almes thou dost not nourish him in his sinne or supply his necessity for the satisfying of his lewdnesse Thirdly if necessity urge thou mayst then relieve him that is although he be wicked yet if hee bee like to perish thou must helpe and succour him by thy charity Fourthly if thy almes given unto him doe not hinder thee from giving unto better than he is then thou mayst give but if the case should thus fall out with thee that if thou give unto him thou canst not give unto such an one who is as poore but a much better man then he thou art then to withhold thy hand from Fiftly if thou beest able to afford reliefe to both then thou mayst give unto both Secondly we must give our almes piously as wel as prudently that is mercy towards others is not accepted of God except it be joyned with piety in our selves Thus the Lord saith that if a just man shall give bread to the hungry it shall be rewarded k Ezech. 18.5 c. Audistis peccata redimi eleemosynis Dan. 4.24 ne intelligite perversè prosunt si mores mutaveris sin in malis perseveraveris non corrumpes judicium Dei eleemosynis tuis l Aug lib. hom 50. hom 19. It may be saith the Father thou observest Daniel to exhort the King to redeeme his sinnes by giving of almes but thou must dexterously understand this thus almes profit a man if he change his life but if he persevere in his perversnesse hee cannot then by all his almes bribe the Judge of all the world neither find any favour at all in judgement And thus Saint Iames doth plainly cleare the point in hand in saying Pure and undefiled religion is to visite and relieve the fatherlesse and widowes and immaculatum se servare to keepe himselfe unspotted m Iam. 1.27 True charity is a fruit of Repentance and is an approbation or tryal of our faith Quest 25 Who sinne against this rule First those who give almes è malè partis of evil Answ 1 gotten goods Honour God with thy substance got by thy just labours saith Salomon not by thy injustice or Usury or oppression or lying or fraud Answ 2 Secondly those who give malo animo out of an evill mind that is either out of hypocrisie that they may be seene and praised Mat 6.2 c. of men now this is not acceptable unto God as the Father said Ingrata Deo non quae videtur sed quae fit ideò ut videatur The Lord never is pleased with those almes which are therefore done that men may see them but with those that although men see them yet proceed from a mind truely mercifull and charitable n Chrysos s Answ 3 Thirdly they doe not give piè holily that live impiè ungodly many are bountifull unto the poore but wicked in their lives wherefore their almes is not gratfull unto God Qui egenti dat animam non custodit Rem tribuit Deo Se peccato o Greg. mor. 19. He that gives food to the poore but hunger-starves his owne poore soule gives his substance to God and himselfe to sinne And therefore he that desires to have his almes accepted must first indeavor to have his life purged Thus much may suffice for the first part of this verse wherein we have shewed who are blessed the mercifull what mercy it is that shall be rewarded with blessednesse and the division therof I come now unto the second part For they shall obtaine mercy There are two things here considerable 1. Illatio the Inference 2. Positio vel Ratio First the Inference is implyed in this word Nam For as if our Saviour would say those that obtaine mercy at Gods hands are blessed but these men who are mercifull shall obtaine mercy at Gods hands therefore they are blessed Obser 2 It is worth our observation that Christ saith not the mercifull men are blessed because they have deserved the love or Kingdome of God or have merited Heaven and happinesse but because habebunt misericordiam they shall have or obtaine grace and mercy from God Quest 26 Doth not Blessednesse proceed from our merits No but from the meere mercy of God Answ Saint Paul disputes this question Rom. 4.5.6 c. from Psal 32.1 c. and concludes that blessednesse proceedes not of debt but of grace So Zacharias being filled with the Holy Ghost prophecieth thus of his sonne Iohn Baptist that he was sent to give knowledge of salvation unto his people by the remission of their sinnes through the tender mercy of our God p Luke 1.67.77.78 Where most evidently we see that remission of sinnes and eternall salvation doe flow unto us not from our merits but Gods tender mercies Why may we not be made happy and blessed Quest 27 by our owne workes and deserts First because all our strength is but weaknesse Answ 1 Secondly because it is the Lord that workes Answ 2 in us whatsoever is good He converts us Lam. 5.21 of his owne good will he regenerates us Iam. 1.18 he gives both posse and velle
power to will and doe what is good Phil. 2.13 And therefore he is said to have mercy upon us Rom. 11.32 Thirdly the Lord having converted regenerated Answ 3 and justified us then onely are we able to bring forth good workes When once Christ hath redeemed us then by Christ wee are enabled to serve God in righteousnesse and true holinesse q Luke 1.75 but not untill then When the Lord infuseth grace in our hearts then are we by his grace enabled to deny all ungodlinesse and worldly lusts and to serve him all our dayes r Tit. 2.11 And from this ground it is that the Apostle Saint Paul doth so stiffely deny justification by workes Rom. 3.20 c. unto vers 28. and 2. Tim. 1.9 and Titus 3.5 c. holding them like two incompatible qualities that cannot stand together Rom. 11.6 Are all good workes like an unnecessary garment Quest 28 to be layd aside We doe not deny Opera but Operum merita wee finde no fault with good workes Answ but onely blame the merit that Papists put into them Why may wee not ascribe some merit unto our workes Quest 29 Because this were to arrogate unto our selves both against Christ precept and Pauls president Answ our Saviour commandeth us when wee have done all wee can to say we are but unprofitable servants and therefore have deserved nothing ſ Luk. 17.10 S. Paul is so afrayd to ascribe any thing unto himselfe that he desires when his hand is to bee held up at the barre of Gods Tribunall at the last day he may bee found not having his owne righteousnesse of workes but that which is through the faith of Christ the righteousnesse which is of God by faith t Phil. 3.9 And thus much for the inference The second particle of the second part of this verse is the Position or Reason why the mercifull are blessed because Misericordiam habebunt they shall obtaine mercie Shall everie true mercifull man finde Mercie Quest 31 Certes no truly mercifull man shall lose his reward Answ for such an one doth good to his owne soule Prov. 11.17 And therefore hee is happy Prov. 14.21 and he shall be blessed Prov. 22.9 Quest 32 Why is this mercy and blessednesse promised unto the mercifull man Answ 1 First because he honours God as Salomon hath it he that hath mercy on the poore honours his maker Prov. 14.31 and therefore God will honour him as hee said unto Samuel concerning Eli. Secondly because herein he imitates God Answ 2 and shewes himselfe to be a child of God he being mercifull yea the Father of mercies Psal 103.8.9.13 and 145.8.9 And therefore let the certainty of the reward be a meanes to induce us to be mercifull Quest 33 What reward shall be given to him that is truely mercifull Answ Saint Luke Chap. 6. vers 38. saith there shall be given unto him good measure pressed downe shaken together and running over from whence Stapleton observes foure degrees of this reward viz. First there shall be given him good measure In temporalibus pressed downe in naturalibus shaken together in spiritualibus and running over in aeternis Particularly First there are but three sorts of Rewards Temporall Spirituall and Eternall wherefore I will comprehend all the blessings promised unto the mercifull man under one of these beginning with the first to wit temporall blessings for he that gives to the poore a Prov. 19.17 lends to the Lord b Quest. 34 What temporall blessings is the mercifull man promised to enjoy Answ 1 First all shall blesse him and on the contrary the unmercifull man shall be cursed thus saith Salomon Hee that withholdeth corne the people shall curse him but blessing shall be upon the head of him that selleth it b Pro. 11.26 If he that selleth unto the poore be blessed then much more he that giveth on the other side if he be cursed that denies to sell so is also he that refuses to give in the time of need but elswhere the Kingly Preacher hath it more plainely in these words hee that hideth his eyes from the poore shall have many a curse c Pro. 28.27 Indeed sometimes the curse of the poore is vaine and idle because it is pronounced sine causà without just cause but when it is provoked by the cruelty or coveteousnesse of men it is then most powerfull and prevalent and doth pierce the clouds and on the contrary blessed is he whom the soule of the poore man blesseth and therefore by mercy and charity we should procure their prayers Answ 2 Secondly he shall be freed and delivered from his miseries and dangers and that one of these two wayes First it may be the Lord himselfe will deliver thee as David saith Blessed is he that considereth the poore the Lord will deliver him in the time of trouble d Ps 42.1 we have examples hereof 1. in Rahab who was saved from destruction with all her houshold for her mercy and hospitality extended unto the Spies Josh 2.12 and 6.23.2 in Ebed-melech the Ethiopian who was delivered for his compassion shewed unto Ieremy f 3. in a Citizen of Antioch e Jer. 39.16.17 whose History is this Under the the Emperour Mauritius the City of Antioch was shaken with a terrible Earth-quake after this manner There was a certaine Citizen so given to bountifulnsse to the poore that he would neither sup nor dine unlesse he had one poore man to be with him at his table Upon a certaine evening seeking for such a guest and finding none a grave old man met him in the market place cloathed in white with two companions with him whō he intreated to sup with him but the old man answered that he had more need to pray against the destruction of the City and presently shooke his Hand-kerchiefe against one part of the City and then against another and being hardly entreated forbore the rest Which he had no sooner done but those two parts of the City terribly shaken with an Earth-quake were throwne to the ground and thousands of men slaine Which this good Citizen seeing trembled exceedingly to whom the old man in white answered and said by reason of thy charity to the poore thy selfe house and family are preserved f D Beard Theater of Gods Judgements f. 587. Thus sometimes the Lord himselfe extraordinarily delivers those that are mercifull Secondly sometimes the Lord excites and stirres up the enemies of mercifull men unto mercy as the Psalmist saith He made them also to bee pitied of all those that carried them captives g Ps 106.46 2 Chro. 30.9 Thirdly he that gives to others to him it shall be given that is First he shall not want thus saith the wise man Hee that giveth unto the Answ 3 poore shall not lacke Prov. 28.27 And Saint Paul confirmes it positively in these words Hee that ministreth seed to the sower will minister bread for your food if ye be mercifull 2 Cor.
1. seeing how deformed a thing it is they may hate it 2. seeing how deformed it makes them in the eyes of God they may be afraid and stricken with terrour and trembling of the just judgments of God and 3. being afraid of the anger of God for sinne they may the more fervently pray against sinne and for the pardon of their sinnes 4. and that thus praying they may endeavour withall that they may bee truely converted and turned from sinne God is glorified by our hearing when we thus heare Secondly in hearing we must learne the mercy of God that is I. consider in the word how mercifull the Lord is in his owne nature II. admire the infinite mercy of God unto us and unto all mankinde III. Labour to be made partakers of this mercy beg it earnestly at Gods hands that being sensible thereof thou maist truely rejoyce God is glorified by our hearing when we thus heare Thirdly hearers must learne so to heare that their lives may bee directed piously prudently watchfully and unblameably because God is glorified by their thus hearing of his holy word as followes in the next particular Thus we have shewed the first work which Christ requires unto Gods glory which belongs unto Ministers namely the preaching of the word Secondly the next worke belongs both unto Preachers and people and that is the practise of religion For all men must labour so to live that God may be glorified in them and by them or wee must labour to abound in those workes by which glory may redound unto God Quest 3 How is God to be glorified in our lives Answ 1 First when we being truely by God converted unto himselfe doe give praise and glory and honour unto God our mouths being full of his praises by reason of his manifold mercies extended towards us but of this we have to speake elswhere Answ 2 Secondly when the workes themselves which wee doe doe praise the Lord that is when our lives are replenished with those workes which are both pleasing unto God and gratefull unto men For the better understanding of this observe that there are three kindes of workes to wit First some workes are odious and abominable both unto God and man as Murther Incest Treason Rebellion Cruelty and the like there is no question to bee made of these for all wil grant that God is not glorified by these but dishonoured Secondly some workes are odious unto God but gratefull unto men as to flatter and sooth up men to apply themselves to their dispositions These workes are not to be done for although they please men yet they do not glorifie God Thirdly some workes are both acceptable unto God and gratefull unto men And in these workes must we principally labour because all good men will commend them and give glory unto God for them And therefore although all good workes are to be wrought yet principally such as procure praise unto God from men being approved as pretious both by God and men Quest 4 What workes are these Answ Such workes as have in them these two things namely first those whose goodnes is evident apparent unto all viz. a solid observation of the morall Law a life unblameable uprightnesse in dealing conjoyned with modesty a holy life conjoyned with humility an honest walking in an honest calling with paines and diligence patience in all crosses injuries and wrongs conjoyned with prudence and the like for the goodnesse of this is questioned neither by Jew nor Gentile all men by the light of nature approving of them Secondly as their goodnesse must be evident unto al so they must be profitable also unto men S. Paul distinguisheth between a righteous man and a good man telling us that for the former scarce any would dye but for the latter some would dare to dye p Rom. 5.7 Now this is the true good man which some would lay downe their life for who doth abound in those workes which are beneficiall and commodious unto others namely first the workes of pardon towards offenders laid downe in these places Rom. 12.14.17 19. Coloss 3.13 and 1 Cor. 6.7 and 1 Pet. 3.9 It is profitable to those who offend to pardon their offences and it is pleasing unto all to observe how ready wee are to pardon and passe by wrongs And therefore Christ prayes for those who crucified him Father forgive them and Stephen for those who stoned him Lord lay not this sinne unto their charge Secondly the works of mercy whereof wee treated largely before vers 7. And therefore I conclude if we desire so to live that the Lod may be glorified in us and by us we must abound in every good work but principally and chiefly in those which are 1. good in themselves 2. gratefull unto the good God And 3. pleasing and profitable unto men § 7. Your Father Sect. 7 Why doth not Christ call God the Lord Quest or Judge of all the world or by some of his terrible names but onely Father Because our Saviour by this relative compellation would provoke them unto a greater care Answ as if he would say let this move you to shine before others in a holy life because he is your Father whose glory I perswade you to seeke and they are children whom by your good workes you ought to bring unto the Father And therefore he who neglects to hold forth the light of a holy conversation doth both neglect the glory of his Father and the conversion of his brethren § 8. Which is in Heaven Sect. 8 Why are these words added Quest Because by the very mention of Heaven Answ all earthly impediments are obliterated and extinguished as if our Saviour would say bee not hindred from shining before men by the world for this is the will of your heavenly Father that you should doe it VERS 17. Vers 17 Think not yee that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill In this Sermon preached by our Saviour upon the Mount there are these three parts To wit the Exordium wherein our Saviour treats of true blessednesse chap. 5.3 unto vers 13. Tractate concerning instructions which direct us in a holy life unto chap. 7. vers 24. Conclusion which is parabolicall chap. 7. vers 24. c. unto the end of the chapter The Tractate hath a double instruction whereof the first is of the preaching the Law and that both of the Preachers the Apostles chap. 5.13 unto verse 17. Law preached and this both in Generall shewing that the Law is to be observed and kept chap. 5.17 unto vers 21. Particularly correcting some errors about the Law alledged by the Jewes either Truely but not aright explicated as of Murder chap. 5.21 unto 27. Adultery chap. 5.27 unto 31. corruptly and that either Indirectly and that either because First it was not a true or positive Law but onely a toleration as of Divorce vers 31. unto 33. Secondly it was
heathens First because there are many in the Church who are meere naturall having no more grace then the very gentiles have and therefore no Ans 2 wonder if they be as bad as they Secondly because in naturall things and endowments many heathens doe farre exceede and excell many that are within the Visible Quest 3 Church of Christ What was the custome of the heathens in their prayers for the using of which our Saviour Answ 1 here taxeth the hypocrites First the Gentiles thought God was like an earthly man who might be perswaded by words Answ 2 Secondly they denied Gods providence and were not perswaded that God saw them or regarded their estate and therefore they used many words to acquaint him therewith Answ 3 Thirdly they thought by the force of words to prevaile with God And therefore they often repeated their petitions Oh Baal beare us Oh Baâ—l beare us 1 King 18. â—6 The heathens adored and worshipped a God that either 1. Was asleepe or doing something else and so could not attend unto or heare their prayers n Kin. 18.27 2. Or one who would not give them what they desired namely the divell Deut. 32.17 and 1 Cor. 10.20 3. Or one who could not give them what they wanted and demanded Thus some of them adored First dead Kings as Ninus was worshipped after his death Secondly in famous persons thus Priapus and Venus were adored Thirdly insensible Idols who had eies but saw not eares but heard not c. And therefore they were forced to crie much and long § 3. They thinke they shall bee heard for their Sect. 3 much speaking Our Saviour in these words shewes that many Quest 1 words and much speaking in prayer is a fault How many were guilty of this fault First some used many words hypocritically Answ 1 making long prayers that they might the better devour widdowes houses o Mat. 23.14 these prayed malitiously Secondly some used many words foolishly Answ 2 and these are they whom our Saviour here taxeth and condemneth They thinke to be heard for their much babbling Is it not meet and requisite that our prayers Quest 2 should be long First it is not alwaies necessary for occasions Answ 1 and circumstances are sometimes to bee observed Secondly but certainely long prayers are Answ 2 sometimes expedient and that in a threefold regard namely 1. That thou maist read over thy whole conscience and goe thorow all thy heart 2. That thou maist commend all thy estate unto God both in regard of the pardon of thy sins and the supply of thy wants and defects 3. Lest thou should seeme to worship God negligently Thirdly we have a Commandement to bee Answ 3 constant and perseverant in prayer Reade Luk. 11.5 and 18. 1. Rom. 12.2 and Ephes 6.18 and Colos 4.2 and 1 Thes 5.17 Fourthly we have Christs patterne and example Answ 4 for it who prayed all night and was moderate in all other things but prolixe in prayer Guevara Fifthly it is an unjust and unequall thing to Answ 5 be long in sinning and short in praying against sinne or for the pardon of sinne and therefore long prayers are sometimes convenient and fitting What much speaking is it which our Saviour Quest 5 here blames First not every long prayer for himselfe was Answ 1 prolixe in prayer as aforesaid Secondly not every repetition of the same Answ 2 prayer for Christ approves of this also by his owne example hee went againe and said the same words Mat. 26.44 Thirdly but prolixitis is forbidden in these Answ 3 things to wit I. if there be more words uttered then come from the heart if prayer be without faith or spirit that is if the multiplicitie of words procede not from the abundance of internall affection but from the vacuitie thereof II. If thou hope to bee heard for the multitude of thy words III. If thou thinkest that God is taught by thy many words IV. If there bee affectiaton and delight in prolixitie multiplicitie of words Answ 4 Fourthly much speaking or long prayers is not forbidden in these things namely I. If thou pray much or long for the exciting or exercising of faith II. If thou continue long fervently in prayer lest thou should seeme to worship or doe the worke of the Lord negligently III. When thou hast much within to expresse and utter when thou hast many wants to supply many weakenesses to discover and many sinnes to pray against Vers 8 VERS 8. Be not ye therefore like unto them for your Father knoweth what things ye have neede of before ye aske him Argum. The Papists say Prayer is meritorious against which tenet we produce this place That cannot merit at anothers hand the benefit whereof wholy redoundeth unto our selves But prayer is wholy for our benefit we praying for such things as we neede in this verse Therefore it cannot merit before God Vers 9 VERS 9. After this manner therefore pray ye Our Father which art in Heaven hallowed be thy name Sect. 1 § 1. After this manner pray ye Obser Our Saviour in these words doth definitely shew what we must thinke of prayer and that he doth not taxe the thing in taxing the vices thereof Or he teacheth us that the custome of prayer is neither evill nor arbitrarie but commanded and necessarie Sic orabitis ye shall pray thus Quest. 1 Why must we pray what necessitie is there hereof Answ 1 First because we want many things which of our selves we cannot procure and we have many enemies which by our owne strength we are not able to overcome And therefore we must pray continually Ephes 6.18 Answ 2 Secondly because it is the ordinary meanes appointed by God for the obtaining of our desires Aske and ye shall have Mat. 7.7 as if our Saviour would say no asking no receiving Object Against this it may be objected Many men obtaine many things without prayer and therefore it is not the ordinarie meanes for the supply of all our wants The Antecedent is thus proved I. wicked men who never pray at least aright have what their hearts desire Thus Iob saith the wicked are old mightie blessed in posteritie and with prosperitie c. Iob 21.7 8 9 10 11 Ans 1 12. Wicked men have these things in anger as a curse for verse 13. they spend their daies in wealth and in a moment goe downe to hell II. Infants enjoy many blessings and mercies and yet pray not Ans 2 First these cannot pray as yet and therefore God requireth it not of them Secondly these doe pray by crying The Ravens pray unto God that is crie after their manner and he feedeth them Psal 147.9 so infants pray when they cry Psal 145.15 III. The Ans 3 children of God receive many blessings and mercies from God when they neglect to pray True it is that God gives many things unto Ans 4 his children when they forget to pray but it is more then he hath promised Blessings being annexed
worse then Manasses Sauls called afterwards Paul and the theefe upon the crosse and yet these repenting found remission Whose sinnes are greater then Davids Lots Noahs Peters And yet upon their repentance these were received into favour Wherefore repent and all our sinnes shall bee blotted out Esay 1.18 How must we be truely disposed unto this repentance Quest 4 First delay it not but while it is said to day Answ 1 turne from sinne Secondly labour to change thy affections Answ 2 both thy love unto sinne and thy tediousnesse and carelesnesse in that which is good Thirdly learne to change thy life and conversation Answ 3 for the time to come that is strive to bee a new creature Gal. 6.15 Cor. 5.17 Fourthly labour for faith in Christ because Answ 4 his death is the onely price of our redemption Fifthly use the meanes unto humiliation Answ 5 that is the word and examination of our selves thereby together with the fruits effects and reward of iniquitie not forgetting whom wee have offended by our sinnes our gracious God and most mercifull Mediator And thus wee have seene how the Lord pardons our sinnes freely Secondly God forgives our Debts Totaliter wholy Or the Lord remitts unto the faithfull both the whole sinne fault and guilt and the whole punishment Quest 5 How doth this appeare Answ 1 First from these phrases used by the Lord in Scripture viz. I. Obliviscendi Of forgetting I will pardon them and I will remember them no more Reade Esay 43.25 Ierem. 31.34 Ezech. 18.22 and Heb. 10.17 II. Of washing and clensing I will make you as white as wooll Esay 1.18 III. Of peace Thy faith hath saved thee goe in peace Luke 7.50 And Christ hath made peace betweene us and God through his blood Col. 1.20 Now if God have forgot our sinnes and washed away our sinnes and is in Christ at peace with us then certainely both the sinne and punishment is pardoned Answ 2 Secondly because those who are once purged have no more cōscience of those sins from which they were purged Heb. 10.2 And therefore both the sinne and punishment are taken away together Thirdly either all punishments are remitted Answ 3 with the sinne or none let the Papists shew us where there is a distinction of punishments in Scripture whereof some are pardoned in this life and some reserved to bee satisfied for after this life or in this life for to my understanding this no where appeares Fourthly because our sinnes are not twice Answ 4 punished once our sinnes were laid upon Christ who suffered for us Esay 53.56 and therefore with the guilt the punishment is taken from us Is a man bound then to make no satisfaction Quest 6 unto God There is a double satisfaction first by action Answ Secondly by passion First there is a satisfaction which consists in action or doing This is twofold to wit either To our neighbour this is necessary for the sinne is not pardoned nisi restituatur ablatum except the injured person be recompensed To God which is either of Thankfulnesse What recompence shall I make the Lord for all his mercies this is lawfull and our duty Psal 116.12 Atonement this is unwarrantable because Christ by his death hath done this Secondly there is a satisfaction which consists in Passions or suffering and thus wee cannot satisfie the justice of God for our sinnes Obiect 8 God first pardons David and then punisheth him 2 Sam. 12. and therefore the justice of God must be satisfied by temporall punishment Answ David was punished for mans sake not for Gods who never respects what is by past after it is once pardoned God correcteth David not for the satisfying of his justice for that was fully satisfied by the sufferings of Christ but that the enemies of God might not blaspheme and that others by his afflictions might learne to feare to offend the Lord. Hence then Purgatorie is but a meere trifle because after wee are washed from our sinnes by the blood of Christ wee have no neede of a second purging 1 John 1.7 Quest 7 What may we thinke of the afflictions crosses and calamities of the righteous Ans 1 First that they are not inflicted upon them in anger If Solomon sinne God will visit his sinnes with a rod and his iniquitie with a stripe Psal 89.32 but yet this correction shall bee in love Psal 89.33 and 2 Sam. 7.15 For God loves his alwaies Iohn 13.1 Ans 2 Secondly we may thinke that God in his corrections never respects the time by past but alwaies the time to come that is either I. His own glory as he did in Iobs tribulation and Pauls temptation 2 Cor. 12.9 Or II. The Churches satisfaction as he did in punishing of David 2. Sam. 12.14 Or III. The benefit and good of the person afflicted Here then observe Affliction is profitable in these three regards viz. First it saves and preserves from condemnation yee are corrected that ye may not be damned 1 Cor. 11.32 The spirit of bondage leades us unto repentance p 2 Cor. 7.9 10. Secondly it encreaseth the hatred of the by-past sinnes David sees not his sinne untill affliction be threatned 2 Sam. 12. and then hee cries out with loud clamours Psal 51. Thirdly it preserveth from future sinnes hence Davids tribulation made him more warie for for the future time Psal 119.67 and Pauls temptation kept him from pride q 2 Cor. 12 8.9 Fourthly it teacheth us the waies of the Lord. Now in affliction have I learned thy law r Psalme 119.71 Fifthly it breedes in us a wearines of the world and a tediousnesse of this life Phil. 1.23 VERS 13. And leade us not into Temptation Vers 13 but deliverer us from evill for thine is the Kingdome and the power and the glory for ever Amen This is the last petition which some cut and divide into two distinguishing it diversely First into Spirituall temptation and Temporall evill Canisius Secondly into future evils not to bee induced and present evils to be removed Thirdly into the effect Temptation and the cause that evill one and this is most probable Fourthly here is the Evill or danger and that is Temptation and the remedie which is a freedome from evill Sect. 1 § 1. And leade us not into temptation Quest 1 What doe wee in generall pray for or desire in these words Answ 1 First wee desire that seeing Sathan cannot tempt when whom or as farre as he would but onely when whom and as farre as God permits and grants that therefore our heavenly father would not give us into the hands or power or policie of the Devill that Tempter but that himself would be pleased to dispense and moderate our temptations and not to suffer us to bee tempted above our strength ſ 1 Cor. 10.13 Secondly we desire that when Sathan sifts Answ 2 and tempts us God would not forsake us or leave us to our selves or deprive us of his grace and helpe but that
was a righteous man and yet he saith of himselfe I am poore and needy Psal 40. last verse which shewes that hee wanted many things Rabbi Semlai was wont to say In omni loco in quo invenis pro haereticis objectionem Answer invenies quoque medicamentum illius in latere ejus Pet. Galatin wheresoever thou findest a passage of Scripturee which may seeme to serve an heretick to ground an objection upon looke diligently and thou shalt find an answer to the objection in the same place It is a proverbe wheresoever you see a Turtle you may bee sure to finde her mate within a stones cast so the Rabbi thought that what place of Scripture soever an hereticke should produce for the confirming of an errour in the same verse or at least Chapter aman might find how the objection were to bee answered I finde the truth of this in this present objection for in the very same verse there is an answer thereunto It is objected David is poore and needy To this he answers that the Lord thinketh upon him and is his helper and deliverer whereby hee manifestly shewes that hee trusteth in God and is not perplexed with the care of distrust and diffidencie The righteous are sometimes exules Obiection 2 banished from their countrey friends possessions and meanes and so want all good things The godly shall alwaies finde some place which shall receive them Answer if Moses be banished he shall finde a Iethro to entertaine him if Elias be in danger the crowes shall feede him and the widdow shall entertaine him if Ieremiah bee in danger hee shall find either the King or Abimelech to favour him if David be forced to fly hee shall be received of King Achish The providence of God never sleepes but hee watcheth still over his so to preserve and keepe them that a haire shall not fall from their heads without his divine providence We see when Iacob was in danger of Laban God warned not to harm him d When Abraham had like to have beene wronged by Abimelech God threatens to punish Abimelech if hee injure the Prophete. Thus God is alwaies ready to take notice of all the wants distresses and dangers of his children and is able to succour and redresse them when he will The righteous have not every Objection 3 good thing how then is it said that all things shall bee added unto them Great was the want and necessity that Paul was in 1 Corinthians 4.9.10 11.12 and 2 Corinthans 4.7 c. and 11.9.23 and 1 Corinth 15.19 yea a brother may want James 2.15 and many havef. First there are many temporall things which are not good for the children Answer 1 of God principally in respect of their infirmity and weakenesse There are many things which would be unto them more like poison then foode rather bridles to keepe them backe from the service of God then spurres to pricke them forward yea like thornes to choake the seede of the word g Mat. 13.22 and ginnes to ensnare themselves h 1 Tim. 6.9 and therefore no wonder if God withhold such things from his children Answer 2 Secondly there are many temporall blessings which are not necessary for the children of God For I. God can give them Analoga some other things that may bee as good for them as that which they want Man lives not by bread onely neither is God ever driven to such a straight that he hath but one way left to helpe his children If the children of God bee hungry it is all one to them for the Lord to give them bread or to take away their hunger now hee can doe either of these and therefore bread is not simply necessary God can feede Elias by the Crowes and the Israelites in the wildernesse with quailes and Manna and can take away hunger of Elias and Moses and enable them to subsist without meate fortie dayes II. Sometimes God withholdes temporall blessings from his children but gives them greater and better things that is such internall solace and joy in their wants and sufferings that they scarce feele them or are sensible of them Wee are saith Saint Paul as sorrowfull yet alwaies rejoycing as poore yet making many rich as having nothing and yet possessing all things 2 Corinth 6.13 and Romans 8.37 It is all one whether the Lord take off our heavie burthen or inable us to beare it and hee can do either and will do one And therefore it is no marvell if the Lord withholds some temporall things from the righteous seeing they are not necessary for them hee being able to give them other things which may be as good for them or better Answer 3 Thirdly whatsoever temporall blessings are both good and necessary for the righteous God will certainely give unto them in his due time Obiection 4 The wicked are more blessed in temporall things then the righteous are as appeares Psa 73. how then is this promise of our Saviours that all things shall bee added unto them made good Answer 1 First God gives good things to good men in mercy and as blessings Psal 146.8 Secondly God gives good things to Answer 2 evill men for a threefold cause namely I. That hereby they might bee comforted and encouraged in their labours and honest callings II. Because they have no other comfort besides that which they have here in this life the portion of the wicked in the life to come being torments eternall and insufferable III. That hereby they might bee fatted unto slaughter They spend their dayes in good things and in a moment they goe downe to the pit Psalme 73.18 Iob 21.13 How doth it appeare that righteous Question 4 and holy men shall lacke nothing that is good and necessary for them First in generall it is evident thus Answer 1 God gives good and necessary things to the other creatures therefore hee will much more give them unto his children as was proved before verse 28 29 31. Secondly in generall God for the Answer 2 righteous mans sake often blesseth the wicked therefore hee will much more blesse the righteous himselfe propter quod unum quodque est tale id ipsum est magistale God blessed Egypt for Israels sake and Potaphar for Iosephs and Laban for Iacobs and Zoar for Lots and therefore the righteous themselves are much surer of blessings Thirdly and more particularly God Answer 3 is omnipotent or in all things potent hee is not a God of the mountaines onely but of the vallies also hee is alwaies ready and alwaies able to give unto his children whatsoever is good and necessary for them hee is alwaies at their right hand and therefore will not fuffer them long to lacke Reade Psalme 16.8 and 145.18 Fourthly the truth hereof appeares by Answer 4 the consideration of Gods end in giving good things unto the righteous which is twofold namely I. God gives them for their consolation that they might not be too much dejected or cast downe but
pierceth to the heart and the God of Grace searcheth the heart and trieth the reins Psal 7.9 And Grace it self diveth and taketh root in the inward man Secondly wine expels sorrow and pensivenesse whence the kingly Preacher exhorts us to give wine to those who are of heavie hearts Prov. 31.6 So the com orts we have by the Grace of God doth refresh our hearts in our greatest sorrows whether temporall or spirituall for if outward afflictions presse us we are assured that they shall be rewarded and changed into an eternall weight of glory Rom. 8.18 And if we be dejected for our sins the spirit of Grace will assure us of pardon and reconciliation through Christ 1 Iohn 2.1 2. Thirdly wine expels fears and makes men bold so Grace overcomes all legall and desperate fears and terrours and passions of the heart and makes us confidently to relye upon the mercie love power and promises of Christ 1 Iohn 4 18. Fourthly wine cheers and makes glad the heart f Psal 104 15. both of God and men g Iudg. 9.13 vitiâ— dicitur quasi vitae vel quia vivificat Isidor So by Grace we have that peace of conscience which passeth all understanding yea that joy of the holy Ghost which is unspeakable and glorious Zach. 9.17 and 10.7 Philip. 4.7 Rom. 14.17 and 1 Pet. 1.8 Fifthly wine begets good spirits and increaseth the radicall heat so by Grace our zeal unto Gods glory and good works is daily increased Ephes 5.19 V. Wine is profitable also for the minde and that in these two regards viz. First it sharpens the understanding Psal 73.18 Vinum moderatè sumptum â—â—â—it ingenium so by Grace our intellectuals are bettered and we therby enabled to understand those things which concern our peace and the welfare of our souls h 1 Cor. 10 2. and 13.12 Secondly wine betters the minde and makes the coward strong and bold and resolute and the covetous man bountifull Barthol Alex. ab Al. 5. 21. so Grace works a true change in our natures and makes us unlike our selves Ephes 4.23 24. Answ 4 Fourthly wine is good outwardly used for I. Inwardly taken it warms but outwardly apposed it cools so Grace doth increase all inward spirituall gifts but doth diminish all carnall desires II. Wine cures wounds whence the Samaritan powres wine and oyl because as oyl doth purge cleanse and close up a wound so wine doth asswage the pain and comforts thâ— wound Here we must observe these two things namely First that there are three sorts of wounds to wit I. Painfull and smarting wounds these are the accusations and worm of conscience II. Itching wounds which allure men to scratch although scratching causeth smarting these are temptations and allurements unto sin the end whereof if we give way unto them will be the gauls and accusations of our consciences III. Insensible wounds in which are much mortified and dead flesh these are blinde and hard hearts Now Grace cures all these wounds for thereby we are assured of the pardon of our sins which are past and of preservation against sin and of knowledge and mollified and softned hearts Ezech. 36.26 27. Secondly there are three sorts of Ulcers namely I. Swelling these must be broken although it be painfull this is internall concupiscence which makes men often break forth first into sin as in David 2 Sam. 11. and 12. and afterwards into bitter fighs tears and groans as the same kingly Prophet did II. Matterish and running Ulcers which must be dried up this is the custome of sin which is very hardly left III. Cacoethes a Bile ill to be cured by reason of the long continuance thereof and the dead flesh therein and here there is need of Corrosives by this is meant such a trade and hardnesse in evill that a man cannot cease to sin 2 Pet. 2.14 Rom. 7.14 19. And this is most frequently cured by sharp afflictions as we see in Manasses Thus by the Grace of the Spirit we are brought unto the confession of sin and unto contrition for sin yea to the leaving of sin though it have been customary unto us and we long continued therein Fifthly wine was used in sacrifices and divine Answ 5 things Exod. 29.40 so the sacrifices and oblations of our prayers must be mixed and offered up with the grace of Faith or otherwise they will not be pleasing and acceptable unto God Ephes 6.18 Iude 20. And thus we have seen how in some things the Grace of Gods Spirit resembles wine and that as wine is unto the body so Grace is unto the soul Our Saviour saying here that men put new wine into new Bottles may occasion this question Whether the Wâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottles be all one Quest 4 or not Some think they 〈…〉 me thinks without truth or reason Answ for 〈◊〉 â—ction differs from the agent and the contaâ—â—â—â—om the contained so doth the wine from the vessell for the better understanding of this observe a three-fold diffâ—rence namely First some say the wine and the vessell differ in degree because the new man is perfected simul semel at once by the revelation of Faith but the new wine which is the strength of Grace doth grow and increase daily we not being perfect in grace so long as we live Philippians 3.10 c. I dare not subscribe to this difference because as Grace so also Faith groweth and increaseth daily 2 Cor. 4.16 and 3.18 and 2 Peter 3.18 Secondly some say the wine and the vessell differ in Re even in the very things themselves because the one Grace is a quality in God and is onely revealed and by illumination communicated unto us but the other Grace is a quality imprinted in us whereby we are sanctified I dare not subscribe to this difference neither because the communication of divine Grace doth remain and abide imprinted in us as well as the other Thirdly the wine and the vessâ—ll differ in nature in regard of the action for the one is once onely imprinted the other daily augmented Now these two to beget and nourish to live and to execute the actions and functions of life differ cleerly enough And these were foreshewed in the Types namely in Circumcision and the Passeover in Baptisme and the Lords Supper the one prefiguring our new Birth the other our growth and increase And therefore as the Tree differs from the fruit so doth the vessell from the Wine Unto the work of God there is required a preparation and a disposition as the Priests did first wash and then sacrifice And we are I. Planted and admitted into Gods house And then II. We work his work for if we live in the Spirit we must walk in the Spirit i Gal. 5.25 And thus as the Lord first makes us good Trees and then enables us to bring forth good fruit so we are first made good Bottles and then enabled to hold and shew forth good Wine for new Wine is
creation which by the fall we lost Fourthly the debts which we owe are our sins Answ 4 and trespasses Fifthly the calling of the servants by name Answ 5 to account is by the Preaching of the Law and the accusation of the conscience Sixthly the payment of the debt is either the Answ 6 performance of obedience or the undergoing of punishment for disobedience Are wee able to pay the debt wee owe unto Quest 2 God No Answ for we are neither able to satisfie for our former disobedience nor to perform perfect future obedience unto our Lord God How may we obtain remission of our sins at Quest 3 Gods hands seeing we are not able to satisfie his justice nor pay our debts First wee must do as this servant did to his Answ 1 Master that is I. We must humble our selves before God as this servant Who fel down and worshipped II. We must pray unto God for pardon and remission as he did Lord have pity or patience III. VVe must promise the payment of our debts as he did I will pay thee all that is we must promise that our debts shall be paid and satisfied for by Christ and we must vow new obedience unto God And then IV. We may be sure that the King our Master will pardon and pity us and forgive us our debt Secondly we must do as this Servant did not Answ 2 unto his fellow servant that is we must forgive our brethren if we desire that our Father should forgive us What debts must we forgive our Brethren Quest 4 By the name of debts are understood all the offences wrongs injuries Answ and the like which are committed against us by our Neighbour all which we must be ready to forgive for Christs sake Whether are money debts to be forgiven or Quest 5 are they altogether excepted Neither Answ for as the Gospel doth not evert and destroy policy and civill Government nor prohibit the lawfull exacting of debts So it doth not allow of cruelty oppression extortion and hard usage either by publike or priuate men neither doth God like those Spirits who will let men rotte in prison rather then remit or release them although they have nothing to pay for this servant who would have no pity of his fellow seruant found none at his Masters hands afterwards Why must wee forgive those who wrong injure Quest 6 and offend us First because herein and hereby we imitate Answ 1 the example of our Father who is full of mercy and pitty Reade Luke 6.36 Ephes 4.32 Colossians 3.13 Answ 2 Secondly because small and few are the offences of our brethren towards us in comparison of ours towards God That which our brother owes us is nothing in regard of that which wee owe God as is to the life illustrated by our Saviour in this parable I. What doe our brethren owe us a hundred pence observe here the Roman peny is the eighth part of an ounce which after five shillings the ounce is 7-d ob So that the whole summe is but iij.l. ij.s. vj.d. II. What doe wee owe our God Ten thousand talents now here also observe That a talent is 750. ounces of silver which after five shillings the ounce is 187. d. x.s. And the whole summe is 1875000. One thousand thousand eight hundred seventy five thousand pounds And therfore seeing our Father so freely forgives us so great a sum we should not stick to forgive our brother so small a debt Answ 3 Thirdly we should forgive those who wrong us because they are our fellow-servants yea our brethren and members of the same body with us now none ever hated their own flesh a man will not cut off his hand if it hit and hurt his eye because it is apart of himselfe and a man cannot be cruell to any part or member of his body but hee is cruell to himselfe which is inhumane Answ 4 Fourthly wee must bee ready to forgive those who offend us because cruelty against such is hurtfull yea most pernicious unto our selves Iames 5.9 He who will not pitty his fellow-servants nor have patience with them shall with this wicked servant bee eternally punished For as I. The King being angry cals this evill servant And II. Reproves his cruelty And III. Casts him into perpetuall prison So cruell persons in the generall judgement shall First be cited and summoned to appear by an angry Iudge And Secondly shall be reproved and reproached for their cruelty And Thirdly shall be subjected and bound over to perpetuall paines and unspeakable torments Quest 6 How must wee forgive and pardon those who offend us Answ Wee must remit offences after the manner of our heavenly Father that is wee must labour to forgive our brethren as our Father forgives us that is First the Lord pardons citò quickly David had no sooner said Peccavi I have sinned but hee hears Dominus abstulit peccatum tuum tidings that the Lord had put away his sinne we see that the Lord is so prone to pardon that the Prophet Ionas is displeased with his readinesse and pronesse thereunto I hus should wee be slow to anger but ready to remit and most easie to be reconciled Secondly God forgives Totum the whole debt he doth not pardon by halfes but remits all our sins Psalme 103.2 3. Thus we should not forgive our brother only seven times but as often as hee offends us and that wholly and fully as though they never had wronged us at all Thirdly our Father gives more then is desired his servant here intreats him to have a little patience and he presently doth not only forbear his debt but doth forgive the debt Adam and Eve are not only pardoned but have over and above a promise made of a Saviour And the Prodigall Child doth only beg that he may be received as a servant and he is accepted as a sonne Thus we should put on the bowels of mercy and tender compassion and be ready not only to forgive our brethren but also to give unto them not only to do them no hurt but also to do them what good wee can Fourthly God doth all these things Ex animo cordially and verely for our offences being once pardoned he remembers them no more but casts them into the bottom of the sea Mich. 7. Thus we must not revenge our selves indeed nor complain or murmure in word nor by our carriage or countenance shew that either we will avenge our selvs or would if we could or harbour any malice and grudge in our hearts but forgive from our hearts For if wee labour in these things thus to imitate our heavenly Father then wee have a promise that all our sins shall be pardoned by him Against this which hath been said flesh and blood objects many things and because many therefore I will briefly resolve them My brother or neighbour reiterates his offences Object 1 against mee daily and therefore why should I forgive him Consider with thy self Answ what thou owest
King 16.3 and Ahab 21.21 and Achan Iosh 7. and Hananiah Ierem. 28.16 Secondly sometimes he cuts them off by some sudden casualtie as the Prince who was troden under foot â— King 7.17 Thus many have been taken away by some accident in their drunkennesse and duels and when they have been blaspheming and the like Thirdly sometimes God shortneth their dayes by letting them fall into some sicknesse or disease and thus often drunkards take surfeits uncleane persons impure and loathsome diseases which bring them to their end Prov. 23.29 Fourthly sometimes the Lord suffers them to be their owne executioners and to cut the thread of their owne lives And thus hee did with Iudas and Achitophel Question 6 What sinnes doth God or hath God punished with sudden or untimely death Answer These which follow to wit First Idolatrie thus hee cut off Nadab and Abihu Levitic 10.2 and Oza or Vzza 2 Sam. 6.7 Secondly Blasphemy thus two and forty children were suddeÌ„ly destroyed for blaspheming of the Lords Prophet 2 King 2.24 And a girle of twelve yeares old here in England mentioned by M. Fox For hee is a swift witnesse against such Malach. 3.5 Thirdly Treason thus Achitophel came to an untimely end 2 Samuel 17.23 and Iudas Matth. 27.5 Fourthly Persecution of the godly thus Pharaoh and Haman were taken quickly away for their malice and rage against the people of God Fiftly Perfidiousnesse unfaithfulnesse or false dealing thus Senacherib came to an untimely end And often God lâ—ts men fall into the net that themselves have laid Sixthly Lust this brought Sampson into the Philistines hands and brings many daily into filthy loathsome and incurable diseases and sudden death Seventhly Drunkennesse many have come to their end by some sudden mischance in their drunkennesse Eighthly Desperation the conscience oppressed with the burthen of sinne doth often finde out this lamentable remedie of murther as a meanes to put an end to that torture which indeed doth put but a beginning to it as wee see in Iudas Matth. 27.3.5 And thus wee have seene how this phrase of hewing downe may signify a shortning of this temporall life which wee live on earth Secondly this phrase may signifie a cutting off from Christ heavâ—n and all hope of mercy or felicity Certainly it may meane 1. A câ—â—â—ing off from all hope of heaven and salvation And 2. A câ—â—tting off from Christ as hee is offered in the word But. 3. Not a cutting off from Christ himselfe because they were never grafted into him 1 Iohn 2.19 But this coming to bee considered of in the next section I here omit it § 4. And cast into the fire Section 4 What is the meaning of these words Quest 1 By this phrase is signified eternall punishment Answer Observat and the phrase it selfe doth show the terrour of that punishment as if our Saviour would say The wicked man which beares nothing but corrupt fruit shall bee cast at length into the fire of hell which of all other tormentâ— is the greatest How doth it appeare that the Punishment prepared Quest 2 for the wicked in hell doth exceede all other tortures First it appeares by the language of the holy Answer 1 Scriptures who sometimes calleth it The fire of hell Matth. 5.22 sometimes a fire that cannot bee quenched or extinguished Matth. 3.12 sometimes an eternall fire Matth. 18.8 and 25.41 sometimes a worme that never dyes and a fire that never goes out Marke 9.43.44 Sometimâ—s the Scripture telleth us what is there that wee might the better conceive of the insufferablenesse of the torment In hell there is weeping and wayling and gnashing of teeth Matth. 13.42.50 In hell there is fire and brimstone Apoc. 19.20 In hell there is negatively no rest Revelat. 14.10 but affirmatively torments day and night Revel 20.10 Secondly it appeares by the place Hell is a place Answer 2 ordained unto torment in so much as there is no prison no dungeon like it Prisons deprive men of liberty and Dungeons of light but men may bee free from torments in them yea may â—njoy some comforts in them but hell is a place which deprives us of liberty and light which debarres us from all joy and comfort and which afflicts with torments never patiently to be endured Thirdly it is cleare from the persons that are Answer 3 there tormented who are men forsaken and rejected of GOD for ever Depart hence I know you not Oh how miserable is the condition of those poore soules whom God will not owne whom God doth not pitty but rather rejoyce and laugh at their destruction Prov. 1.24 Answer 4 Fourthly it will appeare by the executioner or hang-man the Divell who is 1. Our eternall enemy and a foe never to be reconciled 2. An enemy that excels and exceeds in envie and malice 3. A foe powerfull and able to inflict unspeakable torments 4. An enemie who hath no other comfort then this that he hath copartners in his misery And therfore he will make them as miserable as may be Answer 5 Fiftly this appeares by the absence of good In hell there is no good thing neither any thing that can affoord the least comfort For there will be neither 1. Light to comfort the eye Nor 2. A droppe of water to coole the tip of the tongue Nor 3. Any confidence or courage to support the heart Answer 6 Sixtly it appeares that the torments of hell are of all other torments the greatest by the extension thereof unto every kinde of evill For 1. There shall bee most sharpe and unsupportable tortures exercised upon the body 2. The heart shall bee wholy dejected through sorrow wholy devoted unto sorrow and wholy devoured and consumed by and with sorrow 3. The conscience shall for ever presage terrible things And therfore the torments of hell must needs be exquisite that thus are extended both to body soule and conscience Answer 7 Seventhly it evidently appeares by the conâ—â—â—â—ltie perpetuitiâ— and eternitie of hels torments which shall never have either end or ease they shall bee continuall and perpetuall sine intervallo without any intermission or interruption The Papists faine some Lady dayes to bee observed in hell when the soules play or make holy day but this is but an idle dreame for as was showed before from the Scripture there is there no rest nor ease nor cessation of torments Yea these torments shall bee eternall Semper and endured for ever and ever for neither the torments nor the tormentor nor the tormented shall ever bee consumed or ended but shall endure last for ever Semper moribundus nunquam mortuus robore vacuus sensu plenus ut quod ferre non possis semper feras in aeternum In hell men shall be ever a dying but never bee dead ever weake and voide of strength but full of sense of smart and that which they can never suffer with any patience they must ever suffer with insufferable paine Answer 8 Eightly the exquisite torments of hell appeare
thus Mercy and anger are called the two armes of God Ergo similes ex se dignoscuntur mutuò Stapleton And therefore the knowledge of the one will helpe us to the understanding of the other Now eye hath not seene nor care heard nor ever entred it into the heart of man once to imagine the joyes that God in mercy hath prepared in heaven for the righteous man 1 Corinth 2.9 And on the contrary eye hath not seene nor eare heard nor ever entred it into the heart of man once to conceive the torments that God hath in his just anger and indignation prepared in hell for the wicked and ungodly man Ninthly this appeares from the names given unto Answer 9 both sorts the Righteous are called vessels of mercy and therefore they shall bee filled full of all joy and felicity the wicked are called vessels of anger Rom. 9.22.23 and therefore they shall bee filled to the brimme with anguish and sorrow To the righteous in heaven shall bee given good measure pressed downe shaken together and running over (f) Luke 6.38 of joy and happinesse And To the wicked shall bee given in hell great measure pressed downe shaken together and running over of paine and torments And therefore of all griefes this is the greatest Tenthly the torment of hell is the consummation Answer 10 very complement of all punishments in regard whereof all other paines and sorrowes are light and easie Lastly a mortall body is not capable of such torments Answer 11 neither could possibly endure them the insufferablenesse of such paines would cause the heart of a mortall man to die within him and his very spirits to faint and faile him And therefore of all other torments this must needes bee acknowledged to bee the most extreame and excessive Wherefore let us daily so meditate thereof that wee may learne to escape and avoid them Where is hell Quest 3 Certainly Answer the Fathers did conceive that it was in the bowels of the earth yea Christ and the holy Scriptures speake of a Descent unto hell in opposition unto heaven And therefore wee may as well doubt whether heaven be above us as doubt of hels being beneath us Whether is this fire of hell a materiall fire or not Quest 4 Certainely as the joyes of heaven Answer so the paines of hell are above our apprehension and imagination but yet without doubt there is materiall fire in hell because the body which here on earth sinned is there in hell to bee tormented and punished What are these insufferable torments which Quest 5 wretched and wicked soules shall endure in hell for ever First the Monks dispute and affirme much of Answer 1 these torments which I here omit Secondly the holy Scriptures shew forth unto us Answer 2 two sorts of punishments Namely First of sense to wit sorrowes either in Body which are signified or expressed by fire V. Soule which are signified or expressed by gnashing of teeth W. Secondly of losse to wit an excluding and extruding out of heaven never to have any place or portion or inheritance therein X. V. First there is Poena sensus the punishment of sense which is first Dolor corporis the paine and anguish of the body I cannot better expresse nor more fully illustrate this torment then thus 1. Let us meditate remember the most grievous paines and tortures sicknesses the mortal body of man is subject unto whether head-ach or tooth-ach or collicke or stone or gout or whatsoever Then 2. Let us suppose all these to bee in one man at once and that in extreame manner Then 3. Remember that the least paine and torment which thou shalt suffer in thy body in hell will be greater then the greatest yea then all these And 4. Meditate upon the eternitie of these torments and remember that thy body must not bee subjâ—ct unto them onely for ten or twenty or thirtie or forty or fiftie yeares but for ever and ever world without end Secondly the next thing which here begges our most serious consideration is Dolor animae the internall paine and anguish of the soule which farre exceeds the former torments which are inflicted upon the body Here three things are to bee ruminated upon namely 1. In the beginning there is a horrible expectation of some unsupportable misery At the day of judgement the heart will presage such terrible thiâ—gs that it will crie to the mountaines and to the hills to cover it from the dreadfull face of the irefull Judge Reade Psalme 50.2 Isa 13.9 Ioel. 2.2 Abac. 3.9.10.16 For to the wicked First the face of God is terrible the poore soule sees that it is a fearefull thing to fall into his hands (g) Hebr. 10.31 because hee is a consuming fire (h) Hebr. 12 29. Secondly hence the frighted soule will crie Oh where shall J hide mee from the face of this angry God If Balthazar 's knees smote one against another when hee saw but a hand writing against him Daniel 5.6 c. How will that poore wretch tremble that sees the angry face of God frowning upon him Yea Thirdly hence hee will wring his hands and with bitter tears crie out oh how wretched and miserable am I now become that cannot appease the Lords anger nor pacifie his wrath Thus wee see the beginning is miserable let us now therefore proceed and consider whether the feare bee greater then the danger or the evill every way answerable to the feare and fearefull expectation 2. After this dreadfull presage of mourning followes nothing else but perpetuall lamentation For then continually these things will come to their remembrance to wit First all the sinnes that ever they committed in all their lives Secondly the time of grace which they neglected and lost and trifled away and the ofers of mercy which they contemned and despised Thirdly the eternitie of the misery which they have acquired for every moment the miserable soule will call this to minde Thus am I tormented and thus shall I bee tormented for ever and ever And hence comes those double clamours ve vae woe is me woe is me that ever I was borne If ever thou hast I speake here to the wicked been drowned or drenched in desperate teares wishing for nothing so much as the medicine of death to ridde thee out of thy horrid feares yea in thy desperation hast gone about to shorten thy dayes either by poyson or knife or halter or the like thinke but how great the horrour of thy conscience then was and yet how little it is in comparison of that horrour of soule and conscience which thou shalt feele in hell For First the eye of the understanding is more quicke fighted there then it is here and can more fully conceive of and apprehend the misery which is measured out and allotted unto it to suffer then now it is able And Secondly the sight thereof causeth all hope of mercy to fade and fall to the ground And therefore