save his life with much unwillingnesse did whereupon the wicked wretch having his desire presently stabbed him with that Dagger which was at his throat and afterwards bragged that he had taken the bravest and most exquisite revenge of his enemie that ever man did for he had destroyed both his body and soule What things doth the Scripture silence as being Quest 1 not necessary to be knowne The Scripture speaks nothing distinctly Answer concerning the place of this Hell whereinto God can cast both body and soule nor of the manner of the torture thereof nor of the nature of those outward things that belong thereunto because these are not necessary to bee knowne by us There are two things which concerne us whereof the one concerns us little but the other concernes us much First it concernes us but little to know whether Hell bee in the Aire or in the concave of the earth or of what longitude latitude or profundity it is Secondly it concerns us much I. To acknowledge that there is a Hell and II. To know that the torments thereof are eternall perpetuall and insufferable extending both to body and soule and III. to labour indeavour and pray that we may never come there In hell there 's nothing heard but yells and cryes In hell the fire nere slakes nor worme ere dyes But where this hell is plac'd my MUSE stop there Lord shew mee what it is but never where a Pentelogia dolor inferni What things doth the Scripture expresse as Quest 2 being necessary to be knowne of us First it teacheth us that there is a spirituall Answ 1 death of the soule as well as a corporall of the body and that by and after death the soule of the wicked is cast into Hell but at the Resurrection both soule and body Revel 21.8 Secondly the Scripture teacheth us the fruits Answ 2 and effects of this spirituall death namely sorrow Lamentation howling and unspeaâ—eâ—ble torments gnashing of the teeth and the like Reade Luke 13.28 and 16.23 § 2. Are not two Sparrowes sold for a farthing Sect. 2 c. In these words our Saviour doth teach us Observ That the providence of God doth governe all things yea even the least things Reade Psalm 104.21 and 145.15 and 148.8 and Hebr. 1.3 God doth not take care for Oxen. 1. Corinth therefore not for all things Object First God cares for somethings for themselves Answ 1 and thus he cares for his Children and he cares for other things for others namely men or the elect and thus he cares for the creatures Answ 2 Secondly that saying of the Apostle is to bee understood comparatively that God doth not care for Oxen in comparison of men Quest 1 How doth it appeare that the providence of God rules and governes all things Answ 2 First it appeares by the example here given For our Saviour I. Names a poore contemptible bird a Sparrow And II. A bird of small value or price for two of them are sold for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a farthing Now although the true value of this coyne is not certainly known yet all grant that it is lesse then a penny Our Translaters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Farthing the Marginall note telleth us that it is a halfpenny Farthing Thomas Thomasius saith it is worth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a penny Beza s Luke 12.6 saith it is ¼ of an English penny Marlocrats s Math. 10.29 saith that it was foure pence in French mony The Rabbines call it Isor and say that it containeth eight mites Drusius in Praeter Luk. 12.59 And Godwyn in his Jewish Antiquities pag. 324. saith that Assarium valueth of ours in precise speaking q2. q. Whatsoever it was worth certainly it was of lesse worth then a penny in our English coyne and we know that a penny is but a thing of a small value according to that of Catullus Omnes unius assis estimemus And yet although two of these poore Birds be sold for a Farthing and a quarter of a Farthing or thereabouts not one of them falls to the ground without the providence of God III. Our Saviour doth not onely name a small bird a sparrow of a small price but hee also useth a diminutive phrase for the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a diminitve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies Passer a Sparrow that Passerculus a little Sparrow And therfore hence it is cleare and evident that the most contemptible and least things are not excluded from the providence of God Answ 2 Secondly it is further evident thus because it belongs unto the Omnipotency of God I. To governe all those things which he hath created And II. To direct them to that end which himselfe hath ordained Quest 2 What is providence Answ The providence of God is Ratio ordinandi praecedentia ad finem Thom. a wise ordering and disposing of things unto their end And therefore Providence is the principall part of Prudence And therefore we must endeavour to see God in all things and not looke to intently upon second causes For so we shall bridle our anger and revenge against our brethren and our murmuring against our God Quest 3 Who erre about this doctrine of divine Providence Answ 1 First the Epicures who deny all Providence Answ 2 Secondly the Platonicks whereof there are two sorts namely I. Some held that there was a divine Providence in heaven but not in earth Thom. That God by a speciall providence did rule and governe all things above but nothing below Iob. 22.14 II. Some of them held a providence in Spirituall and eternall things but not in corruptible Thirdly the Maniches who held Duo principia or Duos Rectores two Lords Rulers and Answ 3 disposers of all things namely I. God by whose providence all good things were ordered And II. Sathan who did dispose of all evill things and actions Fourthly the Stoicks who connect the second Answ 4 causes by a certaine fatall and inevitable necessity What are Christians bound to beleeve and Quest 4 hold concerning this divine Providence First we must hold that God hath ordained Answ 1 nature able to produce her effects even by naturall causes and that not necessarily but contingently Secondly we must hold that God doth accompany Answ 2 corroborate and helpe or co-worke in all these for from hence it is said that in him we live move and have our being Acts. 17.28 Thirdly we must hold that God when it Answ 3 seemes good unto himselfe can so bridle and change these causes that they shall not produce their effect either contrary to his secret will and decree or to the good of his children Examples of this we have in Scripture when most violent and most naturall causes could not produce their effects fire could not burne Fire could neither burne nor scorch though nothing more naturall Dan. 3. Lyons could neither kill nor eat though nothing more usuall Dan. 6. Fourthly
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
reason why they are reckoned up and named and neither Sarah nor Rebecca is to represse the arrogancie of the Iewes who Answ 3 glorie so much in their progenitors Thirdly and lastly this is done to manifest Christs glory in that hee tooke not any of his holinesse from his parents or progenitors they being wicked Sect. 2 § 1. VERS 5. Salmon begat Boaz of Rahad Quest and Boaz Obed of Ruth Here it will bee questioned to what end are these set downe for they seeme not pertinent to the matter in hand Answ I answer These things are not in vaine set downe but for our instruction teaching these three things unto us First Rahab was an harlot and yet her husband took her unto himselfe although shee was such so Christ hath married himselfe unto the Gentiles who were spirituall fornicators through sinne p Chrysost Hom. 3. op imperf Secondly Ruth was a stranger and very poore yet Boaz did not despise her for her povertie nor abhorre her for the wickednesse of her Countrey no more doth Christ despise us being most poore and beggarly through the want of goodnesse and worthy to bee abhorred for the wickednesse of our lives Thirdly to teach us that as Ruth left her countrey and her fathers house and all her kindred and then was ennobled by this marriage so wee must likewise leave our old Conversation that so we may bee bee joyned in marriage unto Christ Psal 45.10 q Ambr. in Luke 3. Vers 8. VERS 8. Ioram begat Ozias From these words divers doubts arise First what manner Quest 1 of succession this was For Ioram did not beget Ozias I answer t' is true Answ Ioram did not beget him but yet Ozias came from him as appeares thus I. Ioram had many brethren as we may finde 2. Chron. 21.2 but them hee slew vers 4. II. Ioram had also many children but the Aethiopians slew them all as wee read 2. 2 Chron. 21.17 and 22.2 excepting one which is called Iehoahaz 2. Chron. 21.17 but Ahazias and Azariah 2. Chron. 22.1.6.7 III. The children of Iorams children were slain by Iehu 2. Chro. 22.8 even 42. persons 2. King 10.13 IV. Ahazias had many children 2. King 10.13 who their father being slaine by Iehu were all slaine by their mother Athaliah 2. Chron. 22.10 except only Ioas vers 11. whom Iehoiada crownes 2. Chron. 23.1 c. V. Ioas had a sonne called Amaziah 2. Chron. 24.27 VI. Amaziah had a sonne whose name was Vzziah or our Ozias mentioned in this verse 2. Chron 26.1 And thus we see that although Ozias was not the immediate sonne of Ioram yet hee was of his linage and descended from him as appeares plainly by that which hath been sayd but more briefly by the Margent r Joram whose son was Ahazias whose sonne was Ioas whose sonne was Amaziah whose son was Ozias Secondly it will be sayd Was not Ioas the Quest 2 Grandfather of Ozias the sonne of Nathan for so it is generally thought and if so then he came not from Ioram as is affirmed by the former question but he was the legall sonne onely and came from Nathan and not the naturall sonne of Ahaziah of the stocke of Salomon I answer It hath been affirmed by divers Answ that Ioas was the sonne of Nathan but without any solid ground at all And the contrary that Ioas was the naturall sonne of Ahazias doth evidently appeare from these places which I perswade my reader to observe 2. King 11.2 and 13.1 and 14.13 1. Chron 3.11 and 2. Chron. 23.11 and 23.3 It may yet from hence further bee questioned Quest 3 Why Saint Matthew here omits these three Kings Ahazias Ioas Amaziah seeing they came betweene Ioram and Ozias and why he omits these three rather than others First hereunto some say because these three descended Answ 1 from the cursed family of Ahab whose posteritie God commands Iehu to destroy Secondly Answ 2 others Å¿ Pareus s rather thinke fit to give over the Quare and leave it as a secret than to dive into it Thirdly although it bee true that the Answ 3 Lord may doe what he please and need not give an account of his actions unto man yet he doth nothing but for some good and just cause and in these Historicall relations gives us leave with modestie to enquire after those things that at first view seeme to bee obscure and secret and therefore I hope without offending in this kind vit to dive into the depths that onely the Lord can sound foure reasons may bee given why these three and only these three are here omitted The first is because S. Matthew for the helpe of memory hath propounded to reckon up 3 series or orders of the progenitors of Christ every one of them consisting of 14. persons as in the 17. verse of this chapter and for this cause he is enforced to 〈◊〉 many The second reason is this because the Evangelist would not so precisely stick or â—herein the enumeration of Christs forefathers but hastens unto the maâ—â—â— scope hee hath propounded unto himself and that is the demonstration of Christ not those from whom hee came according to the flesh any further than the maâ—â—er in hand necessarily requires The third reason may bee this the series of Christs progenitoâ—s from Iâ—ram to Ozias might easily be knowne by the simplest from those plaine places of Scripture cited before quest 1. and therefore the Evangelist troubles not himselfe to reckon them up The last reason why hee omits these 3 Kings rather than others is for these causes I. First because the kingdomes were wickedly governed under them and therfore they were not thought worthy to be named II. Because these 3. were most miserably killed and thus St. Iohn Apoc. 7.5.6.7.8 doth not reckon up the tribe of Dan amongst the tribes of Israel for her singular and exquisite impietie Vers 11 VERS 11. Iosias begat Iâ—câ—â—ias and his brethren about the time they were carried away into Babylon Object 1. 2. It may here be objected Iosias was not the Father of Iâ—câ—â—iah but his Grandfather Secondly Iosias begot not these sons Iâ—câ—â—iah and his brethren Answ 1 in the Captivitie but before I will joyne these two doubts together in the resolving of them First some answer hereunto that Iosias begat Iâ—câ—â—ias and his brethren inregard onely of a legall succession because they succeeded him I. Iâ—bâ—as succeeded whom the King of Egypt carried captive II. Iebâ—iachâ—â— whom the King of Babylon carried away III. His sonne Ieâ—â—iachim who in like maner was captivated by the King of Babylon and these were they against whom the Prophet Ieremie denounceth all his threatnings Ier. 22.18 c. IV. Zedochias the sonne of Iâ—sias Answ 2 Henry Stephen although Beza attribute it to Robert Stephen Beza s thinking that the Father Iehâ—iachim was here omitted amends it thus Iosias begat Ioachim Ioachim begat Iâ—châ—nias and his bâ—ethren But this correction is not to be allowed for first knots
a just and upright man when hee would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make an adultrous wife a publike example seeing the law condemned her and it is the part of a righteous man to observe the law To this first I answer he suspected her to be Answ 1 an adulteresse but he was not sure of it and therfore being a lust man he would not bee too rash in punishing Secondly the law of charity commands Answ 3 us to cover a multitude of secret sinnes in our brethren and such this offence was or seemed to bee for indeede it was no sinne of uncleanenesse which the innocent and immaculate Virgin had committed which was the cause of this suspition in Ioseph but hee so conceived of it and therefore her fault not being as yet publikely divulged hee would not make her a publike example Answ 3 Thirdly a just man is not one that is indued with universall Justice but one which loves those things which are honest and right And thus Ioseph was a righteous man loving in himselfe and in others that which was good and hating that which was evill although hee did not punish this fault according to the tenor of the law for justice is not contrary unto equity neither doth alwaies perswade to use the utmost rigor of the law and therefore Ioseph might be a just man and yet shew this mercy hee did unto Mary Vers 20 § 1. VERS 20. But while he thought on these Sect. 1 things behold the Angell of the Lord appeared unto him in a dreame saying Ioseph thou sonne of David feare not to take unto thee Mary thy wife for that which is conceived of her is of the Holy Ghost While he thought on these things That is pondered them with himselfe Quest 1 First It may hence be demanded what manner of reasoning was this that Ioseph had within himselfe Answr I answer his thoughts were these 1. That it might be shee was defiled before her espousall unto him and then she was to be married to the former party that had knowne her and therefore he thought to have dismissed her but clam sine clamore privily without making any word of it Or 2. he thought that it might bee shee was defiled after shee was contracted unto him but this thought hee presently recalles charity not being suspicious rather beleeving that shee was seduced when shee was a maide then when shee was a wife rather simple fornication then adultery and therefore will secretely put her away 3. he thinkes with himselfe that though it should be so that shee had played the adulteresse yet he resolves that another shall punish her and not hee for for his part if it bee so as hee suspects hee will neither free her nor persecute her he will neither excuse nor accuse her he will neither justifie nor condemne her And thus before he will determine any thing or execute any thing Observa he doth reason debate the matter long with himselfe teaching us hereby that in every weighty action wee undertake it is good to deliberate and take counsell with our selves Quest 2 Hence it may likewise bee demanded why doth Ioseph or should wee thus deliberate of our actions before they are effected or performed Answ I answer for these causes First because God hath endued us with understanding to direct us and our actions thereby sudden actions proceede from affection not from judgement and therefore wee should lay our hands upon our hearts before we doe any thing of moment Secondly because rashnesse is a forerunner of sorrow and punishment the people of Israel rashly goe up to the hill top and are discomfited by the Amalekites q Num. 14 44 45. Nabal answers Dauids servants inconsideratly which had likely to have occasioned the ruine both of him and his r 1 Sam. 35.10.13 Rehoboam unadvisedly or at least not well advised answers Ieroboam and the Israelites wherefore ten Tribes revolt from him Å¿ 1. King 12.8.16 Thus wee see all these were punished for want of due and mature deliberation in their actions and so the Lord threatens that he will scatter Israel Because they are a nation voide of counsell neither is there any understanding in them t Deut. 32.28 Thirdly because at the least the fruit of rashnesse is repentance as it was in Davids inconsiderate numbring of the people u 2 Sam. 24.10.17 and Peters denying of his Master x Mat. 26.75 Hence a third demand may be made whether deliberation and delay or procrastination Quest 3 be all one and if not how they differ They differ thus First Answ deliberation is before resolution delay or cunctation is after resolution is fixed Secondly deliberation is an act of reason contrary to affection delay is is an act of the affection contrary unto our knowledge and therefore Abraham will not be overcome by affection y Gen. â— 23. 3. nor Paul consult with flesh and blood z Gal. 1 16. lest that affection had procured delay And thus Ioseph deliberates against his love unto Mary what to doe in this case with her and unto her and after this deliberation without any further deferring had thought privily to put her away verse 19. Had he not beene forewarned the contrary by the Angell in this verse Hence a further doubt may be raised If all Quest 4 they doe well that consult and take counsell before they execute their actions I answer No for proofe hereof Answ observe that there are divers sorts of men very faulty in those things that are undertaken First of all some consult not at all concerning that which they have in hand as David towards Nabal a 1 Sam. 25.13 and towards Ziba b 2 Sam. 16.4 These are rash persons Secondly some consult weakely and childishly of their actions as Râ—hâ—boam c 1 King 12.12 and Nabal d 1 Sam. 25.10 these are foolish persons Thirdly some consult with reason but captivated by affection thus David toward Absolom e 2 Sam. 18.5 these are weake persons being overswayed by affection not directed by judgement Fourthly some consult with reason not subjected unto religion thus did Pharaoh f Exod. 1.10 and Ieroboam g 1 King 12.28 These are wicked persons and all these foure forts either erre for want of consultation or through weake and wicked consultation Fiftly some coÌ„sult but are not able to understand or finde out that which they desire and although they use all endeavors yet cannot penetrate into those things which are hid from them thus did David h Psalm 73.15 and of this Paul forewarned us i Rom. 1â— 33.34 because herein we are alwaies in danger to erre either by thinking amisse and such was Iosephs consultation who had notwithstanding all his deliberation punished an innocent person if by the Angel hee had not beene admonished to the contrary in this verse § 2. The Angell of the Lord appeared unto him in a dreame Sect. 2
as he hath about him if hee will but spare him that which now hee carries because hee hath undertaken some urgent affaires which cannot be accomplished if now hee should be robbed In this case I say a man ought not for lucres sake to violate his promise Or II. Hostilitatis causa promises are not to be violated no not unto our enemies this the Lord reproves n Ezech 17.13.15.16 and Peter Martyr o f 364. from Augustine and Ambrose proves that the faith and faithfull promises which are plighted unto our enemies are to be observed Secondly although promises oblige in themselves as is already shewed yet God commanding it is lawful and behoveful to violate them and the reason hereof is because God is by no means to be disobeyed Disobedience being as the sinne of Witchcraft p 1 Sam. 15.23 Yea hee must bee obeyed without any delay when hee commands Here wee must consider what promises are unlawfull and in that regard to bee broken then how promises come to be unlawfull First we are to consider what promises are unlawfull or the causes why promises become to bee unlawfull the causes are either 1. conjecturall or 2. true Peter Martyr q f. 364. doth propound many causes why promises are made unlawfull viz. I. If the promise bee impossible to bee performed Or II. contrary to the wil of God or the good of Gods Church Or III. If it be evill for him to perform who hath promised it Or IV. If it were extorted by deceit and fraud Or V. If the promise were forced by violence and feare then these promises are not to be observed The true causes of the violation of promises are two Ordinary Extraordinary The Ordinary causes of the violating of promises are these First if the promise be impossible to bee performed for then of necessity it must be broken yet two things are here to bee observed I. If the thing promised were impossible to be performed before the promise was made then is he no better then a deceiver that made that promise yea if a man be not certaine that it may be performed hee sinnes because hee ought to take heed least hee should offend with his tongue r Eccles 5.4.5 and therefore every one must beware of promising those things which are either impossible or may prove impossible to him afterwards as single life because the gift of continency is not given unto all II. If the thing promised were in thy power to performe when the promise was made but after the promise becomes impossible unto thee to performe then thou art freed from thy promise because God hath hindred thee from the performance of it And this is the first ordinary cause Secondly the second ordinary cause of the violation of promises is this if the promise made be unlawfull to be performed that then it is not to be observed A promise is made unlawfull in a double regard either in respect of the Action promised to bee performed thus some promises are unlawfull In themselves the substance of the promise being wicked ſ Matth. 14.9 Mark 6.26 like Herods promise and this promise is not to be kept And the reason of it is this because the first vow and promise of obedience which we made unto God and which we are principally obliged to performe doth contradict this This promise is two-fold I. When being first made it is knowne to be unlawfull this is sinfull And herein David sinned towards Nabal a 1 Sam. 25.22 II. Or when the thing becomes unlawfull after the promise is made and then it is not to be observed As for example if a man promise upon such a day to lend his friend armour and weapons and before the day comes his friend proves a traytor and a rebell or mad and distracted he is not then to keepe his promise And the reason is this because hee is not changed that made the promise but he to whom the promise was made is changed from what he was In regard of some circumstances that is when the thing promised may be performed in regard of the substance or matter of it but some circumstances doe make it unlawfull As for example I. If that which is promised tend to the scandall of thy brother which being contemptuously and freely performed without any coaction by superiours is evill but not so if it be commanded or enjoyned by lawfull authority II. If the promise tend to the impunity of sin for this is good if it be done in mercie as David towards Shemei b 2. Sam. 19.23 but evill if by negligence and remisnesse because the Magistrate should not hold the sword for nought but for the punishment of offenders Time when the promise is to be performed and thus some promises are unlawfull either by Promise the time being altogether unlawfull for the performance of the promise as if a man should promise his friend to plow his ground upon the Lords day Or Some subsequent alteration as if a man should promise his friend to come and feast with him and make merry with him such a day and in the mean time upon some urgent publick necessitie it is proclaimed a day of solemne fasting and humiliation as in Niniveh c Jonah 3.4.5 Besides these ordinary causes of violating of promises there are extraordinary and that is the commandement of God when God forbids the performance of the promise as in this verse the Lord forbids the wise men to goe backe unto Herod according to their promise so also the Israelites borrowed of the Egyptians eare-rings and jewels and the like with promise without doubt to restore them againe but God forbids them to returne them d Exod. 3.22 11.2 12.35 Now this wee must observe that these are not to bee imitated without a particular command from the same Spirit of God Thus wee have seene what promises are unlawfull and the causes why promises are not to be performed wee are now to consider how promises are made unlawfull which may briefly be shewed first affirmatively secondly negatively I. Promises are violated and not performed by a mans owne impietie and wickednesse as for example a man perswades his friend to promise him that he will neither meddle with himselfe nor any weapon he hath and when the promise is made the other dreaming of no such thing at all he goes about to hang himself or to stabbe himselfe this promise otherwise lawfull is made unlawfull to be performed by his desperate enterprises II. Lawfull promises are not made unlawful by an Episcopall absolution but here observe A Bishop may absolve first declarativè by a power declarative as a Levite or an interpreter and expounder of the law of God that is he may shew from the word of God what promises are not to be kept and by vertue of the power and authoritie given unto him by Christ may absolve and acquit them But secondly not positively as a Lawgiver or as
naturall condition the more habituall naturall and customary sin is unto us the more strong powerfull and prevalent in us Fourthly so long as a man is not cured the Answ 4 fit will return again although he may have a little ease for a time and the return of his fit or his relapse into sicknesse is much more perillous then the first fit of sicknesse was So vvith us as long as vvee are naturall vve are prone to relapse and fall again into sin by vvhich apostasie vve become seven-fold more the servants of Sathan then formerly vve vvere Fifthly except those who are sick have help Answ 5 1 from without and 2 in time they dye for it so except maturely we be healed by Christ the Physician of the soul as follows by and by we must of necessity perish for we are not able to cure recover or heal our selves Quest 3 What maladies infirmities and evils must we confesse and acknowledge to be in us by nature Answ We must confesse these viz. First that our hearts are void and empty of grace and dark and destitute of knowledge without Christ Secondly that a most profound deep and deadly corruption doth occupy and possesse our whole hearts Thirdly that our best works are but like a menstruous cloath being performed in love unto our selves and for some end of our own Fourthly that our sighs and tears for sin are but adulterous and our repentance hypocriticall Fifthly that our hearts are not truly subject or subjugated unto God for so long as we are naturall we are free from God Rom. 6.20 Sixthly that we have made a false Covenant with death and are at a wicked agreement with Hell q Esa 28.14 Secondly our Saviour by these words The sick have need of the Physician would have us learn Observ 3 That neither our spirituall sicknesse that is our sinfulnes and corruption is healed by Christ or not at all or that he is the onely true Physician of the soul Reade Deut. 32.39 Psal 30.2 and 103.2 and 107.20 Mat. 11.28 Esa 6.10 and 57.18 10. Ier. 3. â—2 Our sins are the sicknesses and sores of our souls and these are healed onely by Christs stripes Esa 53.5 Quest 4 What things are required in a good Physician Three all which are cleerly to be seen in Christ our Pâ—ysician namely Answ First he ought to be able to know our sicknesses for that Physician that is ignorant of the grief can never except casually which is no mark of a good Physician applie fit remedies unto the grieved for the removall of the grief Now herein Christ is the best Physician of the soul of all for he iâ— Cardiognostes the searcher of the heart he seeth the very intentions thoughts purposes and maladies of the heart as well as the actions of the life or words of the mouth Secondly a good Physician ought to be able to cure the sicknesse as well as know iâ— and to remove the cause of the distemper as well as discern it Herein also Christ is the best Physician of the soul for none is so able to cure us as he is we having no other means under heaven to heal and recover us but onely him r Acts 4.12 Thirdly a good Physician must not only be able to finde out what the sicknesse is wherewith his patient is afflicted and to know how to apply fit physick for his recovery but he must also be carefull and diligent in visiting and attending upon him that so no good means may be neglected and that all things which might be hurtfull for him may be prevented and kept from him oftentimes the patient is endangered yea dies through the negligence of the Physician and therfore it is required in a good Physician to be carefull and diligent In this particular also Christ is our best Physician for he riseth early sendeth unto us Å¿ 2 Chro. 36.14 yea all the day long doth he stretch forth his hand unto us desiring that mâ—n would feel themselves sick and â—ome unto him that he might cure them Rom. 10. â—1 And therfore let us go unto Christ as David did unto God and say Lord 〈◊〉 mercifull unto me and heâ—l my soul for I have sinned against thee Psal 41.4 And he will certainly cure us How may we know whether we be cured by Quest 5 Christ or not First examine whether ever didst thou feel Answ 1 thy self sick or not none go unto the Physician but those who stand in need of his help and are sensible of their necessity so the first sign wherby we may know whether we have been healed by Christ is this if we have been sensible of our sins t Ier. 1.1 13. feeling them to be painfull and grievous unto us for so long as we feel not the burden of sin lye heavie upon us we will not haste to this Physician of our souls and consequently cannot be cured Secondly examine whether ever didst thou Answ 2 desire the counsell advice direction and assistance of the Physician for it is not enough for a man to feel himself sick but he must also go unto the Physician that is examine whether ever didst thou go unto Christ and say Heal me O Lord for my soul iâ— wounded and my spirit is fore troubled within me we must not onely be sensible of our sins and sorrowfull for them but we must also desire Christ to remit and cure them and remember that he hath promised to heal those who are contrite and humbled in spirit Psalm 147.2 Thirdly examine whether dost thou attend Answ 3 to the counsell and direction of thy Physician it is not enough for a man to feel himself sick and to desire his Doctor to advise him the best he can for his health but he must also attend to the Doctors counsell so marking and observing all that is said that he may remember and carry away both what he must take and do and in what manner and method Thus we must examine whether we listen to the counsell and advice of Christ or not in his word and labour so to hear that we may learn the method and manner of repentance and what we must do for the obtaining of mercie grace favour and pardon Fourthly examine whether thou followest Answ 4 thy Physicians counsell or not taking the physick which he prescribes and observing the rules which he directs for it is not enough for a man to feel himself sick and to desire the Physicians advice and to mark diligently what he prescribes for all this is nothing except he take what is given and observe the method and rules directed Thus we must examine whether we labour to know the will of Christ that we may do it whether we attend carefully unto the word of God that we may obey it whether we desire earnestly to know the means which Christ hath appointed for the healing of us for this end that we may submit to a willing and constant and religious
the word Amos 2.12 Fourthly some have no spare time or leasure to heare the word Luk 14.18 Fiftly some heare the word as a pastime or a jesting matter Ezeck 33.32 And not as they ought as a meanes to worke in them godly sorrow Eccles 7.4 Sixtly some will not be reproved salt bites and therefore they will not be rubbed with salt reproofs Amos 7.12 1 King 13.4 Seventhly some heare the word but absolutely and desolutely refuse to obey it Ierem 44.16 and 32.33 Eightly some would obey the Gospell but they procrastinate it and put it off from day to day as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God and as such shall bee punished by him What is the condition of those who are blinded Quest 6 and obdurate Miserable and wretched Answer For First the time will come when they shall give account unto God for all the time mispent for all the meanes of grace misused and for every sermon they heard in vaine Secondly such are justly deprived of the knowledge of Christ and made strangers unto him Ephes 4.18 Thirdly such are deprived of God the Father for no man knowes the Father but the Son and hee to whomsoever the Sonne will reveale him verse 27. Fourthly such are cut off from all hope of salvation Iohn 3.17 yea Fiftly they heape up unto themselues wrath against the day of wrath for their contumely and contempt against the Spirit of God Rom. 2.5 And therefore without doubt such are truely and deplorably miserable What are the causes of this obduration and Quest 7 hardnesse of heart First a selfe-conceit of selfe-wisedome and Answ 1 goodnesse He who is perswaded that he is wise enough learned enough and good enough hardens his heart against all good Lessons whether of admonition instruction or reproofe And Secondly a love of sinne He who is captivated Answ 2 and enthralled in the chaines of sinne and would not be awakened would not be untied would not be enlarged but desires so to continue hardens his heart against all meanes of deliverance And Thirdly a Lethargie of insensibility for hee that is not sensible of his sinne like the mad Answ 3 man sets himselfe against all remedies What are the remedies against hardnesse of Quest 8 heart Answ 1 First we must wash our soules with the teares of Repentance for our sinnes Answ 2 Secondly we must meditate daily of our small time and great danger Our lives at the longest are but short and our danger is infinite if wee should be prevented by death from preventing the punishments by repentance which we have justly deserued Answ 3 Thirdly pray we daily unto the Lord to take from us our hearts of stone and to give us hearts of flesh mollified and softned hearts Answ 4 Fourthly let the word of God have his perfect work in us and let us nourish all the sparkes thereof with the blasts of the Spirit and frequent meditation Sect. 4 § 4. From the wise and prudent Quest 1 How is Wisedome and Prudence distinguished Answ 1 First some say they are distinguished in objects because Sapientia wisedome consists in Sciendo in knowing but Prudentia prudence consists in Vtendo applicando in using and applying that which we know unto the good either of our soules or bodies And thus wisedome respects the speculative part and prudence the practica l Answ 2 Secondly some say they differ In modo acquirendi because Wisedome is infused but Prudence is acquired Wisedome is freely given by God but Prudence is procured and obtained by industry paines experience and observation Answ 3 Thirdly some in a manner make them both one saying that Prudence is in the inquiring after truth but wisdome in the acquiring of truth Hae duae virtutes veritatem prudenter quaerere sapientér invenire ita sibi implicatae sunt unitae ut una sine altera esse non possit a Prosp de vitá contemp Cap 29. Cavis 592. These two vertues prudently to seeke after truth and wisely to find it out are so involved one in another and so close knit one unto another that the one cannot bee without the other How is Sapientia Wisedome here held accounted Quest 2 or esteemed as an evill thing doth not the wise man say that the wise man feares and departs from evill Proverb 14.16 And blessed is he that finds wisedome Proverb 3.13 because she is better then rich Jewels Prov. 8.11 c. Eccles 2.13 and Iob. 28 28. Proverb 2.3 c. Answ 1 First the scope of our Saviour here is to shew that the cause of election is not our wisedome or Prudence but the good will and gracious pleasure of our God Answ 2 Secondly there is a double wisedome namely I. Divine this is praised by Solomon and St. Iames. 3.17 Flumen ex Eden in partes quatuor divisum significat quatuor virtutes prudentia contemplationem veritatis August de grat cont Manich. 2.10 Est fons vitae fons gratiae spiritualis fons virtutum caeterarum ad vitam aeternam Ambros de parad Cap. 3. Wisedome is the fountaine of life of spirituall grace yea of all vertues necessary unto salvation And therefore this wisedome our Saviour doth not account as evill II. Humane and carnall or the wisedome of the flesh now this is condemned and doth not commend us unto God But it may be objected that humane wisedome and prudence is commanded and commended Be wise saith our Saviour as Serpents Object Mat. 10.16 Yea Solon Lycurgus Thales Socrates and divers others are highly extolled for their wisedome Plutarch saith of Fabius and Marcellus that they were gladius clypeus reipublicae so may we say that wisedome is both the sword and buckler of the Common-wealth Besides wise men have spoken many things of God and that well as Hermes the Sybils Plato Seneca and divers others yea even humane wisedome was given by God unto Solomon as a great blessing And therefore how can it be evill There are divers sorts of wisedome Answ and prudence to wit First naturall and this sort of wisedome Solomon exceeded in Secondly Philosophicall and this is double namely either I. Morall teaching vertues and in this wisedome Propositi ∣ on 1 Socrates Plato and Aristotle were famous Or II. Politicall which is two-fold viz. either Propositi ∣ on 2 First that which consists in faining counterfeiting dissembling and supplanting Or Secondly sincere which consists in governing preserving and the like Here then these two Positions as undoubted truthes I lay downe I. Craftie and deceitfull wisedome is odious and abominable unto God II. All humane vvisedome is unable and too too vveake to acquire salvation From this second Proposition I will dravv my first Observation namely That no humane wisedome can bring us to Observ 1 the knowledge of God or Christ or the Gospel Read Rom. 1.22 and 8 6.7 1 Corinth 1.20 c. Why is all humane wisedome insufficient to Quest 3
Church daily such as he will have saved Acts 2.47 namely such as were ordained unto life Acts 13.48 Rom. 11.7 Non precibus flexus sed spâ—â—te sua comâ—â—â—â—â— fecit Chrys super Hee was not moved to save us for or by our prayers but of his owne free will Declarat non aliunde quam ex Dei arbitrio pendere discrimen quod sapientes caecutiant idictae capiant Calvin s Our Saviour produceth no other reason but onely the Lords will why the wise are blinded and the simple understand the Gospell How doth this appeare Quest 4 First this divine Revelation and spirituall knowledge Answ 1 of the word is not granted to any for their merits neither can be acquired by study Chrysost s The Gospell is not apprehended or clearly taken up by any humane wit but onely by the illumination of the blessed Spirit Calvin s and hence the Apostle saith The spirituall man and he onely knowes all things 1 Corinth 2.14.15 And againe God hath given us his Spirit which searcheth all things even the deep Mysteries and hidden things of God 1 Cor. 2.10.12 And therefore if wee cannot understand spirituall things without the Spirit as is most true because no man knowes the things of God but the Spirit of God and he unto whom the Spirit will reveale them And that no man can merit deserve or procure the presence of the holy Ghost by any thing he doth but that he is given freely of God to whom he will Then predestination unto life and light must needs proceed from the free will and good pleasure of the Lord. Secondly it further evidently appeares that Answ 2 this hiding of the Gospell from the wise and the revealing of it to the simple proceedeth from the meere will of God thus Because there is no difference in the Object at all as is cleare thus I. All by nature are so blinded and corrupted Psalm 14.1 c. Rom. 3.23 that none can now save themselves or their owne soules And II. Although it should be granted that sufficient grace is given unto all which will be hard to prove yet here there is no difference in the Object neither and therefore the difference will be either First in the corroborating and strengthening of the minds of men against the temptations of the flesh or world or Divell And this without controversie is the gift of God and a gift not given unto all neither Or else Secondly in that further grace whereby wee cannot fall finally or totally August de cor grat which is given onely to the Elect. And therefore this grace and strength whereby wee come unto salvation must needs come from the Lord and that not of or for our merits but onely of his owne free grace and love Thirdly it is cleare that election and rejection Answ 3 or predestination unto life and preterition proceed meerely from the will of God thus because the will of God is the first and the great transcendent rule of all his actions For I. The glory of God regulates his will And II. His will doth dispose of his decrees And III. According to his decrees follow his actions and therfore his actions proceed from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good wil as our Saviour plainly expresseth in the text Thou hast concealed these things from the wise and revealed them unto Babes And why Because it seemed good in thy sight or because thou wouldest So elsewhere the Lord saith I will doe what I will Esa 46.10 And againe the Lord workes according to his owne will Daniel 4.32 Reade further these plain places Roman 19.15.18.22 Iames 1.18 and Ephes 1.11 Quest 5 What doth God here require of us or what is our duety herein in regard of God Answ 1 First we must not demand or seeke a reason of Gods decree but rest wholly upon his will which is alwaies holy and just and good For when a man asketh God a reason of his actions or decrees or why he doth thus or thus it is as much as if the Clay in the hand of the Potter should say why wilt thou make me such or such a vessell or of such and such a fashion as is now in thy heart to doe Object If it be here objected that the Potter hath reasons why he will or hath done thus and thus which the clay or pot cannot understand I answer Answ 1 First if the Potter have reasons why hee will make the pot of such or such a fashion or for such and such an use those reasons are in his owne will and deliberation and not in the difference of the clay Answ 2 Secondly none denies but the Lord hath his reasons why the doth hide his Gospell from some and make it knowne unto others but these reasons are neither revealed unto us nor to bee enquired of by us neither are wee able ever to find them out as is plaine from Rom 11.33 c. And therfore here I conceive that Aristophanes his Proverbe is worth observing who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is better for a man to fit still then to rise and catch a fall better not to enquire and search into the profound and hidden Judgments and secret decrees of God then to search but never be able to finde them out especially when there is no need at all of that investigation or possibility to alter the least particle of any of Gods immutable decrees although we could find them out but yet more especially when this kind of search is condemned and forbidden at least implicity and by necessary consequence And therefore this is the first thing which is required of us in regard of the judgements decrees and actions of God not to demand a reason of them Answ 2 Secondly wee must confesse and acknowledge the Lord to bee most just in both these decrees although wee are not able to conceive or comprehend any other cause or reason of them then his owne will that is wee must confesse that the Lord is just in the blinding of the wise and the enlightning of the simple in the saving of Iacob and the destroying of Esau and in the receiving of some and rejecting of others although in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee know not the reason why the Lord doth it VERS 27. Verse 27 All things are delivered unto mee of my Father and no man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him It is questioned by some whether God doth Quest 1 most perfectly know himselfe To which wee answer God doth know himselfe Answ and that most perfectly as appeares from this verse wherein our Saviour saith that no man knoweth the Son but the Father neither doth any man know the Father but the Sonne Here it is plainely given to the Father that hee knoweth the Sonne and to the Sonne that hee knoweth the Father Now there is nothing imperfect in
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
one that hath power to dispense with the Law of God for they must doe nothing against the truth but for it And therefore I. the Pope erres here that will not suffer a wicked promise to be broken without a facultie or leave from his holinesse But II. hee erres worse in breaking promises and oathes which are lawfull as freeing subjects from the oath of allegeance unto their Soveraignes husbands from their promises made to their wives in marriage and the contrary with diverse the like which the Papists say hee can dispense withall and absolve from Sect. 3 § 3. And they departed into their owne countrey Observ 1 another way We may observe here the admirable obedience of these wise men for they might here have objected many things as first that it is a shame to returne home by another way because this is is a kinde of flight Secondly that it is a great shame to breake the promise which they have made Thirdly that it is dangerous to double with kings for they have long armes and their anger is heavie Fourthly cannot the Sonne of God protect himselfe how shall wee beleeve that he can save others much lesse bee the Saviour of the world that cannot save himselfe These things flesh and bloud might have alledged but they object nothing at all but in all things obey Teaching us that our obedience unto God ought to bee absolute and ready without murmuring without disputing a Phil. 2.14 without consulting with flesh and bloud b Gen. 26.19 and Act. 26.19 and without procrastination and delay c Gen. 12.4 Why did these wise men or why should wee thus presently obey God I answer this is required of us Quest Answ either in regard of God or in regard of our selves First it is required of us absolutely and readily to obey God in regard of the Lord himselfe and that for these causes First because God requires the obedience of the mind and of the inward man that our minds should alwayes be prepared to obey the will of God and therefore as soone as ever the Lord gives any command unto us we must obey it with all readinesse and cheerfulnesse Secondly because God deserves at our hands that we should doe whatsoever hee requires of us be it never so unpleasing or unprofitable unto our selves yea it is a great indignitie offered unto the Lord either to dispute or indent with him concerning any thing that hee commands us Thirdly because the will of God is the rule of good just profitable and convenient that is wee only know things to be good just holy wel-beseeming because they are agreeable unto the wil of God and therfore to doubt of that which God requires is to contradict either his prudence or justice and therefore it is by and by yea in all things carefully to be obeyed Fourthly because if we obey God when hee commands he wil accept of our obedience as performed in subjection unto his will but not so if we obey him at our owne leasure Secondly it is required of us presently and willingy to obey God in regard of our selves that for these two causes first because it shewes in us a willing minde which God loves Secondly because now when God commands we may obey but afterwards perchance wee shall not bee able God withdrawing his grace from us § 4. They went to their owne countrey another Sect. 4 way It may here be asked why doth not the Lord Quest 1 suffer them to goe unto the Jewes or forbid them to goe unto the Gentiles First the Magi would not go unto the Jewes Answ 1 because they were offended with the corrupt state of their Church d Muscul Secondly God would not suffer them to goe unto the Jews because they refusing or at least Answ 2 not caring for Christ the Lord will not have him to be offred unto them any more Answ 3 Thirdly God would not prohibit them to go unto the Gentiles because he would have Christ to be preached unto them the Iewes thus slighting the message of his nativity Vers 13 §. 1. VERS 13. And when they were departed Sect. 1 behold the Angel of the Lord appeared unto Joseph in a dreame saying Arise and take the young childe and his mother and flye into Egypt and be thou there untill I bring thee word for Herod will seeke the young childe to destroy him Some observe Hierom. s Observa that when Ioseph took Christ and his mother that hee might flye with them into Egypt he tooke them by night when it was darke but when hee returnes into Judea neither night nor darknesse is mentioned in the Gospell to teach us that there is nothing but palpable darknesse with us when Christ leaves us but when he comes unto us then comes true and cleare light Sect. 2 § 2. Take the young child and his mother It may here be asked Quest when Ioseph thought to have put Mary away because she was with childe the Lord calls her his wife Chapter 1.20 Feare not Ioseph to take unto thee Mary thy wife why therefore doth the Lord now call her the childs Answ 1 mother I answer First because they had now both of them agreed upon her perpetuall virginitie as is probable she askes and he grants that she should remaine an unspotted virgin all her life Secondly because by a most forcible argument Answ 2 the Lord would excite Ioseph to have a speciall care of her remembring that shee was the Mother of Christ Answ 3 Thirdly the Lord hereby would shew unto Ioseph that Mary was more to bee respected loved tendered and esteemed for the childes sake than for marriage sake Sect. 3 § 3. And flye into Egypt It will hence bee Obiect 1 objected flight is dishonest it hath but a loathed aspect contrarie to all generositie yea by this meanes the faith of Ioseph and Mary may bee shaken why therefore doth the Lord command it I answer God hereby would shew two things unto these two pious persons Answ to wit First that they that will follow Christ must take up their crosses and arme themselves to endure and undergoe afflictions And secondly that they must thinke nothing vile base or unseemely which God requires of them and in them It will be objected againe This flight derogates Object 2 from the authority of Christ there being no neede of it at all he can otherwise save both himselfe and them For first he can walke invisibly and not bee seene hee can passe out of their sight as hee did divers times when they had thought to have laid hold upon him Or secondly he could blinde them that they should not see him as the Angels did the Sodomites Gen. 19. and Elisha the Aramites 2 King 6. Or thirdly he could destroy them as hee did Sennacherib And therefore seeing Christ was able to defend himselfe why doth he flee I answer first the sinnes of Herod were not as Answ 1 yet come
Answ 2 the worship of God but onely perswades him to adde the worship of him thereunto that is to worship both God and him wherfore our Saviour well and properly answers by adding Solum alone teaching us that God is not rightly worshipped except he be onely worshipped or the worship of the creature is contrary to the worship of the Creator that is not onely the internall affection and worship of the heart which is forbidden in the first commandement but also the externall worship of the body forbidden in the second commandement non incurvabis nec coles thou shalt not bow downe unto nor worship any other thing besides the Lord. The word which the devill useth verse 9. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which belongs unto the outward worship of the body and is derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vaine-glorious or one that loves glory or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I incline my selfe or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I kisse as the Papists doe the Popes feete or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hat and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a mooving of the hat Now all spirituall worship both externall and internall is the Lords prerogative and peculiar unto him alone and therefore hee is not truely worshipped except onely worshipped VERRS 12. Now when Iesus had heard that Iohn was cast into prison Vers 12 hee departed into Galilee Why did Christ depart from Iudea into Galilee Quest Answ 1 Many causes may be rendred hereof First some say he did this as he was one of Iohns auditors and therefore John being taken away Observ 1 hee would abide here no longer Teaching us that the godly will rather change their habitations and places of abode then be deprived of the ministrie of the word But this was not the cause of Christs departure and therefore I prosecute it no further Answ 2 Secondly some say Christ did this as he was God to revenge Johns imprisonment by taking away his grace and gracious presence from those that had persecuted John his messenger and Obser 2 forerunner Teaching us that God will bee avenged of those that oppresse and persecute his Ministers but this was not the cause neither of Christs departure and therefore I leave it Answ 3 Thirdly Christ did this as hee was a Man flying from that imminent danger wherein hee Obser 3 was teaching us that it is lawfull for us to flye persecution or any danger that hangs over our heads observing these cautions First if our calling will suffer it here it is more lawfull for people to flye from those cities that are infected with the plague then for Ministers because the calling of the one will rather permit it then the calling of the other Secondly if our flight or departure may be without the offence of the weake those that professe to have a sure trust and confidence and affiance in the providence and protection of God doe often give a great scandall to those that are infirme by their fearefulnes and speedy departure upon any conjecture suspition or probability of danger Thirdly if our life preserved by departure and flight may bring more glory to God and more benefit unto his Church then our death it is lawfull to depart Answ 4 Fourthly Beza denies that Christ fled First because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies redijt non discessit hee returned not hee departed Secondly because the place hee went unto was lesse safe then this from whence he departed Galilee beeing under the jurisdiction of Herod Antipas which Iudea was not Wherefore hee answers that Christ returned into Galilee that hee might succeede unto Iohn who was now shut up in prison in the Evangelicall office and preaching of the Gospel VERS 13. And leaving Nazareth Vers 13 hee came and dwelt in Capernaum c. Why doth Christ leave Nazareth Quest Answ 1 First because it was lesse safe say some But this was not the reason of it for first when Ioseph was afraid to goe into Iudea he turned aside into Nazareth Matth. 2.23 which was in Galilee verse 22. yea secondly Capernaum was the more famous place and therefore the more dangerous Answ 2 Secondly Christ left Nazareth because hee was there unworthily handled for first his word was there contemned and despised hence it is said that he did not many mighty workes there because of their unbeleefe d Matth. 13.58 Marke 6.4.5 Secondly he had violence there offered unto him for they rose up against him and thrust him out of the city and led him out unto the edge of of the hill that they might cast him downe headlong e Luke 4.29 VERS 14. That it might bee fulfilled Vers 14 which was spoken by Esaias the Prophet saying § 1. Vt impleretur that it might be fulfilled Sect. 1 Christ left Nazareth and came to Capernaum Object for another cause then the accomplishing of this prophesie to wit first because Iohn was cast into prison and secondly because the Nazarens were ungratefull unto him in not beleeving either him or his doctrine how then saith Saint Matthew that he did this That the saying of Isaias might be fulfilled I answer Answ Christ did depart from Nazareth for the forenamed causes but yet God doth direct this his departure unto a further end to wit that which is mentioned here by the Evangelist the accomplishing of the prediction Observ Teaching us that those things which proceede frō second causes are ordained by the providence of God unto a higher end Ioseph was sold wickedly and maliciously by his brethren but the Lord ordered it for good both to him and them a Gen. 45.5 The raine-bow proceedes from naturall causes but yet God hath ordained it as a signe or a memorandum of his promises b Gen. 9.13 Christ was slaine by the Jewes out of malice and yet did no more then was preordained by God c Acts 3.18 For first in him we live and move and have our being d Acts 17 28. Secondly he is not an idle spectator as some of the Philosophers in their idle speculations imagined of the passages of the world but his providence doth begin every motion or action Yea thirdly unto what end God at first intended any thing unto that same end he doth at last dispose of it Sect. 2 § 2. That it might be fulfilled which was written by Isaias the Prophet saying How is this Prophecie fulfilled Quest Answ I answer in that those that sate in darkenesse Esai 9.1 enjoy light by the preaching of the Gospel of Christ Esai 9.2 Vers 16 VERS 16. The people which sate in darkenesse saw a great light and to them which sate in the region and shadow of death light is sprung up Sect. 1 § 1. The people which sate in darkenesse Who were in darkenesse before Christ came Quest Answ All the world not some few of the Gentiles or Jewes onely but all men by nature without Christ were under darkenesse and death The
17 18. This our Saviour here opposeth Teaching us that it is not enough to sweare truely except also we sweare lawfully Quest 3 Who are faulty here Answ 1 First they that sweare false oathes wicked oathes sophisticall and equivocating oathes yea they who sweare to doe in impossible things Answ 2 Secondly they who sweare by Idols and false Gods of this by and by when wee speake of swearing by the creatures Onely here a question may be moved Whether it be lawfull to accept of such an oath at an Quest 4 heathens hand or not Answ Saint Augustine ad Publicolam grants and allowes it and Peter Martyr fol. 239. § 11. seemes to assent unto it Yea except this be admitted there can bee no bargaines or covenants ratified or confirmed with them for an oath is the strongest tie and bound that men have and the heathens have no knowledge of the true God and therefore what can they sweare by but by those things which they hold as Gods Thus Vladislaus tooke an oath of Amurath though it were by Mahomet And thus Iacob takes an oath of Laban Gen. 31. Answ 3 Thirdly they are faulty who sweare by God indirectly and these oathes are twofold viz. First by wresting or winding the thing affirmed or by speaking deceitfully thereof this is called equivocation of which before Secondly an indirect naming of the person by whom the oath is taken This is done sometimes Re in the thing attested Thus the Pharisees though they might sweare by Heaven because that was not by God but Christ saith it is Gods throne and therefore it is an indirect swearing by him This is done sometimes Voce by a Metathesis putting one name or word for another thus prophane persons will sweare by Cockes bones or Dogges death and yet thinke they sweare not but this is an indirect swearing by God also Answ 4 Fourthly all rash swearers are here guiltie and this is chiefely heare meant The Hebrewes have two words principally for swearing namely Laschaker and Leschane the first forbidden Levit 9.12 the second Exod. 20.7 and are thus distinguished Laschaker signifies a false oath Leschane signifies a rash oath both which are forbidden here the first verse 33. the second verse 34. We are commanded to sweare in truth judgement and righteousnesse a Ier. 4.2 now wee sweare in truth and righteousnesse when wee sweare that which is true considerately and upon mature deliberation an oath being required of us by a lawfull Magistrate in a waighty cause b Simler s Exod. 20. If Vzzah were strucken with death because rashly hee put his hand to the Arke what may they expect that thus rashly upon every sleight and light occasion dare prophane Gods holy name Hence Augustine saith Iuramentum non in bonis sed necessarijs that is the practise of swearing is not to be praised but necessitie urging it is to be approved Quest 5 How must we sweare not onely Veré sed etiam legitimè truely but also lawfully Answ Moderate and square thy oathes by these rules namely Rule 1 First refraine this use of swearing as much as thou canst accustome not thy selfe unto it Rule 2 Secondly when thou swearest let the cause mooving thee thereunto bee waighty yea concerning a thing which is necessary to be known Rule 3 Thirdly take not an oath except hee whom thou speakest unto will not beleeve thee without an oath neither by any other way canst thou possibly perswade him joyne the former rule with this that is let the thing be necessary to be knowne for wee must not sweare for every thing because our neighbour without an oath will not beleeve us Fourthly when such a cause moveth thee to Rule 4 sweare let thy oath bee taken after a holy forme and manner and not after a superstitious wee must not sweare by the life of Pharaoh but by the holy one of Israel Fifthly let thy oath be undertaken consideratly Rule 5 not slightly or lightly as the custome is with the vulgar sort Sixthly and with a reverend meditation of the Rule 6 presence of God whom thou takest to witnesse as also with the assent of thy conscience § 3. Non omninò jurabis sweare not at Sect. 3 all Christ meaning is not here to forbid all swearing simply but all swearing after the Iewish manner and custome that is in common talke and communication of which by and by as appeares in the following words let your communication be yea and nay verse 37. for this is a rule to be observed in the interpretation of Scripture That things generally spoken must particularly bee understood according to the circumstances of the present matter in hand As when Paul saith 1 Cor. 9.22 hee became all things to all men if it should be taken generally we might say that with blasphemers he became a blasphemer c. And therefore that speech must bee restrained to the use of things indifferent in all which he yeelded to the weakenesse of all that he might winne some And so here sweare not at all must be restrained to the Jewish custome which was to sweare by the name of God in their common talke and by other creatures both which Christ doth here utterly condemne and forbid Object The Anabaptists alleadge this place to prove that all swearing is forbidden and therefore it is not lawfull to take an oath before a Magjstrate because Christ saith sweare not at all thus thought also some heretiks namely the Pelagians Waldenses in the primitive Church yea also some of the Ancient Fathers Hierom Theophylact and Chrysostome thought that the Lord in the old Testament did onely permit swearing as he did some other things which were evill that he approved not of and that Christ now did quite take away the same Answ 1 First that our Saviour doth not take away all swearing in here saying non omnino jurabis Thou shalt not sweare at all appeares thus First it is allowed in the Old Testament and commanded as a part of Gods worship and a meanes to cease strife and contentions among brethren Reade Exod. 22.11 and Deut. 6.13 and 10.20 Secondly it was allowed of in the New Testament The Prophet Esay prophecying of the times of the Gospel saith He that sweareth in the earth shall sweare by the God of truth c Esay 65.16 And the Apostle first teacheth us that swearing is lawfull by the Lords example who having no greater to sweare by sware by himselfe d Heb. 6.13 then secondly he telleth that men sweare by the greater and an oath among them is an end of all strife verse 16. Thirdly that all swearing is not forbidden or unlawfull appeares by the examples of the Saints both in the Old and New Testament Abraham sweares to Abimelech Gen. 21.24 and so Isaac also Gen. 26.31 And the Prophet Esay saith five cities in the land of Egypt shall speake the language of Canaan that is shall embrace the true religion and shall sweare by the Lord
contributions in their publike meetings and assemblies 2. In the Apostles time they sent reliefe publikly to other Churches 3. Christ commands that our light should shine before others that is that our good workes may be done in the sight of others Mat. 5.16 And therefore from these three particulars it is cleere that wee are not absolutely forbidden to give almes before men We give almes because God commands us Quest 2 and we expect a reward from him what need we then doe them before men if God see them is it not sufficient There is a good and necessary use of holding and shewing forth good workes Answ both in generall and particular First there is a necessary use of holding forth good workes in generall and that in a foure-fold regard namely 1. Of our God 2. Of our Neighbour 3. Of our selves 4. Of our profession First in respect of God it is requisite to doe good before men that so hee may be glorified Matth. 5.16 Secondly in respect of our brethren it is necessary that so we may be as lights and good examples unto them to encourage them in the way of God and to provoke them unto good workes Phil. 2.15 Thirdly in regard of our selves that we may procure a good name and fame unto our selves we must be carefull to procure things honest in the sight of all men Rom. 12.17 and 2 Cor. 8.21 and 1 Tim. 3.7 Fourthly we must shew forth outward good workes in respect of the Gospel which wee professe we must strive that the mouthes of all men may be stopped and that the glory of the Gospel may be advanced Whose mouthes is it that we must be principally Quest 3 carefull to stop First of Papists who brag and boast of their Answ 1 workes both of charity and religious exercises let those who professe Christ be ready to give to him that lackes and frequent in reading hearing meditating and praying let not Papists doe more in a blind zeale superstitiously then professours in a true zeale religiously Secondly they must stop the mouthes of prophane Answ 2 persons who are ready scandalously to say that they are outwardly holy but inwardly prophane they seeme without religious but within are vicious Let our lives actions and conversations be such that they may have no cause thus to detract us Secondly more particularly there is a necessary use of shewing forth this worke of Almes even before others for hee which is able to give much may give publikely and that for these two causes First that the poore knowing thou wilt give may beg of thee and make their wants knowne unto thee Secondly that thou mayst remove the imputation of covetousnesse and hard-heartednesse from thee which would bee cast upon thee if thou wert knowne to be rich in goods and not knowne to bee rich in good workes Quest 4 Who are faulty in this particular Answ 1 First those who pretend a love unto the poor and seeme to pitty them but give them nothing Answ 2 Secondly those who say they give in private and either doe not or else give so little that they would be ashamed to have it publikely beheld Answ 3 Thirdly those who deny to relieve the poore when they beg with this excuse they wilâ— not give publikely but this should not hinder them at all for it is lawfull to give publikely if so bee we doe it not for the praise of men Vers 2 VERS 2. Therefore when thou dost thine Almes doe not sound a Trumpet before thee as the hypocrites do in the Synagogues and in the streets that they may have glory of men Verily I say unto you they have their reward Sect. 1 § 1. When thou dost thine Almes Object The Papists say Almes must be done Intentione placendi Deo with an intention to please God thereby And for the proofe hereof object this place thus Our Saviour here reproveth the Pharisees because they gave Almes to be seene of men but we must give our almes in secret that God may reward us vers 5. as they seeke the praise of men so wee must seeke the praise of God f Bellarm. de bonis oper in particular li. 3. cap. 13. Answ Our Saviour Christ biddeth us not in this place in giving our almes to propound and set before us the praise and reward of God but only to take heed of the praise of men and to shunne the same by giving in secret and the praise or reward of God followeth upon this simplicitie and singlenesse of heart in giving of almes We grant that our almes-deeds are well pleasing and acceptable unto God through Christ for with such sacrifices God is well pleased Heb. 13 16. but yet we must not doe them onely for hope of a reward or the like respect but for conscience sake and out of duty towards God Sect. 2 § 2. Sound not a Trumpet Obser 1 We see here Christ 1. taxeth the accustomed vices And 2. particularly names Trumpets Synagogues and streets Yea 3. reproveth them calling them Hypocrites teaching us hereby that it is lawfuâ—l publikely to reprehend the sins of our dayes and the sinnes of our hearers Quest 1 What benefit reape hearers by being reproved for it should rather seeme to doe hurt then good First it tries hearers whether they be the children of God or not for many men deceive both themselves and others in many things who Answ 1 are discovered by spurning at reproofe the children of God are like David who takes kindly a particular reprehension 2 Sam. 12.12 but wicked men cannot endure thus to be touched to the quicke Secondly it is a meanes to humble hearers Answ 2 for it opens the eyes and awakes out of sleepe Reade 1 Cor. 14.24 c. being reproved he falls downe so the Prophet Esaiah telleth the people that their carnall security shall be talked of and reproved and it shall be a vexation to understand the report g Esa 28.19 Thirdly it is a meanes to make sinne odious Answ 3 unto us there is a certaine false sweetnesse in sinne which reproofe doth discover and often remove as we may see in Ahab who being reproved seemed by his sorrow to loath the sinnes which he had committed Fourthly it doth excite us to amend gentle Answ 4 reproofe makes a man carefull to reforme what is amisse What is meant by this phrase Sound not a Quest 2 Trumpet First some thinke that it was a Proverbe Answ 1 whereby was signified that they must not publish in the eyes of the world their almes-deeds thus Gualter s Secondly the phrase was not proverbiall but Answ 2 was derived from the custome of the Jewes who were called by a Trumpet to these kind of assemblies Thirdly it is observable that this was commanded Answ 3 by God in generall who caused Moses to make two silver Trumpets that by the sound thereof the assembly might assemble together at the doore of the Tabernacle h Numb 10.1 c. vers 19.10 yea by
Decreti Mandati Wee must now know that the will of God in this place may be taken for either or both of these for although the principall parts of this petition be meant de voluntate mandati of that which God would have done by us yet Christ elsewhere expresly expounds it de voluntate decreti of that which God hath decreed to doe Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt that is as thou hast decreed f Mat. 26.39 Having to handle the former God assisting me in another place I here treat onely of this latter De voluntate decrati Thy will be done that is O Lord fulfill whatsoever thou hast decreed Quest 2 Is not this petition idle and vaine will not God fulfill whatsoever he hath decreed whether we will or not none can resist his will Rom. 9.19 Neither must wee enquire or search into Gods decrees g Act. 1.7 Answ 1 First certainly the decrees of God are like the Lawes of the Medes and Persians which cannot be disannulled or made void but shall surely in the appointed time be accomplished Answ 2 Secondly yet there are here two things required of us namely I. A subscription and assent unto the will of God II. A desire conjoyned with prayer that wee may freely submit our selves unto the will and decrees of God without murmuring Unto this willing subjection to the immutable will of God many things are required of us viz. 1. An acknowledgement of the providence of God 2. An acknowledgement of the goodnesse of God 3. An acknowledgement of the wisdome of God 4. A resting in the will of God 5. A carefull circumspection lest wee should tempt the providence of God First in the petition thus understood de voluntate decreti there is required of us Agnitio providentiae Dei an acknowledgement that the will of God governes the world He doth whatsoever hee will h Ps 115.3 both in heaven and earth i Psa 1 35.6 How doth it appeare that all things are ordered and disposed off according to the will of Quest 3 God Answ 1 First this is Gods prerogative to governe all things The Angels doe his Commandements and hearken unto the voyce of his word the Hosts of Heaven are his Ministers and doe his pleasure Psal 103.20 21 22. Secondly hee now rules and governes all Answ 2 things according to his decree from everlasting and his eternall purpose Answ 3 Thirdly this decree and purpose did arise from his will for except God and his will bee the first mover we must grant another God and another Mover which is blasphemously derogatory to so sacred a Majesty Who are faulty in this particular that is Quest 4 who deny either in opinion or practise that the will of God governes the world Answ 1 First the Stoicks who ascribed all things to Fate Certainly there is a connexion of causes but not depending upon Fate but upon the will of God Secondly the Heathens who ascribe things Answ 2 to Fortune Rotam volubilem Certainly this is the foundation of Atheisme Thirdly those who bridle and restrain the will Answ 3 of God saying that he did not thorowly narrowly and on every side view every thing from the beginning This is to measure God by our grosse conceits and to derogate from his Omniscience Fourthly those who say they will doe this or Answ 4 that when they should rather say if God please Iames 4.15 Secondly there is required of us in this petition Agnitto bonitatis Dei an acknowledgement of the goodnesse of God or an humble confession that the will of God in all things is just his will being the rule of goodnesse Reade Dan. 9 7. Rom. 3.4 from Psal 51.4 Who deny this either in opinion or practise Quest 5 First those who murmur against Gods dealing Answ 1 with them but of this by and by Secondly those who give themselves to humane Answ 2 atheisticall and blasphemous disputations and quaeres viz. I. Why hath God given man a Law which is impossible perfectly to obey II. Why will not God save all those whom he hath created III. Why did not God preserve Adam in his holy estate but permitted him to fall IV. Why were not all redeemed in and by Christ effectually seeing his death was a sufficient price for all V. Why did not God by his Prophets preach unto Tyre and Sidon seeing they would have repented if the word had been sent unto them And many more of this nature to which wee might answer many things as for example First that the Law is not impossible in it selfe for it is fulfilled in heaven but unto our corrupt nature Rom. 8.3 Secondly God is debter to no man God owes neither mercy nor salvation unto any for it is of his great mercy that we are not all consumed k Lam. 3.21 Thirdly it makes for Gods glory that those who are obdurate and hardened in their sinnes should be damned Fourthly we might answer with Augustine Fecit geheâ—â—nam curiosis that God hath a hell in store for such curious inquisitours as dare demand of him a reason of his actions Fifthly but that answer which becomes us best unto all these is this Even so Father for so it seemed good in thy sight Injuria fit Deo l Mat. 11.26 cum causam voluntate Dei superiorem postulamus Aug. It is a great indignitie and injury unto God to seeke a further or higher cause of his actions then his owne will Paul durst not doe it but in the disputations of this nature cryeth out Oh man who art thou that replyest against God n Rom 9.20 And againe How unsearchable are his judgements and his wayes past finding out n Rom. 11.33 Teaching us to acknowledge Saepe occulta semper justa that is the judgments of God are alwayes just in themselves although wee are not able often to see the equitie of them nor to understand them Thirdly there is required of us in this petition agnitio sapientiae an acknowledgement of the wisdome of God or an humble confession that it is much better for us to yeeld our selves to be guided and directed by God then to draw him to our desires Wee must so highly prize the wisdome of God that we should rather desire to obtaine from him what he in his heavenly wisdome knows to be good for us then what we our selves should wish if wee might have whatsoever wee would But I reserve this unto chapter 26. verse 39. Not as I will Father but as thou wilt Fourthly we are taught in this petition to acquiesce in the will of God or whatsoever the will and providence of God shall bring to passe we must endure and undergoe patiently willingly and contentedly humbling our selves under the mighty hand of God o 1 Pet. 5.6 Quest 6 Why must we thus patiently brooke whatsoever the will and providence of God shall bring to
and the like which he hath formerly professed it is an argument of this unpardonable sin m Math. 12.31 Heb. 6.6 10.29 Here wee must carefully observe because I say presumption is a signe of this sin that there Is a double presumption De Deo a presuming too much of the mercy of God And thus the godly may presume Contra Deum when a man presumes that he can prevaile against God and thus Iulian the Apostate and Herod and the Pharisees Mat. 28. did Fourthly this sinne thus qualified is unpardonable Answ 4 Mat. 12.31 because it cannot be repented of § 3. Forgive us our debts Sect. 3 How doth God forgive us our sinnes Quest 1 Two manner of waies first freely and Secondly totally First Answ the sinnes of the faithfull are remitted freely without any helpe or payment of theirs at all that is their sinnes are pardoned of grace and meere mercy and not for their workes How doth it appeare that we are not justified Quest 2 for our workes First the Apostle saith it is impossible Rom. Ans 1 8.3 That the workes of the law should save us Secondly our best workes are imperfect Ans 2 like a menstruous cloath Esay 64.6 And therefore David desires God not to enter into judgement with him Psal 143.2 Thirdly if our workes were perfect yet they Ans 3 could not be a price whereby wee could procure any thing at Gods hands because they are debts all men owing the debt of obedience unto God as was shewed in the former verse A man cannot with one summe both satisfie an old debt and buy a new purchase and therefore our obedience being due unto God can merit nothing much lesse justification and remission at Gods hands Fourthly because if Justification bee by the Ans 4 workes of the law then faith is made void and the promise of none effect Rom. 4.14 Because it cannot bee both of faith and of workes Rom. 11.6 Fifthly the first mooving cause of our redemption Ans 5 and salvation was in God not in our selves In him there was a double cause namely first his love towards us God so loved the world John 3.16 and 1. John 4 9 10. that hee gave Christ for the salvation thereof Secondly the will of God Reade Esay 53.7 Iohn 10 â—5 18 and Iames 1.18 Christ hath merited purchased redemption Obiect 1 〈…〉 and justification for us by his blood Therefore how doth God forgive us our debts Liberè Freely Answ 1 First certainely our sinnes were remitted and our soules ransomed by a deare price even the blood and bitter death of our Dearest Lord. 1 Cor. 6.20 Answ 2 Secondly but this remission which was purchased by Christ was Free in regard of us and that I. Because God did it willingly that is God the Father of his owne free mercy and good will sent Christ for the effecting of this worke Iohn 3.16 II. Because Christ God the Sonne willingly undertooke the work of our salvation Iohn 10.15 18. III. Because this was done by God and Christ without our asking or entreating we did not implore either God the Father or God the Sonne for this great worke of our redemption we by nature being dead blinde averse and reprobate unto every good worke Reade Ephes 2.1 2 3.5.12 Rom. 5.10 Acts 2.37 Gal. 1.15 and 1 Thes 1.9 IV. Because we by no meanes or way could possibly deserve this at Gods hands and this is the chiefest thing to be observed For one of these three things every man must affirme First that either Christ came in vaine because man by his owne workes might have satisfied for his owne sinnes and saved his owne soule which I thinke no Christian dare say Or Secondly that wee could not have beene redeemed justified or saved without Christ but we deserved that he should doe it for us Here let man pleade with his Maker and produce his strong reasons What there could be in a poore base despicable and wicked creature which might deserve that Christ the Sonne of God God with God equall with the Father the Lord of glory and King of Kings should take mans nature upon him and by his death and blood purchase his salvation Or Thirdly man must confesse the point in hand that our sinnes are remitted freely by God for Christs sake without any worthinesse or workes of ours at all we neither having I. A price in our hands by which we could buy this plenary Indulgence of our sinnes Nor II. An adequate merit of heaven nothing being in a poore mortall wight which can deserve that eternall and unspeakeable weight of felicity and glory Neither III. After grace can wee merit any thing of our selves at the hands of our great God but must even then pleade guilty before his Tribunall as was shewed in the former question Object 2 Saint Iames saith that Workes justifie us Iames 2.21 24. Answ 1 First they justifie us before men Shew me thy faith by thy workes James 2 18. Answ 2 Secondly before God they justifie that is approve our faith to be true Iames 2.22 Answ 3 Thirdly workes doe not justifie that is make just the person neither doth Saint Iames affirme it Obiect 3 Saint Iohn saith hee who workes righteousnesse is a righteous man 1 John 3.7 Answ He argues from the effects not from the cause Evil workes merit therefore also good It followes not because they are free and perfectly wicked so are not these but of this elsewhere Object 4 Answ Our workes are accepted in Christ Obiect 5 T' is true but that is after we are justified Answ not before Fides sola faith onely doth not justifie us Iam. Object 6 2.14.17 Faith onely justifies without workes Answ although faith which is alone without workes doth not that is justifying and saving faith must not neither can goe alone without workes Galat. 6.5 But justification is ascribed solely to faith not at all to workes This doctrine that our workes doe not justifie Object 7 us before God makes men prophane T' is false for workes conduce much that is Answ they are both necessary and profitable First workes are necessary and that in a threefold regard namely I. because our dutie must be discharged which is obedience unto God Eph. 2.10 II. because thankefulnesse must be shewed unto God for all his mercies and that by obedience o Psalme 116.12 III. Because God is glorified by our good workes Mat. 5.16 Secondly workes are profitable and that in these respects to wit I. they confirme our faith hope confidence and assurance in the mercies of God II. they are acceptable unto God yea by workes we please him III. They shall bee rewarded even to a cup of cold water Thirdly but they merit not this reward Luk 17.10 What is required of us unto the assurance of Quest 3 this forgivenesse of our sinnes We must labour truely to repent Answ and then we may be assured of remission whatsoever our persons whatsoever our sinnes have beene Whose persons are
an acceptable season and then we shall be heard Thirdly the true cause why some pray and obtaine Answer 3 not their sutes at Godâ— hands is because they pray nor â—â—â—y or because their prayer is no 〈◊〉 prayer but either powred forth hypocritically drawing neare unto God with the lips but not with the heart Math. 15.9 Or else coldly and carelessely not intending the holy worke in hand Who erre here Quest 6 First those who remaine in their sinnes and Answer 1 yet perswade themselves they shall be heard John 9.31 Secondly those who have but onely an hypocriticall shew of Religion in them and yet fully perswade Answer 2 themselves that their prayers shall be both pleasing unto God and profitable unto themselves Now both these are vulgar and common errours some out of a carnall confidence some out of an hypocriticall confidence hoping to be heard How may we know that our assurance and confidence Quest 7 is true and neither carnall nor hypocriticall Prove and examine thy selfe by these signes Answer namely First hast thou made the Lord thy God both by receiving from him the seale and earnest of his love the evidence of his Spirit and by giving thy selfe wholy up unto him and his service John 8.34 and 1 Cor. 6.20 Secondly doth the Lord dwell and inhabite within in thy heart that is 1. Is his love there dost thou love him unfainedly and desire and long for him above all other things Psalm 27.4 and 42.1 and 63.1 2. Is his feare there dost thou tremble before him are thou fearefull to offend him art thou ashamed and affected with blushing for thy former sinnes art thou smit with an awfull reverence of Gods presence 3. Is his comfort there doe the comforts of the Lord refresh thy heart If these things be in us then certainely God is within us and when wee pray will surely listen unto us Thirdly whether are these things perpetually in thee or not art thou not one of these who remembers the Lord and the Lords worke onely upon the Lords day or dost thou alwayes remember thy God and serve him in a constant practise of life Certainely if the Spirit of God witnesse unto our spirits that we have addicted our selves wholy unto God and that the Lord hath his residence in our hearts and that wee labour to serve him in a constant course of Religion all our lives we may be then confidently assured that the hope we have to be heard when wee pray is neither carnall nor hypocriticall but true and spirituall Sect. 2 § 2. Shall not enter into the Kingdom of heaven What is the meaning of these words Question First by these words he shall not enter many understand Answer 1 the spirituall Church as if our Saviour would say they are not my members although they call upon me and prophesie in my name but this followes verse 22. Answer 2 Secondly by these words The Kingdome of heaven is commonly meant eternall joy as if our Saviour would say It is not so easie a thing to enter into eternall blisse as many suppose it to be 1 Peter 4.18 But this is handled sufficiently â— Math. 6.33 and 7.13 14. Verse 22. Many will say to me in that day Lord Lord Verse 22 have we not prophecied in thy name and in thy name have cast out Devils and in thy name done many wonderfull workes Sect. 1 § 1. In that day Illo is a relative but it hath here no Antecedent And therefore it is to bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the end of the world or the last day wherein two things are implied to wit First that there is a day of judgement C. Secondly there is a time when all shall be judged D. Observat 1 C. First our Saviour by these words In that day doth teach us That there shall certainely be a day of judgement wee have else-where amply handled this and therefore here I insist not upon it I onely entreat the Reader for the proofe of the proposition to reade these places Act. 1.11 and 17.31 Rom. 2.16 and 2 Thessal 2.2 Quest 1 What is the nature of this day Answer 1 First therein all things in this world shall be dissolved 1 Pet. 4.7 and 2 Pet. 3.10.12 Answer 2 Secondly on that day all shall be judged Mat. 25. But of this in the next proposition Answer 3 Thirdly after this day there shall be time no longer Revelat. 6.10 D D. Secondly our Saviour by these words In Observat 2 that day teacheth us That there is a time when all persons all actions shall be judged Revelat. 20.12 and 2. Corinth 5.10 Rom. 14.10.12 Why will God judge all at the last day Quest 2 First because otherwise if with reverence I Answer 1 may speake it injury should be offred unto the godly for they suffer many things while worldlings swell with pleasure and aboundance Psalme 73.17 Secondly because otherwayes the Lord should Answer 2 be injurious unto his Law which is violated transgressed and contemned by the wicked What is required of us in regard of this day Quest 3 First meditate daily and hourely thereof remember Answer 1 thy last end consider all men must die and all must be judged Hebr. 9.27 For this will make thee more carefull of thy actions when thou remembrest that one day all will be told thee whatsoever thou hast done and thou shalt be judged according to that which thou hast done Some may object here Object oh but this remembrance of the day of judgment doth grieve and deject the minde and affect the heart with nothing but sighing and sadnesse and sorrow Though it be thus Answer yet we must not therefore forbeare them editation and remembrance thereof for it is better to goe into the house of mourning then of mirth Eccles 7.4 But further whosoever is dejected and cast downe with the remember of rhis day it is for one of these causes namely either 1. Because the world is deere unto him that is because he is married either unto his pleasure or treasure or honour or his owne will and wayes and these he delights in here and whether he shall have such delights in the other world or not he knowes not and therefore the remembrance of leaving this to goe unto that makes him afflict himselfe Or 2. Because his sinnes amaze him and for his sinnes his heart presageth terrible things Or 3. Because he is not prepared for that day not having yet entred into a covenant with God not being yet reconciled unto God not being sealed by the Spirit of God unto salvation Certainely there is nothing so Sure as death or that we must die Unsure as when or how quickly we must die Necessary as the meditation of death and what will become of us when we die Secondly we must prepare our selves so for this Answer 2 day that it may be a day of refreshing unto us How may wee know whether it will be well Quest 4 with us or no
and will tell God he owes them such and such things because for his sake they forsook such things these we spake something of in the fift Chapter verse 7. and now as palpable passe by Secondly some weave a garment of Linsey-wolsey and hope that God wil approve of them yea fall in love with them for it these are they who tell us of a first Justification wrought by God and of a second wrought by our selves But these two Justifications are like the Ark and Dagon who will not stand together or the feet of Daniels Image which were part of Iron and part of Clay and would not solder together Dan. 2.42 yea this distinction is directly denied by Saint Paul Rom. 11.6 and therfore must not be admitted by us Thirdly some tell us that our good works merit by the sprinkling of the blood of Christ upon them or by some extending or stretching of his merits unto them But as was said before the merit and blood of Christ is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self for by his death and bloodshed we are saved Fourthly they have another merit which frees from temporall punishment whence comes Purgatorie and pardons but God pardons all together and reserves no anger when he remits but forgives and forgets at once Certainly all merit of man derogates from Christ for if we could by our works have purchased salvation then Christ died in vain Romans 4.13 14. Quest 4 Must wee not then work and labour at all Answ We must and that with our utmost endevour Reade Philippians 2.12 13. Hebrews 12.4 Ephesians 5.14 and 2 Peter 1.5 c. and 1 Iohn 5.18 But of this largely before chapter 5. Vers 28 VERS 28. And when he was come into the house the blinde men came to him And Iesus saith unto them Beleeve ye that I am able to do this They said unto him Yea Lord. Object The Papists produce this place for the proof of a generall faith and for the overthrowing of a particular application of the promises unto our selves Arguing thus That faith which Christ required and confirmed by Miracles vvas a justifying faith But that was no particular perswasion or assurance of speciall mercie but onely a generall belief in the power and omnipotencie of Christ Therefore a justifying faith requireth no such particular perswasion or confidence of speciall mercie The Assumption Bellarmine proves from this place lib. 1. de Iustifie cap. 8. where Christ saith to the blinde men Beleeve ye that I am able to do this They answer Yea Lord whereupon Christ addes According to your Faith so be it unto you First I answer to the Major that it is not universally true for a temporary faith Answ 1 may suffice for the receiving of a temporall benefit Secondly to the Minor we say that many Answ 2 things in a justifying faith are to be beleeved besides speciall mercie and that none can apprehend speciall mercie except he beleeve God to be in Christ reconciling the World unto himself If the learned Reader desire to see this answer prosecuted and how grosly the Cardinall sophisticates not concluding according to the Rules of Art let him reade Chamier Tom. 3. f. 408 409. lib. 13. de fide cap 4. § 1. ad 8. Thirdly to the receiving of a temporall benefit Answ 3 in recovering of their sight a temporary faith which we call the faith of Miracles might have sufficed these blinde men Fourthly these blinde men beleeved not onely Answ 4 that Christ was able to help them but were also perswaded of his mercie in saying Oh Son of David have mercie upon us Vers 29. Then touched he their eyes saying Vers 29 According to your faith be it unto you § 1. Then touched he their eyes Sect. 1 Why did Christ touch their eyes Quest 1 First certainly it was not by reason of any Answ 1 necessity for he could have healed them without touching if he had so pleased having done many greater works onely by his word Secondly neither was this an idle action or a Answ 2 thing done without any speciall end for Christ did nothing but that which was of speciall use in one regard or another Thirdly I conceive therefore that he touched Answ 3 their eyes for these causes namely I. Perhaps that he might shew that he himself was the Author and Actour of this Miracle for First neither can man restore sight unto the blinde Iohn 9.30 31. Neither Secondly can a Devill open the eyes of the blinde Iohn 10.21 II. Christ touched their eyes to shew that he stood not in need of second causes or medicines but that his touch was sufficient for the effecting of what he desired or curing of what malady soever As with his word at other times hee stills the raging of the waves III. Christ touched their eyes that by the use of a visible or sensible means he might help and strengthen their faith for certainly this was of great power as we see in Naaman I thought saith he the Prophet would have laid his hand upon the sore and have stricken it over the place and called upon his God and so have cured my leprousie 2 Kings 5.11 As if he would have said If he had thus touched me I should have beleeved that he would have cured me but now I have no hope of help from him And thus I say Christ teacheth these that thereby their faith and confidence may bee the greater IV. Christ toucheth them that he may teach both them and us the excellencie and Observ 1 utility of the means or That the use of the means is not to be neglected because that is a tempting of God the means being ordained by God for the obtaining of such and such wished ends As for example God hath ordained First meat and apparell for the preservation of life Secondly medicines for the preventing of sicknesse or procuring of health Thirdly repentance sorrow and hearty contrition for the breaking of the power of sin Fourthly the preaching of the Word for the illuminating of the heart and the begetting of faith Fiftly prayer for the procuring of good things or as a generall Antidote against all evils Quest 2 Who are faulty in this particular Answ 1 First those who neglect the means in temporall things undoing themselves and theirs by idlenesse gaming prodigality pride drunkennesse or the like Answ 2 Secondly those who in sicknesse despise and sleight Physick although Witchcraft and Enchantments are not altogether contemned by them Answ 3 Thirdly those who hope for and desire the pardon of their sins but in the mean time neglect godly sorrow and wave that spirituall and bloody combat against sinne and Sathan Hebrews 12.4 Answ 4 Fourthly those who desire internall light and reconciliation and the new Covenant but neglect the hearing reading and meditating of the Word of God Answ 5 Fifthly those who desire to be blessed by the enjoyment of good things and freedome from evill but sleight and forget prayer 1 Thessalonians
and in the Apostles Acts 4. and 5. and in the three Children Daniel 3. and in Daniel himself chapter 6. Quest 2 Whence comes it that those who are converted dare so confidently professe Christ Answ 1 First it proceeds from the love of God for the minde being filled with God and his love doth strive by all means to promote advance and set forward the glory of God and to expresse its love unto God by all means possibly Answ 2 Secondly this comes from the profit that they know is in the profession of Christ and Religion Here observe That the profession of Christ and Religion or Christian Religion is profitable in a three-fold regard namely First for Gods glory because he is honoured thereby Mat. 5 16. Philip. 2.15 Secondly for the example of our brethren because they are edified thereby Thirdly for the confirming of the truth of our own faith Gal. 1.10 Vers 33 VERS 33. And when the Devill was cast out the dumb sâ—â—kâ— and the multitudes marvelled saying It was never so seen in Israel § 1. And when the Devill was cast out Sect. 1 We see here that untill Satan was cast out his mouth was not opened nor his tongue unloosed whence in the Allegory we may learn Observ That the best remedy against sin is to be freed from Sathan so long as we are his slaves we remain in his obedience Luke 11.20 and 2 Timothy 2.26 And untill we are freed from him we cannot serve the Lord Luke 1.75 How doth this appear Quest 1 It appears by the consideration of these three particulars viz. First Answ because it was the cause of Christs coming into the World to destroy the works of Satan 1 Iohn 3.8 And therefore untill we be free from him we cannot be free from sin Secondly because this was the end of the preaching of the Gospel Acts 26.18 And therefore untill we be delivered from Satan we cannot serve God Thirdly because all sin comes from Satan and therefore the best way to be freed from sin is to be delivered from Satan The Schoolmen make the devill to be but onely Causa procatorctiâ—â— non proegoumena the impulsive cause of sin from without not from within and that I. Because by the corrupting and conquering of Adam he hath begot and bred in all men a pronenesse and inclination unto sin And II. Because sin often proceeds from the motion of the free will Sathan cogitatioâ—â—â— malanâ—â—â— non inumissor sed incensor Beda Satan is not the sender but the Incendiary of evill thoughts Indeed the Devill is three manner of waies the Author of sin namely First because the beginning of sin was from him Iohn 8.44 for he onely tempted Adam And Secondly because he alwaies urges prepares fits and objects allurements unto us for the world and the flesh are but his instruments whereby hee works And Thirdly because he further instigates our concupiscence Si non insanis satis â—â—sâ—â—â— If he see that our own concupiscence do not carry us headlong fast enough unto evill then he will spur it forward Hence he is said to walk to and fro 1 Peter 5.8 and hence he is called the Tempâ—es 1 Thessolonians 3.5 and 2 Corinthians 2.11 and 11.3 Multitude domâ—â—â— causa 〈…〉 Diâ—â—s de diâ—â—◠〈◊〉 The multitude of devils in the ayr is the cause of the multitude of evils in the earth Omnia muâ—tia iâ—â—â—â—tia à Diabâ—â— eâ—â—gitato Damasc liâ— 2. â— Vnto what evils doth Satan tempt and Quest 2 allure In generall he tempts unto all sin Answ but 〈◊〉 particularly to these to wit 1 to pride 1 Timothy 3.6 and 2 to uncleannesse and 3 to anger Ephes 4.27 and 4 hinders us from every good work 1 Thess 2.18 Sect. 2 § 2. The dumb man spake Quest 1 If this man were dumb how then could he speak and if he speak then how is he dumb because the Text saith The dumb spake Answ He retains his former name he had when he was dumb viz. The dumb man and this was very frequent in those places and times to retain the same name although there were some change wrought in the person hence mention is made of Matthew the Publican when he was none and Simon the Leper when he was cured and harlots and sinners when they were converted Quest 2 Why did these retain their old names when they were changed into new men and indeed were not such Answ 1 First this was done for the amplification of the miracle or to shew the power of Christ who could make men contrary to what they were by nature who could make a covetous man liberall and a persecutor a professor Answ 2 Secondly this was done because none are perfectly freed from evill but the reliques of sin remain in all and therefore they should labour and strive to grow and increase We see here that assoon as the Devill is cast out the dumb man speaks to teach us Observ That being once free from Satan we must be mute no longer but our mouths must be open to set forth the praises of the Lord 2 Cor. 4.13 Quest 3 How doth it appear that those who are freed from Satan will or ought to have their mouths full of good words Answ It appears thus namely I. By that opposition or contrariety of nature which is betwixt Christ and Satan for I. Satan linguam vel compescere vel corrumpere Muscul s he will either corrupt the tongue by corrupt and evill words or he will endeavour to curb the tongue from good and gracious words So long as the devill is in the heart so long the tongue is fruitfull in wicked but barren in good and holy words But II. Christ doth first open the mouth and untie the tongue And then Secondly doth sanctifie the tongue and make it a special instrument of Gods glory filling it with holy and heavenly speeches Secondly by the benefit of speech we have elswhere to speak of the utility of the tongue and therefore There onely name two speciall ends and uses thereof namely I. Therewith praise and worship we God Iames 3. And II. Thereby we communicate both our selves and our counsels unto our brethren Quest 4 How may we know whether we be freed from Satan or not Answ 1 First examine if thou have no tongue that is I. If thou have no tongue to praise God And II. If thou have no tongue to professe Religion And III. If thou have no tongue to pray unto God Iames 2.4 IV. If thou have no tongue to explain thy minde or to communicate counsell unto thy brother but art dumb in all these then it is a sign that Satan is not cast out for if he were then as here the dumb would speak Secondly examine if thou have not a filthy Answ 2 impure and corrupt tongue who continually belcheth out polluted words either against God or man or thy own soul Certainly this argues a corrupt and carnall heart Mat. 15.19 How must we so speak that thereby we
Phil. 2.2 and 3.15.16 II. At least in heart and this Christ desires and prayes for Iohn 17.11.21 and 2 Cor. 13.11 This I confesse will hardly be without the former Phil. 1.27 for wee see that difference in opinion doth disioynt often times hearts once loving and that few are truely intimate except those of the same opinion and sect III. Wee must labour after union in society according to the example of the Faithfull of whom the Scripture witnesseth ever and anon that they were gathered together Act. 1.14 and 2.1 44.4 6. And then IV. There will be an union of our prayers For those who are one in opinion one in heart and one in society will undoubtedly pray one for another Act. 4.24 Quest 9 What are the effects of a zealous and good profession of Religion The hatred and opposition of the world Answer First true and holy profession doth make a man odious unto the world as appeares I. From these places Iohn 15.19 and verse 21.22 of this Chapter where the world is said to hate Christ and his Apostles and all that by a holy profession follow Christ II. From these following particulars namely First Religion naturally is odious to nature and therefore also the religious Secondly Religion doth condemn reprove the world and therefore the world which cannot endure reproofe hates religion and the professors thereof by whom she is reproved The world saith Christ hateth me because I testifie of it that the workes thereof are wicked Iohn 7.7 Thirdly the zealous Professors of Religion are culled out of the world and separated from it and therefore they are hated by it Because saith Christ to his Apostles Yee are not of the world but I have chosen you out of the world therefore the world hateth you Iohn 15.19 Let not then the Professors of the truth expect the love of the world but arme themselves against the hatred thereof Mat. 16.24 Secondly Profession of Religion breeds and begets warre with the world or Christian Profession doth not give peace with the world but rather a sword verse 21.22 of this Chapter For I. The wicked worldlings require silence and forbid all checks or reproofes they would doe evill but they would not heare of it If Iohn Baptists tongue reprove Herod then Herods tongue commands the Baptists head to bee hewen off Marke 6.24 II. The world desires applause and praise she would doe evill and yet desires to bee commended and extolled and flattered though falsely Yea III. The world desires besides these practise with them in their wickednesse Prov. 1. and Psalme 50. worldlings would not only have the tongues of Professors tied and their mouthes stopped from reproving of them but rather their mouthes open to commend them in their wickednesse but also they desire that Professors would not be so holy as they are but communicate with them in their sinnes and wicked practices Now these things are not to be done neither these requests to be granted Because the Spirit of God will not suffer nor permit that either First the glory of God should be prophaned Act. 17.16 Or Secondly that the Law of God should be violated and broken Or Thirdly that the truth should be suppressed or oppressed by a false religion Or Fourthly that the brethren or members of Christ should be injured either by errour or seducements or oppression or the like And therefore in these things the professours of Religion interposing themselves they must expect affliction and persecution c Mat. 16.24 Hebr. 12.8 Are all they hypocrites and false professours Quest 9 that dare not alwayes boldly professe Christ and Religion There will alwaies be some of the bretheren Answ 1 that dare not publikely professe Christ There were Seven Thousand in Israell which had not served Baal and yet the Prophet could not see them 1. King 19.18 and so Rom. 11.4 In the Church there are some who are but Children and newly borne Hebr. 5.13 Some who by nature are timorous and fearefull and some who are sluggish and lazie Quest 11 To whom may this be applyed Answ 1 First to men and strong professours of Religion For I. When they see this they must learn not to despise them for it for although they bee timorous and weake Babes yet they are bretheren and so called by S. Paul Philip. 1.24 Yea II. When they see this they must learne constantly and boldly to professe Christ that so they may winne and encourage them by their example unto the same confidence and resolution Iames 5.20 And then they shall shine as the Sunne in the firmament Daniel 12.3 Answ 2 Secondly this may be applied to infants and weake professours who must remember I. That hereby they are an offence unto their brethren Math. 16.23 And II. That they dishonour God by their fearefullnesse and faintnesse And III. That hereby they distrust both the love and power of Christ as though hee could neither free them from affliction nor preserve them from it And IV. That by this their timorousnesse they provoke God to anger who can inflict as great yea greater and more heavie torments upon them then persecutors can We reade of one Wolsey who being in prison at Ely in Queen Maries time amongst other of his friends to whom he had distributed some moneyes he sent 6 s. 8 d. to one Richard Denton a Smith who lived at Well in Cambridge-shire with this message that hee marvailed that he tarried so long behind him seeing he was the first that did deliver him the booke of Scripture into his hands and told him that it was the truth and therefore hee desired him that he would make hast after him as fast as he could Thomas Hodilo to whom the monye was given and by whom the message was sent delivered both the money and message and received this answer from Denton I confesse it is true but alas I cannot burne Now marke how hee that could not burne for the cause of Christ was afterward burned against his will when Christ had given peace to his Church For in the Yeare of our Lord 1564. On Tuesday being the 18. of Aprill his house was set on fire and while he went in to save his goods he lost his life and hee who durst not burne for his God did burne for and with his gold d Fox Martyr s 1716 calce And therefore all professors should feare to faint in Christs cause V. Weake Professours must remember that it behoves them to grow up from Children to men of ripe yeares and not to bee alwayes babes Hebr. 6.1 Iosh 23. c. Hebr. 13.5 And thus much for the first observation Secondly outward profession alone is not sufficient unto salvation or it is not enough for a man publikely to professe Religion or confesse Christ Sathan himselfe gives unto Christ outward worship Mark 5.6 and our Saviour himselfe telleth us That not every one that saith unto him Lord Lord shall be saved Math. 7.21 Man chooseth not an
Confession the use of the Crosse and Marriage which must be beleeved to be a Sacrament Thirdly Necessaria depravata things which are necessary in themselves but polluted and corrupted by them as the Sacraments good Workes Prayer and Fasting Thirdly there is Iugum Dei the Lords yoke Answer 3 and this is two-fold viz. I. Afflictionis the yoke of affliction now this God hath promised to take from the necks of his children Esay 9.4 10.27 47.6 And to put it upon the necks of the wicked that those who will not beare the yoke of obedience and service may beare the yoke of correction and punishment Ierem. 28.13 II. Legis the yoke of the Law and this is two-fold namely First Ceremoniall this was to continue only untill Christ came and by his death was abolished for when giving up the Ghost hee cried Consummatum est It is finished then was the Law of Ceremonies abrogated And Act. 16. the Apostles shew that wee are free now from this yoke Secondly Morall which must continue for ever Psalme 1.19 And herein are two things viz. I. The matter of this yoke namely Obedience And II. The manner of this yoke namely In the feare of the Lord that is wee must not onely labour to doe whatsoever the Law enjoynes and eschew what it prohibits but wee must doe it with a filiall and religious reverence and feare Answ 4 Fourthly there is Iugum Christi the yoke of Christ and this the Text speakes of Quest 2 How manifold is the yoke of Christ Answer Two-fold namely Crucis legis the yoke of Affliction and Evangelicall obedience For Christ requires these two things of all that belong unto him namely I. That they should suffer all that hee laies upon them And II. That they should doe whatsoever hee requires of them And both these are included in Matth 16.24 where our Saviour commands us To take up our Crosse and follow him Quest 3 What yoke doth our Saviour here speake of Answ 1 First some say that he speakes De jugo legis of the yoke of the Law only Answ 2 Secondly some say that he speakes De jugo Crucis of the yoke of the Crosse only Answ 3 Thirdly I conceive that Christ speakes directly and immediately of the yoke of the Law and Obedience and implicitely of the yoke of the Crosse because hee both assists us in doing that which he requires and in bearing of that which hee imposes as followes by and by And therefore wee are commanded verse 28. to submit our necks to both these yokes and in this verse for our comfort our Saviour pronounceth them to be both light Quest 4 Why doth our Saviour call the yoke of the Law and Crosse his yoke for my yoke is easie Answ 1 First hee cals the yoke of the Law his for these causes namely I. Because he did co-operate and concur with the Father in the giving of the Law Opera Trinitatis ad extra sunt indivisa And therefore without doubt Christ had a hand in the promulgation and pronouncing thereof and so in that regard may justly call it his yoke II. Because it was confirmed by him hee openly protested that he came not to destroy or abrogate but to ratifie the Morall Law Matt. 5.17 c. He came not to free Christians from the obedience hereof but obligeth them to obedience thereunto For his will is his Fathers will and his Commandement his Fathers Commandement and therefore in this regard it may be called his yoke III. Because it was borne by him and absolutely performed and kept by him Take my yoke upon you c. As if hee would say the yoke that I have borne my selfe for it is easie I having perfectly kept and obeyed it Ano thus also it may be called His. IV. Because he tooke away the rigorous and impossible conditions thereof It was said before his comming Fac hoc vive doe this and live and without the full and perfect obedience therof yee shall not live but Christ hath mitigated this rigorous Law and now assured us that for his sake God will accept of the will for the deed And therefore for this his mitigating and dispensing of the hard conditio s of the Law it may be called his yoke V. Because he gives us power in some measure to obey and observe it For my yoke is easie as if he should say the yoke of the Morall Law which was imposed upon you by my Father and confirmed by my selfe is an easie yoke to you because I will enable you to beare it and that which therein you cannot doe of your selves I will doe with you and for you It is my yoke because I beare the greatest weight of it and therefore refuse not you to undertake it for what with that which I beare my selfe and what with the strength I endue you withall your burden is but easie and your yoke light And thus also it may be called Christs yoke because hee beares one part himselfe as followes by and by and gives us grace and strength sufficient to beare the other part with joy and comfort VI. It may justly be called Christs yoke because he rewards the obedience thereof As is most plainely laid downe in the two former verses where he promiseth to refresh and to give both spirituall and eternall rest to all those who submit their necks to this yoke and labour constantly and perseverantly to performe absolute perfect and universall obedience to this Law And thus we see in what regards our Saviour cals the yoke of the Law his yoke for these causes viz. Secondly our Saviour cals the yoke of the Answ 2 Crosse and Affliction his yoke I. Because the crosses and afflictions which wee suffer are imposed upon us by his will and permission For without that no enemy or calamity could touch us II. Because we beare the Crosse by his example therefore it is called his yoke III. Our Saviour cals our crosses and afflictions his yoke that thereby a difference may be observed betweene the scourges of wicked men and the crosses of beleevers for these are his yoke but not those IV. The Crosse is called Christs yoke because he hath sanctified this yoke by his owne body which on earth was subject to crosses afflictions and persecutions for us V. Because our Saviour doth so moderate our afflictions and crosses by the aid assistance and comfort of his holy Spirit that they become light unto us therefore they are called his yoke How doth our Saviour say that his yoke is easie and his burden light seeing that he saith Matth. 7.14 Quest 5 That strait is the gate and narrow is the way that leads unto life and therefore verse 13. commands us to enter in at the strait gate And againe in the 12. verse of this Chapter hee saith That the kingdome of heaven suffereth violence and the violent onely take it who strive to enter therein by force And Marke 10.25 hee saith that it is