beat back all the darts and assaults of Sathan Answer 3 Thirdly provide the breast plate of righteousnesse for that will blocke up the way against sin Question 4 What meanes must wee use or how must this beame be cast out Answer Hereunto is required a double labour 1. Internall of the heart N. 2. Externall in worke O. First if we desire that the beame of sinne may be cast out we must first take our hearts and inward man to taske and labour earnestly therein after these two things to wit First to hate sinne with a perfect hatred because without this we can doe nothing to any purpose in this worke read Psal 97.10 Rom. 12.9 Psal 45.7 Amos 5.15 Proverb 28.16 Psalm 36.4 the truth hereof evidently appeares thuâ— 1. A man cannot come unto Christ except hee hate his father and mother (r) Luk. 14 26. and every thing else which would keepe him from Christ and therefore without the hatred of sinne we cannot come unto God neither do any thing pleasing unto him 2. The feare of the Lord is to hate evill (Å¿) Prov. 8.13 therefore without the hatred of evill we cannot obey God who is to be served with feare Psal 2.11 3. If wee doe not hate evill we hate good for Contraria non possunt esse in eodem subiecto A man cannot serve two masters Mat. 5.24 And therefore until we have learnt truely to hate sin we have learnt truely nothing in Religion Secondly we must resolve never to be reconciled unto our sinnes any more never to be overcome by the allurements thereof but still to take off the visard of sin that we may see it in its owne colours By what meanes may we attain to this hatred of sinne and resolution against it Quest 5 First consider the original from whence it comes Answer 1 namely from Satan Gen. 3.1 And therfore when we give way to sin we give way unto Satan and yeeld our selves to his subjection dominion and power becomming his children and servants the consideration hereof will be a meanes to make us loathe sin and resolve to leave it Secondly consider thy place and selfe what thou Answer 2 art One that hath beene washed by the blood of Christ 1 Cor. 6.11 And therefore it is a shame to wallow any more in sin remember thou art like a City set upon a hill Mat. 5.14 And therfore should be pure glorifying God by thy unblameable life Eph. 5.27 Phil. 2.15 Mat. 5.16 For what fellowship hath light with darkenesse or God with Satan 2. Cor. 6.14 Thus all Christians should remember what they are for this will bee a meanes to make them the more to hate sin and endeavour against it Thirdly consider the danger of sin both in regard Answer 3 of others of other things and of thy selfe 1 Consider the dangerous effects of sin in others how it wounded Adam slew Cain Cham the old world the ten Tribes Ephraim Judah Gen. 6.5 Hosea 13.1 yea sin was the occasion of Christs death 11. Consider the wofull effect of sin in all things 1. It corrupted our nature and obliterated Gods Image in us yea so contaminated us that from the Crown of the head to the sole of the foot there is nothing but boyles sores putrifi'd corruptions (t) Esa 1.6 Gen. 3.8.10 2 Sin brought shame into the world when Adam had eaten the apple theÌ„ he was ashamed not before 3. By sin Adam Gen. 3.8.24 all men naturally in him lost that familiarity with God which formerly he had 4. Sin cast man out of pleasant Paradise into the wide and weedy world (u) Gen. 3.23 5. Sin was the cause of death bringing that into the world also Gen. 2.17 Rom. 5.12 III. Consider the dangerous câ—ndition that thou art brought into by reason of sin and that in many regards namely First it hath corrupted the fountaine thy whole man so that nothing but uncleane streames can issue from thee mala mens malâ—â— animus thy heart is corrupted and therefore all thy actions favour of sinne Reade Matth. 15.19 Gen. 6.5 Iam. 1.14.15 Secondly thy sinnes hath set a separation between thee and thy God and made thee his enemy Jsa 59. 2. James 4.5 Thirdly sinne cries for vengeance Genes 4.10 and 18.20 and Iames 5.4 the many transgressions thou hast committed sends forth loud clamours daily unto God for justice judgment and revenge Fourthly sinne daily rebels against thee Romans 7.17.23 Galath 5.17 And hath gotten such strength and sure footing in thee that thou canst not of thy selfe expell him Fiftly sinne hinders and withholds good things from thee Ierem. 5.25 Sixtly sinne hath disinherited thee of thy heavenly inheritance and deprived thee of eternall glory Roman 3.23 Seventhly sinne obdurates and hardens the heart and takes away the sense of it Consuetudo peccandi tollit sensum peccati And thus if wee desire to cast this beame of sinne out of the eye of the soule wee must begin with the heart and inward man Secondly our next labour is externall wherein are two quaeres Quae facienda Quomodo Quest 6 What must we doe for the expelling of sinne Answer 1 First Reluctandum strive struggle wrastle and resist sinne Galath 5.17 that is endeavour against it subdue thy affections and doe not with thy will consent thereunto Answer 2 Secondly Vincendum labour to overcome it to this is required stroakes wounds blood Hebr. 12.4 for otherwise wee can never conquer it sinne is to bee assaulted and laboured with many blowes and wounded with many deepe and deadly wounds or it cannot bee overcome And therefore wee must bee diligent in hearing reading and meditating of our duety towards God and Gods mercy towards us that the consideration thereof may make us to resist sinne more manfully Answer 3 Thirdly Vinciendum bind and tie it fast when thou hast overcome it by the coardes of resolution circumspection daily watchfulnesse and particular promises and vowes unto God Answer 4 Fourthly ejiciendum having bound it then cast it out and labour to become a new creature entering into a new covenant with God henceforth to serve him only and alwayes with a full purpose of heart and praying unto God to enable thee to performe what thou hast promisâ—d Quest 7 How must we expell sinne Answer 1 First beginne betimes to assault him give the water course no way at all but while it is said to day strive against sinne and all thy corruptions Answer 2 Secondly fight the battles of the Lord manfully untill thou hast overcome Answer 3 Thirdly persevere unto the end Toties quoties as long thou hast any enemies outwardly to assault thee or corruptions which inwardly strive against thee so long thou must labour carefully and couragiously to resist them And this will bee as long as thou livest Verse 6. Verse 6 Give not that which is holy unto the dogs neither cast yee your pearles before swine lest they trample them under their feet and turne againe
verse Quest 1 Cannot a man obey God aright except hee acknowledge this obligation unto the Morall Law Answ No because if we be free from God wee are the servants of sinne and slaves unto our owne lusts and therefore so long as wee have not taken Christs yoake upon us and yielded up our selves to the service and obedience of God as bound in conscience to serve him and him alone and that with all our hearts wee have not performed any true faithfull or acceptable service unto him Quest 2 Have the children of God then under the Gospell no liberty Answ There is a two-fold liberty or freedome namly First Externall Secondly Internall First there is an Internall liberty when a man will not be taught or directed or reproved or compelled to performe any service unto God This is not granted unto any yea all must know that what they doe is not gratefull unto God except they pay it as a debt and do confesse that it is their duety to doe it There are three sorts of men that obey God First some acknowledge the obligation but are backeward to performe covenants they confesse it is their duety to obey God but they doe it unwillingly these must remember that God loves a cheerfull and ready service Secondly some freely and willingly doe that which God requires but will not acknowledge it as an obligation they are content to performe holy dueties but yet will not confesse that they are so obliged to the performance thereof that they had sinned if they had omitted them or that they have deserved nothing for the performance of them These must remember that God requires service of us and not will-worship Thirdly some confesse that it is their duety to serve the Lord and labour to obey him willingly and cheerfully readily and with a willing mind and the obedience onely of these is acceptable unto God It is too ordinary with many because the word is preached by poore and meane men to disdaine to obey it yea hence to doe whatsoever they will and to come to Church when they will but they must distinguish betweene the Messengers and Message Embassadour and Embassage for although the Ministers be poore or contemptible yet the word they bring is not to be despised because that comes from God q 2 Cor. 5.19 Secondly there is an Internall liberty when the conscience dares not resist the Law of God and this is twofold First Servile O derunt peccare mali formidine poenae When a man out of a slavish feare of punishment dare not transgresse the Law of God this is not praise-worthy in it selfe but yet these are much better then those who will not at all obey the Lord. Secondly Filiall when the love and reverence of God are so conjoyned together that we neither dare commit any evill or omit any thing that is good but of this elswhere § 2. One of these least commandements c. Sect. 2 Is any sinne small Quest is not every transgression against an infinite Law and an infinite God Sinne is esteemed small in a threefold regard Answ First in respect of the degree thereof because all sinnes are not equall as for example Incest is a greater sinne than a lascivious word or wanton thought Secondly in respect of Difficulty therof because it is more easie to abstaine from some sinne than from other as for example a man doth easilier forbeare murder and theft than lesse sinnes And hence the Pharisees tithed Mints but left undone the greater workes of the Law r Mat. 23.23 that is they performed easie duties but those which were hard to bee obeyed they omitted Thus some sinnes may bee called lesse than other because wee can more willingly forbeare more easily abstain from some sins than from other some being more pleasing unto our nature and sutable to our dispositions than others Thirdly sinne is said to bee small or little in regard of our Estimation and thus the Scribes and Pharisees thought it a lesse sinne to violate the commandements of God then their owne traditions ſ Mat. 15.9 And this is that which our Saviour meets with and condemnes in this verse proving that there is no sinne little or small because 1. every sinne is against an infinite law which is both the rule of true good honest and profitable things 2. because every sinne is against the Majesty of God the true Lawgiver and 3. because the least sinne workes death and condemnation for sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prevarication of the Law and the breach of the Law is death Hence some sinnes which seeme small unto man have beene severly punished by God as Adams eating of an Apple was punished by expulsion out of Paradise Acheus preserving the gold and garment out of the fire was punished with the death of himself his family Sauls sparing of the best of the Cattle was the cause of his rejection from the Growne and for gathering a few stickes upon the Sabbath day the poore man was stoned to death Numb 15.32.33 § 3. He shall be called the least in the Kingdome of heaven Sect. 3 What is the meaning of these words Quest First they are diversely interpreted and Answ 1 therefore that wee may attaine unto the true sense of them observe that there are three words or voices in them First Vocabitur hee shall bee called that is he shall bee esteemed or he shall be indeede the least c. as before verse 9. he shall be called the Sonne of God that is not falsely but he shall be made Gods sonne Now in this word all the Interpreters agree Secondly Minimus the least First some understand this for Nullus so Calvin and Stapleton Minimus vocabitur that is minimè vocabitur Castalio he shall be called the least that is hee shall not bee called at all one of the kingdome of God Secondly some understand by Minimus Infimus he shal be called the least c. that is he shall be the lowest and most inferiour in the kingdome of heaven as if our Saviour would say he shall bee admitted into the Kingdome but he shall not be honoured therein thus the Papists expound generally the words as followes by and by Thirdly in regno caelorum in the kingdome of heaven this I. some expounds of the kingdome of the Church and of Grace as Calvin and Beza because thus Iohn Baptist was called the least in the kingdome of heaven Luke 7.28 II. some expound this of life eternall and so Aretius and Stapleton Answ 2 Secondly we may perceive here a difference Object 1 then in this word Minimus the least For from hence the Papists collect and hereupon establish their Evangelicall Counsels unto perfection He say they that breakes the least Counsell not Precept shall bee called least that is of least esteeme as the Laicks or Plebeians But he that keepes the least that is the Monkes and Friers and Nunnes shall be highly esteemed and greatly
thus preaching is profitable for our instruction in the nature of the Sacrament for our preparation unto the Sacrament for our admonition to performe what we promise in the Sacrament and for our consolation if we pay our vowes unto our God which we have behight Fourthly J therefore conclude and determine Answ this question thus I. That it is principally necessary that first we should be taught before we communicate of these sacred mysteries For if this Sacrament must not be administred to Infants who are not able to discerne of the Lords body then certainly neither ought it to be communicated to those who are as ignorant and stupide as Infants are II. Preaching doth not seeme to be absolutely necessary unto the Sacrament Toties quoties or in omni Tunc as often as the Sacrament is administred because then it could not be administred to the sicke at home without a Sermon III. But it is most profitable that there should be a Sermon when the Eucharist is celebrated for these reasons First that thereby we may be taught what we doe and that I. Lest we fall into the Popish and Capernaitish errours who said Will this man give us his flesh to eate For without teaching we might easily fall into the errour of the Corporall presence And II. That we may know the mutuall conditions of the obligation made betweene God and us in the Sacrament that is what God promiseth unto us on his part and what we promise unto God on our parts For it is necessary that those who enter into bonds should know what they seale unto and what covenants they make and this the Lord did admonish his people of when they entred into covenants Exod. 19.5 and Deut. 30.15 c. and 1 Sam. 8.11 Secondly Preaching is profitable before the Sacrament that therby our affections may be excited that is I. That our sorrow may be excited and stirred up for our sinnes which were the cause of the death and suffering of our blessed Saviour II. That our desire may be excited and stirred up for grace and Christ that is that we may long for Christ and his grace which are onely profitable unto us for pardon of our sinnes past and preservation against sinne for the time to come III. That our joy may be stirred up for that great love that God sheweth unto mankind in giving his onely and dearely beloved Sonne to death for their redemption and for that hope which we have that he died for our particular sinnes and rose againe for our Justification It is necessary before we come unto the Lords Table that we should be admonished of all these now how can we better be admonished of them then in and by the preaching of the word of God Thirdly preaching is requisite before the Communion because great is the danger that they incurre that abuse or profane it or come not lcoathed with a wedding garment thereunto 1 Cor. 11.28 29. Matth. 22. Quest What is required in the receivers of this blessed Sacrament Answ Three things namely Preparation Examination and Execution of the two former I have formerly spoken it remaines therefore now onely to speak of the last which respects a threefold time viz. the time Precedent the time present and the time Subsequent First this Execution respects the time precedent or going before the receiving of this Supper wherein two things are wont to be done by the faithfull to wit First a serious Meditation of what they are to undertake and about to doe namely I. They are going to enter into a Covenant with the Lord that is either to renew that Covenant which they have often made or at least to make that contract whâ—ch hitherto they have neglected Now the scope of this Covenant is that they for their parts promise and desire that they may become new creatures 2. Corinthians 5.17 Galathians 6.15 And CHRIST for his part promiseth that he will be theirs 2. Corinthians 6.16 They come unto the Table of the Lord with a desire to be ingrafted into CHRIST Iohn 15.4 and with a purpose for the time to come to shew themselves the godly branches of a holy stocke Romans 11.16 c. II. They come to confesse their sinnes to pray unto God and to praise his name for his infinite mercies therefore that they may doe these things diligently they either doe performe or ought to performe a threefold duty namely First consider how great gaine doth accrew unto them from the death of Christ that the remembrance thereof may make them powre forth themselves in thankefulnesse unto God Secondly they ought to search and inquire out all their sinnes and all the reliques of concupiscence that remaine within them that so they may truly and understandingly confesse their sinnes and blush for their sinnes and crave forgivenesse of all their sinnes Thirdly they must observe the state of their soules principally their wants weaknesses defects and imperfections that so they may desire the supply of them with the greater zeale and fervour III. They come unto Christ and to his Communion they come unto a spirituall Feast and most rich treasure And therefore they whet and sharpen their appetite that they may feed the harder and be fully satisfied with the fatnesse of Gods house For if they be CHRISTS and he theirs if they be worthy receivers of this holy Communion and heavenly banquet then they shall have First remission and pardon of all their sinnes 1 Iohn 2.1 2. and 3.5 And Secondly reconciliation with the Lord their God in and through Christ 2 Cor. 5.19 c. although formerly they have beene enemies and strangers Ephes 2.13 c. Thirdly they shall have preservation from sinne for the time to come the grace of God shall sustaine them in the houre of temptation 1 Samuel 25.32 c. 2 Corinth 12.9 Fourthly they shall have an increase of grace and strength in the inward man they shall have both power to will and doe Philip. 2.13 Rom. 7.25 And Fifthly a Communion of both the natures of CHRIST that is both of the humane nature and also of the divine 2 Peter 14. and 1 Iohn 1.3 Yea Sixthly they shall be made partakers of life eternall Rom. 6.23 and 1 Peter 1.5 Now these things the worthy and faithfull receiver may expect and ought to desire with all his heart soule and spirit Secondly after the Meditation of the worke which we are to undertake followes the fitting and preparing of our selves for these things above mentioned and that three manner of wayes viz. First by sequestring of our selves from all worldly imployments and distractions if it be possible the day before we are to receive Secondly by corroborating and strengthning our meditation by fasting For this I. Expels and drives away all sluggishnesse dulnesse and idlenesse And II. Sharpens the mind unto meditation and examination of our wants and weaknesses And III. Doth singularly helpe and further us in prayer For as empty vessels sound the loudest so
it leads men unto most notorious offences so it ends and brings men unto most fearefull judgements How many are the causes of Desperation and Quest 2 what are they that knowing them we may learne to avoid this fearefull offence which Iudas here fell into The causes of Desperation are many namely Answ First a shame to confesse sinne or to have sinne to be knowne many are so confounded when thâ—y thinke of the shame which wil redound unto them when some sinne they have committed is published that to prevent it they desperately cut the thread of their owne lives Secondly the next cause of Desperation is the multitude of sinnes many reviewing the Catalogue of their offences find them to be in number numberlesse the sight whereof doth so amaze and affright them that they despaire of mercy with Iudas in the text Thirdly another cause of Desperation is the greatnesse enormâ—ousnesse of the offence many see some sinne which they have committed to be so hainous and horrible that with this traytor they despaire of mercy and hasten vengeance by their desperate enterprizes Fourthly the next cause of Desperation is the continuance in sinne many calling to mind how long they have wallowed in the puddle of iniquity despaire of mercy and desperatly lay violent hands upon themselves Fifthly another cause of Desperation is a certain pusillanimity of mind for many considering the many and great workes which God requires of them unto salvation do utterly despaire of heaven and like faint-hearted Cowards give over the work and warre unattempted excusing themselves with the old proverbe Vni atque geminis praestat involvi malis they may as well sit still as rise and catch a fall they may as well never undertake the taske as take it in hand and be enforced to give it over againe unfinished Sixthly the next cause of Desperation is a false imagination or judgment of our selves and works many are so sensible of their weaknesse and inability to serve the Lord and so sensible of their lukewarmenesse in his service and worke and of the power and strength of temptation that they are ready to despaire because if they belonged unto God then undoubtedly they thinke that it could not nor should not be thus with them This cause hath place sometimes in the faithfull in whom it is onely temporall not at all finall Seventhly another cause of Desperation is the weight of some temporall affliction many being under some heavie burden of corporall calamity thinke to free themselves from it by putting a Period to their lives skipping thus as the Proverbe is out of the pan into the fire and passing from corporall paines to eternall punishment Eighthly the last cause of Desperation is Infidelity many distrust of the truth of the promises of the power and love of God and of the valew of CHRISTS death as though neither God nor CHRIST could nor would save them although they should repent crying our desperately with Cain My sinnes are greater then God can forgive Quest 3 What are the remedies against Desperation or these causes thereof Answ The Remedy against this great evill is a sure trust and confidence in the mercy love power and truth of God who hath promised that his mercy shall be above all his workes and above all our sinnes if we will but repent And therefore let us learne and labour truly to repent and turne from our sinnes and we may find hope and comfort and be assured of mercy and favour More particularly First if the shame of the world terrifie us then let us remember that if men condemne us for sinne they will commend us for repentance yea this shame iâ— temporall but the infamy of desperate persons is perpetuall and eternall and although men blame them for sinning yet God will pardon them and blot all their sinnes out of his remembrance wherefore they need not set by the shame of men if they have the praise of God Secondly if the multitude and magnitude of our sinnes come into our remembrance let us repent us of them and be truly sorrowfull for them but not despaire because the mercy of God is infinite and the merits of Christ are of an infinit valew and worth and his blood which was shed for penitent sinners is sufficient to purge us from all our sinnes Thirdly if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sinne then let us remember that the time of our former ignorance God will not regard but willingly passe by if now from henceforth we labour to redeeme the time devoting our selves wholly up to the service of our God Fourthly if we begin to despaire and doubt that we shall never be able to doe that which God requires of us unto salvation then remember Conanti aderit Deus God will be present with us if we doe our endeavour yea he will accept of the will for the deed if he see that with our minds we serve the Law of God yea he will give us both the will and the deed and inable us in some measure to doe those things which he requires of us if in sincerity of heart we desire and endeavour to serve him Fifthly if we be dejected and plunged into the pit of sorrow through the sense of the weaknesse of grace and the strength of corruption in us we must then remember that the Lord hath promised to strengthen the weake and to cause the barren to bring forth and to feed and nourish babes untill they come to strength and to the measure of perfect men And he is faithfull in his promises and tender in his affections unto all his children wil neither quench a smoaking flaxe nor breake a bruised reed nor reject nor cast off any of his babes because they are sicke and weake Sixthly if the sense of any heauy affliction lying upon us be ready to sinke us in the Whirle-poole of desperation let us then remember that I. The deare children of God have endured longer and heavier afflictions then we have or doe as we may see in Ioseph Iob and David II. That afflictions doe attend all those who would be saved yea that they who would come unto heaven must suffer affliction it being given unto them to suffer Philip. 1.29 III. That God will lay no more upon us then he will inable us to undergoe By these and the like meditations we must strengthen and arme our selves against doubting and desperation VERS 9 10. Vers 9.10 Then was fulfilled that which was spoken by Ieremy the Prophet saying And they tooke the thirty peeces of silver the price of him that was valued whom they of the children of Israel did value and gave them for the Potters field as the Lord appointed me Then was fulfilled that which was spoken by Ieremy the Prophet Sect. From what Prophet or place doth the Evangelist Quest 1 cite these words First for answer unto this the next qu. I
the like Exod. 18.21 And IV. With magnanimity and constancy Sect. 3 § 3 Let him be crucified Quest 1 Who were guilty of the death of Christ either as actors or a bettors Answ 1 First Pontius Pilatè who condemned him I name him first because I speake not of him at this time Answ 2 Secondly the chiefe Priests and Elders of the Iewes in whom two things are observable viz. I. Causa the cause why they endeavoured and procured the death of Christ and that was ambition they loved the praise of men more then the praise of God and the glory of the world more then the glory of God Iohn 12.42 and 5.44 They saw that Christ derogated much from them and spake much against them and therefore they envy Christ and frequently calumniate him II. Modus the manner of procuring Christs death and that was corrupt for they suborne the people and false witnesses Read Matth. 26.59 and 28.12 Wherefore we must take heed of subornation Why may we not use this suborning of others Quest 2 when it may stand us in stead I. because subornation is the practice of Answ 1 wicked men 1 King 21.10 and therefore if we would be esteemed righteous we must not use this practice II. because truth seekes no corners but Answ 2 delights to goe naked and therefore this practice of suborning others argues a hatred of truth and a love of falsehood III. because the suborning either of witnesses Answ 3 or friends or Judges argues either an evill cause or an evill mind Thirdly the people were guilty of and accessary Answ 4 unto the death of Christ now in them two things are observable namely I. The cause of their sinne which is two-fold to wit First in constancy for not long before this they would have made Christ a King Iohn 6.15 and strawed their garments in his way Matth. 21.8 crying Hosanna verse 9 but now they cry crucifie him crucifie him And Secondly a desire of pleasing their Elders and Governours who perswaded them unto this Christ certainly was not odious unto the common people but yet whilest they basely seeke to please their high-Priests and Elders they neglect both equity their owne salvation II. The blacknesse and horriblenesse of their offence which shewes it selfe in these things viâ— First they had two testimonies from which they might and ought to have considered something namely I. Diuine testimonies as for example a Propheticall speech search the Scriptures for they testifie of me Iohn 5.39 yea a living voyce from the Father and God of heaven Matth. 3.17 yea the frequent presence and assistance of the blessed Spirit of God and divers visions and apparitions of Angels and the confession of the devill himselfe Marke 1.24 yea many times CHRIST let them see if they would haue observed it that the secrets of their hearts were not kept secret from him Now these things they should seriously haue considered before they had cried Crucifie him II. Humane testimonies were not wanting unto them if they had observed them and those were Christs workes the workes saith he which I doe testifie of me Iohn 5.31 He cast out of devils he cured the sicke he quickned the dead he enlightneth the blind he opened the eares of the deafe he with his word made his enemies to fall to the ground be with his word appeased the raging of the Sea Reade Matth. 8. and 9. and 11.5 6. and Iohn 4.26 Luke 5.17 and Iohn 3 2. Now these they ought to have considered And Secondly they preferred Barabbas before Christ a murderer before the Lord of life a seditious turbulent person before the Prince of peace When men say they Iohn 2. are â—runke then the worst wine pleaseth the palat so when men are drunke with sinne and besotted upon it then they will receive Theudas and Iudâ—s Galilaeus for the true Messiah then they will thinke Simon Magus to be the great power of God and then with the Gergesens they will preferre their Hogs before CHRIST And Thirdly they adjudge Christ unto death desiring that he may be crucified although they were not able to accuse him of any evill or to witnesse any evill against him Sect. 4 § 4. What evill hath he done Quest 1 Pilate here propounds the question Whether Christ have done any evill or not And Answ 1 First he answers hereunto himselfe that for his part he finds no evill in him And Answ 2 Secondly Christ in answer hereunto appeales unto their owne conscience which of you can accuse me of sinne Iohn 8. And Answ 3 Thirdly the common people once answered He hath done all things well and nothing amisse And therefore there was great reason why Pilate should aske this question and thus seeke to free CHRIST from their hands and power Quest 2 What good did Christ Answ 1 First in generall he did all things well and many good things unto many Answ 2 Secondly more particularly when Christ lived on the earth he did many temporall good things viz. I. He healed and cured all diseases amongst the people And II. He cast Devils out of those who were possessed And III. He went up and downe doing good the Lord being with him Acts. 10.38 And IV. He stilled the raging waves of the Sea And V. He sed those who were hungry And IV. He raised up the dead unto life Now if there had beene no greater workes done by Christ then these yet who would have lost such a treasure and rich Magazin of all temporall blessings if they could have kept it Answ 3 Thirdly but besides these there were spirituall benefits and inestimable graces bestowed by Christ upon all those who came unto him in sincerity of heart and are still held forth and freely offred by him unto all who with hungring affections long for him The spirituall graces and benefits which the Jewes might and we may have by Christ are many and great and of unvalued worth as for example I. Christ reformed Religion and taught the whole counsell of God And II. He reconciled us unto God that in him we might have peace And III. He caused Sathan to fall as lightning from heaven and destroyed all his workes And IV. He sends his holy Spirit unto us whereby we are regenerated and sanctified And V. He hath taken away the vaile and laid open unto us a way unto the holy of holyes And VI. In him all the promises of God are yea and Amen And VII Of his fulnesse we all receive grace for grace Iohn 1.16 And VIII By his Resurrection and Ascension he hath sealed unto us our Resurrection and ascension with him unto life eternall And therefore no wonder if Pilate saith What evill hath he done seeing he was no other but a rich treasurie of all grace and vertue § 5. But they cried out the more crucifie Sect. 5 him c. It may here be demanded Quest what manner of answer this was which the people gave unto Pilates question in the former words
Hildebrand Or Vertues and that for a double cause Either by reason of some praise or praise-worthy vertue observed in them as Philadelphus Or By reason of some admonition given to some vertue as Peter Boanerges Or III. In respect of some atchivements or deeds that are or have beene done as Africanus Scaevola Or IV. In regard of fortunate or unfortunate successe in our enterprises as Faelix Faustus Mara t Ruth 1.20 2. Names are somtimes imposed and alwaies retained being never either left or changed And herein observe these two things First when these names are given Secondly why or how they are given First consider when these names are given that are never changed 1. Sometimes before the birth hereof we have examples both in The old Testament as Ishmael Gen. 16.11 Isaac Gen 17.19 Iosiah 1 King 13.2 And New Testament as Jesus in this verse and Iohn Baptist Luk. 1.13 II. These names are somtimes given after the birth both by heathens and Christians First this is observed by heathens who give names to their infants some few dayes after their birth the Grecians the seventh day after they are borne the Athenians the tenth the Romans if a boy the ninth if a girle the eight u Plutquaest cent rom qu. 102. and all these in their solemnities did use some lotions and some manner of purging of the infant who was to be named x Rhod. è festo Pomp Againe this is observed by Christians who at the Sacrament impose some name upon the Childe to be baptised yea it is fitting that the name should be imposed upon the Childe non cum natus sed cum renatus y Muscul s Genes not when hee is first borne but when hee is borne againe that is in Baptisme it being the Sacrament of our regeneration and initiation into the Church Secondly consider wee now how these names which are not to bee changed are imposed upon children I answer First sometimes they are given casually without any solid ground at all this is too too ordinarie for so the childe have a name we care not what it be Secondly sometime they are imposed with reason and judgement and that three manner of wayes Either I. by reason of Distribution or Distinction that severall children may bee distinguished by severall names II. Or by reason of Notation of body as Rufus Simon Sylla Longimanus c. III. Or by reason of Recordation or Remembrance And this is two-fold First of Men. And secondly of Things Sometime names are imposed for the remembrance of men and this is two-fold either Politicke which is either Or Evill for vain-glory as Scanderbeg Or Lawfull for the remembrāce either Of kindred now living z Luk. 1.61 Or Of predecessors now dead Or Of friends whether alive or dead Religious which remembrance is for the imitation of the Patriarches Prophets Apostles or holy men c. Sometimes names are imposed for the remembrance of Things and that either First by-passed as Evah Enosh or the children of Ioseph a Gen. 49. and Naomi who changed her name into Mara in regard of her former losses and miseries Or secondly to come and that either of Hope as Benjamin or of Office and Direction Direction in names is two fold to wit Imponendo in the imposition of names here thou maist direct and dispose of the name according to thy owne wishes and desires and this is the office and part of the parent to name his child after what Patriarch or Apostle or Saint he will Recordando this belongs unto those that are named they must remember that their names are for this end that they may strive to imitate the vertues of those whose names they beare I have omitted to explaine the names here above mentioned for these three causes First because it would have swelled this question to too great a bulke and tediousnesse especially in these things which are lesse needful unto saving knowledge I desire to avoyd Secondly because to the vulgar Reader they are not so necessary to be known Thirdly because of the understanding Reader which is but meanely Conversant in Histories they are well enough understood Sect. 4 § 4. Hee shall save his people from their sinnes Hence it will bee objected Obiect how are wee saved from our sinnes when as yet wee fall daily into sinne and are overcome by it Answ To this I answer by Christ wee are saved first from the punishment of sin or from death for now there is no condemnation to those that are in Christ b Rom. 8.1 Secondly from the Kingdome of sinne because it shall not raigne in nor over those that are in Christ c Rom. 6.14 Thirdly and this freedome from the power and punishment of sinne is our justification and salvation And thus Christ here is said to save his people from their sinnes Quest 1 Further it may here bee demanded from what sinnes doth Christ save or free his people Answ I answer from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From their owne proper sinnes for these onely are they that condemne us Quest 2 Which are those proper sinnes from which Christ will save us Answ I answer First those that lurke and lye hid in our natures which are the cause of all the rest Secondly those actuall sinnes that flow from these wicked habits or at least spring from these reliques And both these wee are freed from by Christ Observ The maine worke of Christ qua Iesus as he is our Saviour is that which is here expressed to take away our sinnes part of which power the Pope and Papists ascribe unto Saints to the Virgine MARY and to themselves Nay the Pope doth shoulder for the whole power and doth usurpe as much himselfe as Christ can doe in that kinde for this is all Christ can doe to forgive his people all their sins fully and perfectly And Pope Paul the fift did say he would doe as much d Iubil Paul 5. anno 1620. Nay they say the Pope hath done more than Christ did For Pope Clement the 8th An. 1592 gave indulgentiam plenariā remissionē omnium peccatorum tam culpa quam poenae a full forgivenes of all their sinnes both in regard of the guilt and of the punishment thereof the last whereof they deny that Christ hath done in the doctrine of Satisfaction Yea the Pope hath done more than ever Christ did indeed if all be true which they say Gregory by his prayer did recall the soule of the Emperour Trajane from Hell e Revel Briget li. 4. ca. 13. Christ never did the like And thus wee see in regard of this principall blessing the forgivenesse of sinnes which wee receive from Christ Christ is opposed by the Pope and therefore hee is rightly termed f 2 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adversarie g Squire s 2 Thes 2.4 f. 152. Againe this verse serves to prove that the Virgine Mary is not excepted from the
of David to be taxed The second cause is Allegoricall because Bethlehem signifies the house of bread e Gen. 35.19 and 48.7 and Christ is the true bread from heaven f Hier. Haymo The third cause is Propheticall that the prophesie might be fulfilled which was delivered concerning Christ the Messias g Mich. 5.2 Sect. 3 § 3. In the dayes of Herod the King Hence Quest 1 it may bee demanded what manner of dayes were these to the Jewes Answ I answer dayes of great affliction for Herod who now ruled over them was a stranger comming thus unto the kingdome The Maccabees held a certaine kingdome unto the time of Hircaâ—us the sonne of Alexander who contending with his brother Aristobulus hee calls one Antipater unto his ayd which Antipater being the Father of this Herod marâ—ies him to the daughter of Aristobulus Hircanus being overcome and taken Herod assumes the kingdome as his Vicegerent or Deputie After a while Nicanor returnes into Iudea whom Herod peaceably receives but secretly slayes and then obtaines the kingdome for himselfe of the Romanes Now this time I say was unto the Jewes a miserable time in a three-fold regard I. Because their Kingdome was taken away II. Their Priesthood was corrupted there being two high Priests alive at once as wee shall shew afterwards III. They were now become tributaries unto the Romanes which confirmes Christ to bee the true Messias and promised Shilo because the Law-giver was now gone from Iudah h Gen. 49. Hence it may bee asked Why doth God Quest 2 suffer his people to come into such miserie or to bee in bondage under the Romanes who were Heathens and Infidels contemning God and Religion This was done for these causes First Answ that they might bee humbled through the sight and sense of their sinnes which were the causes of this evill Secondly that they might the more earnestly and fervently pray unto God in their distresse Thirdly that the reliques of sinne might bee expurged and evacuated or that this affliction might bee as fire to purge them from their drosse Fourthly that they might the more confidently rely upon the Lord for deliverance upon their repentance according to his gracious promises Psalm 34.17.19 Fiftly that in the meane time they might adhere and keepe close unto the Lord i Psal 30.7.8 and 7328. And this was the principall cause of their great captivitie in prosperitie they runne away from God and will not be subject unto him therefore the Lord suffers them to be afflicted that they may learne to draw nearer unto him that so hee might draw neare unto them § 4. Came Wise men from the East It may Sect. 4 here bee questioned who these Wise men or Magitians were Quest I answere First the word is ambiguous and Answ 1 doubtfull having divers significations I. Some understand by them Impostors or Juglers II. Some understand Witches but neither of these is understood here Secondly I answer There are foure kindes of Answ 2 Magicke the first Naturall which consists in the knowledge of naturall things Secondly Astrologicall belonging to the knowledge of the starres and is called Astrologie and these two I here omit Thirdly Diabolicall which is the Art used by Magitians Witches and Sorcerers is called Goeteia Theurgia in which I might observe these double tearmes I. Terminus aqua from whence this Magicke came viz. 1. From the Divell the authour of it 2. From divine worship corrupted or from the worship of false Gods II. Terminus ad quem whereunto this Magick tends to wit 1. unto Physicke Medicines and the knowledge of Plants 2. Vnto the vanitie of the starres this divellish Magicke leading unto forbidden Astrologie 3. Vnto divellish practises experience shewing how that Magicke leads unto all manner of lewdnesse prophanesse and wicked enterprises both against God and our neighbour but all these God willing I shall handle more largely in another place Fourthly there is a Morall and Divine Magicke which consists in the studie of wisedome and divine knowledge Amongst the Heathens they that were zealous and learned and studious in this learning had divers names given unto them the Persians called them Magos and such were these in this verse mentioned the Assyrians Chaldaeos the Indians Brachmanes or Gymnosophistas the Egyptians Prophets or Priests the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the French Druydas the Latines Wise men and so these Magi are called in this place by all our Interpreters and the Jewes called them Scribes d Rhod. Plin. 30.1 I answer againe that there is much question Answ 3 and little certainty of the number and qualitie of these wise men First some say they were only three in number who were wise men and great Schollers in all the learning of the Persians but were no Kings Secondly others thinke there were fourteene of them e Calvin s Thirdly others thinke that they descended of the stocke of Balaam f Hier. s from Balaams prophesie g Numb 24.17 of which by and by Fourthly others thinke that they were three Kings called Gaspar Melchior Balthasar who first were buried in their owne Countries Secondly translated from thence by Helena the Mother of Constantine the great unto Constantinople Thirdly carried thence by a Bishop to Millaine and fourthly by the Emperour Henry transported to Colleine h Legenda Now after so many opinions and translations wee may conclude that all these are false or at least that it is most uncertaine which of these is true And therefore I. The adoration of the bones that are shewed at Colleine is but ridiculous Idolatry like the worshipping of the wood of Christs Crosse II. That also is but impious Magicke which is taught by some of them likewise who prescribe these three names Gaspar Melchior Balthasar to be written in parchment with the signe of the Crosse and hung about the necke as a sure salve to cure all sores and diseases whatsoever Sect. 5 Caâ—â—â— wise mâ—n saying c. Here it will be objected Obiect Christ Matt. 1.25 saith that the divine Mysteries were bid from the wise and Paul sayth God hath not chosen them 1 Cor. 1.26 And here wise men are formost and forwardest to sâ—â—â—e our Christ Answ 1 I answer First the Apostles speech is not universall hee not saying that God hath chosen none but few 1. Cor. 1.26 Answ 2 Secondly i Ioh. 9.40 our Saviour speakes not of those that are truely wise but of the presuming Jewes who boasted of their knowledge Sect. 6 To Ierusalem Here it may bee questioned Why they came unto Jerusalem Quest seeing the starre did not direct them thither it not being seene of them at that time Answ 1 First some say that the wise men came hither that they might bee witnesses against the Jewes both for the present and also at the day of judgement or that the Jewes might bee the more inexcuseable but this is not likely to bee the intent of their comming
but it more pernitiously hurts him that is angry then the other because it comes from the minde of the one and from within but reflects onely outwardly upon the other yea experience shewes that anger often brings men to Fevers and dangerous sicknesses as is to the life pourtraied by a great historian and generall scoller f Guevara familiar Epist fol. 114. 115. Secondly it weakens and enfeebles the body making it thereby daily more and more infirme and consequently the life to be the lesse comfortable and the more short anger being like worldly sorrow wihch causeth death g 2 Cor. 7.10 and therefore a man at the least should take pitty of himselfe and his owne life in not giving way to wrath Anger doth easily subdue a mans selfe to the craft of his enemies for by provoking him unto anger they can leade him whether they will for an angry man is easily incensed and once incensed hee is easily ensnared being quickly entrapped in his talke hee as then not being compos mentis in his right wits The effects of anger in regard of the Soule are these First it displeaseth God h Iam. 1.20 but meekenesse is much valued by him i 1 Pet. 3.4 and therefore Fathers are forbidden to be angry with their children k Ephes 6.4 Col. 3.21 and Masters with their servants Ephes 6.9 Philem. 16. and therefore doe not displease God when thou maiest please him but remember that howsoever anger may please thy distempered temper yet it doth not please God and therefore ought carefully to bee eschewed Secondly it provokes the anger of God l Pro. 19.19 Matth. 5.22 who is incensed unto wrath against the angry man because he is not in charity the nature of anger being to be void of charity as I shewed before and therefore remember hee that is angry with his brother God will be angry with him § 3. And slew all the children that were in Sect. 3 Bethlehem Herod seeing himself to be mocked of the Wise-men converts his craft into cruelty and that extraordinary It may heere be asked what manner of cruelty Quest 1 was this of Herods I answer there is a threefold cruelty viz. First Answ of punishment Secondly of law Thirdly of blood First there is crudelitas paenae a Cruelty of Punishment towards inferiors certainely Correction is commended and commanded m Pro. 23.13.14 and therefore they are to blame who blame the Magistrates correction because he is not to hold the sword for nought but heere three rules may be given to Magistrates for the avoiding of their cruelty of punishment First let it be magnâ causâ punish not but for a weighty cause heere is a vulgar errour to be reformed damages are alwaies thought heavie and worthy of punishment but sinnes are thought light as blasphemy lying swearing fornication drunkennesse and the like and scarce deserving correction Secondly when the cause is weighty and truly worthy of correction yet parcâ manu punish with a gentle and sparing hand parvuns supplicium satis est patri n Seneca a little correction sufficeth a father to give and Superiours are Fathers Magistrates must punish as the Lord punishes not for revenge against the person but for the amendment of the offender This rule needes not be inlarged because for the most part Magistrates offend more by remisnesse and too much lenity then by too great severity Thirdly if the cause bee weighty that justice exacts a severe punishment and that correction be laid on with a heavie hand yet amante corde let it be inflicted with a pittifull and commiserating heart not as an enemie or tyrant who punisheth with anger hatred and delight but as a mother with teares Secondly there is crudelitas legis a cruelty of the law this consists in sutes and contentions wherein the most part of men are too faulty going to law one with another for every trifle In going to law wee should observe the same rules that before are prescribed to Magistrates in giving correction First magnâ causâ men should not sue one another but in case of urgent necessity or great wrongs not for every cause and petty wrong as now adayes men ordinarily doe Secondly when there is just cause of suites yet they must bee parcâ manu not with the utmost extremity for summum jus summa injuria to prosecute men to the utmost as far as law will extend is seldome or never lawfull Thirdly though sutes in law be great and concerne thy livelihood yea thy life yet they should bee in charitate prosecuted in love which is very hard to be done Thirdly there is crudelitas sanguinis a cruelty of bloud when men seeke the precious lives one of another and that either first rashly and in the heate of blood occasioned sometimes by playing sometimes by drinking sometimes through whoring sometimes by the lye given or some distastfull words Or Secondly more deliberately and in cold blood and that either I. privately by duels which is thought a part of fortitude for a man to murther his brother by the law of a Duell a divelish law that doth either teach or allow men to shed the blood of a Christian and so deface Christs image or II. publikely and that by edicts as Herod in this verse and other like him bloody Sect. 4 tyrants in the times of Persecutions Observ § 4. Of two yeares old and under Wee may observe hence Herods arrogant folly First Christ was expected by the Iewes and Samaritanes a Ioh. 4.25 Secondly hee was foretold of by the Prophets Thirdly his comming is now revealed and declared Fourthly It is by the Star and the Wise-men confirmed yet notwithstanding all these Herod hopes to meete with him and kill him either by Fraud or Force If the oracle by Herod bee Beleeved why doth hee oppose himselfe Not beleeved why doth he slay so many innocents For Herod might thus have reasoned with himselfe If it bee true that Christ the Messias and heavenly King of the Iewes that hath beene so long since promised and expected be now come it is in vaine for me to strive with him because so I shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighter against God and I can expect no other event then that which the Gyants had who warred against heaven their arrowes returning upon their owne heads On the contrary If there be no such thing but that this is a meere fiction like many other of their Rabbinicall conceits why should I then either trouble my selfe or trouble Israel in murdering so many sweete innocent babes Thus I say Herod might have thought and deliberated within himselfe but he doth not True it is that he thinkes the prophecies concerning Christ to be true that he must come and beleeves also the report that hee is come yet hopes to dash all their hopes and to falsifie all these divine truths by prevailing against Christ Teaching us that wicked men most wickedly
impenitency all which wee have plunged our selves into by giving way unto sin and which we of our selves are not able to redresse 3. Eternall death and destruction both of body and soule for ever and ever b Rom. 2.7 Fourthly these things considered remember whether we have cause to hate our sinnes or not bee they never so deare unto us that thus pollute us that thus provoke the Lord against us that thus captivate and inthrall us yea thus subject us unto evils temporall spirituall and eternall And thus much for the first part of our preparation unto repentance the dejection and humiliation of the heart the second followes The second part of our preparation unto Repentance is the erection or raising up of the heart for except the heart bee comforted and cherished this DEIECTION will prove DESPERATION It may here bee asked whence this comfort Quest 7 flowes unto us or whereupon it is built I answer Answ our consolation is founded upon the hope of pardon by Christ for the truely dejected sinner may argue thus he that is truely humbled and contrite for his sinnes committed and is truely carefull to finde out all his transgressions desiring also and endeavouring to leave and loth every thing that is evill he may hope and expect mercy from God in through Christ because Christ hath called such unto him and God hath promised to receive such But I am such an one I sorow for my sins and desire with the prodigall child to returne unto my father c Luk. 15.18 therfore I know God will receive me as hee did him and pardon mee as hee did Paul d 1 Tim. 1.13 in and through the merits mercies of Christ Thus the heart is to bee cherished by the comfortable promises of the Gospell least otherwise our humiliation drive us to despaire and on the contrary this sweet musicke is unprofitable before the heart be truely dejected and teacheth us to presume and therefore to avoid presumption as well as despaire as the more usuall and dangerous wee must remember that the promises of mercy belong onely unto the truely penitent and therefore untill wee bee such as are spoken of before we have no right nor interest in these promises at all And thus much for the first generall part of Repentance which is Preparation The second part of repentance is RESOLUTION Here a question may be propounded Wherein doth this our Resolution consist Quest 8 I answer in three things first deplorando Answ in bewailing of our sinnes Secondly devovendo in forsaking our sinnes Thirdly implorando in imploring the assistance of God for strength against our sinnes First our Resolution doth consist Deplorando in the deploring and bewailing of our sinnes or in the confession of the filthynesse and errours of our former life and here beginnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true change and renovation of the minde Hence it may be demanded Why is the confession of our sinnes necessary Quest 9 unto true Repentance I answer first because all promises of pardon Answ 1 are made unto such as confesse their sinnes and depend upon this condition thus Salomon praies If thy people shall returne unto thee and say we have sinned and have done perversly wee have committed wickednesse then hee thou oh Lord gracious unto them e 1 King 8.47 and againe the same Kingly Preacher from God prophecieth that he that covereth his sinnes shall not prosper but who so confesseth and forsaketh them shall have mercy f Prov. 28.13 Secondly because wee cannot aright determine Answ 2 to leave our sins untill we have found out and confessed the sins that are to be left Thirdly because our repentance is not a bare Answ 3 determination onely to leave our sins but also a promise thereof and that made unto God and therefore it is necessary that confession of sins should be made unto him thus Dauid confesseth his sin I have sinned g 2 Sam. 12.2 and hee promiseth that he will doe thus so often as hee offendeth his God because otherwise he cannot be assured of pardon h Psal 32.5 this was the practise of the Publicane Lord be mercifull unto me a sinner i Luk. 18.13 and of the Prodigall I have sinned against heaven and against thee k Luk. 15. and am not worthy to bee called thy child Quest 10 It may againe be asked Doth every confession of sin argue a true change of the minde or if not then what confession doth I answer that confession of sin which begins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ is thus qualified First it is an ingenuous confession of our sins judging and condemning our selves for our iniquities l 1 Cor 11 32. not denying them as some doe or excusing them as others doe or extenuating mitigating or lessening them as a third sort doe but truely acknowledging both the evill of sinne and the evil of punishment deserved for sinne Secondly it is an humble confession not shaming to confesse sin as some doe but in humilitie of soule and spirit confessing our transgressions unto the Lord. Thirdly it is a contrite and a sorrowfull confession because wee are destitute of all hope in our selves and we have not deserved any favour or mercy from God because we have thus wickedly and wretchedly provoked him by our iniquities thus Ezra and Daniel with wet eyes and blushing cheekes confesse their sinnes and the sins of the people unto God m Ezra 9.6 Dan. 9.3 Confession without Contrition neither pleaseth God nor profiteth man but where they are conjoyned there is a promise of mercy the Lord having assured such that he will dwell with thē for ever n Esa 66.2 Confession is the speech of the tongue Contrition is the speech of the heart now it is the heart that God requires together with the tongue not the lips alone my sonne saith God give me thy heart a Pro. 23.26 for I care not for those who draw neere unto me with their lippes if their hearts be far from me b Mark 7.6 Secondly our Religion doth consist Devovendo in vowing and solemnely promising something unto God and this perfects and finishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true change and renovation of the mind Quest 11 Hence it may bee inquired What it is that must bee vowed or solemnly Promised unto God Answ I answer two things First to forsake sin for ever Secondly to obey God in newnesse of life all our dayes First we must promise unto the Lord to abstaine from sinne for tearme of life and if hee will be pleased to pardon our former sinnes that wee will offend him no more This is true repentance praeterita plangere plangenda non iterare so Ambrose or non perpetrare so Gregory to bemoane and lament our by-past sinnes and never to iterate or againe commit those sins that are thus bewailed yea without this forsaking of sin there is no right repentance and hence our
So Saint August blessed are the poore in spirit that is Non habentes inflantem spiritum who hath no lofty or puffed up spirit Humilia spirantes conscijindignitatis sua q Hilar. s the poore in spirit are those that are lowly being truely conscious of their owne unworthinesse Quest 3 Are not these words then understood of poverty at all Answ They are as we shewed before But I. Not at all of the vow of poverty Nor II. Of the action Nor III. Of the affection But IV. of the state onely of those who are poore Quest 4 Doe not they then that are rich in estate and substance come unto the Kingdome of Heaven Answ 1 Yes if they be poore in spirit otherwise their portion is woe Luke 6.24 Abraham Iob Salomon Ioseph of Arimathaea were rich in substance and poore in spirit and therefore are now blessed Saints in heaven Secondly this word poore is added exceptivè Answ 2 as though our Saviour should say blessed are the humble bee they never so poore for their poverty shall bee no barre or let unto their felicity Quest 5 Why doth our Saviour speake this unto his Disciples they were proud of nothing being of the inferiour sort of the people and therefore it rather seemes to bee spoken of poverty then of humility Answ 1 First this was spoken unto all and therefore hereby are taught the rest of the people as well as the Apostles Answ 2 Secondly this was spoken unto the Disciples in regard of the time to come Christ knew that afterwards they were to bee endued with many singular graces and the gift of miracles and therefore he doth preadmonish them not to be proud of any thing that hereafter may be imparted or bestowed upon them Answ 3 Thirdly this was spoken unto the Apostles in regard of the present time and occasion for they seeing their Master thus magnified and followed and flocked unto and that they onely were suffered to approach unto him might perhaps bee proud of this and therefore to prevent it our Saviour thus speakes unto them blessed are the poore in spirit Answ 4 Fourthly I may adde that the Disciples were proud indeed as well as poore and meane and therefore the excellency and felicity of humility was as seasonable a doctrine unto them as the blessednesse of poverty Wee read of the pride that was in Iames and Iohn the sonnes of Zebedee that the one might sit on his right hand and the other on his left in his glory r Mark 10.35.36 Yea wee see a great deale of pride in the rest who in their Masters company dispute among themselves who should be the greatest ſ Mark 9.34 Why is this blessednesse first pronounced for Quest 6 some of the following vertues as of hungring after righteousnesse and purity of life seeme to excell humility First this was because the beginning of all misery Answ 1 and perdition both in Heaven and Earth came from pride for that was the sinne that threw Lucifer and his proud traine out of heaven and that was the sinne that cast Adam out of Paradise and brought so much misery and wretchednesse upon the earth t Chrysos imperf Secondly because the Prophet had foretold Answ 2 that the Messias should come unto a people that were humble lowly and should tremble at his word Esa 66.2 Therefore our Saviour doth first pronounce this beatitude u Hilar. s from this which hath been spoken Concerning the sense and meaning of these words we may gather a threefold observation Observ 1 viz. First poverty describes a right spirit or no spirit is liked allowed and approved by Christ but onely the poore and humble spirit There are coveteous spirits and crafty spirits and impure or uncleane spirits and factious contentious unquiet and brawling spirits and bloody or cruell spirits and murmuring repining discontented and impatient spirits yea scoffing mocking and deriding spirits All these Christ rejects and none of these are pronounced by him blessed and happy because these are not poore nor humble spirits Secondly we may learne hence that the poore Obser 2 in temporall substance or estate are not blessed except they be poore in spirit also Salomon tels us that a poore proud man is an abomination unto the Lord whence we may see that a man may be poore and proud although he bee poore yet if hee bee proud hee is so farre from being one of the blessed of the Lord that he is abominable in his sight How shall wee know whether poverty bee Quest 7 good or evill or how may a poore man know whether his poverty be such as Christ commends or no Poverty is knowne and discerned to be evill 3. Answ manner of wayes viz. First if it were wickedly occasioned Secondly if it be the cause of wickednesse Thirdly if it bee accompanyed with evill First poverty is evill if it be evilly procured or were occasioned by some sinne that is first if thou hast prodigally and profusely wasted thy estate by idlenesse or negligence in thy calling or by drunkennesse or gluttony or gameing or whooring and the like Or Secondly if thou hast provoked God to punish thee with poverty for some of these sinnes to wit because the riches that now thou art deprived off were acquired either by fraud or deceit or oppression or rapine or theft or by undermining of others or by wronging the fatherlesse and widdowes If thus thy poverty were occasioned then it is mala paupertas not commended by Christ Secondly povertie is evill if it cause evill that is If because thou art poore thou wilt therefore lye and steale and pilfer and injure thy neighbours then thy poverty is not beata paupertas pronounced blessed unto thee but rather condemned Thirdly if thy povertie be accompanied with evils or in thy poverty thou dost accompany thy selfe with evill men as with wandring beggars amongst whom is the cave and denne of all impietie or drunkards or harlots or theeves or cheaters or lyers or idle persons or murmurers then thou art none of those poore which Christ here pronounceth blessed The third observation that arises from these Obser 3 words is That the poore in spirit are humble Or it is onely humility that is pleasing unto God and here commended by Christ but of this we shall treat in another place Sect. 4 § 4. For theirs is the Kingdome of Heaven Quest 1 What is here meant by Kingdome Answ Kingdome is twofold to wit First there is an earthly Kingdome Secondly there is an heavenly Kingdome which is taken three wayes Either for the Kingdome of Grace Or For the Kingdome of glorie Or For both the Kingdome of Grace and Glory And thus the Kingdome of Heaven is taken in this place First for the Kingdome of Grace Secondly for the Kingdome of Glory First by Kingdome of heaven is here meant the Kingdome of Grace that is the preaching of the Gospell w Aretius s Because it was thus fore-told of Christ
earthly and temporall blessings and therefore wee must not expect so to bee rewarded our life is hid with God Coloss 3.3 and consisteth not in the abundance of earthly possessions Luk. 12.15 Life eternall onely being absolutely called Life Wherefore we must await for our Crowne and recompence untill we come thither Thirdly prosperitie in temporall things seldome Answ 3 proves good at least often proves hurtfull for us in regard of our spirituall estate and condition as appeares by these two particulars First Prosperitie doth often take off and abate the edge of our affections unto God making us say as Peter did bonum est esse hîc It is good for us to stay here e Matth. 17.4 or as another sayd Haec faciunt nos invitos mori wee unwillingly depart from these although it be to go unto God Thus Prosperitie in worldly things bewitcheth us with the love thereof but adversity and povertie weaneth us from the world and maketh us weary of it Secondly Prosperity drawes us into sinne hence Adam was easily seduced in Paradise and David when he was quietly seated in his throne and Salomon when silver was as plentifull as the stones in the streets very few there are that can rightly beare themselves in an equall and just ballance in the time of plentie and abundance yea many there are who can carry themselves fairly soberly modestly and unblameably in povertie and a low estate who runne headlong to destruction by some sin or other when they are great or rich And therefore they erre and decline â recto from the truth who being poore serve God that they may be made rich for this should not be done neither should great things bee expected in this life f Ierem. 45.5 because we know not how banefull riches may prove unto us wee must bee content with those generall promises that God hath made unto us that we shall have food and rayment and that wee shall want nothing that the Lord sees and knowes will bee good for us and unto us and that he will lay nothing upon us but what hee will enable us to beare yea that all things shall worke together for the best unto us in this life and we shall be made eternally blessed in the life to come VERS 4. Blessed are they that mourne Vers 4 for they shall be comforted Blessed are they that mourne c. Peccata Ingentibus non solum peccata remittit panas sed solationem retribuit Deus g Chrysos variis To those that mourne for their sinnes God doth not onely grant remission of the guilt and punishment but also comfort and consolation If this promise be true how comes it to passe Quest 1 that the faithfull and godly cannot draw joy and comfort from it in the time of their mourning The causes why the children of God doe often not conclude true and solide consolation unto themselves from hence in the day of sorrow Answer are these First sometimes some strong and powerfull temptation that doth so strongly and frequently assault them that they cannot enjoy the comfortable sight and light of the Sunne for that thicke cloud that thus doth interpose it selfe Secondly sometimes the remainders of infidelitie which abide in the faithfull hinder them from laying hold upon this saving comfort by a sure and certaine faith Thirdly the conscience of our owne proper indignitie and unworthinesse of this comfort principally after the committing of some grievous sinne David and Peter weepe and that bitterly but cannot for this cause speedily apply comfort unto themselves Quest 2 How is this promise of comfort accomplished unto those that mourne for their sinnes Answ It is fulfilled and performed foure manner of wayes First when God tempers and allayes the sorrowes and afflictions of those that mourne according to the measure of their strength that is layes no more upon them then they are able to beare h 1 Cor. 10.13 Secondly when God removes the griefe with the causes thereof Thus hee comforted Manasses by delivering him out of the hands of the King of Assyria and bringing him againe to Jerusalem into his kingdome i 2 Chro. 33.13 Thirdly when God gives inward comfort to the heart conscience by his word or by his Spirit making his children even to rejoyce in tribulation k Rom. 5.3 Thus Saint Paul sayth that in Asia hee was pressed out of measure above strength insomuch that he despaired of life 2 Cor. 1.8 yet God comforted him in his tribulation that he might bee able to comfort them which were in any trouble by the comfort wherewith hee himselfe was comforted of God 2 Cor. 1.4 yea as the sufferings of Christ did abound in him so his consolation also abounded by Christ. 2 Cor. 1.5 Fourthly this promise of comfort is accomplished when God by death puts an end to all the miseries of his children bringing their soules to eternall life Thus was Lazarus comforted l Luk. 16.25 and daily many of Gods dearest Saints who are onely by death freed from the miseries of this life Quest 3 How must we so mourne that we may be sure to bee comforted Answ If we desire this two things are to be regarded of us the first in our persons the second in our actions or in our mourning First in personis in our persons we must labour that wee may bee made Christians such as God hath promised to comfort Christ speaking unto his Apostles sayth ye shall be sorrowfull but your sorrow shall be turned into joy m Ioh. 16.20 as if he would say it is not every one that mournes that shall be comforted but onely the members of Christ wicked and righteous men may sorrow with the same sorrow but for a divers end as both David and Cain mourne for their sins but the end of Cains teares is the punishment that he hath incurred Davids sorrow being rather for the sinne then for the punishment and therefore we must endeavour to bee made the righteous and holy members of Christ and children of God if wee desire to bee assured of comfort in the time of mourning Secondly In rebus in the things sorrowed for or in the cause of our mourning for many sorrow for that which is not to be sorrowed for As for example First some mourne invidé out of envy thus 1. some grieve for the prosperity of others as David had almost done Psal 73.2 some for the piety of others wishing that the righteous man may be taken away as not being profitable unto them or rather because his glory doth obscure their pride and therefore they are offended with him and sorrow for his presence These mourners have no promise of comfort Secondly some sorrow Avidè covetously either I. Because they have not riches in abundance whereby they might bee more able to satisfie their lusts n Iam 1.5 or follow sinne with more eagernesse freenesse and libertie which they cannot doe by reason of their
one of these Cōmandements he doth by and by adde Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees yee cannot enter into the kingdome of heaven signifying hereby that this righteousnesse of the law did farre exceede and excell that righteousnesse which the Pharises did exercise and commend as most perfect Secondly the reason why the Cardinall perswades Answ 2 himselfe that this is an Evangelicall promise is because it comprehends the Kingdome of heaven But this is nothing for by the kingdome of heaven is meant life eternall as all grant And life eternall was propounded and promised to legall righteousnesse as the Papists themselves confesse Wherefore what should hinder why wee may not say that the kingdome of heaven is propounded and promised to legall righteousnesse I confesse that this kingdome is in some sort proper to the Gospel namely in a double regard First because the plaine and direct name is in the Gospel not in the law this phrase The kingdome of heaven being frequent in the New Testament but not found in the Old Secondly because this kingdome of heaven is obtained by the Gospel not by the law Now if these two regards should make the kingdome of heaven not to belong unto the law the same would make life eternall not to belong unto the law which is absurd Thirdly although wee should grant that this Answ 3 is an Evangelicall promise not a legall yet the argument is idle because it doth not prove the antecedent condition of workes which is the thing in question but the consequent that is that good workes doe not goe before as meritorious causes of justification and salvation but followe after as fruits of sanctification Fourthly the last words of the Jesuites objection Answ 4 are as false as the rest for this consequent righteousnesse is not placed in a perfect observation of the Commandements of God for this would destroy the remission of sinnes If wee could perfectly fulfill the law then wee needed no pardon but this is grossely absurd and false as shall else-where be shewed y Chamier tom fol. 521. de neces oper lib. 15. cap. 5. Sect. 3. 4. 5. 6. § 2. Your except your righteousnesse c. Why doth our Saviour adde this word Your Because righteousnesse is not acceptable before God except it be Ours we cannot bee helped by another mans righteousnesse but every Sect. 2 one must be saved by his owne faith Rom. 10. How then are wee saved by the merits of Quest 1 Christ Answ Because they are Ours as appeares thus Answ first Quest 2 they were done for us Christ fulfilled the law and performed whatsoever his father required of him and that for us Secondly faith applies Christs active and passive obedience to us yea Christ himselfe unto us and with him all things z Rom. 8 3◠Thirdly faith purgeth and sanctifieth or leadeth unto puritie and sanctitie thus saith the Apostle God put no difference betwixt us and them purging and purifying our hearts by faith a Acts 15.9 and Saint Iohn saith hee that hopes to be saved by Christ will purge himselfe even as hee is pure b 1 Iohn 3.3 And thus the righteousnesse of Christ is imputed unto us and applied unto us and so made Ours Quest 3 What may wee thinke of Supererogatory merits and Church treasure doth not that availe others and please God yea satisfie his justice in the behalfe of others Answ This is false and ridiculous For first a man cannot save his owne soule by his owne workes much lesse then save his brother by his overplus Secondly no man can doe more then hee ought to doe for himselfe and therefore none can have any overplus of workes wherby others may be bettered Thirdly the Scripture plainely affirmes that to redeeme a brother from death or to save a soule is too great a worke for man and must be left wholy unto the Lord who onely can doe it and therefore although a man could satisfie for himselfe yet hee could not for another by his merite Quest 4 The Papists here demand why our brothers merits may not as well be applied unto us as the merits of Christ are Answ 1 First this is little better then blasphemy thus to compare God and man together for God owes nothing unto man and therefore may give communicate unto him what he pleases but every mans owes all he can doe and more unto God and therefore hath no good workes or merits to impart unto his brother Answ 2 Secondly Faith apprehends the merits of Christ and makes it ours but what faith can we have in our brothers workes or merits faith is built upon the promises but where have wee any promise that by other mens workes of supererogation we shall be saved A Papist with his mony may buy of the Priests some of this Church treasure but he can never by faith enformed and founded upon the word of God be assured that it will availe him at all Answ 3 Thirdly Christ was given unto us for a Mediator now how injurious is it to the office of Christ to make our brother our Mediatour unto God that he would accept the overplus of their merits for us Sect. 3 § 3. Righteousnesse except your righteousnesse This place is alleadged by one of the present pillers of our Church against Popish equivocation Argum. That doctrine which is lesse honest then the doctrine of Pagans is intollerable among Christians But Jesuiticall equivocating is lesse honest then the doctrine of Infidels and Pagans Therefore ought to bee esteemed abhominable among Christians The Major proposition is taught by our Saviour in this verse Except your righteousnesse doe exceede c. shewing where there is more knowledge of Christ there the profession must be more honest And Saint Paul saith expressly There is such fornication among you as is not among the heathen c 1 Cor. 5.1 Concluding that it is blasphemy against God for a Christian to bee more vile in life then a Pagan The Minor is proved from the Jesuit Eman. Sà Ies Aphor. Tit. Iuramentum who telleth us that some of the Papists hold that a prisoner unjustly detained in prison if upon his oath he be licenced to goe forth is bound according to his oath to returne againe except hee bee absolved from his oath by a Bishop This is an oath without equivocation but our Equivocators thinke their equivocation in making an oath better and of more power then any Bishop to free them from perjurie in an oath esteeming it as good as no oath wherein they use their Reservation when as yet the very infidels in respect of their naturall knowledge of God kept better fidelity among men If any desire an example or further proofe of this I referre him to Bishop Mortons confutation of Equivocation Chap. 17. part 3. fol. 89. Sect. 4 § 4. Except your righteousnesse exceede the righteousnesse c. Quest 1 What doth our Saviour condemne in the Pharisees
punished Fructus ira lingua effraenis manus incontinentes contumeliae accusationes verbera z Basil hom de Ira. the fruits of anger are an unbridled tongue a quarrelling hand reproaches accusations stroakes and the like whence our Saviour reputes it murder in this place how lightly soever Bellarmine esteemes it Doe all the Papists thinke Anger a veniall Quest 2 sinne The more ancient Papists were otherwise minded Pomerius dom 5. Answ Pentec expounds these words thus He that is angry shall be guilty of judgement that is he shall be accused before God at the day of Judgement because hee hath sinned against that Commandement Thou shalt love thy neighbour as thy selfe He that saith to his Brother Racha shall be in danger of the Councell that is the whole Congregation of the Saints will approve the sentence of his condemnation The same Author doth there for the better clearing of his exposition observe eight degrees of anger wherein there are some things amisse which I passe by because he speakes plainly and abundantly enough for the proofe of what wee affirme against Bellarmine The first degree of anger is provoked through zeale either towards God or against sinne and this is good as followes by and by The second degree is a sudden motion and disturbance of the minde which saith he is not sinne The third is a deliberated anger but quickly blowne over this saith he is a veniall sinne in it selfe Fourthly Anger joyned with some small desire of revenge or with a desire of some small revenge this also saith hee is veniall by reason of the smallnesse of the desire of revenge The fifth degree is when Anger is accompanied with a will and desire of some great vengeance but yet is concealed within in the heart comming no further neither shewing it selfe in the countenance or actions this he saith and that truely is mortall The sixth is when internall anger conceived and for a while concealed in the heart doth at length breake out revealing it selfe by some signes as for example either 1. by some frowning and lowring and discontented looke Or 2. by turning away the face from the party we are angry with all Or 3. by not speaking unto them Or 4. by not re-saluting them when by them we are saluted The seventh degree of anger is conjoyned with some reproachfull words as Foole or Asse this also saith he truely is a mortall sinne The eighth and last degree is Anger accompanied with some reall harme done unto those with whom we are angry this is also a mortall sinne And thus by his sixth seventh and eighth degree of Anger he doth plainly shew that all the three degrees of anger laid downe in this verse are mortall sinnes And therefore we should carefully avoid and abstaine from all prohibited Anger By what wayes or meanes may we resist and Quest 3 withstand this passion of anger The remedies against Anger are either in Others that is not to provoke us either by opprobrious words or injurious workes But this not being meant in this place I passe it by In our selves which are these which follow namely First Premeditation before thou beginne to bee angry ponder with thy selfe I. all the provocations reproaches injuries and wrongs which may bee offered unto thee that so thou mayest prepare thy selfe to contemne and despise them and not to bee exasperated by them II. Ruminate with thy selfe what thy duty is and how thou oughtest in patience to possesse thy soule notwithstanding all crosses and wrongs which may bee offered unto thee that thus thou maist arme thy selfe against them III. weigh with thy selfe what Christ suffered for thee and with what patience he suffered contempt derision injuries yea death for thee and in them all was like a lambe dumbe before the shearer or as a dove without gall And therefore remember this that thou maist imitate thy Master herein These premeditations being frequently and seriously in our hearts will be one excellent remedy against Anger Secondly suppresse it within give no place to the water nor to the fire of wrath as soone as ever an angry motion ariseth in thy heart nippe it at the roote that like Ionas his gourd it may suddenly wither Thirdly remember how unprofitable anger is it hurts thy selfe it harmes others but is gainefull to none Fourthly observe the excesse immoderate rage and anger of others marke how ill it becomes them yea how it doth disgrace them looke upon angry men as the Lacedemonians made their children behold drunkards that detesting it in another thou maiest avoid it in thy selfe Fiftly imploy thy selfe about some honest and lawfull affaires that thy mind may be taken off from the provocations unto anger Otio crescunt pathemata Sixtly accustome thy selfe to prudence and wisedome remember how thou oughtest to shew thy selfe to be a wise man yea a Christian endued with patience and heavenly wisedome and cloathed therewith as with a garment Colos 3.12 Iames 3.17 that so thou maist acquite thy selfe like a wiseman in all provocations injuries and wrongs whatsoever Sect. 5 § 5. Without a cause or unadvisedly Quest 1 What is the meaning of these words Answ 1 First they may be expounded subitò Hee that is angry with his brother suddenly or causually not willingly incensing himself unto wrath against his brother but rashly overcome by a Observ 1 sudden passion of anger Teaching us that Christ doth not only condemne in us voluntary and deliberated Anger but also rash sudden and harsh anger For he that is hasty of Spirit exalteth folly Pro. 14.29 Answ 2 Secondly they may be expounded sine causâ Hee that is angry with his brother without a just cause as if our Saviour would say Anger is not to be blamed when it springs from a good root or is moved and provoked by a good cause Teaching us that Anger is to be judged according Obser 2 to the moving cause thereof Or Anger is commendable if it proceede from a good cause Be angry but sinne not Esay 4.26 therefore there is a lawfull anger How may we know whether our Anger bee Quest 2 commendable or culpable Two things in anger are observable First Radix the roote therof from whence it springs that is the internall affection or irascible facultie as it is naturall and lawfull without any hypothesis moved against the sinne committed without any displicency or hatred of the sinner of this more plainely by and by Secondly the branches or the anger it self which is either Evill which is twofold namely Or First immoderate and excessive of this we spake § 4. Secondly unjust and is either When wee desire our owne revenge Or When wee are angry for our owne gaine or losse Good which springeth either from a cause Civill Ira cos fortitudinis I meddle not with this Spirituall which First is allowable and warrantable religion not prohibiting all anger for first this were impossible And Secondly it is sometimes profitable a Chrys sup for
those who offend And thirdly necessary for our selves because Non irasci ubi irascendum est peccatum peccato addere b Chrys s Not to bee angry when we should is to adde one sinne unto another Secondly is an anger against sin to wit either against Our owne proper sinnes or our selves for our sinnes and thus Bern. s 4. Psal 4.26 Bee angry and sinne not that is saith he bee angry with thy selfe for thy sinnes committed and sinne no more Our brothers sinne Oportuna est ira quae increpando convertit c Chrys s that anger is seasonable and commendable that reduceth a brother from his evill way Object Against the last particle it may bee objected He that is angry with his brother for sinning is angry with his brother which is here forbidden by Christ Answ To this Augustine answers Non fratri qui peccato fratris irascitur Hee is not angry with his brother who is angry with the sinne of his brother for sinne and the sinner are two distinct things and therefore a man may hate his brothers sinne and yet love his brothers person he may bee angry with the offence committed and yet not breake the bond of Christian charitie with the offender Chrysostome upon this place gives us these examples hereof first of Moses whose anger waxed hot for the peoples idolatry and yet hee hated not their persons d Exod. 32.19 And so againe in the matter of Korah Dathan and Abiram it is sayd that meeke Moses was very wroth e Numb 16.15 Secondly of Paul who seemes to reproach the Corinthians I speake it to your shame and yet through his whole Epistle he shewes how he loves them f 1 Cor. 6.5 And againe he calles the Galatians fooles g Gal. 3.1 but hates them not Wee may adde how his spirit was stirred in him when he saw the Idolatry of the Athenians h Acts 17.16 And thirdly the example of Christ who was angry when he saw the hard-heartednesse of the people i Marke 3.5 and scourged some at another time out of the Temple k Iohn 2.16 And this Anger is called Zeale Yea fourthly we have an example of Gods anger kindled against a holy man for want of this anger Eli hearing of his sonnes impietie admonisheth them Why doe yee such things your dealings are evill and it is no good report I heare of you l 1 Sam. 2.23 but yet notwithstanding this what sayth the Lord I will judge his house for ever for the iniquitie which he knoweth because his sonnes made themselves vile and he restrained them not or according to the Hebrew he frowned not upon them m 1 Sam. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God did not thus threaten Eli because hee would not hate the persons of his sonnes for that had beene unnaturall but because hee was not zealously moved against their sinnes And therefore there is a godly anger against our bretherens sinnes Wherein doth this anger consist which is to Quest 3 be kindled against our brothers sinne It consists in foure things Answ or is it to be moderated according to these foure Rules First let the object of this anger be lawfull or Rule 1 let it be for a just cause namely some publik evil and not a private let it bee for the honour of God of Christ of the Gospel of Religion and of profession or for something that is hurtfull to the Common-wealth or for the perverting of Justice or for the slandring or calumniating of good men or the oppressing and injuring of the poore and godly Thou must not be angry with thy brother for thy owne private cause and patient in a common evill for it is a vile thing to be provoked unto rage for a private injury and not to bee moved at all for a publike Secondly let thy anger be against Satan not Rule 2 against thy brother Cum Sathan instigat frater instigatur ad malum in illum converte iram in hunc autem mi ericordiam n Basil hom de Ira. When Sathan doth instigate and thy brother is perswaded by him unto evill be angry with him that tempted but mercifull and pitifull unto him that is tempted Be angry with the Divell as the cause of thy brothers sinne but not with thy brother who is overcome by his subtilitie and strength Thirdly this anger must arise from love not Rule 3 envie or malice because we love our brother therefore wee must bee angry with his sinne it being pernicious unto his precious soule Fourthly let this anger never be immoderate Rule 4 or unbridled anger must bee curbed as a head-strong horse with a bridle Sit ira instrumentum virtutis non domina mentis sed ancilla ad obsequium parata o Gregor Mor. 5.33 Anger must be the instrument of vertue not the instigator unto vice it must be as a dutifull hand-mayd alwayes prepared to obey not a mistresse of the minde to dominiere or command When the cause of thy anger is not good then restraine it when the cause is good then loose the reines but doe not cast the bridle out of thy hands but still restraine it that so thou mayst never breake forth into intemperate rage Sect. 4 § 6. Shall be in danger of the judgement Quest Answ What is meant here by Iudgement The word being expounded before § 3. quest 1. I here onely adde that there is a three-fold judgement Namely First Discretionis of discerning or separating the good from the evill For judgement sayth Christ am I come into the world p Ioh. 9.39 that is to divide the good from the bad Secondly Punitionis of punishment either Particular at the houre of death Or Generall at the last judgement Thirdly Remunerationis of reward when the Lord shall judge the Saints This verse neither speakes of the first judgement of Separation or of the last of Remuneration but of the second and second particle thereof the judgement of the last day For these words Hee shall hee in danger of judgement do containe the reward and punishment of unlawfull anger as if our Saviour would say anger shall not escape just punishment but shall bee arraigned and summoned before Gods Tribunall at the dreadfull day of judgement when the angry man shall not be able to answer one word of a thousand Sect. 7 § 7. Whosoever shall say to his brother Racha shall be in danger of the Councell Object Bellarmine lib. 1. de amiss grat cap. 9. objects this place to prove that all sinnes deserve not eternall death Christ sayth hee makes three degrees of anger proportioning also three degrees of punishment thereunto to wit of Iudgement Counsell and Hell fire which is threatned onely to bee inflicted upon him that calles his brother Foole Therefore there are some sinnes which doe not deserve hell fire Answ 1 First this place doth shew a difference and degree of everlasting punishment according to the qualitie and
prone unto fornication it makes sinne seeme the lesse it takes away the sense of sinne it hardens the conscience it is an allurement unto matrons and wives yea if wee may give credit to the report of travellers married wives are no where more unchast and more easily drawne unto adultery then there wher those ungodly houses are tolerated or not suppressed Secondly if Hardings argument were true Answ 2 that their countrey is hot and that it prevents Stuprum the defiling of maids yet it would not hence follow that they were to bee suffered there or in any other countrey For wee must not doe evill that good may come of it b Rom. 3 8. No necessitie of health or life can or ought perswade hereunto Ludovicus the King of France undertaking a long pilgrimage and his Queene not being with him his health begunne to impaire which his Physitians observing and knowing the reason of it perswaded him in the absence of the Queene to take unto him another woman because his health and safety required it which he did utterly refuse protesting hee had rather die then have his life preserved by such an ungodly meanes But wee see our Harding would never have stucke at this I will relate here one remarkable example The inhabitants of the city Basil in Germany embracing the Gospell of Christ for the space of foure yeares expelled the harlots out of the city and pulled downe all their Stewes afterwards some perswade to erect and new build them up againe for the redressing and allaying of those private adulteries fornications and uncleannesses which were observed to abound more then formerly Oecolam padius resists a longtime but in vain for they build and reedifie one faire publique house for that lewd and wicked purpose The house being finished and the aire very cleare a cloud not to be seene thunder froÌ„ heaven falles upon a tower adjoyning to the new brothell house fires certaine barrels of Gunpowder which were kept therein ruins and razeth the Castle from the very foundation and layes flat with the ground also the new stewes which strang and remarkeable accident the Magistrates observing and being strucke with a great feare and amazement embraced the Apostles counsell That it was not good to doe evill that good might come of it c Theatr. hum vitae vol 7. lib. 3. fol. 1270. Quest 5 What are the effects and fruites of fornication and adultery Answ The effects are either to be considered of in regard of the person thus offending whereof in the next question or in regard of others where wee must observe that besides the Lord who is offended by the transgression of his Law the adulterer and uncleane person offends many others namely First he sinnes against and offends his owne wife he not having power over his owne body but his wife d 1 Cor 7.4 yea if a man may not abstaine from the naturall use of the wife except it be I. for a time onely And II. with a mutuall consent of both parties And III. for fasting and prayer that they might give themselves thereunto e Vers 5. Then much lesse hath a man power over himselfe to use his body unto adultery And therefore the adulterer is a thiefe unto his wife and the adulteresse a thiefe unto her husband giving that unto another which is not theirs to give Secondly the adulterer sinnes against his neighbour whose wife he defiles and that three manner of wayes First hee injures him in the highest degree this being a wrong which cannot be borne Iealousie is the rage of a man therefore hee will not spare in the day of vengeance f Pro. 6.34 Secondly he wrongs him in his fame reputation and credite Thirdly he doth injure him in his children making them to be supposed by others to bee bastards It is observed that the cuckow never sits upoÌ„ her own eggs but destroys the eggs of another bird and then layes eggs of her owne in the neast which the other supposing to be her owne sits upon them hatcheth them and seeds them as her owne And hence it is that men whose wives violate their conjugall love oath and bond carry that reprochfull name because they educate nourish feede give portions yea leave their inheritances often to other mens children supposing them to bee their owne And thus as the adulterer is a thiefe to his wife so he is also to his neighbour robbing him of his inheritance Thirdly the adulterer sinnes against his neighbours wife whom he allures thus tempting her unto condemnation and hereby proving himselfe to be the worst enemie shee hath unto his brother and his children hee is a thiefe but unto his brothers wife he is a plaine divell a direct Tempter the great Dragon drawes starres from Heaven and the adulterer drawes soules to Hell This is worse then Rape Homicide Theft to steale and murder a poore soule they doe rejoyce and have cause to be glad who gaine soules g Hâ—b 13.17 but they that destroy them have cause to mourne because they will bâ— required at their hands Yea in other sinnes true and unfaigned repentance doth cure the whole sinne Iam. 5.20 and heales the whole wound but not in this For the woman being partaker of the sinne it is not wholy healed or salvede xcept both the parties repent Fourthly the uncleane person sinnes against the children he begets making them bastards from whence First followes infamie ignominie and reproach yea such a disgrace that the name of Bastard will beare an action in our law where many other opprobrious names will not Secondly from hence followes a cutse upon the children unlawfully begotten Bastard slips shall take no deepe roote h Wisd 4.3 but shall quickly bee rooted out Wisdom 3.16 Hence the seede of the uncleane bed were to bee rejected and cast out Ezra 10.44 compared with 1. Esdras 9.36 And the children of Jsrael that is which were lawfully begotten must bee separated from strange children that is the fruite of fornication i Nehem. 9.2 yea this is founded upon the direct law of God who hath said A Bastard shall not enter into the congregation of the Lord even to his tenth generation k Deut. 23 2. And therefore I. We may hence see the greatnesse of the sinne that brings a punishment upon the innocent partie as wee see in Davids childe l 2 Sam. 12.14 II. We may see the crueltie of adulterers and fornicators who sow their seede that they may bring up fruite and set plants for the divell who labour that their issue may bee briars and thornes and so fit fuell for the fire of Gods wrath And therefore all lustfull and lascivious persons should here remember how many ill sounding and unpleasing peales will daily be rung in their eares in Hell by the divell by their owne consciences by the soules of the parties whom they have defiled by the children which unlawfully they have begotten and whom they
not be offended therefore wee must doe nothing that may displease him we must abstaine from every appearance of evill therefore we must disobey and resist the Magistrate rather than yeeld to such ceremonies as seeme evill to some This is to strain the Scripture beyond his native sense and to make it speake a strange language § 2. Thou shalt love thy Neighbour Sect. 2 How many degrees of love are there one towards another Quest The Ancients have these eight degrees I. Answ Some love those who love them this is naturall love II. Some love those from whom they have received or hope to receive some good turne this is mercenary love As Augustine saith Qui amicum amat propter commodum non amicum convincitur amare sed commodum Hee who loves his friend for his gaine thinkes gaine worth loving but not his friend III. Some love others because they trace the same path of impiety that they doe thus drunkards love drunkards and Hereticks love those who maintaine the same Heresie that they doe this is a wicked and diabolicall love IV. Some love others for some good worke that they have done or because they see them to be good men this love is commendable V. Some love others because they are members of the same body with them that is the children of their heavenly Father this is a spirituall love VI. Some love those who love not them and this is a gratious love Cheâ—â— Harm c. 51. p. 5â—6 There are two degrees more which the Ancients have ranked with these but they cannot be called degrees of love but rather of hatred namely VII Some love not those who love them and these are perverse persons VIII Some love not entirely any but are lovers of themselves and this is an humane corruption and infirmitie § 3. And hate thy enemy Sect. 3 The Scribes and Pharisees say this Observ but Christ rejects it and therefore we may easily affirme it to be false and this to be true That the true Christian must hate none Why must we hate none Quest 1 First because hatred is alwayes forbidden and Answ 1 ranked with those things which are evill The workes of the flesh saith the Apostle are these adultery fornication c. hatred variance c. Secondly because God loves all his creatures as followes verse 45. and therefore wee Answ 2 should herein imitate him hating none Answ 3 Thirdly because the blessed Spirit of God teacheth us to hate none and Christians ought to practise no other things then he teacheth unto them Answ 4 Fourthly the Scribes and Pharisees acknowledge that we must love our brethren now unto Christians all men are brethren either in Christ or for Christ as was shewed before verse 7. of this chapter and therefore we must love all and hate none Object But against this it will be objected the Israelites were commanded to hate the seven Nations to smite them to destroy them to make no covenant with them to shew no mercy unto them Deut. 7.1 2. Iosh 23.7 12. Answ 1 First this was a peculiar precept and therefore is no generall rule neither concludes any thing against what hath beene formerly affirmed Answ 2 Secondly although it be not allowed to hate any man for the evill that is in him yet it is lawfull to hate the evill that is in men Quest 2 How farre and in what regards is it lwafull for a man to hate his enemy There are two sorts of enemies to wit ours and Gods Answ First if they be our enemies then wee must not hate them at all Indeed it is lawfull for us to pray against them as David did arise O Lord disappoint him cast him down and deliver my soule from him d Psal 17.13 And againe O Lord overthrow thou the counsell of Achitophel Secondly if they be wicked men and so Gods enemies then these things are required of us namely First we must hate their wicked workes yee that love the Lord hate evill Psal 97.10 The flesh that toucheth any uncleane thing must not be eaten e Levit. 7.19 nor the society of sinners must be delighted in f Prov. 1.10.15 but wee must hate the wickednesse of the wicked with a perfect hatred g Psa 139 21. Secondly it is lawfull for us to pray against their malice whether it be 1. against God Or 2. Religion Or 3. Our brethren Thirdly we must decline familiarity and all intimacie with those who are Gods enemies Davids delight was in the Saints h Psal 16.3 and so must ours be not in the wicked for their company we must avoid i Psal 26.4 5. and 101.6 Esa 52.11 and that for these three causes 1. Lest by their society we should be drawne into sinne as Salomon was 2. Lest we should bee punished with them Read Numb 16.26 Prov. 13.20 and 22.24 Apoc. 18.4 3. Lest at least our hearts should be grieved and our eyes and eares offended with their wickednesse Thus Lots righteous soule was grieved with seeing and hearing the abomination of the wicked Sodomites k 2 Pet. 2.9 Here wee must distinguish between those who Oppose themselves obstinately against all goodnesse and Religion these are to be avoided and their company not to be frequented Are blind and ignorant doing evil because they know no better these are not altogether to bee shunned but as occasion offers it selfe to be instructed and exhorted Fourthly but whatsoever they be though never so bad yet they are to be loved 1. Because they are flesh of our flesh of the same species with us 2. Because it may be they shall be converted hereafter And therefore love them for that hopes sake which thou maist have of them VERS 44. But I say unto you love your enemies Vers 44 blesse them that curse you doe good to them that hate you and pray for them which despitefully use you and persecute you § 1. Love your enemies Sect. 1 How doth it appeare that our enemies are to Quest 1 be loved First from Levit. 19.17 18. Thou shalt not Answ 1 hate thy brother in thy heart thou shalt in any wise rebuke thy Neighbour and not suffer sinne upon him Thou shalt not avenge nor beare any grudge against the children of my people c. Where we see 1. Our enemies must be reproved and wee must not suffer them to sinne vers 17. 2. We must not avenge our selves upon them 3. We must not remember the injuries they have done unto us vers 18. Secondly it appeares from Rom. 13.9 Thou Answ 2 shalt not commit adultery thou shalt not kill thou shalt not steale all is comprehended in this thou shalt love thy Neighbour as thy selfe And therefore Saint Augustine saith l De doct 1.30 this precept of loving our enemies belongs unto all Thirdly it appeares from Rom. 12.20 21. If Answ 3 thine enemy hunger feed him if hee thirsâ— give him drinke and be not overcome of evill but â—vercome evill with
concerning this prayer How many Petitionsare there in this Prayer Quest 1 It is a knot not worth a wedge it not being much materiall Answ whether we affirme them to bee sixe or seven Chrysostome seemes to make but sixe but Augustine saith Septima ultima and so makes seven It matters not which wee adhere unto if we doe but avoide the superstâ—tious observation of the number of seven wherein some famous men have waded too farre What order doth our Saviour observe in this Prayer The most perfect and exact order that can be imagined For this prayer is of all other most perfect not onely containing all things that are necessary to be prayed for but also the order which is to be observed in the praying for them As thus most evidently appeares First the foundation of all is the glory of God this is the last scope of all our actions and therefore first to be prayed for Secondly then wee desire the comming of Christs Kingdome and that for two reasons I. Because the consummation of the Kingdome of God is the second foundation of our actions II. Because the kingdome of grace is the meanes to bring us unto God And therefore this in the second place is prayed for Thirdly then we cry thy will be done because before we be admitted into the Kingdome of grace we cannot fulfill or obey the will of God Fourthly having thus prayed for Gods glory and spirituall graces we then come to demand temporall blessings Give us this day our daily bread Object 1 It may here be objected we stand in neede of temporall things first of all and therefore wee ought to pray for them in the first place Answ 1 First God doth give us temporall things from the beginning of our life because wee stand in neede of them as soone as we are borne But yet they are not first to be sought for at Gods hands Answ 2 Secondly as we stand in neede of temporall things from the beginning so it is necessary that we should obey God from the beginning The fig-tree should alwaies be prepared to answer the Lords expectation lest he seeking fruit and finding none curse it and condemne it to the fire And therefore greater is the necessitie of Spirituall graces then of temporall goods and first to be demanded Answ 3 Thirdly then onely temporall good things are to be demanded when the Spirit of God and grace hath taught us to begge onely moderate things modestly Wherefore they are not to be desired till after the Kingdome of grace Fourthly then we pray for the pardon of our sinnes and that for these causes I Because our sinnes are then remitted when we are admitted into the Kingdom of grace II. Because the most sanctified of all sin against God and that daily Fifthly then we beg to be delivered from the Tempter and preserved from temptation Because it is alwaies necessary that God should protect us We should be circumspect What may we learne from this method and Quest 3 order observed by our Saviour in this prayer First and before all things to desire the glory Answ 1 God This being the substance of the first Petition we reserve it untill by and by Secondly the three first Petitions respect Answ 2 God and the three last our selves Teaching us to respect God before our selves to regard his will more then our owne to love him above all yea better then our selves Deut. 6.5 and 10.12 and 11.1 and Mat. 22.37 and that for Obser 2 three causes 1 Because it is a signe of a Saint to love God above himselfe yea above all things Ps 31.24 II. Because such God hath promised to regard he that honours God God will honour him he that cordiaâ—ly loves God him will the Lord love III. Because if we thus respect love the Lord above all things we shal live for ever d Deut. 30.19.20 Iohn 23.11.12 Thirdly spirituall things we desire first and in more words yea more petitions then one Temporall things but once in one Petition yea Answ 3 in one word Bread Teaching us in our prayers Obser 2 to preferre spirituall things before temporall 1 Cor. 12.31 and 14.1 and 10.3 4. Col. 1.9 and that for these following reasons I. Because earthly things are not alwaies good for us but often hinder a man from his naturall rest e Eccle. 5.12 The abundaÌ„ce of the rich will not suffer him to sleep II. Because they are never equally alike good for us or so good for us as are spirituall graces f Rom. 15 27. and 1 Cor. 9.11 and Rom. 1.11 for these are profitable both for soule and body III. Because spirituall graces are necessary for us for without them we cannot come unto God or glory g 1 Cor. 3.1 but we may without any yea many temporall blessings And therefore we should most earnestly hunger for and desire spirituall things because they are both most excellent in themselves and most profitable for us Whether is it lawfull to use any set forme of Quest 4 prayer written or printed Set formes of Prayer read and considered before hand are very profitable unto the weake Answer both to teach them 1. What to pray for and how And 2. to helpe their memories Whether is it lawfull to use this forme of Quest 5 prayer which is taught us by Christ First there are many formes of prayer which Answ 1 are easier unto the understanding then this is Secondly but this is the most perfect forme Answ 2 therfore we ought alwaies to imitate it at least in part and as farre as we proceede in our prayers Thirdly there is no other forme injoyned us Answ 3 then this wee have indeede many examples of prayer or exemplarie prayers of Moses David Salomon Paul c. but of none it is said as here Sic orabitis ye shall pray thus Whether was the Lords prayer given 1. as an Quest 6 example or 2. as a prayer or 3. as both First some say this was given and commanded Answ 1 absolutely as a prayer and therefore it is necessarie alwaies to use it But this is proved false by these two reasons namely I. Because then it were unlawfull to use any other forme or prayer II. Because the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc pray Thus not This. Answ 2 Secondly some say that this is given onely as a plat-forme to direct us how to pray but this is false as will appeare by a double reason to wit I. Because Saint Luke sayth say thus When yee pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Saint Matthew here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray whereby it appeares that the words may be said as a prayer Answ 3 Thirdly Certainely this prayer was given us by the Lord as a platforme and unto him that doth rightly understand it it is the most prudent perfect and compendious prayer of all prayers And therefore the superstition of the Papists
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
man descend hee shall never be satisfied Sect. 3 § 3. Our daily bread Quest 1 Why doe we pray for our bread Answ 1 First negatively not because we challenge it at Gods hands as our right Quest 2 Secondly affirmatively for these causes following I. Because wee doe not desire great things but onely such as may be fit for our selves II. Because they are to bee obtained by our labour and therefore by prayer we desire a blessing from God upon our endeavours and affaires III. Because they are so necessary for us that ordinarily our life could not subsist without them IV. Because by the divine and eternall providence of God our lot and portion in temporall things is appointed Prosperity and promotion come neither from the East not from the West but from the Lord who hath from all eternity decreed what to give in outward things to every person And therefore we desire that the Lord would give that portion unto us which in his blessed will and mercifull decree he hath ordained for us And it is called Our bread because it is ordained for us by God If God have decreed what hee will give to every Quest 2 one of us in temporall things then what need we pray at all for our daily bread will not God fulfill his decrees without our prayers First prayer is the ordinance of God and Answ 1 therefore it is not to be neglected at all yea it is the ordinary meanes for the obtaining of our desires Secondly wee must pray because this shewes Answ 2 our hope and trust and confidence in God Thirdly wee know not whether God have Answ 3 decreed to give us such and such things or not and therefore if we stand in need of them wee must pray for them How or with what mind can we pray in these Quest 3 uncertainties Wee must pray according to these meditations animadversions and resolutions namely Answ First we know not what God will give us in particular though we pray unto him Secondly but in generall we know that the decree is gone out that God hath determined what he will give us Thirdly we acknowledge that all our endeavours can alter and change nothing in Gods decrees f Luk. 1◠26 Fourthly therefore if it please God to leave us in our temporall troubles and not to preserve and deliver us we are contented and intend patiently to indure whatsoever our good God hath decreed concerning us Fifthly yet notwithstanding this resolution wee pray unto him and must continue praying untill his blessed Will bee revealed in and upon us And that for these two reasons I. lest wee should bee wanting unto our selves by our remissenesse II. Lest we should be culpable before God for our neglect or that wee doing our endeavour wee might bee free from blame before our heavenly Father Quest 4 How or by what meanes may wee bee assured that our Prayers should be heard in temporall things Answ 1 First if wee our selves use the meanes diligently which God requires namely Gate or endeavour and Prayer then wee may expect a mercifull successe from God Answ 2 Secondly if we our selves belong unto God then the promises of God belong and are unto us yea and Amen in Iesus Christ Answ 3 Thirdly if wee lay no stumbling blocks in the Lords way thus David constrained God to take the rod of correction in his hands 2. Sam. 12. Thus Christ complaines that hee would have been gracious unto Ierusalem but they would not Matthew 23.37 So the Lord would have bestowed yea showred his blessings upon his people but their sinnes hindred and with-held good things from them Ierem. 5.25 Malach. 3.10 And therefore if wee desire that the Lord may heare and answer graciously our requests wee must leave all sinne and labour in sincerity of heart to serve the Lord. Answ 4 Fourthly if the thing wee beg be for our good comfort and profit then we may expect a mercifull grant of it otherwise not for our all-wise-God will not give us a stone instead of bread Vers 12 VERSE 12. And forgive us our debts as we forgive our debters Sect. 1 § 1. And forgive us Quest 1 What method doth our Saviour use or observe in this Prayer First some say Christ handles those things Answ 1 First which belong unto himselfe Secondly which concern our selves In which hee laies down 1. Naturall things 2. Spirituall things Answ 2 Secondly some say Christ handles First Divine things in the three former petitions Secondly Humane things in the fourth petition Thirdly Diabolicall things in the two last petitions Answ 3 Thirdly some say that wee pray For good things first in foure affirmative petitiōs Against evill things in the second place in two negative petitions And unto these I assent What is observable in this petition Answ Two things Quest 2 First the petition wherein are 1 The debt Our debts 2 The remission of the debt Forgive us our debts Secondly the condition as we forgive our debters What is this debt Sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 11.4 And hence ever and anon in the Scripture wee read of the Remission Quest 3 of sinne as also in the Apostles Creed Answ Obiect A debt is that which a man owes unto another and therefore if our sinnes be debts it will follow that we ought to sinne for a man ought to pay his debts There is a three-fold debt First Direct and this debt is obedience A which wee owe indeed unto God For we are debters unto God to live according to the Spirit Ro. 8.12 Secondly Per consequens by consequent thus the Mulct of sin namely punishments temporall spirituall and eternall is called a Debt Thirdly Metonymicum and thus the cause of the debt to wit sinne is called a debt in this place because sinne is the cause of that punishment which is due unto us But the most proper debt is obedience Doe we desire to bee freed from obedience Quest 4 If that be our proper debt which wee owe unto our God and wee desire that our debt may bee remitted it seemes that we implore the Lord to ease our shoulders from the yoake of the Morall Law We doe not in this petition desire a relaxation from our obedience Answ but that our omissions may not bee strictly required or punished Hee who hath committed theft doth not desire that it may be lawfull for him to steale hereafter but that his by-past theft may bee pardoned Or as a Debter when his day is past intreates favour and forbearance for the time by-past and promiseth to pay all shortly And thus we properly desire in these words that the Lord would forgive us the punishment which is due unto us for our sinnes as the King pardons murder and homicide Why doth our Saviour call this a debt Quest 5 First that we might know sinne to be the Answ 1 cause of punishment Secondly that wee might know that all is Answ 2 abolished together namely both the cause
First it is profitable for the taming and subduing of the flesh and internall corruption Secondly it is profitable for the disposing and exciting of the minde unto Prayer and the meditation of holy and heavenly things These two wee grant Thirdly it is profitable unto the worship of God For it is not the worship of God in it selfe but onely accidentally because it doth dispose a man unto the worship of God and so it is pleasing unto him Fourthly fasting is profitable saith the Iesuite for the satisfying of God for the sins wee have committed and for the appeasing of him This is false as appeares thus I. If fasting could satisfie for our sins and appease God then Christ died in vaine II. In those places of Scripture where wee read that God turned away his anger from the persons fasting as from Ahab Hester the Iewes and Ninivites even there this is not ascribed to their fasting but to their praying Fifthly fasting is profitable for the meriting and obtaining of temporall blessings and eternall mercies For Annah by fasting obtained a Sonne 1. Sam. 1. And Christ here promiseth that God will openly reward those who fast but this is false as appeares thus I Annah obtained her sonne by Prayer for this child I prayed and the Lord hath given mee my petition which I asked of him saith Annah unto Eli. 1. Sam. 1.27 II. God gives nothing of debt unto man because in nothing God is debter unto him as is shewed else-where III. Christ promiseth unto him that fasteth a free reward but it is for prayers sake for good things are given unto those who pray per se but to those who fast ex accidenti Now it is manifest that to him who prayes the reward is given not of merit or deb◠but of mercy and favour for the person praying is onely an humble begger asking an almes to whom nothing is owing and therefore much lesse is any thing owing unto him who fasts Vers 17 VERSE 17. But thou when thou fastest anoint thine head and wash thy face Sect. 1 § 1. But when thou fastest c. Quest Answ What is the meaning of this verse I will give no other answer unto this question here but onely that which the Father gives August serm 41. ad frat Christus nos jubet jejunare lavare faciem caput ungere Christ commands us to fast to wash our face and to anoint our heads wherein hee doth point out three Christian duties unto us Quid enim aliud jejunare nisi à malo declinare faciem lavare nisi bonum facere caput ungere ni si totum Deo tribuere What is meant by fasting but onely to turne and abstaine from evill what other thing is meant by washing the face then onely to doe good And what can the anointing of the head signifie but this that wee must dedicate our selves wholy unto the Lord and ascribe all glory and honour unto him in every good work wee doe Sect. 2 § 2. When thou fastest Our Saviour here doth not take away the object but still granteth the use thereof that is he doth not forbid fasting because hypocrites abuse it but doth notwithstanding allowe the exercise of it from whence I might observe two things namely Obser 1 First that those things which have bene long and palpably corrupted either by abuse or superstition may yet notwithstanding bee recalled and reduced unto a holy use But I passe by this Obser 2 Secondly that although the fasting of hypocrites be condemned yet there is a fast which is pleasing unto God and approved by him Object Fasting is an outward ceremonie and therefore ended in Christ Answ 1 First the ceremonies of fasting are properly in the rites thereof that is fasting in it selfe was not a ceremonie but these things in fasting were ceremoniall to wit sackcloath ashes and the rending of the garments Secondly all externall and adiaphorall Answ 2 actions are not antiquated worne out of date yea this of fasting is commanded Levitic 16.29 23.27 Numb 29.7 Ioel. 1.14.2.12.15 1 Corinth 7.5 Thirdly this duty of fasting is to be undertaken Answ 3 for the commodity and utility thereof as a remedy aginst many evils What necessity is there of fasting Quest 1 First we have cause to feare many temporall Answ 1 evils And therefore fasting conjoined with Prayer is a good meanes for the averting of them Secondly wee have committed many sins Answ 2 against our God therefore it is equisite that we should humble our selves by faring as Ahab did King 21. and Dan. 9.3 Thirdly our corrupt nature is rebellious Answ 3 warring against us wherefore by fasting it had need be tamed Rom. 7.23 and 1 Cor. 9.27 Fourthly naturally we are weake unto and Answ 4 dull in the performance of good duties and therefore it is necessary that wee should quicken and rowse up our selves by fasting for it corroborates us unto prayer and private meditations and the hearing of the word and every good worke Acts 13.3 and 14.23 and that by these meanes I. By quickning and sharpning the sense II. By taking away sleepinesse dulnesse and stupidity III. By kindling and enflaming our zeale What is fasting Quest 2 It is an exercise wherby wee abstaine from Answ 1 our accustomed foode for a time for certaine causes and that without superstition Aretius Calvine this is an outward Fast It is a religious exercise whereby wee deny Answ 2 unto our selves for a time all things that are pleasing and delightfull unto our nature and by conjoyning thereunto mourning and humiliation we arme our selves thereby unto the works of religion This is an inward fast How many parts are there of a true Fast Quest 3 Three namely First the foundation which is the sense of our poverty whether Answ Publicke of that whole Church wherein we live Private either Of our selves Of others as David did Ps 35.13 These are either Externall as a calamity either Fallen out already as Iosh 7. Iudg. 20. and 2 Sam. 1. Hanging over our heads which is both threatned by God Ionah 3.5 and feared by us Ezrah 8.21 Internall whether it bee through Sorrow for some sinne or sins committed Feare of temptatiō or inward concupiscence Weakenesse in the performance of good duties Secondly the outward practise thereof Thirdly the inward truth or life thereof Secondly the next part of a true fast is Praxis externa the outward practise thereof wherein there are these things required to wit First an abstinence from meate and drinke for a time This is either Absolute from all kindes of meate or drink for the time of the continuance of the fast as was observed by the Jewes Hest 4.16 and the Ninivites Jonah 3.5 Or Respective which is either in regard of The quality of the meate when men abstaine not from al sorts of meates but from all sorts of pleasant and delightfull meates The quantity of the meate Multi panem in pondere aquam in mensurà f
1.4 or laid up 2 Tim. 4.8 but prepared Mat. 25.34 and 1 Cor. 2.9 yea what is prepared Mansions Iohn 14.2 and seats Mat. 20.23 And the sinne of man cannot frustrate or make void the covenant and decree of God Rom. 11. because if those fall for whom this kingdome is prepared God will restore them againe by grace and repentance Psal 37.24 Answ 2 Secondly it appeares by Gods preferring of us before the Angels Quest 2 How doth God preferre man before the Angels Answ 1 First in offering repentance unto us which he did not unto the Angels Jude 6. and 2 Pet. 2.4 Answ 2 Secondly in giving Christ for us which hee did not for the Angels Answ 3 Thirdly in planting a Ministerie in the world for bringing men unto Repentance and unto Christ Ephe. 4.11 Answ 4 Fourthly by giving the Spirit of God in our hearts Vers 28 VERS 28. And why take ye thought for rayment Consider the Lillies of the field how they grow they toile not neither doe they spinne And why take ye thought for rayment Quest 1 Doth Christ here condemne apparell Answ No but carefulnesse for apparell for procurandae non curanda vestes Garments are to bee procured and provided not to be cared for Quest 2 Whether were and are garments necessary Answ 1 First they were not from the beginning that is before sinne as appeares thus I. There was no uncleannesse filthinesse or unseemelinesse in the body in the first creation thereof II. There was no unseasonable weather nor any hurtfulnesse in the ayre before the curse And therefore till after the fall there was no use Answ 2 of garments Secondly but now garments are necessarily used Quest 3 What use is there of garments now a dayes Answ 1 First they are now used to cover the nakednesse this after sinne was taught by nature Gen. 3. and confirmed by God Answ 2 Secondly they now are used to defend us from heate and cold Answ 3 Thirdly for comlinesse and ornament and for this cause was given unto Benjamin five changes of rayment Gen. 4.22 Answ 4 Fourthly to admonish us of Sinne and our present uncleannesse thereby The ornament of the soule how carefully that should be adorned 1 Tim. 2.9 and 1 Pet. 3 3 4. Fifthly to distinguish First sexes women from men Deut. 22.5 Secondly ages thus young Ioseph had a garment of divers colours Gen. 37.3 Thirdly orders Thus sometimes I. The Kings were distinguished by their garments II. Sometimes the Priests Exod. 28.2 and 29.5 c. III. Sometimes the Rich Luk. 16.15 Mat. 11.8 IV. Sometimes the Poore Eccles 40.1 Forthly occasions actions affections and times namely I. Holy garments Exod. 39.1 and 40.12 Levit. 8.8 and 16 4 II. Wedding garments Mat. 22.11 III. Garments of mirth Exod. 33.4 and Esay 61.3 IV. Mourning garments sackcloth 2 King 6.30 V. Garments used for travellers on foot on horseback by men warring and sleeping VERS 29. And yet I say unto you Vers 29 that even Salomon in all his glory was not arrayed like one of these § 1. And yet I say unto you Why doth our Saviour here use this asseveration Sect. 1 Tamen dico yet I say unto you Quest 1 To teach two things unto us namely I. That Christ is of another opinion in many things then the world is II. Answ That wee must beleeve Christ whatsoever the world saith First Christ saith I say unto you as if he would say Many and it may bee you also thinke otherwise Obser 1 but I say it is thus to teach us That he teacheth many things otherwise then reason opinion or the world doth He teacheth that the poore and persecuted are blessed Mat. 5.2.11.12 but the world thinks them miserable Hee teacheth that godlines is great gaine but the world holds gaine godlinesse Reade 1 Tim. 4.8 5.6 How doth it appeare that Christ and reason Quest 2 and the world teach contrarily It is cleare by these three things to wit Answ First Christ is truth it selfe but reason is ignorant of the truth Philosophie it selfe looking upon man as pure and hence affirming that man following the conduct of nature cannot erre Secondly reason nature and the world looke too much upon themselves but Christ teacheth us to looke upon God nature and reason perswadeth us to respect our selves more then Gods glory as Peter said Master spare thy selfe c. Mat. 16.22 but Christ teacheth us to seeke the glory of God in all things and above all things and to deny our selves Mat. 16.24 Whether can a naturall man be the servant of Quest 3 God or not Answ No because he understands nothing beyond or above naturall reason For the better taking up of this observe What the naturall man Can understand namely these things First gaine glory quiet peace estimation and the like Secondly to avoide grosse enormious and criminall offences Thirdly to be of an affable meeke and courteous nature to bee true and just in his dealings and injurious unto none Cannot understand namely these sixe things to with First what is meant by the purity of the heart Secondly the presence of God to be every where Thirdly the internall conduct and direction of the Holy Ghost Fourthly what is meant by the internall fulnesse of God Ephes 3.19 Fifthly to glorifie God in every action Sixtly to be zealous for Gods glory and in Gods service These things are strange unto him untill hee bee taught them by Christ Secondly Christ saith I say unto you as if he would say it matters not what the world saith Obser 2 but what I say Teaching us that wee must beleeve the word of God whatsoever reason opinion custome or the world saith to the contrary Ioh. 10.4.27 and 8.51 Quest 4 Why must wee beleeve the word of God before all these Answ 1 First the word is Christs and he is worthy to be beleeved before all these Ioh. 1.1.14 Answ 2 Secondly the word is true yea a perpetuall truth and therefore deserves to be believed Esa 40.8 Answ 3 Thirdly the word regenerates us and is the spirituall seed whereby we are begotten Iam. 1.18 and 1 Pet. 1.23 Answ 4 Fourthly the word directs our life and conversation Read Psal 19. and 119. Answ 5 Fifthly the word must judge us at the last day and therefore is more worthy to believed then those things which neither must judge us nor we be judged by Ioh. 12.48 and Rom. 2.16 and 2 Thes 1.8 Sect. 2 § 2. Salomon in all his glory was not arayed like one of these Quest How did the Lillies exceede Salomon in glory Answ 1 First the ornaments of Salomon in all his glory were but artificiall but the cloathing of the lillies are naturall and looke how farre nature exceedeth art for art is but an imitratrix of nature and her perfection is to imitate nature Therefore the Lillies exceed Salomon in all his glory Answ 2 Secondly Salomon when he was so gloriously decked was beholden to many creatures hee was beholden to
much more to relieve and care for those who are sicke Secondly because Christians ought to bee Answer 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of affection and compassion Christ weepes for Lazarus John 11. and for Ierusalem Luke 19.41 Paul weepes for Epaphroditus Philip. 2.27 and would have us to bee tender over one another as members of the same body Rom. 12.14 Thirdly because otherwise wee should be worse Answer 3 than the heathens or infidels for although they know not what religion is yet they know what honestie is and therefore as a dishonest action will not forsake their servants when they are sicke as we see in this Centurion Whence comes it that some are so hard hearted as Quest 4 to exclude extrude their servants in their sicknes Answer 1 First it proceeds from this that we respect our owne proper profit and not brotherly love this Centurion doth not thus but speedily sends the Elders of the Jewes unto Christ humbly beseeching him to cure his servant Secondly it springs from hence that we doe not Answer 2 remember that we have a Master in heaven Ephes 6.9 Coloss 4.1 For if he should extrude us out of his presence when wee are disobedient or unprofitable servants what would become of us yea how miserable should we be § 6. Sicke of the Palsie Section 6 These sicknesses which ever and anone are healed by our Saviour are types and figures of the diseases maladies of the soule from whence we may observe That our soules are sicke of the palsie Observat untill they be healed by Christ Quest 1 What is the nature of this griefe and maladie Answer 1 First the disease is in the nerves and doth so stop all the chinkes and pores that the animall spirits cannot penetrate Thus when the heart is stopped and shut up grace and the spirit of life cannot enter Christ knocks at the dore of the heart Revel 3.20 but the hard heart will not open Psal 95.8 and Rom. 2.5 Now hence from the stopping of the pores proceeds these things viz. 1. Insensibility for sense is taken away from the nerves except only when there is some heate commixt with them and then the palsie is painefull so naturally we are insensible and past feeling (l) Ephes 4.18 s. except only then when the conscience is warmed with the sight and sense of sinne and then we become desperate like Cain and Iudas 2. By the stopping of the chinkes and pores of the nerves so that the animall spirits cannot pierce into the sinewes is taken away motion For First when sense is taken away there is a numnesse And Secondly when sense and motion are taken away then comes the palsie and shaking of the hand or heade Thus it is with us for naturally 1. All power of doing good is taken away from us And 2. All motion that is we have naturally no power to move our selves unto good or to remove evill from us 3. Those who are sorely takeÌ„ with the palsie seeme to be very well so long as they lye quiet but if they once endeavour to walke or worke then they either fall or feele their impotency inability to doe that which they desire Thus is it with us so long as we lye quiet in the bed of sin we are well enough and happy enough thinking that we lacâ—e nothing but are rich Revel 3.17 abounding with all things but if once wee desire and endeavor to lay hold upon Christ and to worke out our salvation wee shall finde that of our selves wee are not able to speake a good word or thinke a good thought or doe any good deed 4. Those who are taken with the palsie may dreame that they are well and can walke and worke but when they awake there is no such thing So men lulled asleepe with carnall security perswade themselves that they are in an estate of salvation but when their conscience is awakened they finde it otherwise Thus much for the place of this disease Answer 2 Secondly the cause of the palsie is a thicke and clammy fleame which cannot bee purged out So a viscous perversenesse and obstinacie cannot easily be expelled neither loves to be disturbed or removed Acts 19.9 Hebr. 3.13 stiffe necks hardly bend to the yoake of obedience Acts 17.51 and hard hearts will not easily relent Marke 16.14 but easily become rebellious and gainsaying Jerem. 44.16 Answer 3 Thirdly the palsie doth coole all the blood and the very arteries and sinewes wherein the spirit of life mixed with blood doth runne and so mortifies them by little and little So sinne hath killed all the grace that was in us in our first creation and mortified all our zeale in so much as now wee are but rotten and corrupt carkasses reprobats unto every good worke Answer 4 Fourthly we may consider of the place or part affected with the palsie which is either 1. Sometimes one side or one member called the dead palsie which if it have so thorowly seazed upon or setled and taken roote in that part that it cannot be removed at length it killeth the whâ—le body So one raigning and remaining sinne is suffi ient to bring both body and soule to eternall perdition and destruction 2. Sometimes the palsie goes from one side to the other and from thence to the head So our naturall corruption leades us from one sinne and degree of sinne unto another untill at length it bring us unto finall impenitencie 3. Although this tough clammy flegme which is the cause of the palsie settle more in one place then in another yet is it spread dispersed through all the body so there is a generall corruption in out whole nature which showes it selfe more particularly in some sinne then in other 4. There is a kind of palsie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that drawes the sinewes of the legâ— together and makes lame And this I conceive was the cause of his lamenesse whom wee reade of Acts 3. So sinne makes us lame and unable to walke in the wayes of God and to run the race that is set before us Fiftly we may consider the cure of the Palsie Answer 5 and therein these things to wit 1. The cure of this disease is hindered and the disease it selfe made worse by the aire if it be either cold moist thicke or cloudy but is helped by the aire which is warme drie pure and cleare So sin is cured by these meanes viz First by a warme and hot zeale against sinne and for Gods glory And Secondly by labour industry and endeavour and not by ease and idlenesse See before Math. 7.5 And Thirdly by purity and sanctity in our lives and conversations And Fourthly by the comforts and consolations of the blessed Spirit And therefore let us labour for the fire of true zeale striving against all sin and endeavouring after all grace fervently and frequently and then we may expect the internall joy of the holy Ghost in our soules 2. The neglect
Siricius being the first that did directly command it See 82. Dist § plurimos et gloss Litera i. II. Observe the degrees of this Prohibition how far it differs from the Prohibition of those of former times For First the Ancients did enjoyn a separation of the Minister from his wife but this separation was not totall that they should never come together again as appears by Ephes 5.32 and Canon Apost 5. and 28. Dist § Si quis doceat et § Si quis disceruit Secondly the Ancients did prohibite the Minister the knowledge of his wife but this prohibition was not perpetuall that he should never know her as appears 28. Dist § de Syracusan and 31. Dist § Quoniam but that he should not know her Tempore of ficij diebus ministerij when hee was to undertake and discharge his ministeriall function And this the Fathers thought decent 28. Dist § de Syracusan Thirdly the Ancients did prohibite the contracts of the Ministers but this prohibition was not universall 28. Dist de Syracusan § Diaconi as though they might not be contracted at all to any but only that they might not be contracted a second time that is might not marry twise neither to a widow nor to an infamous person But the Papists now adayes do not onely forbid Bigamy or marrying with widows or infamous women but all contracts and marriage yea all carnall knowledge of their wives if perhaps they have been married before they entred into orders yea a totall separation for they cast the wives out of their husbands house and habitation directly contrary to the Canons and all antiquity Answ 3 Thirdly the doctrine of the Papists is opposite to Antiquitie in punishing offenders in this kind For I. Adulterous and unclean Ministers were to be cast out of the Ministerie 28. Dist § Presbyter si But the Papists now adayes observe not this for if all uncleane Priests were cast out they would have but few left in their Cloysters II. Episcopus fornicationem pretio permittens suspendendus 83. Dist § Si Episcopus If any Bishop shall by any licence or for any bribe tolerate or permit fornication or whoredom hee shall be suspended this was the ancient Law But now it is other wise as appears by the hundred grievances of the Germaines Sect. 2 § 2. And sicke of a fever Hilary allegorizeth this verse very acutely Peters house signifies the body his wives mother signifies Infidelity whose daughter Free-will the soule marries but the presence of Christ cures it Hilar. s But me thinks the Mother in law should rather signifie the Will and the Fever signifie Infidelity which are cured by Christ But passing by this I will instance but only upon one thing in generall Before wee showed how sinne and the sicknesse of the soule was like unto Leprosie and the Palsie wee will now shew how sinne in the soule may bee resembled to a Fever in the body Quest 1 How and wherin is sin like unto a Fever Answ 1 First sin may be likened unto a Fever Respectu originis in regard of the originall therof For I. The Fever ariseth within in the bowels and intrals and although the Symptomes be without yet the cause lurks within So the cause of all actuall transgressions which appear in the life is that originall corruption which is within in the heart Rom. 7.23 24. II. The Fever ariseth from a three-fold cause namely either First from some pestilentiall and obnoxious aire without Or Secondly from the society of those who are infected or sick of a Fever Or Thirdly from some internall corruption in the body or humours and this is the cause for the most part Thus sinne either comes I. From the infection of Sathan 1 Iohn 3.8 and the allurements of the world g 1 â—oâ—â— 2.16 Or II. From the society of wicked men 2 Cor. 6.14 Ephes 5 11. Or II. From the internall corruption and concupiscence of the heart Rom. 7.5 Iam. 1.14 Secondly sinne may be resembled to a Fever Answ 2 Respectu naturae in regard of the nature thereof For I The substance of the Fever is a heat besides nature which extinguisheth the naturall heat So the fire of concupiscence and lust of sin doth extinguish the fire and heat of zeale For where sin is hot there zeale is cold II. The Fever ariseth diversly from divers humours to wit sometimes from choller sometimes from melancholy sometimes from blood and yet it is one and the same Fever So sinne sometimes ariseth from the lust of the flâ—sh sometimes from the lust of the eyes sometimes from the pride of life 1 Iohn 2.16 And whatsoever the root is the fruit is sin III. There are two kinds of Fever a continual Fever and a Fever with some intermission now this hath his seat in a more ignoble place but that in the vessels themselves and veins and blood This is diversly expounded to wit First some expound it of the divers degrees of sinning Some sin with some intermission of repentance some sin perpetually Secondly some expound it of Adam and us who are now corrupted by Adam Hâ—e at first was pure and therfore sin in him was with some intermission but in us it is continuall because in sinne wee were conceived and brought forth in iniquity Thirdly some expound this of the sins of naturall and regenerate men The unregenerate sin continually the regenerate but sometimes Sin in the naturall man hath his seat in the vessels in the whole nature à capite ad calcem from the head to the heel but in the spirituall and regenerate man sin hath his seat only in the ignoble part the flâ—sh In me that is in my flesh dwels no manner of thing that is good Rom. 7. And therfore naturall men must labour to be renewed in the Spirit of their minds Rom. 12.2 Ephes 4.23 Now this intermissive Fever again is two-fold namely First Ephemera which lasts but for one fit or one day and comes no more Thus the best sometimes fall into some one grievous sinne or other once but are never after overtaken therwith as Noah who was once drunk and Lot once incestuous and David once adulterous and as Peter who once denied his Master And Secondly Putrida when the humours being partly corrupted upon every distemper the Fever is ready to return And thus both the regenerate and the unregenerate are often overcome by some one sin or other we carry a body of sin about us and wee have the reliques of sin in us which oftentimes prevaile against us Thirdly sin may be resembled to a Fever Respectu modi procedendi in regard of the manner of Answ 3 the proceeding therof For I. The Fever begins with the heat and warmth of the body that being the first thing that sensibly it ceazeth upon and infrigidates and makes cold the whole body So sin first ceazeth upon zeal making that first luke-warm then by and by stone cold II. At the first the Fever
and see him at the last which hope begets joy within Secondly those who are brought unto Christ are made Partakers of a finall joy which is a hope of glory Rom. 12.12 Thirdly those who are brought unto Christ are made Partakers of a spirituall and mysticall joy that is internall peace of conscience Phil 4.7 and Ephes 3.19 and 1 Cor. 2.11 and joy of the Holy Ghost and this indeed is that Manna and white stone which is promised to al those that overcome sin Sathan and their owne corruptions Revel 2.17 § 3. Thy sins be forgiven thee Sect. 3 Why doth Christ here answer to that which Quest 1 they doe not desire they bring a sick man and pray that Christ would cure him and hee answers Thy sins be forgiven thee First Gualter answers that this sick man was Answ 1 troubled within in his conscience as well as without with sicknesse but this appears not by any particle of the History Secondly Chrysostome answers that Christ thus Answ 2 replies because hereby he shews that he is God and not a meere man and this is probable Thirdly I conceive that Christ thus answers Answ 3 for this cause that hereby he might shew himselfe to be the Physician of soules as well as bodies Whence we learne Observ 1 That Christ in the curing and healing of bodies hath an eye and aime unto soules Quest 2 How doth it appear that Christ hath an aim at spirituall cures in corporall It appears thus namely Answ First by the conversion of those whom he healed Thus hee commands the man whom he had dispossessed to follow him And Secondly by blaming those who being corporally cured were negligent of their spirituall duties where saith he are those nine Lepers Thirdly because the cure of the soule is Christs principall end and last scope and the cure of the body is but a meanes hereunto Reade Mat. 4.16 Luke 1.79 Iohn 9.39 Esay 9.2 and 29.18 and 42.7.16 Thy sins be forgiven thee we see here that Christ doth not reproach him for his sins neither altogether silence them whence I might observe Observ 2 That sinners are to be admonished of their sins in love Reade 1 Sam. 12.24 and Esay 59.1 and Ezech. 3.17 and 33.7 Quest 3 Who is the faithfull Minister of the word of God Answ 1 First not hee who bitterly reproves and reproacheth his people out of some private hatred or jarre Nor Answ 2 Secondly he who is silent and although he see much amisse yet will reprove nothing for feare of offending thâ—se are guilty of the destruction and condemnation of their people Heb. 13.17 Answ 3 Thirdly but he who reproves in love and after a loving manner that is who I. Observes the errours and straying of their flocks with sighes tears and heavinesse And II. Admonisheth them of their errours and sinnes with gentlenesse and in the Spirit of meeknesse Observ 3 Thy sins be forgiven thee Our blessed Saviour shewes here the root of this and all evill therby teaching us That the cause of all affliction and sicknesse is sin Esay 59.2 Ier. 5.25 Object Against this it may bee objected that Christ himselfe denies this for being asked whether the Blind-mans sin or his Parents iniquity were the occasion of his blindnesse he answers Neither hath this man sinned nor his Parents but that the workes of God should be made manifest in him Iob. 9.3 yea experience shewes that the best and most holy are often under the scourge as wee see in Abel Ioseph David Ioh Paul and the rest Heb. 12.8 and 2 Tim. 3.12 And therefore sin is not alwayes the cause of affliction but sometimes wee are afflicted for our triall and sometimes for the terrour and example of others Non pâ—â—â—â—vit hic paralyticus Hilar. s sinne was not the cause of this mans Pulsie Answ 1 First our Saviour doth no where deny that those who are afflicted are sinners but that they are not greater sinners then the rest Luke 13.2.3 c. Neither that God doth inflict some remarkeable or extraordinary or particular punishment alwayes for some hainous or particular offence Secondly there may be and are other causes of affliction besides this but this is alwayes one yea Causa sine qua non sin is one cause though Answ 2 not the alone cause of all affliction and if there had been no sinne there had been no affliction For this comes from God who doth nothing casually nor unjustly now to punish the innocent were a point of injustice Who are blame-worthy here Quest 4 They who do not in every evill repaire unto God reconciling themselves unto him Answ and acknowledging their punishment and affliction to be just by reason of their sins as for example First some being injured are enraged against their brethren who doe them wrong like the Dog who bites at the stone which is throwne at him Secondly some fly in the face of those who reprove them although for the sins reproved Gods hand be upon them Thirdly some repaire unto wicked and unlawfull means as poor men do to stealing and sick men often to charming enchanâ—ing and the like Fourthly some have accesse to lawful means but without God as Asah sought to the Physicians but not unto God for a blessing upon those lawfull means which were administred unto him by them 2 Chron. 16. What is required here of us Quest 5 We must in all afflictions generally Answ but particularly in our sicknesses see our sinnes to be the causes of them 1 King 8.38 Deuter. 28.22 Iohn 5.14 and 1 Cor. 11.30 What are the fruits and effects of sin Quest 6 First sin separates us from God Ier. 5.25 Answ 1 Secondly sinne subjects us unto Sathan Romans Answ 2 6.16 Thirdly sinne subjects us unto punishment Answ 3 and sorrow Fourthly sinne wounds the conscience and Answ 4 hinders us from comfort and peace which is of all burthens the heaviest to a circumcised heart Quest 7 What doth Christ require of us to the pardon of our sins These things viz. First that wee should heare his word Answ Esa 55.3 Secondly that wee should goe out of our sins Esay 52.11 and leave them Ezech. 18.21 Thirdly that wee should goe unto God that is repent Act. 2.38 and 3.19 Marke 1.4 Fourthly that we should beleeve in him who justifieth the ungodly Rom. 4.3 c. Although our Saviour did not require of this Quest 8 sick man a confession of his sins before he absolved him yet is not auricular confession lawfull First certainly confession is very excellent Answ 1 and profitable when it is aright performed but this word Confession is an equivocall word For I. Sometimes it signifies a praysing of God as Psalme 44.8 and 99.3 and 107.8.15.21 c. II. Sometimes it signifies a profession of Christ or Religion and that either First râ—ligious as Rom. 10.10 Or Secondly hypocriticall T it 1.16 Or Thirdly a bare protestation Thus it is said of Iohn He confessed and dented not that hee was not the
conclude falsely They argue thus Only God forgives sins this man forgives sins therfore he is a Blasphemer whereas they should have argued thus Only God forgive sins this man forgives sins therefore he is God II. Intus in their intention because this cogitation sprung from an evill root and original viz. First from Sathan Gualt s that thus hee might fasten some disgrace upon Christ And Secondly from envie the Scribes consenting herein unto Sathan And Thirdly from covetousnesse because hee remitted sins without the sacrifices of the Law Gualt s Quest 4 Wherein did the envie of the Scribes appeare in thus thinking Answ 1 First thus the sick man neither said not thought any thing against our Saviours words And it did not belong unto or concern them And therfore their envie shewes it selfe in medling with that which concernes them not Secondly they ought first to have asked Christ the reason of his so speaking before they had Answ 2 condemned him for so speaking And therefore it was enviously done to thinke evill of Christ before they knew whether there were any just cause for it or not VERS 5 6. For whether is it easier to say Vers 5.6 thy sins be forgiven thee or to say arise and walke But that yee may know that the Son of man hath power on earth to forgive sins then saith hee to the sick of the Palsie arise take up thy bed and goe to thine house § 1. That yee may know Sect. 1 Wee see here how maliciously the Scribes go about to detract and deprave Christ and on the contrary how mildly and gently he answers them This was done that yee might know from whence we may learne That the scope of Ministers should be Observ that their people might be taught 2 Tim. 2.25 and Psalme 45.10 and Colos 1.9 Why must Ministers bee so carefull to teach Quest 1 their flocks First because preaching the ordinary meanes Answ 1 to beget and increase knowledge is the great mercy of God to call men unto salvation 1 Timothy 2.4 And therefore woe be unto those to whom are committed these rich treasures of wisedome grace and knowledge if they bee carelesse in the distributing of them to their peoples edification Secondly because the preaching of the word Answ 2 is the justice of God that those who heare the word and know the will of God may bee condemned of their own consciences if they will not obey And therefore Teachers should bee carefull to teach lest the people perish for lack of knowledge and their blood be required at their hands Our Saviour here mildly teaching and not satyrically Quest 2 taunting the Scribes may move this question who are to be reproached and menaced in the preaching of the word First tart threatnings doe not belong unto Answ 1 the simple and ignorant But Secondly unto the perverse and obstinate Answ 2 who either I. Will not know their dutie or are ignorant because they will not learn being proud and unbridled in sin as Ier. 43.2 and 44.16 Or II. Who will not understand as the obstinate Recusants Psal 82.5 and 2. Pet. 3.5 Or III. Who neglect to remember those things which they heare and understand as 2 Pet. 1.9 § 2. He said unto the sicke of the Palsie Sect. 2 We see here that our blessed Saviour hath one salve for all sores one remedy for all things and that is Dixit his word thus we reade bee said unto the Pharisees and hee said unto the Feaver and he said unto the wind and he said unto Sathan Matth. 4.3 c. this word Dixit he said is sufficient for all things Matth. 8.8 Iob. 18.6 Whence we learn Observ That Christ can do all things by his voice and word Quest 1 How doth this appear It appears by these particulars viz. Answ First by these Scriptures Exod. 20.19 and 1 King 17 4 9. Psalm 33.6 9. Esa 40.8 Mat. 24 35. Heb. 1.3 Secondly because all the power of Christ as of God is within in himself And therfore it is sufficient for him to expresse his will by his word Now there is a two-fold word to wit I. Externall uttered with the voice And II. Internall conceived in the mind Now neither of these can be falsified but either First by the mutability and change of the minde of him that speaks or thinks but with Christ there is no mutability nor shadow of change Iames 1.17 Or Secondly by reason of the debility and weaknesse of him that speaks or thinks he not being able to do what he hath promised or intended but unto Christ all power is given both in heaâ—en and earth Matth. 28.20 c Luke 1.37 Psal 148 8. And therefore he is able to do whatsoever he saith Thirdly because the word of Christ is accompanied with the holy Ghost Ioh. 6.63 and therefore it is sufficient unto all things and effectuall in every thing it speaks Esa 55.11 Quest 2 When or wherein doth Christ speak unto us Answ 1 First he speaks unto us in his word converting us therby thus he spake to the Eunuch Acts 8. and to Lydia Acts 16. Answ 2 Secondly he speaks unto us in Meditation and holy thoughts infusing his Spirit into us Answ 3 Thirdly he speaks vâ— to us in Prayer answering our requests thus he spake unto Paul 2 Corinth 12.9 Answ 4 Fourthly he speaks unto us in Faith assuring us of our justification Heb. 12.24 and adoption Rom. 8.15.16 Answ 5 Fifthly he speaks unto us in our striving struggling and wrastling against sin by strengthning us with might in the inward man and enabling us to trample Sathan under our feet Vers 8. VERS 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Observ Vnto Men This must necessarily be understood of the Ministery of Absolution or remitting of sins whence we might observe That God hath given to the Church power to forgive sin Reade Mat. 16.19 and 18.18 Iob. 20.23 And besides remember briefly this That God and Christ have given the Gospel for our comfort now to be assured of the pardon and forgivenesse of our sins is a main and principall comfort yea we can have no true joy in our hearts untill we be assured hereof and therefore without doubt Christ would not leave his Church under the Gospel without this power to afford such comfort unto his people How is this remission Quest or absolution wrought by the Church Three manner of waies namely First by the preaching of the word Answ Mat. 16.19 and 2 Cor. 5.19 c. and that either I. Generally when remission is preached by Christ to every truly penitent sinner Or II. Particularly when remission is applied to any particular person upon the conditions of faith repentance and obedience And certainly whomsoever the word looseth they are truly loosed for all the promises of the word are true Secondly by Absolution for the Church I. Excommunicates obstinate and perverse sinners 1 Cor. 5.5 and 1
the truly humble and humbled Quest confesse and acknowledge their sins First because they rejoyce to have escaped Answ 1 from sin and the snares of Sathan olim haec meminisse juvabit as we see in Saint Paul I was a reviler and I was a persecuter but blessed be God I found mercie 2 Tim. 1.13 Secondly because the light which is in them Answ 2 doth reprove and make manifest their sins Ephes 5.13 which before they neither saw nor knew § 3. Sitting at the receit of Custome Sect. 3 What is meant by Matthews sitting at the receit Quest 1 of Custome The holy Ghost would hereby have us know that he was a Publican as Mat. 10.3 Luke 5.27 Answ What is observable in these Publicanes Quest 2 First the word Publicanus a Publican is derived Answ 1 a Publicis quia publicis utuntur publica vectigalia c Perott Calep. ex Vâ—p because they gathered up the common Tolls Customes and Tributes Answ 2 Secondly their condition estate and rank was two-fold viz. either I. Among the Gentiles and thus the calling of a Publican was a very honorable and high calling for in time past among them Publicans were of the highest and chiefest orders of Knights f Alex ab Alex. pag 107. Calep. So Cicero pro Planco saith Flos equitum Romanorum ornamentum civitatis firmamentum Reipublicae PublicanoruÌ„ ordinâ— continetur The Publicant were the prime of the Roman Knights the ornament of the City and the chiefest stay and supporters of the Common-wealth If we reade Iosephus 12 4. fol 324. he will tell us how all the chief mâ—n of all the Cities both of Syria and Phaenice came to Ptolomy to buy the Customes and Tolls Or II. Among the Iews and thus the calling of a Publican was most base despicable and contemptible and in this consideration our Saviour doth oppose them so often to the Pharisees Mat. 5.46 and 21.32 and 18.17 and Luke â—8 13 For First it was an unworthy thing for the Jews to pay Tribute to the Romans who were Gentiles Mat. 22.17 for they s they said to Christ were never servants or in bondage to any man Ioh 8.33 Secondly it was a more unworthy thing for the Jews to serve the Gentiles in so base and vile an employment as this yea in a calling which was injurious unto them And yet many of these Publicans who gathered up the Taxes and Tributes for the Gentiles were Jews as we may see in Matthew who was a Publican although a J w. Thirdly none usuall undertook this employment except onely either I. Those who were of the lowest and basest sort of the common people Or II. Those who were of a corrupt life and of unbridled libâ—rty wherefore they are called Publicans and harlots in the next verse as also chap. 11.19 and Luke 18.13 Fourthly these Publicans carried themselves covetously and greedily in their places yea unjustly and cruelly Luke 3.13 and 19.8 And therefore for these regards they were justly contemned hated and despised of the Jews Answ 3 Thirdly it seems that there were two sorts and kindes of Publicans to wit I. Redemptores those who farmed the Customes Tolls Taxes and Tribute of the Romans now these were more noble or of a higher rank and quality and such a Publican I conceive Zacheus to have been because he is called Princeps Publicanorum the chief of the Publicans Luke 19.2 II. Collectores Exactores those who gathered this Toll or Tribute either up and down in Markets or at Bridges or the like now these were of the lowest sort of the people and for the most part were greedy and unjust and of this sort of Publicans I conceive this our Evangelist to have been § 4. And he saith unto him follow me And he Sect. 4 arose and followed him We may from hence observe two things to wit First whom Christ cals Secondly what sort of people the Apostles were First we may observe what manner of persons Observ 1 Christ cals and converts not Pharisees but Publicans to teach us that the lowest among men are sooner called and converted unto God than the highest or the poor and abject before the rich and great ones of the world 1 Cor. 1.26 Mat. 21.31 Acts 9.1 Why are the inferiour sort of people sooner Quest 1 called home unto God than are the superiour First not onely because the judgment of man Answ 1 is corrupted and therefore without cause contemns and despises Christ and Religion as John 7.48 The Rulers and the Pharisees would not beleeve on Christ Secondly but rather because the conscience Answ 2 being depressed is the better prepared unto Repentance and conversion Luke 18 13. when men see nothing but their sins and themselves to be miserable then they are sooner perswaded to confesse their sins and to leave them and to repent of them as 2 Sam. 12.14 On the contrary a good opinion of our own wisdom knowledge and goodnesse doth hinder us from confession contrition and conversion as Luke 18.11 Iohn 9 41. Because the whole need not the Physitian but the sick onely How must we truly deject debase and humble Quest 2 our selves that so Christ may please to call and convert us First let us confesse and acknowledge that Answ 1 hitherto we have been asleep dreaming onely of grace and goodnesse there being indeed no such thing in us as yet Esa 29.8 The frantick man thinks not himself sick and therfore it is a good sign when a man feeleth and acknowledgeth his sicknesse Secondly let us confesse that hitherto we are Answ 2 full of sin and that we cannot cease to sin so long as we are naturall 2 Pet. 2.14 for miserable are those blinde souls who do not see their sins Thirdly let us acknowledge how we are Answ 3 wholly taken up with the world all our care being about and all our labour for worldly things Psal 127.1 c. spirituall things being wholly neglected by us Fourthly let us confesse that without in our Answ 4 lives there is no good thing the best works we do being but like airy smoke or idle dreams or performed for some private ends Fifthly let us acknowledge that within in Answ 5 our hearts all is amisse for I. Neither is our Repentance solid but either First intentionall vult non vult piger we resolve to repent but resolve not when and therefore it is procrastinated and delaid from day to day Or our Repentance is Secondly temporary during for a time and afterwards returning with the dog to his vomit and with the swine to his wallow 2 Pet. 2.20.21 II. Neither is our faith lively for carnal perswasions will not cause us to rejoyce with that joy unspeakable and glorious nor give us that peace of conscience which passeth all understanding III. Neither can we solidly desire and hunger after Christ a naturall man may with Balaam desire to die the death of the righteous and desire that Christ may be his Saviour but not
They that be whole need not a Physician Sect. 2 The Pharisees were here faulty in a double regard to wit First being proud in themselves they contemned and despised others And Secondly they did not consider our Saviours office who was sent to call sinners unto repentance Now our Saviour answers to both these Calvin s to the first in this section to the second in the next Were the Pharisees so whole and righteous Quest 1 that they needed not Christ at all that our Saviour saith here of them The whole need not the Pbysician Christ here speaks ironically Answ not that they were so indeed but that they thought themselves so and being puffed up and carried away with this perswasion thought themselves to have no need of Christ at all From whence wee may learn That the opinion of our own righteousnesse drives us and keeps us from Christ Luke 18.11 Observ Iohn 7 47. and 9.41 Why doth the perswasion of our own righteousnesse Quest 2 hinder us from Christ First because such an opinion makes us swel Answ 1 and grow proud as we see in the Pharisee Luke 18.11 Now wee should come humbly unto Christ as the Publican did Luke 18.13 Secondly because such an opinion hinders us Answ 2 from praying for pardon of our sins or from begging helpe and strength against sin as we see in the Pharisee who puts up no petition unto God but only in his prayer proclaimes his own negative and affirmative righteousnesse Luke 18.11 whereas we should come unto the Lord that we might become humble suters unto him for mercy pardon favour and grace as the Publican did Thirdly because such a perswasion will hinder Answ 3 us from taking the physick which is prescribed by Christ namely Repentance and godly contrition and compunction For those who come unto Christ must come with a sense of their sins Mat. 11. â—8 But those who are opinionated of their owne righteousnesse can find no such cause of sorrow or need of râ—pentance Fourthly the lâ—â— cause why an opinion of Answ 4 our owne righteousnesse hinders us from comming unto Christ is taken from Christs omming into the world For I. Christ came not into the world to approve the righteous by his first comming for this is the worke of his second comming and belongs thereunto But II. He came first for this end to helpe the dead and those who were miserable this being the proper end of his first comming And therfore those who desire to come unto Christ must labour to find themselves to be sick wounded and miserable or else they come not aright unto him Sect. 3 § 3. But those who are sick In the literall sense wee see here that those who are sick stand in need of physick and the helpe and advice of the Physician From whence we may observe Observ 1 That medicines and physick are ordained by God against sicknesses and diseases Eccles 38.1.16 Object 1 Against this it will be objected 1. Physick and going to Physicians are blamed 2 Chron. 16.12 And 2. God hinders their effect and often will not give a blessing to the use thereof Ier. 46.11 And therfore physick is not to be used Answ 1 First Asa is blamed not because he used physick but because he trusted in it Answ 2 Secondly God sometimes indeed hinders the wished effect of physick for sin but it follows not hence that therfore none must use it Good meat doth not nourish some corrupt bodies but rather cause them more to abound with obnoxious humours shall therfore all refuse to eat good meat Answ 3 Thirdly God no where in his word prohibits the lawfull use of physick but commands it rather And therfore it is arrogant and insolent to condemne it as unlawfull yea to neglect the ordinance of God is to tempt his providence Object 2 But it will be objected again physick cannot of it selfe produce that good effect of health which is desired and therfore it is to no purpose to use it Answ Certainly it is most true that physick of it selfe cannot cure or recover unto health no more can bread nourish without the good blessing of God Deut. 8.3 And therfore in taking physick these three rules must be observed viz. First turn from thy sins which are the cause of thy sicknesse Eccles 38.10 Then Secondly use physick the ordinary meanes which God hath appointed for the procuring of health m Eccles 38.12 Thirdly then pray unto God for a blessing upon the means and that he would be pleased to make them good means for the effecting of health Eccles 38.9 Numb 12.13 Psalme 6.3 Quest 1 How doth it appear that it is lawfull to use physick and the Physicians aid in sicknesse Answ It appears by these particulars viz. First because God hath created many medicinable herbs roots and fruit which are not for meat but onely for medicine Now God created nothing in vain Secondly because God hath ordained all these for our use As the Lord made man the Lord of all the creatures so whatsoever good thing was created was made for mans use either that it might be good for mans food or for apparell or for houses and habitations for him or for medicines to cure and recover him Psalme 104 14 15. Thirdly because God hath given unto man the knowledge of herbs trees roots plants and the like and all for this end that man might use them for his good and admire and glorifie the great workeman of them 1 King 4.33 Ecclesiastes 38.6 Fourthly because the Lord himself hath used meanes Thus the Prophet from the Lord useth meale for the healing of the deadly pottage n 2 King 4.41 and salt for the healing of the waters o 2 King 2.20 and a bunch of figs for the breaking of Hezekiahs plague sore Esay 38.21 and Moses from God cast a tree into the waters at Marah whereby they became sweet p Numb 15.25 But those who are sick In the figurative sense of these words we may learne two things to wit First that by nature we are sick Secondly that except Christ heale us we cannot be healed First by these words Those who are sick stand in need of the Physician our Saviour would teach us That the naturall man is sick in soule by nature Observ 2 we were infected by Adam Rom. 5.12 and by him wholly corrupted both in soule and body What Analogy is there between sick men and Quest 2 naturall men First sick men have the cause of their sicknesse Answ 1 within in their humours so wee in our inward bowels for corrupt and evill concupiscence lodgeth within Secondly sick men have but bad or no stomacks Answ 2 to good meat so we so long as wee are naturall have no appetite at all unto holy duties meanes or exercises which are the food of our soules Thirdly the longer a man is sick the weaker Answ 3 he growes and the stronger growes his infirmity within him So the longer we continue in our
the third wherof is this Lent by the Apostles was ordained and instituted to be observed to fulfill this saying of Christs When the Bridegroome shall be taken away then shall they fast First this saying of our Saviours was spoken Answ 1 only to his Apostles that enjoyed his carnall presence Secondly if the words be largely taken then Answ 2 the Montanists did come neerer to the sense then the Papists that observed the Lenton fast straight after Christs ascension Thirdly if the Papists will expound the taking Answ 3 away of the Bridegroom of Christs death then by this reason they should not fast before the celebration of the Passion but after Our Saviour in this place doth expresly teach us That there shall be a time Observ when the children of God shall weepe and mourn for the absence of Christ Iohn 13.33 and 16.16 c. and 14.3.16.19.27 Which is the fittest time for fasting because Quest 1 our Saviour saith here there shall be a time when we must fast The true time of fasting mourning Answ is when Christ is absent so saith our Saviour in this place that is First when wee are under some temporall scourge and chastisement Secondly when the peace is broken betweene us and our God when wee have offended him and set him against us by our sins Psal 51.8 and are not sure of reconciliation Thirdly when some lust or strong temptation doth assault us and wee are not sensible of the presence and grace of Christ within us sustaining us Fourthly when our former light is eclipsed that is when the assurance we had in God and joy in the enjoyment of Christ is departed and gone from us for as the clearest day hath his clouds so the best sometimes hath his doubtings the day hath his night and clearest faith his eclipses And this is the fittest time for fasting and mourning because now the Bridegroom is taken away from us How can Christ be taken away from us or wee Quest 2 mourn for his absence seeing he hath otherwise promised Mat. 28.20 Behold I am with you unto the end of the world First Augustine distinguisheth generally of the Answ 1 presence of Christ that there is praesentia Deitatis Humanitatiâ— a presence of his humanity and this they were deprived of and a presence of his deitie and thus Christ was alwayes with them Secondly there is a presence of Christs Deitie Answ 2 in a generall providence and presence of sight thus Christ is never absent either from good or bad but alwayes and every where present with all Answ 3 Thirdly there is a presence of Christs Deitie in a particular providence and this is two-fold viz. either I. Spirituall and thus Christ First directs and disposes of the Ministery of the word And Secondly annoints with the Spirit and fits with gifts those whom hee cals to the worke of the Ministery And Thirdly wounds and weakens Sathans power in that manner that hee cannot prevaile against his Church Mat. 18. Or II. Temporall and thus Christ First sometimes hides and preserves his children from evill and danger Psal 31.20 and 91. And Secondly sometimes lets them fall into danger and then freeth and delivereth them And Thirdly sometimes neither preserveth them from evils nor delivereth them out of evils but only comforteth them in and under evils and so as that the evill of the evill is taken away Psal 30.7 Answ 4 Fourthly there is a presence of Christs flesh or humanity Sic absens cum passionis tempâ—â— advenerit Hieron s And this the Apostles were deprived of after Christs suffering for now the heavens containe him Act. 3.21 and 1.11 and 2 Cor. 5.16 Answ 5 Fifthly there is a presence of temporal prosperity and this our Saviour speaks of here according to the letter For as the Nurse leadeth and carefully cherisheth the Infant while it is young and weak so doth Christ who will not suffer his Apostles to weep and mourn and be afflicted as yet because they were not able to endure it Answ 6 Sixthly there is a spirituall absence of Christ in the heart and that in a double regard to wit I. In respect of internall strength when the children of God are assaulted and tempted by Sathan and overcome by sin as was David 2 Sam. 11. and Peter Mat. 27. For First wee grieve the Spirit of God Ephes 4.30 and quench the good motions of the Spirit a 1 Thess 5.19 And Secondly then God leaves us unto our selves and takes away his hand and we fall unto the ground b Psal 104.29 2 Chron. 32.31 II. In respect of peace of conscience and joy of the Holy Ghost For First sometimes there is a veile over the heart and an insensibility of joy and comfort we not feeling the presence of the blessed Spirit in our hearts nor sensible of the fruits and effects of his presence Secondly sometimes the children of God are sensible of his wrath and ire Psalm 27.9 Deut. 32.20 Esay 57.17 Now the cause of this is sin and that either I. Some sin committed already which is indeed hainous as was Davids Psal 5.1.2.7.9.14 Or II. Some inherent corruption or lust which is not subdued and this certainly is the most grievous condition Psal 120.5 Rom. 7.23 when internall corruptions violently prevaile against us and lead us captive to the law of sinne And thus we may learn when and how Christ is absent from and present with his children on earth VERS 16 17. Vers 16.17 No man putteth a piece of new cloath unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Neither doe men put new wine into old vessels else the bottles breake and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved § 1. No man putteth new wine into old bottles Sect. 1 What is the nature of wine or what is observeable in wine Quest 1 Many observe many things Answ which I onely name and passe by viz. First some say that if wine be degenerated and sowre it is unwholsome and of corrupt spirits Secondly if wine be removed or shaken then it is unwholsome by reason of its mixture with the lees therof Thirdly some say that Rhenish wine quickly passeth thorow a man and affords no nourishment at all unto him Fourthly some say that white wine is an enemy unto the head And Fifthly that red wine doth enflame the blood And Sixthly that wine in generall makes men oftentimes drunk Ephes 5.18 How manifold is wine Quest 2 There is a double wine namely Answ First old wine this men love Luke 5.39 So naturally men love that best which savours most of the old man but the Lord knows that the old man is corrupted and therfore he would have us to put it off and to lay it aside Secondly there is new wine and this is that which the text in hand speaks of and
5.17 Answ 6 Sixthly those who desire that they were assured of Regeneration Adoption Justification and sanctification but are remisse and carelesse in trying and examining themselves 2 Corinthians 13.5 Quest 3 How are these speciall means to be used Answ 1 First wee must use them wisely as God himself prescribes and directs Ephesians 5.15 Answ 2 Secondly we must use them diligently and industriously 2 Pet. 1.5 Answ 3 Thirdly we must use them perpetually and constantly because we alwaies have need both to increase in faith and grace 2 Peter 3.18 striving to the measure of perfect men Eph. 4.13 V. Christ touched their eyes to teach us Observ 2 That the touch of Christ opens the eyes of our hearts or That our hearts are enlightned by the touch of Christ Reade for the proof hereof these places 1 Samuel 10.26 and 1 Kings 19.5 Esa 6.6 Ieremiah 1.9 Daniel 8.18 Acts 16.14 And besides consider these two things namely First that Christ is the light of the world Esa 42.6 and 49.6 Psalm 146.8 Iohn 1. 4.5 9. and 8.12 and Iohn 9.5 and Luke 1.79 Secondly as Christ is the light of the world so he gives light unto us by touching And hence touching hath been alwaies of great consequence to wit I. The very touch of a man for if he touch but any thing that is unclean he is made unclean thereby Reade Exod. 19.13 and 29.37 Numb 19.11 Agg. 2.16 II. Much more then is the touch of God of great respect and worth as appears by these places Psalm 104.32 and 144.5 Iob 19.21 Iudg. 6.21 Hence it was that the Lord ordained that Aaron should have his ear and thumb and great Toe touched Leviticus 8.23 And hence our Saviour sometimes touched the ears sometimes the tongue sometimes Infants sometimes the dead body sometimes the eyes as here because there was great vertue therein How manifold is the touch of Christ now in Quest 4 the Ministery of the Word Three-fold viz. First either improfitable Answ and ineffectuall as Hebrews 6.6 or profitable and efficacious Canticles 5.5 Secondly either weak as the smoking flax or strong when we come to the measure of perfect men Ephes 4.13 Thirdly either unto humiliation or consolation Cant. 4.16 For there is the spirit of bondage and Adoption We have heard why Christ Touched them It Quest 5 may now be demanded Why he touched their eyes seeing they did not name their blindnesse unto him neither desired the opening of their eyes but onely that he would be mercifull unto them Although they did not expresse particularly their desires Answ yet their present case and condition did sufficiently speak for them and was well enough known unto Christ and therefore they onely crave mercie of him in generall to teach us That Christ needeth not much to be taught Observ 3 because he is both infinite in knowledge love and mercie Hebrews 2.17 and 4.15 and 5.2 If it be thus that Christ knows all our wants Quest 6 before we name them then what need we pray Answ The cause why we doe and must pray unto God is not First to teach God for hee knows what wee stand in need of Luke 12.30 Nor Secondly to move or change the mind or decree of God for he is unchangeable Iames 1.17 But I. Partly in respect of God we pray lest we should tempt his providence by neglecting the meanes which himselfe prescribes now hee hath ordained prayer as a part of his worship and as a means for the obtaining of whatsoever we want And II. Partly in regard of our selves wee pray unto God in our necessities and distresses First to demonstrate with a prostrate mind the sense of that evill which lies upon us and hence comes loud clamours and bitter complaints For if we should not pray against evil we should seeme not to be sensible of any evill And Secondly we pray to shew our earnest desire of deliverance and freedome and hence comes zealous and fervent requests for if we did not pray against our evils or for a removall of them wee vvould seeme not to care to be freed from them Quest 7 If it be thus that Christ knows our wants and necessities without naming then why doth he not by and by in mercy remove them that is either helpe us as soon as he takes notice of our miseries or as soone as wee make them knowne unto him by prayer Answ The cause hereof is in us namely either First because our sins and impenitency or hardnesse of heart hinders him from doing us good Or Secondly because we are either negligent in praying or cold in our prayers for sacrifices were to be offered up with fire and prayer is to be offered up with zeale otherwise it is not acceptable unto God Or Thirdly because faith is wanting for want of faith hinders us from blessings as followes in the next § And therfore if we be in misery and are not presently helped or delivered let us not thinke that the cause is in God but that it is in us either because wee are not children that is are without justifying faith or because wee are wicked and disobedient or because the thing which we desire is not good for us or because we are carelesse or cold in praying for it Quest 8 Who are happy in misery and evill Answ They who know that the Lord First knows their wants and necessities And Secondly that he is able to helpe deliver or relieve them And Thirdly that he is as willing to helpe them as he is able And Fourthly that he is their Father for he that knowes these knowes enough to raise him up to comfort in the greatest evils and wants Sect. 2 § 2. Saying according to your faith so be it unto you In these words our Saviour shewes the reason why these blind mens prayer was heard namely because they beleeved whence we may learne That the measure of blessings is according to the proportion of our faith Observ or God gives good things unto us according to our faith and confidence in him Mat. 21.21 Iames 1.6 Why doth God measure his mercy by our Quest 1 faith First because without faith we cannot pray Answ 1 And therfore as where there is no faith in God there is no true invocation of him so where there is no prayer there is no assurance of any blessing Rom. 10.14 Secondly because a weak faith is able to doe Answ 2 lesse for as the want of faith hinders us from prayer so the weaknesse of faith hinders us from the true performance of many duties Reade Mat. 8.26 and 14.30 and 17.20 And therefore if we be destitute of any blessings let us remember that the reason hereof is either want or weaknesse of faith For I. To unbeleevers nothing is given at least in love because faith is the key of Gods treasorie and the vessell of the Fountain wherby water is conveyed unto us And therfore if faith be cold carnall idle empty and sleepy no wonder then if
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
not questioned I enlarge it not Secondly he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority unto them Answ 2 and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power Luke 9.1 Men can give the former unto Men but not the latter that is Authority but not Power but God gives both I. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority over every hurtfull thing Luke 10.19 II. He gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power he promised it when he was ready to ascend up into heaven Act. 1.8 And he performed presently after reade Act. 3.12 and 4.33 and 6.8 Rom. 15.19 and 1 Thes 1.5 Thirdly he gave a miraculous power or power Answ 3 to worke Miracles Acts 10.44 and 19.6 To how many of the Apostles did Christ give Quest 4 power Unto all to Iudas as well as the rest Answ for the Text is plaine He called unto him his twelve Disciples now Iudas was one of the twelve verse 4. and gave them that is all of them power c. Whence we may learne That wicked Men Observ 2 may be true Ministers Matth. 7.22 and 23.1 and 1 Cor. 9.27 Balaam prophesieth and God often useth the Ministery and service of wicked Men bad Ministers may strengthen the feeble hearts of the righteous as the stalke upholds the Corne and yet when the Wheat is gathered into the garner with the straw they shall be burnt in unquenchable fire Sect. 3 § 3. Over uncleane spirits and to heale sicknesses and diseases Observ The phrase here is worth observing He gave thē power over Satan that They might cast him out They might cure sicknesses and diseases Because Satan wrought in them Whence we may observe That where evils are either brought or continued there Satan is the cause thereof for he provokes David to number the people 2 Sam. 24. he tempts unto sin that God may punish he hinders sinners from repentance because he knows that would turne away wrath and appease the anger of God Ionah 3.3 yea sometimes he is the Minister of God to inflict diseases as we see Iob 2. and Luke 13.16 Vers 2 VERS 2. Now the names of the twelve Apostles are these The first Simon who is called Peter and Andrew his brother c. Sect. 1 § 1. The names of the twelve Apostles Our Evangelist here intimates the degrees of the Apostleship for in the former verse they were called Disciples but here Apostles after they are called that they may be sent abroad But yet we see that it is onely these twelve who are called Apostles and not the seventy although they were also sent to preach the Gospel for they are still called Disciples Luke 10.1 Observ Whence we learne That there are degrees of eminencie and dignity in the Ministery it selfe reade Ioh. 6.70 Mat. 19.28 and 1 Cor. 12.28 29. and Ephes 4.11 Quest Who are here blame-worthy Those who maintaine a parity and equality of all Ministers Indeed as Noble-men and inferiour Justices are equall and alike in regard of their conjoynt charge when they are joyned together in Commission so Ministers are equall in regard of the Ministery but in regard of eminencie and dignity all are not alike for the degree of the Apostleship did excell the Disciples and all others Object 1 But these twelve Apostles are after this called Disciples And therefore Apostles and Disciples are equall Iesus going up to Ierusalem tooke the twelve Disciples apart in the way Mat. 20.17 And again He called his twelve Disciples together and gave them power c. Luke 9.1 Answ This name Disciple is a generall name unto both for Apostles and Disciples are not membra dividentia but Genus and Species for all Apostles are Disciples as was shewed in the former verse but all Disciples are not Apostles And hence our Saviour sometimes calleth the twelve Disciples Luke 9.1 and sometimes Apostles Luke 9.10 Object 2 But others besides those twelve are called Apostles and therefore there is no difference of degree between Apostles and Disciples First the name Apostle is used diversly namely Answ 1 I. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Christ consider the Apostle and high Priest of our profession Hebrews 3.1 II. Sometimes extraordinarily thus S. Paul is called an Apostle although he were not one of the twelve yet because he was extraordinarily called by Christ to the worke of an Apostle III. Sometimes the word is used generally for all those who labour in the worke of the Ministery thus Titus is called an Apostle and also the rest who were employed in the Lords worke Whether any enquire saith S. Paul of Titus or our Brethren they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles of the Churches 2 Corin. 8.23 And thus Epaphroditus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle of the Philippians Philip. 2.25 IV. Sometimes the name is used abusively They that boast are false Apostles deceitfull workers transforming themselves into the Apostles of Christ 2 Cor. 11.13 Secondly although the name Apostle be thus Answ 2 diversly used sometimes yet this hinders not the genuine and naturall acception of it namely for those twelve according to the plaine Text of Scripture When it was day Iesus called unto him his Disciples and of them he chose twelve whom he called Apostles Luke 6.13 where we see the name Apostle distinguished from Disciple and given as proper unto the twelve The Apostleship or place of an Apostle is extraordinary Object 3 and therefore from thence we cannot from thence prove a disparity or inequality in those who are ordinarily called as all are now First it doth not seeme that the place of an Answ 1 Apostle was extraordinary for although S. Paul shew many extraordinary callings and places and things in others besides Apostles 1 Cor. 12.28 29. yet he omits them all Ephes 4.11 speaking there onely of ordinary places and yet even there Apostles are mentioned But Secondly the best rule of perpetuity is Use Answ 2 and Necessity and therefore by way of distinction I say I. In the Apostles there were some things which were extraordinary as to worke Miracles And II. Some things ordinary as to governe Churches to call Councels to determine of Controversies and points in difference Act. 15. Now although the first were peculiar unto themselves yet the second is communicable unto others that is principally to those whom God hath raised to greater eminencie and dignity in the Church § 2. The first Simon who is called Peter Sect. 2 How many names had this first Apostle Quest 1 Three namely 1 Simon Answ which signifies either fatnesse Staplet s Mar. 3. or obedient 2 Peter a petra from a Rock namely either from Christ or from his confession of Christ Matth. 16.18 3 Cephas a Rocke or a stone Ioh. 1.42 When was he first called Peter Quest 2 Answ 1 First certainly not when he was brought by Andrew unto Christ Ioh. 1.40 Neither Answ 2 Secondly when he was called with Andrew from mending the Nets Marke 1 16. But Answ 3 Thirdly when the twelve
the plots and endeavours of the persecuters And therefore the phrase is true in this sense Every persecution makes for Gods glory either by abiding it or by fleeing from it but in this sense the objection is Non-sense David by flight escaped the traines which Saul had laid for him and his escapes and preservation did more magnifie and illustrate Gods glory than if he had yeelded his necke to the sword of the persecuter at the first yea we see what elegant Psalmes David composed in his flight wherein sometimes he gives thanks unto God that had made his feet like Harts feet that is swift to flee away Answ 3 Thirdly these words in the objection By persecution we are made better and called home unto God are ambiguous also for herein that is attributed to Persecution which is proper to the grace of God and his holy Spirit to make us better to convert us unto God is the work of divine grace and cannot be ascribed unto persecution as the cause thereof except onely by accident the Spirit of God being the true primary and efficient cause thereof Answ 4 Fourthly and lastly I answer I. It is most true that to flee in the time of persecution is not alwayes lawfull namely either first when flight hinders our vocation hence it was that Christ would not flee but cals Peter a Devill for perswading him unto it because then he should have left the worke undone for which he was sent Or Secondly when the will of God is revealed and thus Eusebius telleth us that Christ forbade Peter to flee from Rome because he should suffer there Now II. On the other side it is as true that it is not alwayes unlawfull to flee and decline persecution as we see by Ioseph and Mary who fled and Paul Acts 9.25 and 14.6 and 17.14 and Christ himselfe Mat. 12.15 Quest 5 If flight in the time of persecution be sometimes lawfull sometimes unlawfull then how may we regulate our selves or know when we may flee and when we may not Answ Let us moderate and square our selves herein according to these rules namely Rule 1 First never flee except thou be persecuted we must not run away for idlenesse as some doe before ever they be so much as questioned or flee for feare as Ionas did before he had any just cause The Text here is plaine When you are persecuted in one City flee unto another and therefore where there is no persecution for the Truth but liberty and freedome given to professe it and to injoy the holy Sacraments and the divine Ordinances of the Word and Prayer there must be no flight nor departure for we must not flee for cowardlinesse but for conscience sake because we would not tempt the providence of God Rule 2 Secondly in our flight let us respect Gods glory and before we flee seriously consider all the weighty circumstances of both sides whether in probability God may be more glorified by our staying or by our going for that must be our first and maine scope Thirdly we must before we flee respect the offending Rule 3 of the weake brethren carefully avoiding as much as in us lyes the giving of offence unto any Now weake Christians are offended often by the fearfulnesse and too swift flying of the Ministers who leave their charges and forsake their flockes upon every jealousie feare and suspition of danger whereas on the contrary they should be like good Leaders the first in the field and the last out the first to assaile and the last to retire and by their example animate their people and barten them on to be constant and couragious in the profession of the truth Fourthly we must before we flee respect our Rule 4 office and function examining whether that will be hindered by our flight or not Christ here saith when they persecute you in one Citie flee unto another thereby shewing that Ministers must not by their departure hinder the preaching of the Word or by their flight forsake their function but if they cannot be permitted without persecution to preach in one place then they must go unto another to preach because their lives rather then their vocations are to bee laid downe if it lye in their power Thus Paul being persecuted flees but he preacheth whether soever he goes Act. 14.6 And great reason there is for it because we are thereunto called and sent For Ministers should seriously consider the end of their flight and beware they flee not with Ionas that so they may bee free from preaching the Word and live in ease and idlenesse but if one Citie persecute them they must flee unto another that is not cast off the worke of the Ministery but in other places and times put out the Lords talent to usury and labour to improve their gifts to Gods glory and the peoples benefit amongst whom they live Fiftly in our flight wee must respect the enemies Rule 5 of God and religion For it they bee so exasperated and incensed against some particular Minister that his presence doth but make them sinne more grievously and set themselves against the Church more maliciously and cruelly then they may lawfully depart p Chem. harm fol. 1043. medio but more of this by and by in the seventh Rule Sixtly in our flight wee must respect the place Rule 6 wherein and persons with whom we live For if the departure of the righteous doe hasten anger and fury and judgement from God upon the wicked as Lots departure did upon the wicked Sodomites then we must not be hasty to depart but labour rather to stand in the gap and to with-hold judgement from them by counselling advising admonishing and reproving of them and by praying for them yea continuing to doe this untill either the Lord by some particular command call us away or untill they come to that maturitie and ripenesse of sin that they will not endure instruction admonition or reproofe but hate us for it and set themselves against us and that not one or two but generally yea in a manner one and all as the Sodomites did against Lot Now if in this case wee may say with the people of God wee would have cured Babell but shee would not be cured let us therefore forsake her And if wee have any command or vision or voice from God as the faithfull in Ierusalem had who being in the Temple heard a voice saying unto them Migremus hinc let us flee hence or as Ioseph had Mat. 2.13 then wee must follow the Lords call and depart Rule 7 Seventhly a Minister in his flight should consider whether he onely be not aimed at by the enemies of the truth who for some certaine causes beare a personall hatred and grudge against him and if they could but procure his departure then the Church should have peace and tranquillity Chemnitius harmon fol. 1043. medio is of opinion and I dare not gaine-say it that that Pastor sins against and breakes
was imposed upon and injoyned man as a curse and therefore these Labourers are not simply happy neither as such have any promise of comfort ease or rest from Christ II. Acquired and thus First some labour and take much paines in sinne And Secondly some bestow much care and diligence and labour in the acquiring of riches and the gathering of the thicke clay of this world together Now neither are these Labourers happy except they feele their labour and grieve for it and labour to ease their shoulders of the burden thereof Secondly spirituall in mind and this is two-fold to wit either I. Vnjustly imposed and that either First by Doctors which are either Or Pharisaical loving to lay heavie and unnecessary loads of Ceremonies upon mens shoulders Matth. 15.14 c. h Acts. 13 1â— Or. Papisticall teaching men to labour to obtaine salvation by the merits of workes and not by the grace of Christ Rom. 10.3 Philip. 3.9 Or Secondly By the Tempter Sathan who accuseth men and tempteth them and by his accusations temptations troubleth and molesteth them as wee see hee did with Saint Paul 2 Cor. 12.8 Now these Labourers are blessed if they resist Sathans temptations and wrastle manfully against them Iames 4.7 II. Religiously conceived that is when men are poore in spirit Matt. 5.3.4 and broken and contrite in heart Psalme 51.17 And these are they whom our Saviour principally speakes of and to And therefore if we desire to bee made partakers of the rest and comfort promised we must strive thus to labour and groane under the heavie burden of our sinnes Quest 6 What must wee doe to attaine unto this labour which hath a promise of rest and comfort First we must labour to know what our estate and condition is and not deceive our selves by false perswasions or destroy our soules by Answ 1 flattering presumptions Secondly wee must labour to condemne our Answ 2 sinnes and our selves for our sinnes 1 Cor. 11.29 Here I. Wee must be carefull not to extenuate our sinnes And II. Wee must urge the certaintie of destruction unto our selves for our sinnes except wee repent us of them 1 Cor. 6.9 Gal. 6.7 For if wee would but presse our consciences and cast our soules downe unto hell it would be a meanes to make us rise the sooner to comfort and spirituall consolation Answ 3 Thirdly wee must labour to be freed from the chaines of sinne wee must pray and cry incessantly untill the Lord heare and answer us Fourthly we must seeke for Christ and that Answ 4 earnestly for an unfained desire of him and a faithfull enquiry and search for him will make us mourne and lament untill we find him Here two things are implied namely I. Wee must seeke for Christ For First Wee are commanded to doe it Esa 55.6 And in many places Secondly the Lord promiseth that those who seeke him shall find him Ieremie 32.41 Thirdly the Lord and Christ complaine upon those who will not seeke him Reade Ierem. 2.13 and 32 33. Rom. 10.21 And therefore if wee desire either to please our God or to bring comfort unto our owne soules wee must seeke Christ II. Wee must seeke him seriously and earnestly wee must hunger and thirst after him Esay 55.1 Iohn 7.37 Because if with the Church wee seeke him in our beds we cannot find him Cantic 5. How many burdens are there because Christ Quest 7 here promiseth to ease those who doe groane under their burden and are overladen with it First there are temporall burdens namely Answ 1 I. Want which is either absolute when men simply are poore wanting many necessary things or respective when mens desires are not satisfied although they have food and raiment sufficient And II. An uncertainty of possessing keeping and enjoying what we have Many trouble themselves with this thought and care that all they possesse will bee like grasse upon the house top which quickly withers fades and dies and that it may be their land riches friends children and all will be taken away from them And III. The burthen of worldly cares and of labouring and toyling for the world of which Gregory speaketh and that not amisse That it is a rough yoke and a hard burden of servitude to bee under temporall things to seeke after earthly things to seeke to hold these fading things and to feare to lose or leave these transitory things Secondly there are corporall burthens namely of afflictions and hence when Judgements to Answ 2 come upon any country were spoken of by the Prophets they were called burthens as the burthen of Edom and Moab c. Answ 3 Thirdly there are legall burthens to wit the burthen of the ceremoniall Law for this St. Iames calleth a burthen which neither we nor our forefathers were able to beare Acts 15. Answ 4 Fourthly there are spirituall burthens and these are either I. For our separation from God or the absence of God from us Psalm 42.4 and 51.11.12 Or II. For sinne the cause of this separation And that either First for some sinne already committed this was Davids burthen Psalm 51. and 38.4 Or Secondly for the daily practise of sinne this is the burthen of all the faithfull who grieve daily for their daily transgressions whereby their Father is offended Or Thirdly for the remainders of sinne or the strength of internall concupiscence in the heart this was St. Pauls burthen Romans 7.23.24 Or Fourthly for some strong temptation which lyeth upon a man and which hee is not able to remove this likewise was the same Apostles burthen 2 Corinth 12.7 8 9. Where hee saith that there was given unto him a thorne in the flesh the Messenger of Sathan to buffet him for the which hee besought the Lord thrice that is often that it might depart from him And yet hee did not by his prayer remove the burthen but onely obtained the grace of God supporting him under it the Lord onely assuring him that his grace was sufficient for him Or Fiftly for an impotency and inability to resist the assaults of Sathan and this is the burthen of those who are taken captive of the Divell at his will 2 Timoth. 2.26 and who cannot cease to sinne 2 Peter 2.14 and this burthen lieth upon the backes of many and although it bee a very heavy and greevous burthen in it selfe yet they feele it not Quest 8 How must wee beare the burthen of our sinnes Answ Not joyfully or contentedly but with teares and sorrow and griefe of heart Hereunto two things are required to wit First we must know our molestations and causes of griefe and that either I. Temporall which we may see in one kinde or another in our selves or others Or II. Spirituall which are thus to be discerned and knowne viz. First from the Law we may know what displeaseth and offendeth the Lord. And Secondly from our owne consciences wee may know wherein wee are guilty Then Secondly we must humble our selves And that I. That we live in
pueros Antipa Iohanem Agrippa Iacobum clauditque in carcere Petrum Vers 2 VERS 2. And said unto his Servants This is Iohn the Baptist hee is risen from the dead and therefore mighty workes doe shew forth themselves in him Sect. 1 § 1. This is Iohn the Baptist Quest 1 What is the sense and meaning of these words Answ This is Iohn Baptist that is this Christ which teacheth so powerfully and worketh such great Miracles seems to me to be no other then Iohn the Baptist Now this may be two manner of waies understood namely First thus this is Iohn Baptist that is in both of them there is the like pietie the like Doctrine the like freedome liberty in reproving of vices and their manner of life is not much unlike and therefore in Christ Iohn may bee lively seene But Secondly it seemes rather that Herod by these words was of Pythagoras his opinion who held the transmigration of the soule or that the soules of the dead did passe into new bodies This Doctrine is ascribed to Pythagoras but Volaterranus shewes that it had other authors before him from whom Plato learned it as hee chanced to Travell along with them Now it is evident Plato held this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many places of his workes For Ad finem lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee tels us That through the hatred of a woman the soule of Orpheus went into a Swan and the soule of Thamyrus went into a Nightingall and the soul of Ajax into a Lyon and the soule of Agamemnon into an Eagle with divers other examples So againe In fine Timai Dialogi he tels us that the soules of unjust men passe into women and the soule of those who contemne Philosophy into Cattell and the souls of men who are wholly given to the world and worldly things into Fishes Many examples more hee hath in Phaedro which I omit Quest 2 Whether is this opinion to be embraced received or not And if not then why not Answ 1 First it is to be exploded because to the production of any creature whether man or beast there is necessarily required a Conjunction or copulation of the Male and Female of the same kind or Species that that is of which is produced according to the old principle Omne simile gignit suum simile Every creature begets his like And therfore how can the soule of a man goe out of a man into the body of a Beast Answ 2 Secondly this Doctrine is to be rejected because they themselves cannot tell what or whose soule passeth into the body of a Monster seeing by reason of the uncouth deformitie thereof no certaine Species can be defined No living creature say they can live without a soule nor no soule can animate any Body but the soule of an Individuum which hath a Species And therfore seeing there are many monstrous births unlike to al the several Species of living creatures in the world this must needs be an errour and as grosly false forsaken and avoided Answ 3 Thirdly this opinion is not to bee received for the absurdity of it For if a soule passe from one body to another then I demand whether it enter into a body already perfect and absolute or into some little Particle from which the body begins to be formed and fashioned The first the Pythagoreans dare not avouch because they know that I. A body cannot come unto maturity and perfection without a soule neither II. That two soules can live in one body Nor III. Can they tell how that soule which first is in the body doth depart out of it when the body is perfect that so a strange soule may come in because when the soule departs from any body the body dies Now if they say the second that the soule passeth into the body when the body is but small and newly begun to be fashioned then I would know how the soule which was even now most ample in an ample and large body can be contracted in so small a roome Fourthly it were a most absurd thing to embrace Answ 4 such an absurd opinion as this is or to say that of onebody are begot many bodies of divers Species and that one and the same soule can passe into many bodies of divers species Fifthly if the soule of a wise man and great Answ 5 learned Scholler passe into another man it neither reveales to him into whom it is entred nor remembers any thing it self of those things which it knew so well before which is most straâ—ge that the soule should be so forgetfull and therefore as a Tenet false and absurd is utterly to be rejected Now against this it will be objected Object that Christ himself Matth. 11 14. saith of Iohn Baptist This is Elias the same soule which of old was in Elias is now in Iohn Baptist First Iohn being asked whether he were Elias Answ or not answers no hâ— is not And therefore from the Scripture this expâ—siâ—ion is fâ—lse Secondly the meaning of our Saviours worâ—s Answ may be gathered from the An els speech 〈◊〉 â—â—chary Hee shall saith he convert many of the Châ—â—â—â—â—â— of Israel to the Lord their God and he shall goe before 〈◊〉 Messiah in the Spirit and power of Elias that he mâ—â— turne the hearts of the Fathers to the Children Luke 1.16.17 Now it is one thing to have the soul of Elias and another to come into the Spirit and power of Elias Yea it is worth observing that the Angâ—ll doth not onely say that he shall come in the Spirit of Elias lest some by Spirit had understood the soul but also in the Spirit and power Pamphylus martyr ex Orig. lib. 7. in Evang. Matth. Thirdly our Saviour in the place objected Answ 3 saith that Iohn was the Elias which was to come And therefore there was one Elias who of old preached in Achabs time another which was to come in the time of Christ and which was foretold by the Prophet Malachi Fourthly how can the soule of Elias be imagined Answ 4 to passe into the body of Iohn Baptist when the Scripture witnesseth that he laid not aside his soule at all neither died but was translated both with his body and soule into heaven that so to succeeding ages he might be in example or proof of the immortality of the soule and of a better yea an Eternall life VERS 3.4 Vers 3.4 For Herod had laid hold on Iohn and bound him and put him in prison for Herodias sake his brother Philips wife For Iohn said unto him It is not lawfull for thee to have her Many great causes the Baptist had to reprove Herod because many sins did concur in this one fact of his in taking his Brothers wife namely First Adultery in lying with another mans wife Secondly Injustice in rejecting and casting off an innocent wife for he was married when he fell in love with his brother Philips wife and then cast his
Lambe without spot 1 Pet. 2. so wee must take heed that we suffer not as Malefactors but for well doing after the example of Christ Thirdly as Christ did not curse nor reproach Answ 3 those who persecuted him although they prosecuted him with hatred without cause 1 Peter 2 so although wee be punished as evill doers for righteousnesse sake yet we must not revile nor curse our Persecutors nor avenge our selves of them Fourthly as Christ prayed for his persecutors Answ 4 Father lay not this sinne unto their charge So must wee doe Mat. 5. Fifthly as Christ laid downe his life for us so Answ 5 should wee doe one for another 1 Iohn 3. VERS 26. What is a man profited Vers 26. if hee shall gaine the whole world and loose his owne soule Or what shall a man give in exchange for his soule Our Saviour doth not here put a Lambe betwixt two Wolves nor a Medium betwixt two extreames nor a man betwixt two evils but the soule betwixt two Orbes earth and heaven this world and the world to come And in his judgement fearfull is the judgement and miserable the condition of that poore soule who so labours for the earth that it looseth heaven For what will it profit a man to gaine the whole world and loose his soule As if hee would say heaven is the object and center of the soule heaven is that which the soule should seeke before all earthly things for nothing can make the soule happy if it be deprived of heaven nothing can be given unto the soule in exchange of heaven no place of pleasure can the soule find to rest her selfe upon if she bee shut out of heaven And therefore nothing should be more desired or endeavoured for in regard of our selves then a portion and inheritance in the Kingdome of heaven Or wee may learne hence That the chiefest endeavour of a Christian should be to make sure for his soule a mansion Observ and receptacle in heaven Wee should give no sleepe unto our eyes nor slumber unto our eye-lids untill wee were certainely assured that whensoever our soules should be separated from oor bodies they should bee clothed with our house which is in heaven For nothing can profit a man nor afford him pleasure if his soule be not made partaker of this habitation Reade Matth 6.33 Luke 10.20 and 2 Corinth 5.2 Heb. 11.10.16 Heb. 13 14. Why must our chiefest desire and endeavour Quest. 1 be rather to procure heaven for our soules then earth for our bodies First because as the soule is better then the body Answ 1 so heaven is better then earth And therefore great reason there is that wee should bee more carefull for that and of that which is best Secondly because not earth but heaven is the Answ 2 last scope of a Christian God hath created us unto heaven and heaven for us And therefore our chiefest endeavour should be for heaven Thirdly because onely heaven is solidely Answ 3 good and very good for us yea and a constan good thing whereas other things are eithe evill or deceitfull or inconstant And therefore it is reason that wee should labour most for heaven Answ 4 Fourthly because if the soule after her separation from the body be not made partaker of heaven she shall be cast into hell where there is nothing but weeping and wayling and gnashing of teeth where the worme never dies nor the fire goes out but torments the soule night and day world without end And therefore seeing the soule yea both soule and body is made eternally miserable except it enjoy heaven great cause there is that our principall care should be for that Quest. 2 What good things are there in heaven that wee must thus desire and labour for it Answ 1 First there is an absence of all evils whatsoever Esay 25.8 Revelat. 21.4 Answ 2 Secondly there is joy yea an ample joy and a joy which no man can take away Matth. 15.21 Iohn 16.22 24. Answ 3 Thirdly there we shall be Kings for heaven is called a Kingdome and that in a threefold regard namely I. For the glory thereof which is threefold to wit First of the body Dan. 12.3 Matth. 13.43 and 17.2 1 Cor. 15.42 And Secondly of the mind because there our knowledge shall be perfect 1 Corinth 13. And Thirdly of the state for glory and honour and peace shall all they have who gaine admission into the Kingdome of heaven Rom. 2.10 II. Heaven is called a Kingdome Propter co-regnum in regard of that co-heireship and joynt Kingdome which wee shall have with Christ our Head Revel 21.2 III. Heaven is called a Kingdome Propter dominium mentis in regard of the freedome the soule and mind shall there have who shall be perfectly delivered from all base and vile lusts yea all her enemies Answ 4 Fourthly there wee shall have good society and gracious company namely I. With all the godly 1 Thess 4.17 And II. With Abraham Isaac Iacob and all the Patriarkes Matth. 8.11 Luke 13.28 And III. With all blessed Martyrs And IV. With the Angels and Arch-angels Luke 20.36 And V. With Christ our eldest brother Iohn 17.24 and 1 Thess 4.17 Yea VI. With God our Father 1 Iohn 1 3. Answ 5 Fifthly there wee shall be pure without spot or wrinkle clothed in white raiment Reade Ephes 5.27 Revelat. 3 4.18 and 6.11 and 7.9 and 19.8 Answ 6 Sixthly there wee shall be like unto the Angels the sonnes of God yea like unto Christ the onely begotten Sonne of the Father Matth. 22.30 Luke 20.36 Matth. 17.2 and 2 Corinth 3.18 and Philip. 3.21 and 1 Iohn 3.2 Answ 7 Seventhly there death shall be swallowed up in victory now this victory over death began when Christ mauger the power of death rose again but is not perfected and compleatly finished untill the generall Resurrection after which death shall have no more power over any of the faithfull but they shall live for ever with Christ in the Kingdome of Heaven where death dare not come Reade 1 Cor. 15.26.54 Hebr. 2.14 Revel 21.4 Eighthly there and then Sathan also shall bee Answ 8 troden under foot Revel 12.9 and 20.10 Ninthly there we shall see God which is the Answ 9 height of our happinessesse Matth. 5.8 that is not onely I. The glory of Christ Iohn 17.24 But also II. The Majestie of the Father Moses could not see Gods face Exod. 34. But in heaven wee shall see him with open face 2 Cor. 3.18 and know him as we are known 1 Cor. 13.12 And therefore these things considered we may safely conclude that Heaven is worth our first and best and utmost endeavours What must we particularly and principally Quest. 3 endeavour after and labour in for the enjoying of this heaven and haven of happinesse Answ 1 First we must long fo it and hunger after it before all other things Philip. 1.23 and 2 Corinth 5.2.4 c. Gratissimi servi est non haerere praesentibus
Num. 31.16 Certainly none can be free from misery that thus giueth offence our Saviour here denouncing a woe against such And thus we see how this offence given is voluntary or in the will of the agent Or II. There is an Offence given which consists in the nature of the action and thus First some things are offensive to a mans self Matth. 5.30 If thy hand offend thee c. but this is improperly or at least lesse properly called an Offence Secondly some things are offensive to our brethren and thus all publike sinnes are 2 Samuel 12 14. Thus much may suffice for the understanding of Scandulum datum the Offence given Secondly there is Scandalum acceptum an offence which is taken but not given and herein we have two things to observe namely I. The description thereof viz An offence taken is when our brethren are offended with that which we do without any fault in us at all that is when there is in us neither a will or desire to offend them nor any direct depravity in our actions wherewith they are offended II. Wee have to consider the Destribution of this offence taken viz. it consists either First in an indifferent or adiaphorall action which is two-fold to wit either I. An action which is indifferent and remains such that is when the thing is indifferent of it selfe and in its owne nature and a man is neither compelled to doe it or not to doe it either by Any Publike Command Or Any private Necessitie Now here offences must by all means be avoided and shunned by those who desire to avoid this woe denounced in the Text. Reade Mat. 17.27 Rom. 14.15 and 1 Cor. 8.9.13 and 10.29 c. Or II. There are actions which are indifferent in their owne nature but are changed either by the command of the Magistrate or by some great or inevitable necessitie and if a man bee offended with these actions it is Scandalum acceptum an offence taken because the Agent or doer thereof doth it not voluntarily but by a command from authority and also because the action or thing done is not simply or positively evill but in its own nature indifferent that is a thing which may be done or left undone without sinne Or Secondly this Offence taken consists in a pious and religious action as when men are offended with Christ and Religion and the Gospell as was shewed before § 2. Now these offences wee must not at all regard nor shun and avoid but if men will bee offended with that which is good and godly let them bee offended Matth. 16.23 And thus we see the truth of the Observation that many offences are to be expected in the world by those who are faithfull in the service of the Lord. § 4. But woe be to that man by whom the offence Sect. 2 commeth Our Saviour here denounceth a woe against those who offend or are stumbling stones unto the children of God Woe be unto them that is they shall perish for ever Hence then wee may observe That offences Observ and scandals shall be the cause of eternall death or hee who offendeth the children of God or causeth them to offend shall perish eternally without repentance Or in generall both the offenders and the causers of giving offence both the seducers and the seduced both those who stumble and they who lay Quest 1 the stumbling stone shall be punished Matthew 5.29 Wherein or how doe they offend who lay stumbling blocks before men First such offend because they give occasion Answ 1 to the Adversaries to blaspheme and here they are guilty who professe the truth but do not live according to the truth who have a forme of godlinesse in their words but not the power thereof in their lives 2 Tim 3.5 Wo be to such who by their hypocrisie and colour of Religion give offence unto others Secondly such offend and sin in laying of Answ 2 stones of offence before the feet of the faithfull For a Scandall or Offence is either I. A cause of evill by precipitating and casting head-long that which is good Or II. It is a confirmation of evill by hardning men in sin and hindring them from conversion for those who cause others to offend are causes unto them both of doing that which is evill and of leaving undone that which is good And therefore wee must take heed of giving offence or a Scandalis datis for by that means wee are guilty of our brethrens sin and smart and their blood shall be required at our hands Object 1 But some will object that offences are necessary It must needs be saith our Saviour that offences come Answ It is true that offences must come but wo unto them by whom they come The Wolfe cannot change his nature and yet hee is blamed for his cruelty Neither Iudas nor the Iews did any thing but what was before determined and yet they are blamed and that justly for the doing of it because they did it willingly and out of envie unto him Object 2 But some object and say againe That wherewithall many good men are off nded was not done by me for that end that they might be offended and therefore it is Scandalum acceptum non datum an offence taken but not given Answ An offence is either First voluntarie as I. When Lawes are made directly against Religion And II. When men exhort perswade and tempt unto sin Now these are the worst scandals Or Secondly there are occasionall offences and these are therefore condemned because they are causes of evill and if hee be threatned and shal be punishâ—d who is seduced then much more he who is the Sâ—ducer Now we must farther observe that these occasionall Scandals are either I. In doctrin as when men teach that which is Popish Idolatrous and supersticious now woe be unto such â—lind and wicked Leaders of the blind for both themselvs and those who are seduced and mislead by them shall perish and fall into the Ditch Or II. In Practise and that either First by exhortation and that either I. Docendo by teaching others to lye steal and the like as parents often do their children and Masters their servants for their advantage and filthy lucres sake Or II. Alliciendo by alluring others unto theft adultery drunkennesse and the like Or III. Terrendo by terrifying and affrighting others with scofs taunts derisions and the like by which some are kept back from the profession of Religion Or Secondly by Example and thus great men are great scandals for an evill life or example in a Superiour doth much harme and occasions much evill in and amongst inferiours Or Thirdly men give occasion of offence by their words to wit by their scurrilous speeches and songs and oaths and the like wherewith pure and chaste cares are offended Object 3 It will be objected againe if wee must avoid giving of offence then it is not lawfull to use the Ceremonies of our Church at all that is neither the
and danger but also the turpitude and filthinesse of sinne and doth teach us not onely to detest the punishment of sinne but even sinne it selfe yea not to hate God who is the avenger of sinne or righteousnesse and holinesse which are contrary to sinnes but to hate our selves for the violation of the rules of righteousnesse and the provocation of so gracious and good a God I might enlarge this particular but I will but onely briefely branch it out into a double worke of the holy Spirit to wit I. The Spirit of God doth shew us three things namely First our guilt that is how wee have transgressed and violated the whole Law of God and therefore if God should call us unto judgement or enter into judgement with us wee must needs accuse our selves and confesse that wee are guilty of the transgression and breach of the Law And Secondly our danger wherein wee are by reason of our sinnes the wages of sinne being death Rom. 6.23 and the reward of the violation of the Law eternall condemnation And Thirdly the pollution and filthinesse of sinne how that it is out of measure sinfull and a thing most loathsome both in it selfe and unto the pure eyes of our heavenly Father II. The Spirit of God doth negatively not teach unto us these two things viz either First to hate God because he is the punisher and avenger of sinne or because he will not suffer us to sinne without punishment for this the malignant Spirit teacheth to men who have given themselves over unto sinne Or Secondly to hate righteousnesse and true holinesse because they are contrary unto our sinnes lusts and vile affections and because for the violation of the rules of righteousnesse and holinesse wee are punished and plagued For this Sathan and our owne corruption teacheth unto us and not the good and blessed and holy Spirit of God III. The Spirit of God affirmatively teacheth these three things unto us namely First to hate the punishment of sinne the Spirit teacheth us that it is a fearefull thing to fall into the hands of God because he is a consuming fire and that those who continue to transgresse an infinite Law and to offend an infinite Law-giver shall be infinitly punished with torments intollerable though alwayes tollerated and borne and therefore wee are taught by the Spirit to hate these punishments which are the reward of sinne And Secondly to hate sinne it selfe which is the cause of this punishment and that with a perfect hatred yea not onely in regard of the punishment of sinne but in regard of sinne it selfe it being in its owne nature a thing worthy to be detested and abhorred Yea Thirdly the Spirit teacheth us to hate our selves for our folly and madnesse that have loved and delighted in those things which are both infinitly evill and ougly in themselues and shall be so severely and unspeakably punished without repentance And this is the first degree and steppe unto Regeneration Answ 2 Secondly the Spirit of God doth excite and stirre vp in us an unfained desire of the remission and pardon of all our sinnes and this is the second step and degree of Regeneration Now because a wicked man may desire to have his sinnes forgiven him it will not be amisse to observe the difference betweene the desire of the Regenerate and unregenerate man I. The desire of the Regenerate is serious and solide they conceive sinne to bee an infinite evil and a thing so odious unto God that it separates him from man Ierem. 5.25 And therefore so long as they are not certaine that their sinnes are remitted they are uncertaine of the presence of God in them or of his love unto them or of their reconciliation unto him yea untill they are sure that their sinnes are done away they cannot have any true peace of conscience or spirituall rejoycing Now as they earnestly and unfainedly desire to be certaine of all these viz of the presence and love of God and reconciliation unto him and peace with him and with themselves and of the joy and consolation of the Spirit in themselves So they incessantly and heartily desire the assurance of the pardon of their sinnes without which assurance they cannot be assured of the other II. The desire of the unregenerate is a confused and fleeting desire he wisheth often that his sinnes were pardoned but the desire thereof doth not constantly possesse his heart hee may desire remission remissely sleightly and casually but not seriously and solidly or vpon those grounds whereby it is desired by the Regenerate man III. The Regenerate man desires rather to be purged from the evill of sinne then freed from the evill of punishment When the child of God groanes both under the burden of sinne and of punishment and is sensible of both the Evils then he desires to be freed first from the guilt and filth of sinne as the greater evill and prayes unto God more heartily to wash him and purge him and cleanse him from his pollution then to ease him of his paine IIII. The unregenerate man is more sensible of the evill of punishment then of sinne and more desirous to be freed from that then this Thus this earnest and unfained desire of the assurance of the pardon and remission of sinne is the second degree of Regeneration Thirdly the next step and degree of Regeneration Answ 3 is the Spirit of supplication and prayer now three things are here to bee examined by us namely I. Whether pray wee daily unto God to pardon our sinnes and to regenerate us And with David cry unto the Lord to create cleane hearts and renew right Spirits within us Psal 51.11 And II. Whether can wee commit our selves unto the Lord and expect with willing obedience the revelation of his will can wee when wee pray say unto the Lord I flee unto thee O Lord doe unto mee as shall seeme good in thy eyes And III. Whether doe wee obtaine our requests at Gods hand or not wee should marke the returne and fruit of our prayers and see whether with the King of Niniveh and the prodigall Child our prayers be heard and our suites granted For if wee can fervently pray and faithfully commit and commend our selves unto the good will and pleasure of God and obtaine our suites at his hands we may be comfortably perswaded that we are regenerated because God heares not sinners Iohn 9.31 Fourthly the last degree and highest step of Answ 4 Regeneration is the testimony evidence and pledge of the Spirit whereby is sealed unto us and wrought in us the certainty of tho love of God together with a full purpose of heart to walke before the Lord all the dayes of our lives And therefore wee should examine our selves whether the Spirit of God witnesse unto our spirits that God loves us and that in love unto him wee purpose to give our selves wholly up unto him Who are Regenerated Quest 3 Onely those who are endued with the
sinne Answ 3 Thirdly an idle and lazy sluggishnesse hinders this call Agrippa was almost perswaded to become a Christian Acts 26.28 but not all together Vult et non vult piger the sluggard being called and awakened answereth to rise but deferres and procrastinates it crying Yet a little sleepe a little slumber a little folding of the hands to sleepe And therefore if wee desire this effectuall vocation let us I. Learne to deny our selves and to renounce all selfe-confidence and high conceits of our owne deserts and goodnesse And II. Let us learne to hate all Sinne and that with a perfect hatred And III. To cast off all sluggishnesse and avoide all idle endeavours and Soule-killing delayes and with speed alacrity and diligence undertake the labour of the Lord and the worke of our salvation unto which wee are called Object Some object these words against the wise and divine Providence of God He hath rejected more then he hath elected because many are called and but fewe are chosen Now this stands not with the providence of an all-wise Creator Answ 1 First it is not against the most wise providence of God that there is a greater number of wicked then godly because he maketh no man evill but whatsoever he made was very good and he onely suffereth the evill to be Answ 2 Secondly it is true that God hath rejected more then he hath elected but he did it not without good cause For I. Hereby he would shew that those who are chosen are chosen of meere grace and not for any merit or worthinesse of their owne And II. Hereby he would stirre up us to give grea-thankes unto him for so great a benefit in choosing us so few out of so great a multitude of men unto eternall life Sect 9 § 9. And few are chosen Quest 1 It is questioned by some whether there be a generall election or not that is whether all be elected unto life or not Answ Wee answer no and the trueth of our negation appeares thus First God hath mercy of whom he will have mercy and whom he will he hardens and therefore all are not elected Secondly our Saviour here saith Many are called but few are elected Thirdly few enter into the straite gate Mat. 7.13 14. But all that are elected unto life enter therein 2. Timoth. 2.19 And therefore all are not elected Rom. 8.30 Fourthly the Apostle saith plainly The election obteyned mercy and the rest were hardned Fifthly the goates shall goe into everlasting fire which was prepared for them from the beginning Matth. 25. And therefore all were not at the beginning elected Sixthly universall election is overthrowne by these Scriptures Iohn 13.18 and. 15.19 1. Corinth 1.26 and. 2. Timoth. 2.20 Iohn 17.9 Rom. 8.29 Seâ—venthly Election is out of a heape or masse or multitude to segregate or choose some things or some persons and therefore all are not elected Deuter. 7.7 Iohn 15.19 and. 1. Corinth 4.7 Some demand againe why there are but few Quest 2 elected and why God rejected so great a multitude of men that is predestinated more to death then to life For if the principall finall cause was his glory which is illustrated both in the manifestation of his wrath and power against sinne and in the demonstration of his riches grace and goodnesse towards the vessels of mercy could not this cause have place in the reprobation of a few as well as of many First who art thou O man that reasonest against Answ 1 God who hath knowne his minde or was his Counseller who is wiser then God who Rom. 9.23 and. 11.34 Secondly we deny that God should have Answ 2 bene as much glorified or his glory as much manifested by the reprobation of a few as it is by many for nothing could bee done more wisely or better then God hath done it And with this answer every godly man should rest satisfied VERS 18. Vers 18 Behold wee goe up to Ierusalem and the Sonne of man shall bee betrayed unto the chiefe Priests and unto the Scribes and they shall condemne him to death Why was it necessary that CHRIST should be Condemned and suffer and dye Quest First because it so pleased God Answ 1 Secondly because so he wrought and purchased Answ 2 our Redemption For it was necessary that hee should satisfie the divine Justice for our sinnes Thirdly because God so loved the World Answ 3 that he gave his Sonne unto death for the Redemption and Salvation thereof Iohn 3.6 VERS 22 23. Vers 22 23. But JESVS answered and said Yee know not what yee aske Are yee able to drinke of the Cup that I shall drinke of and to be Baptized with the baptisme that I am baptized with They say unto him Wee are able And hee saith unto them yee shall drinke indeed of my Cup and be baptized with the Baptisme that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall bee given to them for whom it is prepared of my Father § 1. Yee know not what yee aske Sect. 1 Wherein did the Sons of Zebedee erre in their requests that our Saviour here blames them Their petition and request was faulty and inordinate in three regards to wit Answ First because they desired the crowne before victory And Secondly because they desired and dreamt of a carnall Propinquity and nearenesse unto CHRIST And Thirdly because out of a certaine Presumption and pride they seeme to have made this request desiring the chiefest place and glory yea that they might be preferred before all the other Apostles Carthus § pag. 164. b. Sect. 2 § 2. But to sit on my right hand and on my left is not mine to give Object The Arrians objected this place against the Deitie and power of CHRIST thus The Mother of Zebedees children desiring that one of her Sonnes might sit at Christs right hand and the other at the left in the Kingdome of him hee answers To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Therefore CHRIST is not omnipotent or of absolute power and consequently is not God Answ 1 First the mother of Zebedees Children desired these things out of a humane affection acknowledging CHRIST onely to be a man and his Kingdome some Kingdome of this world Now our Saviour answers in her sence that as he is man it is not his to give so before when the young man called him good he answered there is none good but one that is God because the young man did onely attribute unto him a humane goodnesse Answ 2 Secondly this was spoken by Christ not onely in regard of his humane nature but also yea rather in respect of the present Ministery for which he was sent into the world and therefore Christ denies that it was his worke to assigne to the Elect divers degrees of
Sect. 3 § 3. And yet yee repented not Quest 1 What are the parts of true Repentance Answ Repentance consisteth of these two parts ro wit I. Contrition or humiliation II. Conversion or reformation First Repentance consisteth of Contrition or humiliation as appeares by the consent of languages For repentance is called in Hebrew Nacham which signifies Irking and in Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after-griefe and in Latine Poenitentia which imports the paines of griefe which harmony of Languages shew that Contrition and humiliation is a part of Repentance Object 1 The Apostle 2. Corinth 7.10 saith That Godly sorrow worketh Repentance where sorrow is distinguished from repentance as the cause is from the effect And therefore sorrow or contrition is not a part of Repentance Answ This word Repentance sometimes signifies onely one part of Repentance and sometimes onely the change and alteration of the mind and sometime onely the touch of the affection First sometimes Repentance signifies onely eno part of Repentance as in the place objected and Ierem. 18. If they repent it shall repent mee c. That is J will alter my mind and repent me of myh threatnings Secondly sometimes Repentance signifies onely the change and alteration of the mind as Acts. 11.18 where they call the strange change of their mind by the descent of the holy Ghost Repentance Thirdly sometimes Repentance signifies onely the touch of the affections as Genes 6. It Repenteth me that I made man and Acts. 26.20 And he shewed unto them that they should repent and turne to God where Repentance being so plainly distinguished from conversion must needs be restrained to the signification of sorrow and humiliation And as from this place we may not gather that Repentance is not a turning to God so no more may wee from 2. Cor. 7.10 that it is not a godly sorrow One part is not a cause of his fellow-part but sorrow is a cause of the change of the mind 2. Cor. Object 2 7.10.11 Therefore sorrow and change of mind are not fellow-parts of repentance One part may be a cause of his fellow-part Answ as the sanctification of the soule is a part of the sanctification of the body and yet both are parts of sanctification Contrition seemes to be a part of the change Object 3 alteration of the mind for what greater change can there be then for a hard hart to turne soft and this is contrition and humiliation Therefore humiliation and alteration are not two distinct parts of repentance The Apostle himselfe 2. Cor. 7.10.11 distinguisheth them plainly saying Answ Godly sorrow causeth repentance that is the change of the mind for although godly sorrow be a part and peece of that passive change which is wrought in us at the first instant of our calling by God yet it is a cause of the active change whereby we change and alter the purpose and resolution of our hearts before set on sinne and now turne them to the Lord for if we felt not the bitternesse of our sinnes and were truly touched in conscience for them we would never heartely forsake and renounce them Are not the soule threatnings and curses of the Quest 2 Law of themselves availeable unto true contrition for asmuch as Iosiahs heart 2. Chron. 34.27 was troubled upon the hearing of the threatnings Those threatnings were not meerely legall Answ but such as were qualified with some tincture of mercy in the Gospell Afflictions soften our hearts but how no otherwise then as wee apprehend Gods mercy in them so Iosiah apprehended mercy in those threatnings looking upon them as proceeding from Gods Love and accounting of them as the wounds of a friend and thence came the melting of his heart Secondly the next part of Repentance is Coversion or Reformation observe in this part as in the former the harmony of Languages Repentance is called in Hebrew Theshuba a turning in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After-wit in Latine Resipiscentia the be comming wiser after our folly And thus this consent of tongues shew that the two parts of Repentance are Contrition and humiliation and Conversion and reformation Now this second part in a turning from sinne a change not of place but of qualities manners and dispositions from evill to good and this change is twofold viz. First Passive whereby God changeth and turneth us now in this wee are meere patients and God onely workes And this is called Regeneration Secondly Active whereby we being turned and changed by God doe further labour to turne and change our selves And this is called Repentance Read Isa 30.20.21.22 Ierem. 31.18 and 1. Iohn 3.3 What are the properties of true Conversion Quest 3 The properties are these viz. First it must be an orderly change beginning in the soule and so proceeding to the Answ 1 outward man and the actions thereof Ephes 4.23.24 Ierem. 4.14 Secondly it must be a thorow-change both in body soule and spirit 1. Thessal 5.23 Not I. As some doe who turne from one sinne to another Or II. As others who turne their understandings from errour to truth but not their wils from evill to good as those who of Papists become loose and dissolute Protestants Or As those who turne from many sinnes and with Herod doe many good things but yet they remayne unturned from some one speciall sinne Thirdly it must be a constant change for although it be a perfect change in regard of parts as a child is a perfect man yet it is imperfect in degrees and therefore so long as we live we must strive unto perfection Vers 33. c. VERS 33 34. There was a certaine housholder which planted a vineyard and hedged it round about and digged a wine-presse in it and built t Tower and let it out to husbandmen and went into a farre Country And when the time of the fruit drew neare he sent his servants to the husbandmen that they might receive the fruits of it c. Observ Our Saviour by this Parable would teach us That God takes paines to plant a vineyard for the fruits sake or that he might have fruit thereof Or That God expects sanctity and obedience according to the measure of grace given The more paines God takes with us the more fruit he expects from us Read Esay 5.2 c. Acts. 17.30 Rom. 6.4 Ephes 4.21 22 24. and 2. Timoth. 2.25 Quest 1 Why must we bring forth the fruit of holinesse according to the favour and mercy shewed unto us and meanes bestowed upon us by God Answ 1 First because God shewes mercy and favour unto men that he might be glorified by their holy lives and unblamable conversations Iob. 35.6 7. Matthew 5.16 Answ 2 Secondly because grace is given unto us that we might fructifie therein and profit thereby 1. Corinth 12.7 that is that we might be brought unto Repentance and the fruits thereof Rom. 2.4 and Titus 2.12 The Talents were given to use unto advantage because he is an unprofitable
vouchsafe to cast the eye of his love upon us Answ 3 Thirdly this will be a most fortunate and happy march unto us and therefore it is not without cause that we should labour so earnestly to effect it Here observe That our marriage with Christ is First Conjugium pacificum a peaceable marriage for by this new covenant we obtaine pardon and remission of all our sinnes and are reconciled unto God Ierem. 31.33 34. Rom. 5.1 Secondly Conjugium faecundum a fruitfull marriage under the Law we were barren of all good workes it enjoyning us to do those things which we lacked power to performe but Christ gives us power in some measure to doe that which he requires of us and so under the Gospel we become fruitfull in every good worke Thirdly Conjugium amabile a loving marriage for as the husband and wife are one body so is CHRIST and his Church Ephes 5. The husband calls the wife his delight Esa 62.6 And the wife answers the husband That she loves him with her whole heart Psalm 18.2 And hence followes that sweet Sympathy and kind Communion between Christ and his Children who are married unto him I. As Christ suffered in the flesh so doth his spouse the Church 1. Peter 4.1 II. As Christ was crucified so the Church crucifieth her carnall members Colos 3.5 Galath 5. III. As Christ died so by little and little the old man dies in the faithfull Iohn 11.25 IV. As Christ was buried so by Baptisme we are buried into his death Rom. 6. V. As Christ is now in glory so the faithfull shall be glorified with him at the last Colos 3.3 and 1. Iohn 3. VI. As Christ bare our infirmities so he is still sensible of our miseries as appeares by his owne words unto Saul when he persecuted the Church Saul Saul why persecutest thou me Acts 8. Fourthly Conjugium insolubile a knot never to be untied a match which can never be unmade and a marriage which shall never be made void Death may separate husbands and wives and dissolve corporall marriages but nothing shall separate the faithfull from Christ Rom. 8.36 c. And therefore seeing it is so peaceable fruitful amiable in dissoluble a mariage we may safely conclude that it is a happy marriage and because happy therefore worthy to be laboured for Quest 5 When are we invited and called unto this marriage Answ When we are invited and called to come unto the Table and Supper of the Lord. Quest 6 But may we not when we feele our selves weake in faith and obedience abstaine from comming unto and forbeare the Lords Table First we are made the worse by abstaining and therefore we must not forbeare to come The longer the wounded person absents himselfe from the Answ 1 Surgeon the worse his wound growes Secondly they who feare to come and forbeare Answ 2 comming to the Lords Table because they are weake dishonour God as though he would accept of none but strong men in CHRIST IESVS Thirdly by abstaining from the Lords Table Answ 3 we shall proclaime our selves to be Hypocrites because if we were not such we might come having a warrant to come though we were weak 2. Chronic 30.19 c. Fourthly those who abstaine from comming Answ 4 upon a pretence of infirmity and spirituall weakenesse give ill example unto others and cause others to censure them as contemners and neglecters of the Sacrament seeing they refuse to come although God hath invited them Fifthly to forbeare comming upon such a pretence Answ 5 is contrary to the Apostles charge who commands us not to examine our selves and so stay away but to examine our selves and then to come 1. Corinth 11.28 Let a man therefore examine himselfe and so let him eate c. Sixthly those who are most unfit to come unto Answ 6 the Lords Table in their owne conceit are most fit in Gods opinion and therefore by no meanes such must forbeare comming Seventhly we must take heed how we deny or Answ 7 refuse to come when we are invited lest we thereby incurre the wrath and anger of God and cause him in his wrath to deale with us as he did with those who here would not come when they were called to the wedding verse 3.7 What resemblance was there betweene the Passeover Quest 7 and this marriage of the Lambe the Eucharist First the Paschall Lambe was Answ 1 I. A token of perseverance in Religion notwithstanding afflictions and persecutions And II. A memoriall of our deliverance from Egypt And III. A Thankesgiving for the slaughter of the first borne in Egypt And IV. A Lambe called the Lords Passeover although it be but a signe of his Passeover Secondly the Lords Supper is Answ 2 I. A token of perseverance in profession though we be persecuted for it for CHRISTS sake And II. A memoriall of our redemption from death sinne and Hell And III. A Thankesgiving for the death of Christ And IV. Called the body of CHRIST although it be but the Sacrament of CHRISTS body unto us What resemblance is there betweene Baptisme Quest and this Sacrament of the Lords Supper First Baptisme is Answ 2 I. That whereby we testifie our entring into Christs body And II. The badge of our faith And III. Our initiation in Gods worship Secondly the Eucharist is that I. Whereby we testifie our union with Christs Answ 2 whole body And II. A token of our love to God and our Neighbour And III. That whereby we testifie our continuance in Gods worship Vers 11 12 13 14. VERS 11 12 13 14. And when the King came in to see his gnosts he saw there a man which had not on a wedding garment And he saith unto him Friend how camest thou in hither not having a wedding garment And he was speechlesse Then said the King to his Servants bind him hand and foot and take him away and cast him into utter darknesse there shall be weeping and gnashing of teeth For many are called but few are chosen Sect. 1 § 1. He saw there a man Observ Our Saviour by these words would teach us That Gods eye is upon all his guests that comes to his Table Reade Zephan 1.12 Hebrew 4.13 Quest Why doth God observe all that come to the Sacrament of Christs Supper Answ 1 First God hath decreed to judge all things yea the most secret things and therefore hee observes all things yea even our hearts and reines Answ 2 Secondly GOD hath ordained to give to every man according to his workes and therefore he observes both the workes hearts and desires of all Sect. 2 § 2. Friend how camest thou in hither Obser Our Saviour by this loving compellation Friend would teach us That God deales in a peaceable manner even with Sinners as we see by his dealing with Adam Eve and Cain Genes 3. Quest Why doth the Lord deale so fâ—iendly with wicked men Answ 1 First because this manner of dealing of the Lords with men makes them
our duty in regard of these and other good meanes is to trust him no lesse when we have them then when we want them Iohn 13.15 Now from this Confidence proceeds hope 2 Chron. 20.1 and Isa 8.17 and Psal 27.14 which brings forth spirituall courage which courage consists in these things namely First in spirituall security Psal 3.5 6. And. Secondly in constancy in good things And Thirdly in patience in time of trouble and adversity as 2 Samuel 15.10 11 12. and Iames 5.11 and Hebr. 11.27 Thirdly we ought to have God in our Affections and that I. By loving him as Deuter. 6.5 Luke 10.27 and in this place that as we know and beleeve him to be good yea the chiefest good so wee love him above all and this love is then in truth in us when we love his word and Commandements Iohn 14.15.21.23 Psal 119.55.97 and discover our love in often thinking and speaking of God to his glory Psal 119.55 Acts. 17.28 Iames. 1.17 Malach. 3.16 and by desiring of his presence 2 Tim. 4.8 Psal 27.4 and 422. and by being zealous of his glory above all things and doing his will cheerefully Psal 16.3 and 119.97 â—31 Contrary to this love is such a love of our selves and wordly pleasures as causeth us to leave those duties undone which God requireth of us 1 Ioh. 2.15 16. and spirituall slothfulnesse Revelat. 3.15 and inconsiderate zeale Luke 9.54 whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather then that the glory of God should any thing at all be stained by us Exod. 32.32 Rom. 9.3 II. Wee must have God in our Affections by fearing him above all other things because he above all others is most powerfull and just Matth. 10.28 Esa 8.13 Hebr. 12.28 29. Gen. 18.27 Iob. 31.23 Now this feare workes in us a care to approve our selves unto God in all things Proverb 8.13 Gen. 20.11 Rom. 3.18 and is a child-like feare Psal 130.4 Gen. 39.9 and 1 Peter 1.17 Opposites unto this feare are the servile and slavish feare 1 Iohn 4.18 and presumption 2 Samuel 4.5.7 Eccles 11.6 Deuter. 29.19.20 Iude 4. and desperation Gen. 4.13 and 1 Kings 19.4 Acts. 16.27 and 2 Cor. 2.7 Now this good feare of God is then in us when it is strongeâ— to move us to good then the feare of men is to keepe us from good or to move us unto evill And when we doe not the good we doe onely or principally for feare of men but of God Now from this good feare proceeds Reverence of the Majesty of God in regard whereof we should carry such holy shamefastnesse in all our actions that no unseemely behaviour proceed from us that may any wayes bee offensive to him This holy Reverence was specially prefigured Deut. 23.12 14. Where men are enjoyned when they would ease themselves to goe without the Hoast and carry a Paddle with them to cover that withall which came from them because saith the Lord I am in the midst of them whereby the impurity and filthinesse of the Mind was forbidden more then of the body and the equity thereof reacheth also unto us Contrary hereunto is irreverence and prophanesse when men regard not how basely vilely and unseemly they behave themselves before God Quest 2 How is the love of God called the first Commandement Answ Because it is the Spring and fountaine of the rest Now it is the Fountaine of the rest in a double regard to wit First because it is the efficient and impulsive cause And Secondly because it is the finall cause or end which the rest propose which is for to declare our love towards God That is the love of God constraines us to obey him Quest 3 Why is the love of God called the great Commandement Answ 1 First because it is the end of all the rest of the Commandements and of our whole Obedience for therfore we ought to doe well unto our Neighbour because we love God and that we may shew our obedience to him thereby Answ 2 Secondly because that is the principall worship for which the Ceremoniall lawes were ordained and so is opposed unto the Ceremoniall worship which was appointed for this Morall law § 4. And the second is like unto it Sect. 4 Why is the love of our Neighbour called the Quest 1 second Commandement First because it containeth the summe of the Answ 1 second Table for if wee love our Neighbour as our selfe wee will neither murther nor hurt him Secondly because the love of our Neighbour Answ 2 must rise out of the first Table even from the love of God How is the second Table like unto the first or Quest 2 Why is it said to be like unto the first First because the second Table of the Morall Answ 1 law as well as the first hath a preheminence and excellency above the Ceremonials and therefore in regard of this dignity and priority it is like unto the first Secondly because the same kind of Punishment Answ 2 even everlasting Death is threatned against every transgression as well of the second as of the first Table Thirdly in regard of the coherence and dependance Answ 3 which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse hee first have the feare of God whose Image he reverenceth in his brother Fourthly in regard of the Law-giuer which was one and the same of both Iames 4.12 And Answ 4 therefore as often as we sinne against our brother we sinne against our Father whose Lawes we transgresse and violate Fifthly the second Table is not like unto the Answ 5 first in order or quantity or dignity But Sixthly in regard of the subject matter or qualities Answ 6 which is Love in both and of the condition which is one in both for a true sincere and perfect Love is required both towards God and our Neighbour And Seventhly because as the Love of God is the Answ 7 head or chiefe of all those things which we owe unto him so the love of our Neighbour is the head of all those things which we owe unto him Here against the words of the text it may be Object 1 objected The second Commandement is like unto the first therefore the first is not the greatest The love of our Neighbour is like unto the love of God Answ because it appertaineth to the Morall worship which is described in the first and second Table The Answers of the former question solve this Objection and therefore I enlarge it not It may be objected againe If the second Table Object 2 be like unto the first then our Neighbour is to be made equall with God and is to be equally worshipped and loved First the love of our Neighbour is like unto Answ 1 the love which we owe unto God in respect of the kinde but unlike in respect of the degree Secondly the love of God and of our neighbour Answ 2
weeke or moneth or yeare and see what we have done which we should not have committed and what we have not done which we should not have omitted Seventhly the Rule is we must walke wisely as well as warily the Caution is we must not walke foolishly and imprudently Ephes 5.15 We must observe and marke I. What sinnes doe most annoy us and assaile us and oppose these manfully even unto blood Hebr. 12.1 4. And II. What the occasions of sinne are which most usually prevaile against us and deceive us And III. By what wayes and meanes we may the easiliest and best resist both sinne and the occasions thereof Now here is need both of invention and wisedome and labour how we may most easily and safely and happily both hinder the course of sinne and further the course of piety and holinesse J conclude with the Apostle He that walkes according to these Rules peace shall bee upon him and God will approve of him Galath 6.16 § 2. Yee shut up the Kingdome of Heaven against Sect. 2 men c. We in opposition to the Church of Rome affirme that the Militant and Visible Church may erre and we confirme it from this place and by other midstes thus First Argum. the Militant and Visible Church consists of meere men who are subject to errour and ignorance and whose knowledge in divine things is alwayes imperfect in this life Hence the Psalmist saith All men are Lyars that is subject to this vanity that they may fall and erre and deceive and be deceived according to that trite saying Humanum est errare Man may erre and is subject and prone unto errour Secondly the Militant Church often in this life sinnes yea may sinne alwayes for no member of the Church Militant is absolutely freed and exempted from sinne Now if it may sinne then in like manner yea much more it may erre For sinne which is the vice of the will is worse then simply to erre or be deceived in the mind and understanding Thirdly betwixt the Church Militant and Triumphant this is the difference that the Triumphant Church in Heaven is freed both from sinne and errour and therefore the Church Militant labours and travels with both .. Fourthly we are commanded to examine the words and workes doctrines and deeds of all by the Rule of the word of God Hence our Saviour in this Chapter bids his Apostles and the multitude to heare the Scribes and Pharisees but yet withall they must examine whether they taught according to the Law of Moses and in these verses and those which follow he shewes direct and palpable errours in them although they were indeed the Governours and in esteeme the principall members of the Judaicall Church Read Matth. 5. and 16.6 and 1. Thessal 5.20 and 1. Iohn 4.1 and Philip. 3.3 From these places we may directly conclude That the Rulers and Governours of the Church may erre and the people may erre and consequently the Church may erre because that consists onely of Pastors and people Fifthly Augustine Contra Epist Pelag. lib. 4. Cap. 7. saith Quomodo Ecclesia in isto tempore perfecta sine ruga et macula cujus membra non mendaciter confitentur se habere peccata How can the Church in this world be perfect and without spot or wrinkle seeing the members thereof doe most truly confesse that they are stained and contaminated with sinne VERS 16 17 18 19. Vers 16 17 18 19. Woe unto you ye blind guides which say Whosoever shall sweare by the Temple it is nothing But whosoever shall sweare by the gold of the Temple he is a debter Ye fooles and blind Whether is greater the Gold or the Temple that sanctifieth the Gold And whosoever shall sweare by the Altar it is nothing but whosoever sweareth by the gift that is upon it he is guilty Yee fooles and blind whether is greater the gift or the Altar that sanctifieth the gift Sect. 5 § 1. Whosoever shall sweare by the Temple it is nothing The Jewes had certaine formes of foolishnesse and also pretences for their Swearing teaching that if men sware by the Temple or Altar it was no sinne And thus amongst us many have these or the like pretences for their wicked oathes viz. First some say they sweare the truth and nothing else but every truth must not be sworne the Lord forbidding all swearing in ordinary communication Secondly other ignorant people say they sweare by nothing but good things but this doth not extenuate but aggravate the offence in the abuse thereof Thirdly others say they cannot be beleeved upon their bare words and therefore they are enforced to sweare but Gods Commandements must not be broken to winne credit in the world or to our owne speeches Fourthly others as souldiers and young gallants use to sweare to testifie their courage and gentry but let them marke the third Commandement where the Lord who performes all he speakes hath said That hee will not hold him guiltlesse who taketh his name in vaine Sect. 2 § 2. Yee fooles and blind We may note here how CHRIST openly opposeth himselfe against all errour and false-hood although it be in the Rulers and Governours of the Church or in the whole Church to teach us Obser That we must stand for the maintenance of the truth although in so doing we bring our selves into danger and for so doing must undergoe great opposition That is First we must not betray the truth but stand for it although like Elias we be alone and forsaken of all 1 Kings 19.10 14. Secondly we must not forbeare to publish and professe the truth although the Governours of the Church should command us Acts 4.19 and 5.29 Thirdly we must not flinch from the truth nor feare to professe and maintaine it although the King himselfe with fire and fagot should enjoyne it Daniel 3.18 And the reason of all this is double to wit I. Because they who feare men feare not God Iohn 12.43 Galath 1.10 And II. Because those who deny Christ shall be denied by him Quest 1 Who are here to be damned Answ 1 First in generall all they are worthy of blame who are fearefull and cowardly in Gods and the Gospels and Religious cause for in these wee should be bold and let our fortitude be knowne unto all Answ 2 Secondly in particular two sorts of men here merit reproofe namely I. Those who dare not reprove the sinnes of those great men who are under their charge II. Those also deserve reproofe who dare not professe CHRIST and the truth in the times and places of danger and persecution because wee should preferre God and the truth before our owne lives How must our profession and boldnesse in Quest 2 maintaning the truth be regulated First let that be certaine and true which wee Answ 1 professe for too much confidence and boldnesse in doubtfull things is not good Secondly let that be fit and necessary to be Answ 2 spoken which we speake for it
man doth frequently prevent danger whereas the secure fals into it Answ 6 Sixthly there can be no true security amongst us nor freedome from evill if we consider these things namely I. Our sinnes and the nature of them and our continuance in sinne And II. Our God whom we offend by our sinnes and who sees and registers all our sinnes and who is able to avenge himselfe upon us for our sinnes and whose justice and truth will not permit him to spare our sinnes without repentance And III. How God hath punished others for our admonition and terrour we have heard of Plague Famine Warre amongst our neighbours wherewith they have beene wasted which heauy judgements we cannot but thinke in regard of Gods infinite justice to have come upon them for their sinnes and we have cause to thinke that CHRIST saith unto us That they were not greater sinners then we are and therefore except we repent we shall likewise perish Wherefore it is most dangerous for us to be secure Quest 3 Who are here worthy of blame Answ 1 First they are extreamly faulty who thinke that state to be the happiest where there is no feare for the contrary is most true and security is a sure Answ 2 signe of approaching misery Secondly those also are to be taxed who thinke the godly to be melancholy men because they feare danger when neither danger nor distresse appeares Quest 4 What is here required of us Answ 1 First a serious consideration of the roote of our security we should consult with our selves and see from whence it springs and whether we have just cause to be secure or not Answ 2 Secondly it is required of us to be watchfull over our selves and wayes and to arme our selves against the Judgements of God and prepare to meete him And Answ 3 Thirdly to awaken others who are sleepy and secure because security shews that judgement hangs over their heads If we should see a house on fire and perceive some asleepe therein we would awaken them and not suffer them to perish how much more then should we doe so when we see men lulled asleepe in carnall security when the judgements of God hang over their heads And it is required Answ 4 Fourthly that we should meditate of our death and repent before our death It was the saying of a Rabbi Repent one day before thy death that is every day we should daily expect death and by unfained repentance prepare daily for it Fifthly we must doe as Noah did make an Answ 5 Arke against the over-flowings of Gods judgements and labour that our God may be reconciled unto us Answ 6 Sixthly it is required of us that we should bring forth fruit and grow and increase in grace labouring daily more and more for it for thereby we shall be kept from security What are the causes of security and the remedies Quest 5 against it First ignorance errour or an erroneous opinion Answ 1 of the nature of sinne and the providence of God causeth security Many thinke that God neither sees nor observes their sinnes neither will punish them because as some of the Heathens thought all these terrene and sublunary things are ruled by chance and Fortune The ignorance of God and of the nature of sinne or the incogitancy of both causeth security for no wonder if we doe not feare those things which we neither remember thinke of nor know The Remedy against this Cause is to thinke sinne to be out of measure sinfull and to learne to know the Lord to be Omnipotent Omniscient and Omnipresent We must remember that God sees all things and by his providence governes all things and hates sinne with a perfect hatred and will punish undoubtedly sinne in all those who will not repent them of it and turne from it Secondly a neglect of those meanes which God Answ 2 prescribes to be used causeth security and ignorance For none ordinarily are more secure then they who most neglect all exercises and duties of Religion Now the Remedy against this is to be diligent industrious and frequent in all holy means and duties both publike and private Answ 3 Thirdly incredulity of the word of God and of his judgements causeth security when mens hearts grow hard sleepy and unfaithfull neither beleeving the promises nor threatnings of the word nor the judgements of God then they grow secure Now this infidelity is strengthened by our sensuality for as the light of the Sunne darkens the light of the Starres so the light of sense darkens and obscure the light of holy and spirituall things we being naturally backward to beleeve any thing which is not plaine and perspicuous to sense The Remedy against this cause is to labour for the knowledge of the word and to assent to every good word of God as infallibly true yea to remember that Heaven and Earth shall passe away before one jot or tittle of the word fall to the ground unaccomplished because if God have spoken he will also certainly doe it And therefore we must feare his threatnings and beleeve his promises Fourthly a presumption of the mercy of God causeth Answ 4 at least corroborateth this in fidelity for when men thinke that he who made them will save them and though they sinne yet grace shall abound then they speedily waxe carnally secure The Remedy against this is not to presume of mercy without repentance obedience and faith the Lord having said That though he be mercifull and gracious c. yet he will by no meanes let the impenitent sinner goe unpunished Exod. 34.4 5 6. And againe that he that made men will not have mercy on them and he that formed them will shew them no favour if they be wicked and rebellious Esa 27.11 Fifthly prosperity causeth security and makes Answ 5 men fearelesse as we see in David who in his prosperity said that he should never be moved Psalm 30.6 And in Iob who said I shall dye in my nest Iob 29.18 And in the Church of Laodicea Revelat. 3.17 The remedy against this is I. To remember that neither love nor hatred is knowne by these things Eccles 9.1 And II. That all these outward things are vaine transitory and as mutable as the Moone And III. That all our riches and abundance cannot availe us at the last day nor free us from the judgements of God here Read Proverb 10.4 and 11.4 and Iob. 15.21 and 21.7 c. unto 14. verse and Psalm 73.3 c. unto the 18 verse Answ 6 Sixthly security is caused often by Gods lenity and long suffering or because sinne is not avenged but punishment deferred Wicked men thus wickedly ruminate with themselves J have sinned often and long and am yet spared and perceive that the threatnings of preachers are but scare-Crowes and therefore now J may be secure and need feare no evill though J runne on unto sinne as a Horse unto the battell The remedy against this is to remember Quod differtur non
aufertur That forbearance is no payment but although the Lord spare long yet he will not spare alwayes but punish at the last The longer the blow is a comming the deeper and deadlier it wounds and the longer God spares the stronger are his stroakes for his Mill workes but slowly but when it grinds it grinds men to powder Answ 7 Seventhly Philautia selfe-love humane confidence and pride of heart causeth security for when men are proud or selfe-conceited or lovers of themselves they then quickly grow secure trusting to broken Reeds and Egyptian staves which will faile them at the last The remedy against this is to deny our selves and renounce all confidence in our selves and to flee onely to the merits and mercies of CHRIST Answ 8 Eighthly the custome of sinning is another cause of security For I. Custome takes away the sense of sinne making it habituall and naturall unto us And II. Custome is corroborated with the shame of mutation and alteration For men are ashamed to be Changlings and to turne from their former wayes thereby acknowledging their former errours and say to themselves Sciens vidensque pereo Although I see my sinne and foresee my ruine yet I will perish rather then now forsake that which J have so long followed The Remedy against this is to labour against the customary practise of sinne and to learne to be truly sensible of sinne and to remember that it is not evill but good not miserable but happy not disgracefull but praise-worthy to turne from evill unto good from the Devill unto God from sinne unto grace from errour unto truth from the wrong way to the right and from the way that leads unto perdition to the way that leads to life and salvation Answ 9 Ninthly the care of the world and abundance of worldly imployments makes men carnally secure for the love and care thereof doth so take up and possesse the whole man that there is no time to care or labour for either grace or glory The Remedy against this is not to love the World 1. Iohn 2.15 nor to labour for the World 1. Timoth. 6.9 but to seeke first the Kingdome of Heaven and the righteousnesse thereof and then not feare but God will afford unto us those temporall things which are needfull for us Mat. 6.33 Tenthly false Teachers are causes of security for Answ 11 when those who are to deliver the Lords message speake lyes and those who are commanded to stretch forth their voyces like Trumpets and reprove the iniquity of their people shall sow Cushions under their elbowes and cry peace peace unto them no wonder if that people be lulled asleepe in a carnall security The Remedy against this is to pray unto God for faithfull Pastors and to endure those patiently who reprove our sinnes and labour to rowse us from the bed of security and if we have those who speake peace unto us not to take it upon trust or their bare words but diligently examine our selves by the word of God and see whether the Lord speake peace unto our consciences or whether we be of that number unto whom the Prophet from the Lord saith There is no peace Esa 41. § 2. So shall the comming of the Sonne of Sect. 2 man be How manifold is the comming of Christ Quest First some say that there is a double comming Answ 1 of his to wit I. By-past which Comming the Jewes understood not And II. To come which Comming we expect and looke for August super 9 Psalm Now the difference betweene these is this the first Comming was in the flesh the second is unto Judgement the first was for the manifestation of the truth and for freeing us from sinne and for the drawing of of us unto God but the second shall be for the judging of all men Thom. Aq. 3. part qu. 1. art 6. ad 3. qu. 36. art 1. qu. 40. art 1. et Chrysost super illud Iohannis Non misit Deus silium suum ut judicet Secondly others Gerson vero part 2. Serm. de Answ Verb. Dom. Matth. 11.28 Venite ad me omnes c. et Pelbart Lib. 3. Rosarii Theo. say that there is a fourefold comming of CHRIST namely I. His comming in the flesh Hence it is said John 1. The word was made flesh and he came unto his owne and his owne received him not II. His comming into the mind and of this he speakes Iohn 14. If any man love me we will come unto him that is not onely God the Father and God the holy Ghost but also God the Sonne III. His comming unto the death of man as Mark. 13. Watch and be prepared for yee know not the houre when the Sonne of man will come namely to call you unto death IV. His comming unto the finall judgement and of this he speakes Luke 21. Then shall ye see the Sonne of man comming in his glory Now this last Advent is a happy comming unto the good and godly for then shal they be made partakers of everlasting happinesse but a miserable and most unhappy comming to the wicked and ungodly for then shall they be condemned and bound over unto eternall torments for ever and ever Mat. 25.41 VERS 42. Watch therefore for ye know not what houre your Lord doth come Vers 42 Our Saviour by an unanimous consent of all Interpreters speaketh here of the day of Judgement but because there is a particular Judgement of every particular person at the day of death and a generall judgement of all men and women in generall at the last day therefore some apply this that neither unfitly nor unprofitably unto the houre of death and some unto the day of Judgement of the last more amply by and by and of the first briefly from this verse Christ giues us here to understand that we are altogether uncertaine of the day and houre when he will come to call us either to death or judgement and therefore because we are sure that he will come but unsure when we must watch and prepare our selves against his comming to call us unto death Observ In a word we must daily expect death and duly prepare to eâ—tertaine and welcome it when it comes because we are altogether ignorant when the Lord by death will call us unto judgement Quest 1 Why hath the Lord hid the day of death from us and ordained that it should be unknowne and uncertaine unto us Answ 1 First God hath decreed that the houre of death should be uncertaine unto us for this end that we might live the more holily and purely For it is a great folly for a man to live in that estate or manner that he would not dye in that is to live in sinne when he would not dye in sinne seeing that death may come unto him every moment And therefore in regard of this great uncertainty of the time of our dissolution there is great reason that our lives should be holy and pure as we desire our
shew us the fruits and effects of Covetousnesse Answ 1 that so we might beware of avarice it selfe The onely cause that we read of which moved Iudas to betray his Master was covetousnes therfore we should avoid it with all our power through liberality some have entertained Angels into their houses yea Christ himselfe but through covetousnesse some have expulsed CHRIST out of their coasts as the Gergesines and some have sold Christ unto death as Iudas here did Wherefore let the horriblenesse of the fruit make us abhorre the tree Answ 2 II. This History was written to shew us Gods anger against Murderers such as Iudas was he being a maine a better in the death of CHRIST Hence we may learne Observ That murder as a great evill is to be avoided and shunned Quest 5 Why must we so carefully beware lest we fall into this sinne of murder Answ 1 First because it is contrary to God for he gives life and therefore he will not have the life of creatures to be taken away but murderers take away life whence Sathan is called a murderer and Lyar Iohn 8.44 Answ 2 Secondly because life is the best temporall gift which God gives unto man and thâ—refore the Devill saith Skin for skin and all that a man hath he will give for his life Now a murderer robs him whom he murders of this most precious temporall blessing Answ 3 Thirdly we had need carefully to avoid this sinne because God will not have it pardoned or suffer it to be forgiven Read Exod 21 23. and Deuter. 19.13 Numb 35.31 Hence Iacob inveighes against yea curses his Sonnes cruelty and murder although it was done for to revenge that great indignity which was offered unto their Sister Dinah Genes 49.7 Answ 3 III. This History was written to shew us Gods anger against Traitors for we read but of two that hanged themselves and they were both traitors Achitophel and Iudas And therefore Salomon saith J hate a Traitor Having handled some generals concerning this history it remaines now that we should treat particularly of these two verses Quest 6 How many things are observable in these two verses Answ These two namely First Iudas his repentance wherein we have three particulars observable to wit I. The occasion thereof viz. when he saw that Christ was condemned § 2. II. The action which is twofold to wit First he repented him of what he had done § 3. Secondly he made restitution of the money backe againe § 4. III. His confession which is twofold namely First he confesseth his owne sinne § 5. Secondly he confesseth Christs innocency § 6. Secondly the Priests answer unto him wherein two things are observable viz. I. Their excuse of themselves What is that to us § 7. II. Their laying the blame upon him See thou to it § 8. Sect. 2 § 2. When he saw that Christ was condemned What is meant here by Seeing Quest 1 First some by Video to see understand Intelligo Answ 1 to perceive or understand as if the meaning of our Evangelist were when he understood that Christ was condemned to death c. according to those phrases Loquere ut videam speake so that I mâ—y understand and know what thou saiest and Christ saw their hearts that is knew the thoughts of their hearts as if Iudas before now knew not that Christ should dye or that his death was intended or aimed at by the Pharisees But this cannot be thus For I. Christ had plainly foretold his death The Sonne of man must be betrayed into the hands of sinfull men and crucified and had told Iudas that it should be by him II. The Scripture saith plainly the Scribes and Pharisees sought to slay Christ and Iudas hereupon askes what will ye give me and I will betray him unto you Matth. 26.15 And therefore he could not be ignorant that his life was aimed at III. If he were not guilty of the death of Christ then why was his punishment so great Secondly to See is to consider or intently looke Answ 2 into the thing done as if before he had not sufficiently foreseene the nature of the fact the infamy that would follow the doer thereof the end of the fact and the wrath of God against him that did it these things he had not observed nor taken into his consideration before but now he saw them most clearely when the fact was done Whence two things may be observed to wit First that for the most part men sinne inconsiderately never considering what they do till the deed be done and then like fooles say Non putaram I did not thinke it Secondly that the conscience is quicker sighted when the sinne is committed then it was before for although before sinne we see not the nature fruit or end of it yet after sinne we do Rom. 6.21 § 3. Hee repented Sect. 3 What arguments or signes or shewes of repentance Quest 1 may a Reprobate have The Reprobate may have a certaine repentance in him of sinne whereby Answ First he doth acknowledge his sinne And Secondly is prickt with a feeling of Gods wrath for sinne And Thirdly is grieved for the punishment of sinne And Fourthly doth confesse and acknowledge his sinne And Fifthly acknowledgeth God to be just in the punishing of sinne And Sixthly desireth to be saved And Seventhly promiseth repentance in his misery and affliction in these words I will sinne no more And all these it may be were in Iudas Js not repentance good hath not the Lord exhorted all unto repentance and promised pardon Quest 2 to every penitent person Ezech. 18. Matth. 3. Acts 3.19 Why then is Iudas his repentance named and himselfe not pardoned First as there is a good and true repentance so there is a bad and false and therefore although Answ 1 some repentance be good yet all is not Answ 2 Secondly repentance is divided into two parts namely humiliation and conversion mortification and vivification Answ 3 Thirdly the repentance here spoken of signifies onely humiliation Answ 4 Fourthly we divide humiliation either I. According to the motion thereof Or II. According to the moving cause thereof Or III. According to the effect thereof First humiliation is divided according to the motion thereof thus I. There is a solitary or sole humiliation when sinners are onely dejected and cast downe by reason of their sinnes II. There is a humiliation conjoyned with comfort and a certaine ere ion of the Spirits to some joy Quest 3 Hath this humiliation alwayes place in the righteous or have the godly alwayes some joy and comfort commixed with their humiliation Answ No for often they are destitute of all hope and comfort for a long time as Psalm 32.6 Quest 4 Doe the godly then despaire when they are destitute of this hope and comfort Answ There is a double desperation namely First temporall and this is incident to the righteous as appeares by Iob. 3. and David Psal 32. and 80. Secondly finall
and this the faithfull never fall into Quest 5 What is required of the righteous in their humiliation or when their consciences accuse them Answ They must inquire and see what manner of conscience it is for there is a double conscience viz. First of sinne and this is good yea we should labour to be sensible of our sinnes and wish that our consciences would check us for sinne And Secondly of the anger of God for sinne now the mouth of this conscience they must labour to stop and not give way to this desperate feare that God loves them not but hates them and is wrathfully displeased at them For in their greatest humiliation they should say with Iob Though the Lord kill me yet will I put my trust in him Object If the conscience should urge the Law and anger of God against the transgressors thereof they must thereunto oppose Answ the mercies of God the merits of Christ the promises of the Gospell and that new covenant which hath beene contracted and confirmed betweene God and them Object If this conscience should yet urge that these things belong not unto them they being carnall and mundane they must then give a double answer viz. Answ 1 I. If they have any signes of the truth of their repentance and regeneration they must expresse them They must see if they have First the testimony of the Spirit within witnessing unto their Spirits that they are the Children of God And Secondly if they be changed from what they were before hating their former beloved sinnes and loving holinesse and uertue formerly not beloved And Thirdly if they love God and be beloved of him and assisted and guided by the holy Spirit in the paths of piety For these signes will deceive none and therefore blessed are all they who can by these comfort themselves in the houre of temptation II. If they cannot find these things in themselves Answ 2 they must then run unto the Sacrament with these promises Those things which J have not as yet done I will now doe without any more delay yea I will now while it is said to day conver◠and turne unto the Lord and then they may be safe because the Lord hath said That at what time soever a sinner doth repent he shall find mercy Ezech. 18. and a Father hath said That true repentance comes never too late Secondly humiliation is divided according to the cause moving it For I. There is a humiliation which ariseth onely from the horrour of Gods judgement and vengeance And II. There is a humiliation which ariseth from the love of vertue and the hatred of sinne as sinne and from the hope of reward But of this we have treated heretofore Thirdly humiliation is divided according to the effects thereof For I. There is a humiliation which is without any good fruit or effect And II. There is a humiliation which worketh true repentance and converted unto God Whence note First that the righteous onely have this true humiliation which is called conversion l. Ezech. 18.21 Zach. 1.3 and Acts 3.19 And Secondly that the wicked may have the false humiliation as we see in Iudas § 4. And he brought againe the thirty pieces Sect. 4 of silver to the chiefe Priests and Elders In this Section two things are considerable to wit I. The thing brought backe viz. the thirty pieces of silver And II. The action of bringing backe Reduxit he brought againe First the thing brought backe was the silver peeces What was meant by a silver peece Quest 1 First it hath no certaine signification but the Answ 1 Hebrewes take it for a shekel as we may see Zach. 11.12 Secondly the Jewes had a double shekel Answ 2 namely I. The shekel of the Sanctuary which was worth foure drachma's And II. The vulgar or common shekel which was worth two drachma's Thirdly it is hard to determine or say certainly Answ 3 how much their drachmas or penies was in our money for some say that a peny was worth sixe Drachmas and some say that a Drachma was almost two pence Fourthly in our money some say that the Romane Answ 4 peny was worth 4d. or 6d. as the marginall note saith or but 3 pence as the marginall notes upon Matth. 18.28 Fifthly it may suffice us to know that it was Answ 5 but a vile and base price for the life of a man Zach. 11.13 Secondly we have here his action of bringing backe where we see that he doth not bring a part of the money backe as did Sapphira or Cain who offered of the worst of his fruits but he brings backe all even every peny that he received and yet this satisfaction profits him not at all To teach us Obser That satisfaction and restitution is not sufficient in it selfe to take away the sinne committed or to satisfie Gods justice Quest 2 Is not Satisfaction good Answ There is a double satisfaction to wit First a satisfaction due unto our neighbour and is called restitution and it is of the fact not of the sinne and this is altogether or by all m anes to be done as principally necessary with these exceptions restrictions and cautions namely I. Not as a satisfaction for the sinne for this we owe unto God Nor II. Through horror as Iudas here did but out of a desire to be reconciled unto our brother and to satisfie him for the injury we have done and to appease and pacifie our owne consciences Nor III. Through some immediate necessity for it may come to passe that he who hath done wrong unto his neighbour is not able to satisfie for the injury done and in this case God can save the sinner without restitution if so be the offender doe as much as in him lyes Now these conditions observed every greedy oppressor and griping usurer and deceitful person is bound to make restitution Secondly there is a satisfaction due unto our God wherein two things are considerable viz. I. Wherein this satisfactio◠consists namely First not in oblations and pilgrimages But Secondly partly to the poore in Almes deeds as Daniel counselled Nebuchadnezzar And partly to God in repentance and sincere sorrow Acts 3.19 And II. These things are not to be done as a satisfaction of Gods justice for our sinne But First as an argument of our obedience And Secondly as a testimony of our thankefulnesse Sect. 5 § 5. I have sinned We have heard of Iudas his Contrition and Satisfaction and now followes his Confession which is twofold viz. I. Of his owne sinne in this Section And II. Of CHRISTS innocencie in the next First we see here that the Traitors tongue witnesseth against it selfe and that his Conscience cannot dissemble to teach us Observ That an evill Conscience is worse then a thousand witnesses Read Genes 3.10 and 42.21 and 2 Sam. 24.6.10 Proverb 28.1 Esa 57.20 and we shall find that an evill conscience is a continuall feare and torment Jnfinite in a manner are the humane examples whereby
head of the Church pt 2. f. 181 182 183 184. 186 b. Whether he may erre pt 2. f. 184 185. 199 b. Whether the chiefe authority of expounding Scripture beloÌ„g unto him pt 2. fol. 189 b. 292 293. Whether he can dispense with oathes and sell pardons be above Councels pt 2. f. 192 b. 216 b c. The Popes pride shewes him to bee Antichrist pt 2. fol. 15 b. 263 a. Possession See Dispossesse Possible See Impossible Poverty See Poore Power See Ability Practise Why knowledge and practise must be joyned together pt 1. folio 176. 438 a. Praise The praise of men is not to be sought and why pt 1. fol. 341. Prayer Questions concerning publike and private prayers pt 1. fol. 125. 272 b. 273 b. 274 275 a. Questions concerning the definition nature necessity efficacy utility impediments quantity time place and posture in prayer and to whom wee must pray Pt. 1. fol. 272 a. 276 b. 277 278. 292 b c. 316 b. 317 318 b. 321 a. 401 b. 433. 443 b. 446 a. 450 451. 460. 474 a. 517 a. 525 b. 526 527. and pt 2. f. 171. 266 b c. 268 a. 271 b. 272 a. 273 a. 296. How must we pray perseverantly fervently humbly submissively and with meditation pt 1. f. 401. 443. 44 b. 445 a. 514 a. and pt 2. folio 266 b. 268 b. Men may be knowne what they are by their prayers pt 1. fol. 226 a. Prayers not understood are not pleasing unto God pt 2. fol. 271 a. What things are contrary to true prayer pt 1. fol. 272 a. 273 a. 276. Whether prayer be meritorious pt 1. folio 275 b. 277 a. Whom God hath promised to heare when they pray pt 1. f. 293 a. 433 a. QuestioÌ„s concerning the Lords prayer pt 1. f. 280 289 290. 318 b. 319. Divers questions concerning praying for temporall things pt 1. f. 306 b. 307 308 309. and pt 2. f. 359 a. Why Christ heard Sathans prayer granted his request pt 1. fol. 484. Preaching See Ministers Preaching Teaching To Teach Questions concerning those who are called to preach pt 1. folio 4. Questions concerning the excellency dignity necessity utility definition end power universality effects and perpetuity of Preaching pt 1. f. 63 a. 66 b. 70. 118 b. 119 b. 124 b. 126 b. 127 b c. and f. 524 b. and pt 2. f. 9 b. 10 a. 11 a. 51. b. 59 b. 62 a. 84 b. 170 b. 273 b. 352 c. Questions concerning those who enjoy the preaching of the word pt 2. fol. 8 b. 88 a. How preaching and teaching differ pt 1. fol. 1â—4 and pt 2. folio 11 a. Why the word was not preached unto the Gentiles pt 2. folio 5 a. Who hinder the preaching of the word pt 2. folio 10 b. 11 a. How Christ teacheth us p. 2. f. 32 b. 138 Why the preaching of the word must not be promoted by worldly pompe pt 1. folio 172 b. Why the word is preached to wicked men yea all men pt 1. f. 396. b. 523. Precepts See Commandements Predestination The decree of Predestination depends upon the will of God part 2. folio 95. Preferre See Esteeme Preparation We must prepare to meet Christ and how pt 1. folio 63 b c. and Pt. 2. folio 325 b. Preparation is necessary unto every good duty pt 1. folio 57. And where in this preparation consists pt 1. fol. 63 b c. 64 b. and pt 2. folio 73 a. And by whom it is wrought pt 1. folio 64 a. Presence Absence Divers questions concerning the utility and excellency of the presence of God and Christ Pt. 1. fol. 327 a. 486 b. and 491 a. and 502 b c. and pt 2. folio 33 a. and 222 b. 223 a. Questions concerning the causes and evill consequents of Christs Absence pt 1. fol. 502 b c. Presumption The causes of presumption against God pt 1. fol. 46. The Devill tempts us unto Presumption Pt. 1. fol. 103 b. Pride What and how manifold Religious pride is pt 1. fol. 141 b. Pride was the first sinne part 1. fol. 140 b. Priest The office and nature of the High-priest pt 1. fol. 30. Principles See Maximes Procession Popish Procession on Palm-Sunday not warranted by Scripture Pt. 2. folio 207 b. Procraftination See Delay Profession Professors Divers necessary and profitable questions concerning the necessity manner impediments helpes effects and reward of a sincere profession of Religion pt 1. folio 125 b. 520 b. and pt 2. fol. 28 b. 34 a. 38 39 40. 44 45 46. 179 a. Questions concerning outward Professors and outward profession onely pt 1. folio 432 b. and pt 2. fol. 41 42 43. 46 a. 69 a. Questions concerning those who dare not in dangerous times publikely professe Religion pt 2. folio 38. 40 b. 41 a. What things are common to the hypocriticall and sincere professor pt 2. folio 135 b. Promises Questions concerning mans promises to man pt 1. folio 37 38 39. And mans promises to God pt 1. fol. 59. And Gods promises to man pt 1. folio 46 b c. 110 a b c. 127. Prophane men Prophanenesse Wicked men Wickednesse Questions concerning the nature iniquity end punishment and duty of prophane and wicked persons pt 1. fol. 33 a. 46 a. 398. 429 b. 430 a. and pt 2. fol. 349 b. How wicked men have right to temporall blessings pt 1. folio 258 a. Prophets Prophecying Divers questions concerning Prophesies or prophecying pt 1. fol. 42 b. 43. and part 2. fol. 63. 75. Questions concerning Prophets pt 1. fol. 183 a. and 423 b. 424 a. and Pt. 2. fol. 56 a. 62 a. 70 b. 75 b. 290 a. Questions concerning false and evill Prophets pt 1. folio 422. 427 b. 435 a. and pt 2. fol. 310. Propositions See Conclusions Prosperity In outward things prosperity is very dangerous pt 1. folio 142 b. Protection The Lord will protect his Children pt 1. folio 35 a. Wherein we may read the protection of God Pt. 1. folio 344 a. Protestants Protestants may be taken two manner of wayes pt 1. folio 69. Providence Divers questions concerning the Providence of God viz. what it is and who erre about it and what we are to beleeve concerning it and wherein we may read the providence of God and who tempt his providence and what the nature of his generall and particular providence is pt 1. folio 257. 302 a. 303 344 a. 347 b. 357 358 359. 466 a. 486 a. and pt 2. folio 35 b. 36 37 a. Objections against the providence of God answered pt 1. folio 406 b. and pt 2. folio 261 a. Those things which proceed from second causes are ordained by the providence of God unto higher ends pt 1. folio 115 b. 484 b c. Christ by his providence orders the temptations of his children pt 1. folio 112 b. Provision God will provide for his Children pt 1. folio 51 a. and pt 2. folio 14. b. 37 a. What is meant by this word provide Matth. 10.9 Provide
and the effect the sinne and the punishment the one being blotted out he will remember the other no more How doe we owe the debt of obedience unto Quest 6 God First wee owe it out of duty Because the Answ 1 Lord For this end hath I. Created and made us Ephes 2.10 Rom. 9 21. We were made men for his service II. Redeemed us that we might serve him in righteousnesse and true holinesse Luke 1.74 Tit. 2.14 III. Elected us and predestinated us unto the adoption of sonnes that as children wee might obey him i Ephes 1.4 IV. Called us that wee might obey him in sanctification and honour 1. Thess 4.7 V. Enlightned us that wee might increase in his service 2. Corinth 3 18. VI. Sanctified us in Christ that as members of Christ wee might performe his will Ephes 5.27 Answ 2 Secondly we owe obedience unto the Lord by command God hath given us a Law to obey and Christ hath renewed it Ephes 4.24 Wherefore S. Iames cals it the Law of liberty Iames 1.23 Now this command is that wee should serve him in Righteousnes towards man and Holinesse towards himselfe and that all our dayes Answ 3 Thirdly we owe obedience unto God for his benefits which wee daily receive from him Answ 4 Fourthly we are debters unto God by covenant and contract And that both First in Baptisme wherein wee promised fealtie and new obedience unto the Lord. Secondly in our profession and vocation unto Christianity as we are Christians wee have promised to put on Christ and serve God as the members of Christ all our dayes Thirdly in our daily Prayers wherein we make new promises unto God of new obedience Fourthly in the Sacrament of the Lords Supper wherein wee receive a pledge from God which is as a seale of that covenant which is made betweene us and God Quest 7 Is every man obliged to pay this debt unto God Answ Every man is obliged either to the debt of obedience or to the punishment of sinne whether they be Heathens or Christians or great men or the inferiour and ruder sort or prophane persans or ignorant or servants or children yea every one of what nation ranke or quality soever Sect. 2 § 2. Forgive us Obiect 1 Some object this place against the certaintie of remission thus Wee are here taught to pray for the pardon of our sinnes day by day al which were needlesse if we could be assured of pardon in this life and therefore there can bee no certaine assurance that our sinnes are remitted Answ 1 First this fourth petition must bee understood not so much of our old sins as of our present and new sinnes for as wee goe on from day to day so we adde sinne to sinne and for the pardon of them wee must humble our selves and pray Answ 2 Secondly wee pray for the pardon of our sinnes not because we have no assurance thereof but because our assurance is weake and small wee grow on from grace to grace in Christ as little children doe to mans estate by little and little and therefore we pray daily for more The Papists say Argu. that a man by good workes is justified Against this wee thus argue from this place Our Saviour teacheth every man though never so just to pray forgive us our sinnes And therefore no man is just by his workes To this Bellarmine answers Answ This petition of the Lords Prayer is to bee understood onely of veniall sinnes which are mixed with our good workes Bellar. de Iustif. lib. 6. cap. 20. resp ad loc 5. First the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts so that Reply 1 herein wee pray to have all our debts forgiven now wee are more endangered and endebted unto God by great sinnes then by small And therefore veniall sinnes onely are not here meant Reply 2 Secondly S. Luke readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinnes and S. Iohn defineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression 1 Iohn 3.4 But great sinnes are transgressions of the Law more then veniall Therefore they are not excluded Thirdly if good workes be tempered with Reply 3 veniall sinnes how can they being imperfect make us just and perfect before God But of this more by and by The Papists say good workes are meritorious Object 2 and satisfactory and from this Verse goe about to prove that Prayer satisfieth for sinne wee pray saith Bellarmine for forgivenesse of sinnes and by thus praying we satisfie for our veniall sinnes The Lords Prayer overthroweth their doctrine of satisfaction wee therein concluding Answ for thine is the glory wee take not the glory to our selves but ascribe all unto God Forgivenesse of the debt is of mercy where then remission is of grace there can bee no satisfaction of worthinesse Stand all sinnes in need of remission art not Quest 1 some veniall and pardonable of their owne nature First the Papists say some sinnes are veniall Answ 1 and that either I. Of their owne nature because they are not ontra legem sed praeter legem Dei against the Law of God but besides it as the hatred of our enemie in some degree or not to be silent when an Elder commands and the like Or II. for the littlenesse and smallnesse of the sin because they are not equall to eternall death neither deserve it l Staple◠Antid Evang Secondly the Papists agree but jarringly amongst themselves in this particular some saying Answ 2 they are veniall sinnes because they are not against the Law of God some saying that they cannot properly bee called sinnes thus Bellarm. Thirdly that which is not Answ 3 Contra legem Dei against the Law of God is not sinne For the Law is the Rule both of good and evill And every sin is sin in as much as it is a violation the Law Answ 4 Fourthly what is lesse then the eating of an Apple Gen. 3 then an idle word Mat. 12.36 Then a corrupt thought Gen. 6.5 And yet these are threatned with judgement and punishment Answ 5 Fifthly because Stapleton saith these sins are not paria aeternae morti that is there is no resemblance analogy or proportion betweene these small sins and eternall death I adde therefore this one answer more That there is a parity resemblance and equality I. In the affection of the person offending who would for ever have given way to these if he had lived II. In the person offended who is an infinite God And III. In the choise of sin before life eternall And IV. In the guilt and staine of sin because it can never be blotted out by time or torment Object 3 The Fathers speake of veniall sins and the Scripture of mortall And therefore some are veniall Answ Sinne is called veniall or mortall foure manner of wayes namely First comparatively as a sin which is lesse evill Thus there are seven deadly sins as the Schoolmen say which are greater then a sin of ignorance because