a Councell in determining of a case after that the Pope had delivered his sentence Card. Cusan Concord Cathol lib. 2. Cap. 17. pag. 737. If the Reader would see this Pillar of Popery That the Pope is not subject to a Nationall or Generall Councell razed and pulled down and that by their own side let him reade Bishop Mort appeale lib. 4. Cap. 2. § 8. p. 451. 452. Wee affirmed before in the conclusion of the fourth Generall Question that these verses speak of private and personall suits and quarrels between man and man Now how this is clearly confirmed and the contrary Objections made by the Separatists fully confuted If the Reader would know and see let him reaâ—e Mr. Bernard against the Separatists pag. 220. 221. § 2. Take with thee one or two Sect. 2 Why must witnesses here be called First Quest that they may convince the offender of his sin if so be he be either ignorant of it or Answ 1 deny it And Secondly that hee may be left without excuse if hee offend again And Answ 2 Thirdly that they may see and know that he which hath suffered the wrong hath done what Argum. 3 became him or belonged unto him to doe Carthus s § 3. Tell the Church Sect. 3 The Separatists object here against us and what wee have said That in these words Tell the Church the word Church cannot be taken for the Iewish Synedrion or the Assembly of Authoritie among the Iewes which was then as well civill as Ecclesiasticall First the word Church in holy Scripture is not alway so strictly taken as men do now use it but is used for the assembly of good or bad Christians or Infidels met together to consult and determine of causes whether civill or Ecclesiasticall Psalme 26.5 Where the Septuagint do translate the word Assembly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church So Prov. 5.4 and Acts 19.32.39.40 in which three verses the word translated Assembly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same which is here translated Church Secondly Beza himselfe by the word Church understandeth it as spoken here of the Iews that is the Elders assembled who exercised juâ—gement in those dayes which assembly of Iudges as here they be called the Church so in the old Testament they were called the Congregation which is all one Num. 35.12 24 25. Iosh 20.6 9. And therefore our Exposition is warrantable by the word and this objection is also of no moment against it Sect. 4 § 4. If hee refuse to heare the Church Object 1 The Papists say that Generall Councels may absolutely determine without Scripture and bind all men necessarily to the obedience of their Canons because such a Councell is a representative Church and for the proof hereof they thus urge this place Our Saviour Christ saith If hee refuse to heare the Church let him be unto thee as an Heathen-man and Publican Therefore the Church is absolutely to be obeyed in all things Bell. lib. 1. de Concil cap. 18. Answ 1 First our Saviour in this place speaketh not of the Canons and Decrees of the Church concerning faith but only prescribeth the form of Church discipline for reformation of manners and correction of sin If thy brother trespasse against thee c. verse 15. where Christ saith no more then this That Christians ought to obey the sentence of the Church in censuring of sin and not that they ought to receive new Articles of faith if imposed by the Church though contrary to Scripture Answ 2 Secondly our Saviour speaketh not of every Church absolutely but of a Church guided and ruled by his word and assembled in his name verse 20. For otherwise by the Iesuits collection Christ and his Apostles should have been as Publicans because they obeyed not the Scribes and Pharisees amongst whom the Church was at that time Object 2 The Papists further produce this place to prove that the Church cannot erre but is infallible in her judgement Christ saith If hee will not heare the Church let him be unto thee as an Heathen man and Publican but unlesse her judgement were infallible it were hard yea unequall to hold them for heathen men and Publicans which would not obey her Decrees And therefore the Church that is the Pastors of the Church Bellarm. de verbo Dei lib. 3. Cap. 5. cannot erre but is to bee heard in all things Answ 1 First it followeth not that the Church cannot erre because we are bidden to heare it for so we are commanded to obey Magistrates Rom. 13.1 and yet they may command things unlawfull and in such a case they must not be obeyed Act. 4.19 It was a Law to the Jews that in matters of weight they should repair to the Priests and doe according to that which hee should judge without declining from it Deut. 17.8 and yet the Papists will not say that Vriah and Annas and Caiphas were of infallible judgement Secondly the meaning of this place is That Answ 2 wee must obediently hear the Church and yeeld unto it not simply in all things but conditionally as long as it speaketh things agreeable to the word of God Thirdly the things properly which Christ Answ 3 here mentioneth and wherein hee biddeth us hear the Church are not determinations of faith but Church censures and admonitions wherein it is clear the true Church of Christ may sometimes decline from the right and be admonished by her children notwithstanding this threatning of Christs Thus the Jewes excommunicated him that was borne blind Iohn 9.34 and the East and West Churches censured one another about the keeping of Easter Niceph. lib. 12. Cap 33. If the Reader would see this further cleared and fully proved from some of their own side let him reade Mr. White his way to the true Church pag. 78. Epise Daven de Judice p. 100. Fourthly if the Church may erre in her censures Answ 4 as is proved in the fore-cited Authors notwithstanding these words of Christ then we leave it to the Iesuit to yeeld some sound reason or other why not as well in points of faith Fifthly the judgement of the Church whether Answ 5 in inflicting of censures or defining of opinions concerning faith or determining of differences about Religion is so farre to be regarded as it is warranted by the word For the Scripture neither here nor no where else doth say That the Prelates of the Church can never erre in judging Sixthly this place speaks of a particular Answ 6 Church for not for every offence of one brother against another is a Generall Councell to be called And therefore if there be any weight or truth in the Objection at all it proves that every particular Church hath an infallibility of judgement and cannot erre But this is more then the Papâ—sts affirm But of this more in the next objection Tarmerus in colloquio Ratisbonensi sess 13. produced this Argument to prove That the deciding determining and judging of all controversies of
reason why they are reckoned up and named and neither Sarah nor Rebecca is to represse the arrogancie of the Iewes who Answ 3 glorie so much in their progenitors Thirdly and lastly this is done to manifest Christs glory in that hee tooke not any of his holinesse from his parents or progenitors they being wicked Sect. 2 § 1. VERS 5. Salmon begat Boaz of Rahad Quest and Boaz Obed of Ruth Here it will bee questioned to what end are these set downe for they seeme not pertinent to the matter in hand Answ I answer These things are not in vaine set downe but for our instruction teaching these three things unto us First Rahab was an harlot and yet her husband took her unto himselfe although shee was such so Christ hath married himselfe unto the Gentiles who were spirituall fornicators through sinne p Chrysost Hom. 3. op imperf Secondly Ruth was a stranger and very poore yet Boaz did not despise her for her povertie nor abhorre her for the wickednesse of her Countrey no more doth Christ despise us being most poore and beggarly through the want of goodnesse and worthy to bee abhorred for the wickednesse of our lives Thirdly to teach us that as Ruth left her countrey and her fathers house and all her kindred and then was ennobled by this marriage so wee must likewise leave our old Conversation that so we may bee bee joyned in marriage unto Christ Psal 45.10 q Ambr. in Luke 3. Vers 8. VERS 8. Ioram begat Ozias From these words divers doubts arise First what manner Quest 1 of succession this was For Ioram did not beget Ozias I answer t' is true Answ Ioram did not beget him but yet Ozias came from him as appeares thus I. Ioram had many brethren as we may finde 2. Chron. 21.2 but them hee slew vers 4. II. Ioram had also many children but the Aethiopians slew them all as wee read 2. 2 Chron. 21.17 and 22.2 excepting one which is called Iehoahaz 2. Chron. 21.17 but Ahazias and Azariah 2. Chron. 22.1.6.7 III. The children of Iorams children were slain by Iehu 2. Chro. 22.8 even 42. persons 2. King 10.13 IV. Ahazias had many children 2. King 10.13 who their father being slaine by Iehu were all slaine by their mother Athaliah 2. Chron. 22.10 except only Ioas vers 11. whom Iehoiada crownes 2. Chron. 23.1 c. V. Ioas had a sonne called Amaziah 2. Chron. 24.27 VI. Amaziah had a sonne whose name was Vzziah or our Ozias mentioned in this verse 2. Chron 26.1 And thus we see that although Ozias was not the immediate sonne of Ioram yet hee was of his linage and descended from him as appeares plainly by that which hath been sayd but more briefly by the Margent r Joram whose son was Ahazias whose sonne was Ioas whose sonne was Amaziah whose son was Ozias Secondly it will be sayd Was not Ioas the Quest 2 Grandfather of Ozias the sonne of Nathan for so it is generally thought and if so then he came not from Ioram as is affirmed by the former question but he was the legall sonne onely and came from Nathan and not the naturall sonne of Ahaziah of the stocke of Salomon I answer It hath been affirmed by divers Answ that Ioas was the sonne of Nathan but without any solid ground at all And the contrary that Ioas was the naturall sonne of Ahazias doth evidently appeare from these places which I perswade my reader to observe 2. King 11.2 and 13.1 and 14.13 1. Chron 3.11 and 2. Chron. 23.11 and 23.3 It may yet from hence further bee questioned Quest 3 Why Saint Matthew here omits these three Kings Ahazias Ioas Amaziah seeing they came betweene Ioram and Ozias and why he omits these three rather than others First hereunto some say because these three descended Answ 1 from the cursed family of Ahab whose posteritie God commands Iehu to destroy Secondly Answ 2 others Å¿ Pareus s rather thinke fit to give over the Quare and leave it as a secret than to dive into it Thirdly although it bee true that the Answ 3 Lord may doe what he please and need not give an account of his actions unto man yet he doth nothing but for some good and just cause and in these Historicall relations gives us leave with modestie to enquire after those things that at first view seeme to bee obscure and secret and therefore I hope without offending in this kind vit to dive into the depths that onely the Lord can sound foure reasons may bee given why these three and only these three are here omitted The first is because S. Matthew for the helpe of memory hath propounded to reckon up 3 series or orders of the progenitors of Christ every one of them consisting of 14. persons as in the 17. verse of this chapter and for this cause he is enforced to 〈◊〉 many The second reason is this because the Evangelist would not so precisely stick or â—herein the enumeration of Christs forefathers but hastens unto the maâ—â—â— scope hee hath propounded unto himself and that is the demonstration of Christ not those from whom hee came according to the flesh any further than the maâ—â—er in hand necessarily requires The third reason may bee this the series of Christs progenitoâ—s from Iâ—ram to Ozias might easily be knowne by the simplest from those plaine places of Scripture cited before quest 1. and therefore the Evangelist troubles not himselfe to reckon them up The last reason why hee omits these 3 Kings rather than others is for these causes I. First because the kingdomes were wickedly governed under them and therfore they were not thought worthy to be named II. Because these 3. were most miserably killed and thus St. Iohn Apoc. 7.5.6.7.8 doth not reckon up the tribe of Dan amongst the tribes of Israel for her singular and exquisite impietie Vers 11 VERS 11. Iosias begat Iâ—câ—â—ias and his brethren about the time they were carried away into Babylon Object 1. 2. It may here be objected Iosias was not the Father of Iâ—câ—â—iah but his Grandfather Secondly Iosias begot not these sons Iâ—câ—â—iah and his brethren Answ 1 in the Captivitie but before I will joyne these two doubts together in the resolving of them First some answer hereunto that Iosias begat Iâ—câ—â—ias and his brethren inregard onely of a legall succession because they succeeded him I. Iâ—bâ—as succeeded whom the King of Egypt carried captive II. Iebâ—iachâ—â— whom the King of Babylon carried away III. His sonne Ieâ—â—iachim who in like maner was captivated by the King of Babylon and these were they against whom the Prophet Ieremie denounceth all his threatnings Ier. 22.18 c. IV. Zedochias the sonne of Iâ—sias Answ 2 Henry Stephen although Beza attribute it to Robert Stephen Beza s thinking that the Father Iehâ—iachim was here omitted amends it thus Iosias begat Ioachim Ioachim begat Iâ—châ—nias and his bâ—ethren But this correction is not to be allowed for first knots
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
This star may be considered either tropologically or Allegorically or historically Some e Haymo s Epiphan expound this starre tropologically thus Herod is the divell and the starre is the grace of God and therefore when the Wise men goe unto Herod and while they are with Herod the starre forsakes them teaching us Observ that the grace of God flies those that follow the divell or run after sinne because the pure Spirit of God will not come unto a polluted soule This starre may be considered of Allegorically the starre signifies the light of faith in the heart and therefore although the Wise men have the word of God delivereâ— unto them by the Chiefe Priests which teacheth them where Christ is to be borne yet they cannot finde him nor come unto him untill the starre of faith doth arise in their hearte f Muscul s Teaching us that the knowledge of the Scriptures without the light of faith is insufficient to bring us to Christ as the Apostle saith the word profits not when it is not mixed with faith g Heb. 4.1 Historically this starre may also be interpreted Obser 2 even now the starre was not seene when they were in Jerusalem but as soone as they are upon their journey and want a guide it appeares unto them Teaching us that the Lord will Observ 3 never be absent from his children in an acceptable time Or whensoever the children of God stand in need of his helpe by reason of any necessitie or danger he will bee present with them if not by and by yet certainly at length Hence a question may be propounded Quest How may wee be assured of the Lords gracious ayd and assistance in the time of trouble Answ I answer by a carefull observation and observance of these three rules First labour for a pure and immaculate conscience both towards God and towards man lest otherwise we be plagued for our just deserts and plunged into some gulfe of danger for our sins committed Secondly labour that our faith may be without wavering a Iam. 1.6 that we doe not call the mercy or truth or love or power of God in question but boldly walke by faith when wee cannot by sight b 2 Cor. 5.7 Thirdly although these two rules bee observed yet thou must not expect such mercy or helpe or deliverance as thou wouldest have but such as the Lord sees and knowes to be behovefull beneficiall unto thee for Deus non semper audit ad voluntatem vel voluptatem ut semper exandeâ—t ad salutem c Isidor lib. 1. cap. 3. de sum bono faith doth not assure us of any particular temporall blessing or freedome from any particular outward crosse but only in generall that whatsoever the Lord knows to be good for us in his appointed time he will give us Vers 10 VERS 10. When they saw the Starre they rejoyced with exceeding great joy Observ 1 The estate and condition of these Wise-men seemes at first viewe to bee deploreable and miserable but upon more mature deliberation it is happie and blessed for first their journey was long and tedious but God protects them in it from all danger Secondly Herod is netled and the Iewes troubled a tyrant raignes in this Citie to which they bring the newes of the nativitie of a new King but God doth so curbe and restraine Herod that he can doe them no harme but rather performes divers friendly offices unto them Thirdly they goe to Ierusalem hoping there to finde Christ but they cannot meet with him there for there hee is not yet this journey is not lost but well spent for 1. they are confirmed by the prophecie concerning Christ and 2. they are taught the Citie and place where he is to be borne Fourthly they had lost their guide the Starre as they came to Ierusalem but 1. there was no neede of it there as is shewed before and 2. when they stood in neede of it it appeared againe unto them as in this verse Observ 2 All this that hath beene said Teaching us that wee often thinke our estates and conditions to be miserable and evill in regard of temporall things when if they were rightly weighed examined and considered they are good and blessed Quest Hence it may be demanded How should we learne aright to judge of our conditions and estates in these outward things I answer Answ if we ponder our conditions according to these three rules First consider what thou hast deserved justly at Gods hands and what thou hast received mercifully from his hands and compare these two together and thou shalt finde that God hath dealt gratiously with thee and farre above thy deserts yea it will make thee then confesse with Ieremie that it is of the Lords mercy that thou art not consumed d Lam. 3.22 Secondly consider what thou hast not what thou wantest and thou shalt finde that thou art at the least equall that is thou hast as many blessings as thou wantest Thirdly look upon those that are below thee not those that are aboue thee and thou will say jam sumus ergo pares that there are as many in a worse condition then thou art as are in a better and therefore thou hast no cause to complaine but a great deale of reason to blesse God for that estate and condition wherein thou art and to be abundantly contented with it §. 1. VERS 11. Vers 11 And when they were come into the house they saw the young child with Mary his Mother and they fell downe and worshipped him and whâ—â— they had opened their treasures they presented unto him gifts gold and frankincense and Myrrhe It may heere be asked How or in what manner Sect. 1 doe the Wise-men finde Christ Quest 1 I answer Saint Luke gives a conjecture Answ that they found him in a stable and in a manger e Luk. 2.7.12.16 It may bee demanded againe Why did the Lord preadmonish the wise men of the birth of Quest 2 this infant by a miraculous starre I answer Answ least otherwise they should have beene offended with this poore and meane estate wherein they found Christ It will be questioned further The Lord admonishing Quest 3 the Wise-men of the birth of Christ and they undertaking so long a journey to see him why doth hee suffer them to finde him in so poore and meane a place and condition I answer first because God would heereby Answ 1 shew them that Christs kingdome was not of this world Secondly because the Lord would hereby Answ 2 shew them that Christs glory is not helped by earthly pompe Thirdly because the Lord hereby would have Answ 3 them understand that as Christ the head of his body the Church was in outward shew so poore and despicable so the true religion of Christs Church is not pompous I am not ashamed saith the Apostle f Rom. 1.16 of the Gospel of Christ as if hee should say out religion seemes to
to their full height and maturity and therefore the Lord will not yet come against him in judgement Secondly God hereby will shew that Christs Answ 2 kingdome is not of this world and therefore he shall not exercise temporall power no not over his enemies but in this life submit himselfe to the forme of a servant Thirdly God heereby will shew that Christ Answ 3 came not to destroy but to save Fourthly God Answ 4 heereby will shew that Christ is true man Fiftly this was done that Christ heereby Answ 5 might shew that his Kingdome was not confined to one place the Jewes bragged that in Iudea was God knowne a Psa 76.1 and that he dwels in Jerusalem b Psa 135 21. but Christ breakes downe the partition wall c Ephes 2.14 accepting the Gentiles into favour sending the Gospel unto them causing them to receive it Sixtly this was done that Christ might shew Answ 6 unto us that there is for him and his still some one place or other to rest safely in or that hee will alwaies in some place or other procure a refuge and safegard for his Children Lastly this was done for our instruction that Answ 7 we in Christ might have an example to use all lawfull meanes to preserve our lives in the time of danger § 4. And flee into Egypt Sect. 4 Why is Ioseph commanded to carry Christ into Aegypt Quest I answer Answ the causes heereof are either first Naturall or secondly Spirituall First there may be these three naturall reasons rendred why Christ was to goe into Aegypt First because it was neere unto Iudea Secondly because it was a safer place then any part of Iudea Herod having no command nor power there Thirdly others adde d Carthus s because the Aegyptians were of old in the time of Ioseph well willers unto the Israelites and therefore Ioseph hopes and expects favour and kindnesse from them Secondly there may bee these five Spirituall reasons given of this fleeing into Aegypt First that hereby might bee signified that Christ was offered unto the Jewes and given unto the Gentiles Secondly that the prophecy might bee fulfilled which was given by the Prophet Hosea Thirdly because God will hereby shew that his anger lasts not for ever and therefore although in time past in his wrath hee wounded the Aegyptians yet now in the fulnesse of time he sends a Saviour unto them to cure all their maladies and heale all their infirmities Fourthly because Aegypt is a type of the world and therefore Christ was carried thither by Ioseph to shew that by the preaching of the Apostles Christ was carried unto the whole world e Carthus s Fiftly the last reason is because Aegypt of all countreyes was most corrupted with Idolatry and therefore for the more magnifying of his mercy in the conversion of this countrey and making it most famous for piety the Lord was carried thither f Chrysost Hom. 8. Sect. 5 § 5. Be there untill I bring thee word Quest Why doth not God appoint Ioseph a set time but leaves him in uncertainties with a Donec untill I bring thee word Answ I answer because God would have Ioseph to depend upon his providence Remembring first that not to waite Gods leasure is not to beleeve his providence Secondly that the providence of God is most prudent it knowes every article of time Thirdly we are ignorant what may prove good heereafter for us and therefore God would have us to depend upon his gracious providence Sect. 6 § 6. Because Herod seekes the young Child to destroy him Quest Why doth the Lord admonish Ioseph of this danger Answ 1 I answer first that the knowledge of the perill may increase his care Answ 2 Secondly to shew that God doth graciously beare with our infirmities Answ 3 Thirdly God hereby doth testifie how readie he is to open his minde and reveale his will unto his servants whensoever they stand in neede of his direction and desire with all willingnesse of heart to be ordered by it g Psal 25.14 Vers 14 §. 1. VERS 14. When hee arose he tooke the Sect. 1 young child and his Mother by night and departed into Aegypt Ille excitatus when hee arose that is by and by as soone as ever hee was awaked out of sleepe Observ Wee may observe hence how readily and constantly Ioseph obeyes every charge and severall injunction given unto him by God notwithstanding the many great impediments and lets which he had to the contrary for he might have thought or argued thus with himselfe First the child is none of mine Secondly why should I then offend my King for his safegard Thirdly by betraying the child and delivering of him into Herods hands I shall gaine honour and riches Fourthly my journey will bee full of perill Fiftly the Mother of the child is very tender and scarcely able to undergoe such a journey Sixtly I shall loose all the substance I enjoy by this my flight Seventhly I know not but Aegypt may bee as dangerous unto mee as Israel is These things Ioseph might have objected unto him selfe but hee doth not but is still readie prest to performe the will of God to goe when God bids him to come back againe when God calls him and to obey God when and how he pleaseth Teaching us that that obedience of God which is truely pleasing unto him ought to bee performed with readinesse willingnesse and chearefulnesse of heart Sect. 2 § 2. He tooke them by night Why doth Ioseph flee in the night I answer because it was most safe hee doth not say God hath commanded me to goe to Aegypt Quest 1 and therefore he will protect me I neede Answ 1 neither care when nor how I goe nor bee so hasty to goe but he is providently carefull and therefore he flyes as secretly and speedily as possibly he can having now a charge from God to remove Secondly Ioseph departed towards Aegypt in Answ 2 the night for feare Hence it may bee doubted whether in generall Quest 2 it is a good thing to feare danger or in particular whether Ioseph did well and warrantably in thus flying by night for feare of danger I answer First yes because hee had no calling Answ 1 nor warrant to abide there yea hee was forbidden by God to stay and therefore he did well to feare we can have no confidence in God beyond our calling all our hope being grounded upon his promises but hee hath not promised to protect us any longer then wee walke in our callings and that according to his will a 1 Ioh. 5.14 And therefore Ioseph did well in fearing to stay there seeing God had called him away Secondly God doth not kill and wholy destroy Answ 2 our affections but converts and changes them and then useth them and therefore Ioseph did not amisse in fearing to abide in Bethlehem It may heere bee demanded whether doe our Quest 3 affections helpe us or hinder
nicenesse seeing by Moses law they were allowed to eate of Locusts called Arbeh for the multitude of them aa Leuit. 11.22 Object 2 Some object againe although it were lawfull to eat Locusts yet it is not likely John did because it was a fruitlesse and an unholsome foode for they first afford no nourishment or very small unto the body Pliny writeth that they which did usually eat Locusts lived but forty yeares a Plin. lib. 6. cap. 30. and Galen writeth that the birds called Seleucidae in Asia doe voide the Locusts whole which they had eaten and seeme to bee little nourished thereby Secondly Locusts are unwholsome foode according to the opinion of some the eating thereof making men leane swart coloured short lived and full of lice b Cardan lib. de subtilitate Scalig. exercit 91 Answ I answer it is not likely that either Locusts did afford so small nourishment to nature or were so unholsome as these authors affirme for First Galen upon Hippocrates his Aphorismes c Lib. 2. cap. 18. avoucheth that Locusts eaten have great force to nourish Secondly Pliny saith d Lib. 11. cap. 28. that among the Parthians they were counted a pleasant meat and were very usually eaten Thirdly Dioscorides e Lib. 2. ca. 44. saith that the people called Alphei did ordinarily eat of Locusts although they had store of other meat which argues that they were neither fruitlesse not obnoxious to the feeders upon them Fourthly Strabo f Lib. 16. Geograph maketh mention of a certain people that lived wholy of them and therefore it is not likely that they were unholsome Fiftly Bellonius g Lib. 2. Observat cap. 88. from the report of some authors testifieth that in Africa they were eaten as dainties not for Physicke but even for nourishment thereby proving it a thing not incredible that John Baptist should eat Locusts Sixtly Diodorus Siculus most fully of all other h Lib 4. declareth this telling us of certaine Aethiopians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Locust eaters who neither eat fish nor cattle but onely Locusts continually which at the spring time of the yeare they get in great abundance and salt them up to preserve them for meat Seventhly it is not likely that the Lord would have prescribed any unholsome meat unto his owne people as hee did these Locusts i Levit. 11.22 Eightly and lastly this may be granted that Locusts were a base course kinde of meat used onely of the vulgar sort because it was a foode common and easie to bee had as learned Beza sheweth k Beza s Object 3 Some Jewes object that the Locusts was appointed to be eaten by the Hebrewes in remembrance of the plague brought upon Egypt by the Locusts and therefore it was not onely eaten of the vulgar sort Answ But this is but one of their fancies and idle conceits and therefore needs no confutation VERS 5. Vers 5 Then went out to him Hierusalem and all Iudea and all the region round about Jordan Iohn Preached and they go out to heare him preach his preaching is not in vaine although it be in the wildernesse for many runne unto it and are wonne by it It may here be demanded Why is the preaching Quest 1 of the word alwaies effectuall I answer first because it is Gods owne ordinance Answ 1 or the ordinary meanes appointed by God for the bringing of sinners home unto him hence it is called a fire because it melts the leaden and dull heart and warmes the cold heart it is called a hammer because it breakes in peeces the flinty and hard heart l Ierem. 23 29. it is called a seede because it begetteth us unto God m Matth. 13.19 it is called a sword because it divides betweene the affections and sinne striving to divorce us from sinne and to estrange our hearts from all iniquity n Heb. 4.12 and thus it comes to bee so effectuall wheresoever it comes Secondly as it is Gods ordinance so the Answ 2 Lord gives strength unto this his ordinance for the performing of the former effects in those that receive it whence by the Apostle it is called the power of God unto salvation a Rom. 1.16 Thirdly God hath some elect servants every Answ 3 where and therefore the word is never ineffectuall hee had seven thousand that the Prophet saw not b 1 King 19.18 and hence the word of God is not confined unto any one place c 2 Tim. 2 9. yea even in superstitious and idolatrous Athens some are converted by preaching Acts 17.32 It may further bee asked Who they were Quest 2 that went forth to Iohns preaching I answer the common sort and Publicans Answ and Soldiers and the like Matth. 15.30 Mark 18.1 Luk. 5.1 12.1 3.10.12.14 Why are the Plebeians more prone and ready Quest 3 to embrace the Gospell than the Governours Scribes and Pharisees I answer The causes hereof are Answ either first in regard of God because hee hath chosen the meane ones of the world to confound the mightie d 1 Cor. 1.26 Or secondly in regard of us and that in a double respect I. Because they that are lesse wise are more docible and willing to be taught II. Because they that are high and exalted in the world for the most part are so proud that they contemne to bee taught VERS 6. Vers 6 And were baptized of him in Iordan confessing their sinnes Whether are infants to be baptized or not for Sect. 1 it seemes that Iohn baptized none but such as Quest 1 could come unto him and confesse their sinnes which argues both more yeares and discretion than infants have I answer Answ That although the Anabaptists deny it without just cause yet wee affirme it for these reasons First because they have the thing therefore it is reason they should have the signe the children of the faithfull are within the covenant therefore the seale of the covenant belongs unto them e 1 Cor. 7.14 Secondly Christ loves them and blesses them f Matth. 10.14 and is angry with his Apostles who would have kept them from him and therefore they are to bee admitted unto this holy Sacrament least otherwise we provoke the Lord unto anger against us Thirdly Baptisme is the ordinary entrance into Noahs arke the symboll and meanes of salvation and type of the Church of Christ and therfore it were a deede very uncharitable to exclude them from it Fourthly it was prefigured by Circumcision and therefore belongs unto infants now as well as that did then Quest 2 Whether is Baptisme necessary unto salvation or not it seemes it is because they flocke so unto the Baptist to be baptized Answ 1 I answer first it is not absolutely necessarie necessariū est quod non potest se aliter habere saith Aristotle that is called absolutely necessary unto a thing without which it cannot be and thus the
Scriptures be obscure Answ 2 humane writings are no lesse yea where shall we meet with certainty and infallibility but onely in the word Can we have it in the Fathers they have their navi and blemishes yea Augustine and Hierom confesse that they may erre and therefore would have none to subscribe to their opinions further then they go according to the word of God Can we find infallibility in the Councels they have erred as may bee shewed largely both out of Bishop Iewell Doctor Whitakers Doctor Willet Chamierus and divers others Can we finde certainty amongst the Popish writers least of all they jarring like an instrument wholy out of tune Thomas against Scotus Catherinus against Cajetane Whatson against Parsons Bellarmine in somethings almost contrary to them all and therefore if obscurity and difficulty bee a sufficient rampire to keepe us from reading the Scriptures by the same reason we are debarred from reading Philosophers Rhetoritians Fathers Schoolemen Popish writers yea all writings and bookes in any sort materiall or necessary to bee studied because they all in many things are difficult and obscure to the understanding and the Scripture is no more Answ 3 Thirdly those things that are obscure in the word of God may bee explained by more easy and cleare places as was said before Answ 4 Fourthly the Father saith e August li 1. de doct Christ Christum Dominum obscurasse Scripturas quo his major habeatur reverentia autoritas qua communia sunt vilesscunt rara verò difficilia cum pretio admirantur that is Christ our Lord in his infinite wisedome hath made the Scriptures something difficult not that men might forbeare to reade or study them but that they might hold them in greater authority price and reverence for naturally we contemne those things that are plaine and facile unto the understanding but those things which are rare and difficult we most admire and more highly value Obiect 3 They object againe The tree is knowne by his fruit and the cause conjectured by the effect and therefore it is neither requisite nor good for people to reade the Scriptures in the vulgar tongue They proove the consequence thus the Scripture read by those that are ignorant is the cause of all errours and heresies usus Scripturarum est causa omnium haereseon f Alphons de Castro the vulgar use of the Scriptures is the ground of all errours Audenter dicimus nullam haeresin ess◠quae non occasionem in Scriptura g Cens Colon. I dare boldly say a bold speech indeede that there hath no heresie sprung up in the Church but it was occasioned by the word of God An Italian Bishop dehorted the people from reading the scriptures ne fiant haeretici h Clem. Espens s Tit. 1. least it should make them damned Heretiques To this we answer First the Scriptures may occasion errours either Answ 1 By containing that which is false and erroneous but this the Papists say not Or By a misunderstanding or wrong interpretation thereof but this is not the fault of the Scriptures but the malice perversenesse or ignorance of men Answ 2 Secondly if a wolfe should cloth himselfe in a sheepes skin the sheepe must not therefore cast off his skinne as Saint Augustine saith the Bees must not forsake the sweet flowers because the spider extracts poyson from them Christ doth not here forbeare the use of Scriptures because the devill abuses them some men wickedly abuse Wine unto drunkennesse Meat unto gluttony Marriage unto coveteousnesse and adultery Magistracy unto Tyranny Must therefore Wine Meat Wedlocke Magistracy be prohibited and cryed downe as unlawfull I hope they will not and therefore let them consider how little reason they have upon the like grounds or insequent or ilsequent consequences to forbid the reading of the Scriptures unto the laity in the vulgar tongue 3. They permit worse and more pernitious Answ 3 things unto the common people and therefore why not the Scriptures though they were dangerous as they say First the Popish Clergy allow the Laity to reade other bookes which may occasion errours as well as the Scripture yea containing errours which the word of God doth not as Iustinus Irenaeus Origen who were Chiliastes Tertullian and Cyprian who were Montanists these they permit only the Scriptures they prohibit why because there is a greater enmity betwixt the Scriptures and the Papists then there is betweene these Fathers and the Papists the Fathers in somethings have erred greatly the Papists in many things doe erre grossely but the Scripture in nothing at all it being the touchstone of truth and the hammer of errours to breake them and dissolve them in peeces and therefore as great opposition and enmity there is betweene the Papists and Scriptures as is betweene truth and errour life and death Secondly the Priests allow the people to reade lascivious and wanton bookes which may and doe infect them why then not the Scriptures which is immaculate it is an inhumane thing yea an argument of small love to permit them to wallow in stincking puddles or to drink unwholsome yea venomous waters and onely prohibite pure streames yea the water of life unto them Si manifestū infidelitatis signum sit aliquid scriptorū rejecere vel non scripterum inducere quid dicemus de lasciva praeferentibus a Basil tract de vera fide that is if it be a manifest signe of infidelity either to reject refuse any part of holy writ or to induce into the Canon of faith that which is not divine scripture what shall we say then of those who preferre lascivious and wanton bookes or toyes before the word of God Fourthly and lastly the objection is apparantly false for first it is not the Scripture but the Answ 4 ignorance of the Scripture that is the cause of errours and heresies b Chysost s col 3.16 which truthes we learne even from Truths lips ye erre saith Christ not knowing the Scriptures c Mat. 22.29 where wee see plainely the cause and the effect the effect is error yee erre the cause of their errour is ignorance of the word of God ye know not the Scriptures therefore ye erre It is not then without great cause that the Holy Ghost cals the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary that thus dares in his Tenets oppose Christ himselfe to the face Secondly the Scriptures reproove heresies and errours and therfore there is no likelyhood that they in themselves should bee the cause of them d 2 Tim. 3.16 Thirdly there is nothing else worthy of credit besides the Scriptures other writings being as chaffe this as wheate e Ierem. 23.28 whence the Fathers f Hier. s Matth. 23. Greg. hom k. sup Ezech. said quod de scripturis sacris authoritatem non habet eadem facilitate contemnitur quà probatur those writing or opinions which are not confirmed by the holy Scripture are easilyer contemned
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
men in their wickednesse Cast in thy lot with us Prov. 1. who will rather condemne the generation of the just then of the wicked Fourthly those who will not either for the Answ 4 propagation or conservation of this kingdome bestow the least part of their estates but will rather suffer it to decay decline yea fall downe then support and uphold it with their riches The meanes to propagate the profession of the Gospell and to enlarge the publication thereof is the preaching of the word now as Saint Paul said well he had rather speake five words in a knowne tongue then ten thousand in an unknowne e 1 Cor. 14.19 So many say or at least thinke in their hearts wickedly that they had rather speake ten thousand words against preaching then five for it The preaching of the word is as a treasure which should be purchased though at a high rate Mat. 13. But there are too too many who will rather want it then buy it yea some had rather give a pound to bee deprived of it then a peny to enjoy it Certainely those who are enemies unto preaching are no friends unto this spirituall kingdom of Christ Fifthly those are faulty in this particular of Answ 5 enlarging the Church and kingdome of Christ who either openly or secretly strive to bring in errours Heresies Schismes Popery Superstition and the abomination of desolation into the Church of Christ that is into a place towne city or kingdome where Christ is professed What may wee thinke of those who are thus Quest 12 faultie in the promoting and advancing of the Kingdome of Christ First they are to be esteemed as disobedient Ans 1 and contemners of the Commandement of God Secondly we may thinke them scoffing Ishmaels Ans 2 who deride not onely the worshippers and servants but also the worship and service of God For how can they say Thy kingdome come when they labour to hinder it without palpable derision of prayer Thirdly we may thinke such to bee rather Ans 3 imitators of wicked men then of Godly and therefore are to be accounted no better then the enemies of this Kingdome Fourthly that in Baptisme and the celebration Ans 4 of the Lords supper they are perjured and forsworne and therefore are to be ranked with such as neither observe faith nor troth nor Promise nor word nor oath with God because all these they have violated most perfidiously Ans 5 Fifthly wee may truely thinke that for the present they are no subjects of this Kingdome but rather sworne enemies and therefore are unworthy to bee made partakers of any thing that is good either spirituall or temporall here or eternall hereafter Ans 6 Sixthly we may safely say that as in this life they have obeyed the Kingdome and the King of darkenesse and been rebellious and refractary rebels against the spirituall kingdome of Christ so excep they truely repentt they shall at the last day receive the wages of wickednesse eternall death and condemnation Rom. 6.23 Sect. 2 § 2. Thy kingdome come In these words we desire of God that we may be brought unto his Kingdome Quest 1 Whether by Kingdome is here meant the kingdome of grace or of glory for the word sometimes signifies the one sometimes the other and probable reasons may be given for both Answer The word is here to bee vnderstood of both the kingdomes in their order namely first we desire that we may bee brought into the Kingdome of grace and then unto the kingdome of glory Quest 2 Are there two kingdomes of mercy is Christ a double King is there not one faith one Christ one Church one Kingdome doth not the Scripture ever and anon tel us of one only Kingdome of heaven yea how can there be a double sense of one place how can such a short petition as this is have a double exposition And therefore how by kingdome can bee meant both the kingdome of grace Answ and the kingdome of glory The Kingdome of Christ is one for hee is King of earth and heaven Col. 1.20 and all things in heaven and earth are subject to his dominion Phil. 2. â—0 But there are two degrees of this Kingdome according to a double time namely I. we desire that we may bee admitted into the kingdome of grace in this life And II. in to the Kingdome of glory in the life to come The scope therefore of the petition is twofold Primarie that at length we may be brought into the Kingdome of glory now this we desire immediately finally and for it selfe because it is the perfection of a Christian and his true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and chiefest good The Secondary scope of this petition is that we may be brought into the way which leades thither to wit the kingdome of grace and this we desire because it is the condition None can come into that kingdome but by this and therefore we desire to be brought into the kingdome of grace for the kingdome of glories sake Quest 3 this being first desired in our intention Here it may be demanded An fit whether there be a heaven or kingdome of glory It is wonderfull and much to be lamented to consider how farre Sathan doth prevaile not onely with Pagans but also with Christians insomuch as they doe not onely doubt of but also denie that there is any such thing yea this is the craft of the devill who will quickly make us denie if once we begin to doubt of the truth of it But it belongs to another place to shew the severall enemies of this kingdome of glory I will here onely shew the causes of this negation and then answer the question First naturall and carnall reason cannot comprehend God mans braine being a shell too shallow to containe such an Ocean And hence the wisest are soonest seduced because they will not beleeve any thing which they cannot take up Secondly our affections naturally desire that we might be ingulfed freely in the sea of pleasure that without coÌ„straint we might do whatsoever our hearts lust after facile credimus quod enixè cupimus we easily beleeve that which wee earnestly desire and therefore we spend our daies in good things thinking that there is no life after death Thirdly to denie this Kingdom of God seemes the most present remedie against the horrours of conscience It is reported that a Fryer urged so pathetically the sufferings of of Christ that he drew teares out of some of his hearers eyes which being perceived he bad them not weepe for perhaps the historie was fabulous and not true I would not belie the devill and therefore I will not affirme this for a truth but say it may be a Fable and will onely make this application of it when the conscience is strucke with horror that for sinne she shall never be admitted into the Kingdome of God but shut out from thence then the devill brings this comfort to the drouping person that it may be there is
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
in the smallest things Fiftly Faith fructifying in love and sanctity Rom. 13.11 Philip. 1.27 But wicked men believe not neither obey and therefore they are strangers from life Sixtly Christ is the way unto life Iohn 14.6 Acts 4.12 But wicked men are without Christ and therfore it is evident that this straite way of piety is unknowne unto them Answer 3 Thirdly it is cleare also that naturall men are ignorant of this narrow path by the estate and condition of mankinde after his fall he then becoming brutish Thus the Prophets say that man may now bee compared to the beasts that perish Psal 49.12 Ierem. 10.14 and 51.17 And therfore undoubtedly is ignorant of the way of life Answer 4 Fourthly it will bee as cleare as the day if wee consider but the ignorance of naturall men For 1. The best clerke and wisest naturall man is but a foole so long as hee is not taught spiritually and instructed from above Rom. 1.22 Prov. 16.22 and 1. Cor. 1.20 and 3.19 2. The naturall man is but childish in religion 1 Cor. 13.12 Ephes 4.14 3. He knowes not what heaven and life eternall is Haec est vita aeterna ubi possumus Deum videre facie ad faciem ubi est sanitas sine infirmitate requies aeterna sine labore pax sine timore laetitia sine moevore veritas sine errore Life eternall is that place where wee shall see God as we are seene face to face where wee shall have health without sicknesse rest without disturbance peace without feare joy without sorrow and trueth without errour This nature is altogether ignorant of 4. He knowes not how heaven life eternal may be acquired nature can neither teach how heaven may bee had nor procure it And therefore wee may hence collect how necessarie it is for every member of old Adam to labour and endeavour to bee free from this naturall condition wherein hee is and to be regenerated and engrafted into Christ Why must wee thus earnestly desire to bee changed Quest 6 renewed and incorporated into Christ First Because naturally wee are blind and cannot Answer 1 walke without a guide and therefore so long as wee are naturall wee must needs erre and goe astray from the wayes of God Secondly because naturally wee are foolish and Answer 2 spirituall things are too high above our reach And therefore if wee desire to understand those things which concerne the glory of God and our owne good we must labour that we may bee regenerated and united unto Christ Thirdly because by nature wee are but evill Answer 3 trees And therefore if wee desire to bring forth good fruite we must labour and desire that wee may bee cut off from this wilde olive and engrafted into the new and living stocke Jesus Christ Fourthly by nature we are void and destitute Answer 4 of grace yea deade unto grace Ephes 2.1 and therefore if wee desire that wee may be recovered and the grace of God againe quickned in us we must labour to be changed and transformed after the Image of Christ Fiftly because by nature wee are the members of Answer 5 Sathan Ephes 2.3 And therefore if wee desire to be made the members of Christ and the children of God wee must labour to come out of our naturall estate and condition By what meanes may wee bee freed from this miserable Quest 7 condition wherein by nature we are I answer here from the second answer of the former question save one use these meanes Answer First studie the word of God Meanes of regeneration labour for the knowledge thereof for that will teach thee thy misery Secondly obey the word of God when thou knowest the will of God then labour to doe it abstaine from all evill prohibited observe every good duety enjoyned 3 Thirdly love the Lord above all things he onely regenerates by his holy Spirit and therefore love him with all thy heart and with all thy soule 4. Fourthly labour for Christ for hee sends the Holy Spirit unto us hee is the alone Mediatour betweene God and man and all grace which is conferred upon us by God is in and through Christ And therfore no mercy is to be expected but by him and for his sake Fiftly pray unto God that hee would bee graciously pleased to wash us from our sinnes to plant and engraft us into Christ and to sanctifie us by his holy Spirit Thus we have heard the first cause how the way of piety which leades unto life is strait in respect of the Obscurity thereof it being hard to find G Secondly the way of piety which leades unto to life is strait Respectu difficultatis in regard of the Observat 2 difficulty thereof as if our Saviour would say The way to heaven is a hard way Reade Acts 14.22 and 2 Timoth. 3.12 and 2 Corinth 4. How is the way to heaven hard when as 1. God Quest 8 calls all Esay 55.1 And 2 Rejects none that comes James 1.5 And 3. gives his word unto all Actes 20. Which word is a bright and cleare light Psal 119.105 And 4. reveales himselfe unto all those who seeke him We say the way is hard for these causes to wit Reason 1 First because the naturall man cannot understand this word nor be subject thereunto Rom. 8.6 c. Reason 2 Secondly because many seeke not to walke in this way neither regard what the word faith unto them Reason 3 Thirdly because many seeke to walke in this way but seeke amisse that is otherwise then by Christ as by pilgrimages and meat and monasticall vowes and the like Rom. 9.31 Reason 4 Fourthly because this way of religion teacheth things contrary to sense and above reason as 1. That there is imputative righteousnesse Psalm 32.1 2. That wee must deny our selves and submit our selves wholy to the will and pleasure of God And therefore this way may truly be called hard Reason 5 Fiftly this way is hard in respect of our conversion he that would walke in this way hee must turne from two things namely 1. From the world lest otherwise he perish with the world this is very hard for a man to be in the world and not of the world for so he shall be scorned by the world 2. From himselfe and his fore-passed life this is extreame hard and difficult for a man to forsake his owne sense judgement will affection and whatsoever is contrarie to the good pleasure of God Reason 6 Sixtly this way is hard in regard of Mortification and abstinence from sinne yea even those which are most deare unto us as for example 1. Sometimes wee are tempted to have a care of our fame and credite and therefore to forsake the profession of the Gospell because it is derided and scoffed by wicked men 2. Sometimes wee are tempted unto pleasure as unto drunkennesse gluttony wantonnesse adultery pride contention revenge and the like 3. Sometimes wee are tempted unto profit as to couetousnesse lying deceiving
take up his habitation and abiding place in an Inne Who would set up his staffe in a strange place that is upon his journey to his native Countrey and his naturall kindred Mich. 2.10 Or 4. Heape up treasures and build and plant as though we should live here for ever Oh let us consider how sottish we show our selves so long as we thus adorne beautifie value and overprize this life Heraclitus the Philosopher spake very wittily of the bow and the arrow applying it to the thing in hand A bow in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies life because men were wont to get their living with their bow Now the bow doth not give life unto but rather killeth those creatures which it shooteth at Wherefore Heraclitus said of it It hath in word a name of life but indeed a worke of death So this life is called life but more properly might be tearmed death and therefore is not thus out of measure to be esteemed Secondly they erre here who are so carefull to Answer 2 preserve their lifes that to doe it they will wound their tender consciences and pretend a necessity for it as some doe in the time of sicknesse I meane the plague forsake house and wife and children and family not caring what danger they be exposed unto and all this for feare of being infected thus women sometimes will rather prostitute themselves then suffer themselves to be killed and men perjure themselves swearing that which they never intend to performe to save their lives And salve all with a plaister of necessitie But all such must remember these two things 1. Nescit mori there is no necessity of this life and therefore better loose it then save it by unlawfull meanes Answer 3 2. Hee that saves his life by these wicked meanes shall lose it Math. 16.25 that is he that by sinne saves his naturall life by that sinne exposeth body and soule to eternall death Thirdly they are faulty here who are so unwilling to depart out of this life For this life is but onely a journey and death puts an end thereunto bringing us to our wished Port. Now we doe not this in other things For 1. Every man who hath a long tedious and dangerous journey to goe is glad not sad when his journey is finished Why should wee then be sorry when God puts an end to our miserable life which is so full of labour and evill as was shewed before 2. A man is content to leave his fathers cottage to be entertained into the Kings service 3. A Scholler is well pleased to goe from the University to a great Benefice And therefore why should any of the children of God be unwilling to goe from earth to heaven from labour to ease Quest 7 from a vale of misery to a place of felicity Some desperate and discontented spirit may be will here enquire if he may not ridde himselfe out of the world For if this life be not true life but onely falsely called life and neither worth esteeming nor by any unlawfull meanes to be kept nor unwillingly to be parted withall then what great matter is it for him to cut the throat of his owne life Answer For the full satisfaction of this question we will lay downe three things namely First the causes why some have done it K Secondly the causes why none must or ought to doe it L. Thirdly the punishment of those who haâ—â— or will doe K M. Reasons of selfe murder K. First we have to consider the causes why some have miserably shortned their owne dayes to wit Reason 1 1. Some have done it by a law when they were old it was a law amongst some of the barbarous Gentiles that when men were come to such an age that they were not able to worke any longer they should be sent into a wild and uninhabited desart where they should either kill themselves or suffer themselves to be devoured of wild beasts This is barbarous indeed and monstrous inhumane Reason 2 2. Some have cut the thread of their owne lives by reason of some tedious sicknesse or disease wherewith they have beene held Thus M. Pertius Latro being wearyed out with a quartaine ague which he could not get ridde of killed himselfe This we must not doe because the crosse which God layes upon us must be borne whether it be long or short heavy or light Reason 3 3. Some have done it by obtaining of leave thus Euphrates the Philosopher obtaining leave of Adrian murdred himselfe because he was very old and very sickly But this is not to be done because the Lord onely is the Lord of life and therefore no King or Monarch hath power to dispense with this or tollerate any to lay hands upon themselves Reason 4 4. Some have wilfully cast themselves away by an opinion of a false immortality of the soule Thus Cloanthes Chrysippus Empedocles Zena and Cato minor But this we must take heed of because at the soule is immortall so there is immortall death and eternall destruction whereunto this opinion a â—eades and it is onely the godly who are made happy by death 5. Some have beene selfe murderers by reason Reason 5 of a detestation of some sinne committed Rev. 14.13 thus Lucretia being ravished by Tarquin murdered herselfe This we must not doe because the fault is enlarged not lessened by this meanes this life being the space and time of true repentance 6. Some have laid violent hands upon themselves Reason 6 for the avoyding of some sinne which they feare they shall fall into being strongly tempted and assaulted thereunto and the sinne being of that nature that they had rather die then commit it But we must not doe evill that good may come of it we must not doe a present evill for the avoyding of a future 7. Some make themselves away that so they Reason 7 may be ridde of some temporall evils or spirituall terrors which lie upon them we must remember that it is mere folly for a man to run and rush himselfe into those dangers which hee feares and therefore not doe as they doe who being afraid of hell runne thereunto by thus killing themselves L. Secondly Reasons against selfe-murder let us now consider why we must not upon any occasion cut the thread of our owne lives 1. It is contrary unto the Lawes of the Land Reason 1 because it is the cutting away of a member from the Common-wealth the depriving of the King of a subject And therefore by the Lawes such are exposed to all disgrace and not suffred to be buryed in the Church-yard but in some high way 2. It is contrarie to the Law of nature Reason 2 Omne appetit praesor vationem sui every creature by the instinct of nature desires the preservation both of the Species and Individuum 3. It is contrary to the Law of God as appeares Reason 3 thus First
amisse Answer 2 Secondly sometimes they speake fainedly and hypocritically and then speaking the trueth of God they may benefit others thereby but so it is not their fruit but the blessing of God upon his own ordinance and thus Cayphaâ— prophesied when hee was High-priest and Saul when hee was amongst the Prophets Whether can false teachâ— is truely convert aâ—y Question 6 from their sinnes unto God First it is not safe to answer negatively and say Answer 1 they cannot For 1. There is a dogmatiâ—â—â— I knowledge of Christ which they may have although they have not the practicall which is mentioned John 17.3 This is life eternall to know thee and hiâ—â— whom thou hast sent Jesus Christ 2. The power of the Word doth depend upon the ordinance of God whoseâ—â—s it and not upon the worthinesse of the man who brings it Hence Paul seemes to intimate that a man may preach profitably unto others and yet not to him selfe 1 Corinth 9.27 Yea God sometimes works with evill â—oâ—les and by bad meanes or instruments as wee see hee sent his word by Balaam and directed Caiphas to speake true yea Sathan himselfe confesseth Christ An evill King may governe well and a false teacher save others and yet damne himselfe as they did who built Noahs Arke 3. The power of regenerating is not in man but in the Word Iames 1.18 the spirit aplying it to the soule 1 Cor. 3.6 4. If an evill teacher may not convert and benefit others then why are wee commanded by Christ to heare such All therefore whatsoever they bid you observe that observe anâ— doe (u) Matth. 23.3 Secondly such certainly cannot preach zealously with a true affection and good heart but either Answer 2 coldly or hypocritically § 3. Neither figs of thisâ—â—es Section 3 Our Saviour showes two things in these words namely First if the tree be bad the fruit cannot be good if the tree be a Thistle the fruit cannot bee Figges of this something hath beene spoken and more remaines to be spoken verse 18. Secondly if the fruit bee good we must not judge the tree to bee bad if the fruit bee figges wee must not judge the tree to be a Thistle For men doe not gather figgs of Thistles Why are not they to be suspected or judged who Question 1 bring forth good fruit First because wee should imitate our God now Answer 1 hee never punisheth but for acertaine and apparent fault and therefore wee should not suspect without some apparent signes or palpable persecutions Secondly because none are rashly to bee judged Answer 2 without good ground Iohn 7 51. Iames 4.11 Thirdly because judgement belongs unto God Answer 3 1 Corinth 4.5 And therefore this is to take the sword out of Gods hands which is dangerous unto any and a thing full of perill Rom. 14.4.10.13 Fourthly because charitie is not suspicious 1 Cor. Answer 4 13. And therefore those who suspect the tree when the fruit is faire and good are too emptie of this grace of Christian love Fiftly because the heart is unsearcheable Ierem. Answer 5 17.9 wee see the actions not the heart and affections and therefore where wee see good things done there we must thinke that they are done with a true affection and right heart Sixtly they who bring forth good fruit are not to Answer 6 bee suspected because wee are implicitely forbidden it in these words and expressely 〈◊〉 the first words of this verse and verse 20. yee shall know them by their fruits where our Saviour would have us to leave the heart unto God and where wee see good fruits there to judge the heart and tree to bee good also Question 2 What are the causes that men so often judge and suspect the tree when the fruit is good Answer 1 First because of some heavy affliction the world looking upon a man whose life hath beene outwardly unspotted doth presently conclude that his religion was but hypocriticall if it see him under some sharpe and grievous disaster and mise y. Thus do Iobs friends And thus do both Jewes and Gentiles Luke 13.2 Acts 28.4 Answer 2 Secondly the cause of this uncharitable judgement is sometimes the envie of another mans glory wee envying the estimation our brother hath in the world by reason of his unblameable Life do therefore censure and judge his profession to bee but in hypocrisie Matth. 10.25 and 12.24 Luke 7.34 Answer 3 Thirdly sometime malice is the cause hereof thus the Jewes judge Christ to have a divell John 9.16 Answer 4 Fourthly this unchristian judgement doth sometimes proceed from hypocrisie many a man cosening the world with false pretences doth judge other men to doe so likewise Rom. 1. last verse and 2.1 Verse 17 Verse 17. Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit Our Saviour speaking here of the regenerate and unregenerate man may move this question Question 1 Who are not Regenerated Answer They who doe not fructifie in good works Gal. 5.15.25 Philip. 1.27 What trees are there in the Church which thus fructifie not First hypocrites who have onely a forme of Question 2 godlinesse 2 Timoth. 3.5 drawing neere unto Answer 1 God with their lips while their hearts are far from him Matth. 15.9 Secondly Back-sliders who start aside like broken Answer 2 bowes forsaking and leaving their first love Reade Gal. 3.3 Revel 2.5 Doe the regenerate then not sin at all Question 3 First certainly they sinne 1 Iohn 1.8 And therefore Answer 1 are taught daily to pray forgive us our debts Secondly but they walke not in the wayes of Answer 2 sinne neither make it their worke but watch and strive against it as shall elsewhere more amply bee shewed Verse 18. Verse 18 A good tree cannot bring forth evill fruit neither can a corrupt tree bring forth good fruit § 1. A good tree cannot bring forth evill Sect. 1 fruit Saint Hierome s Galath 5. thinkes this place is not spoken of men but of the fruites of the flesh and Spirit Two things are here directly pointed at namely First that a good tree cannot bring forth evill fruit N. Secondly that an evill tree cannot bring forth good fruit § 2. N. First make the tree good and then the fruit cannot bee evill For a good tree cannot bring forth evill fruit Who is a good man or a good â—ee doth not Question 1 Christ say there is none good save God Matth. 19.17 Goodnesse is either Abusive and that either by Or The phrase or proprietie of speech when goodnes is taken for beautie Answer Genes 6.2 1. Samuel 9.2 2 Pet. 2.21 or propernesse of person The sonnes of God saw the daughters of men that they were good so the Latine hath it that is beautifull So Saul was a choice young man and a goodly that is a very personable and proper man Or Comparison Thus S. Paul saith That it had beene good for those who relapsed if they had never knowne
better by affliction and that affliction is good unto us Wee may observe hence againe Iohn being in prison was excluded and shut out of the presence of Christ hee could not now come unto him but he could heare from him and although hee were caged and hindered from comming abroad yet not from the hearing of the Gospel for that penetrates the prison When he was in prison be heard of the great workes of Christ To teach us That the Gospel penetrates into the most Observ 2 close and hidden places The word wee see comes to prisons Act. 5.19 and 16.26 the word penetrates into the hearts of those who deride and mocke it Act. 2.37 the word comes to Nerâ—â—s Palace Philip. 1. And divideth betwixt the marrow and the bones Hebr. 4.12 yea it flies through the whole world Rom. 10. And is the mighty power of God unto salvation Rom. 1.16 Psalme 45.4 How may this History of Iohns incarcerating Quest 3 be profitably allegorized If we consider this literall History Allegorically Answ it is an exemplar of our Conversion For First by nature we are free from Christ Rom. 6.18 Then Secondly we are imprisoned under the Law and spirit of bondage Rom. 8.35 being deprived of all true comfort Then Thirdly wee heare of Christ by the heare Iob 42 5. In a darke speaking 1 Corinth 13. Then Fourthly wee receive a message of comfort 2 Cor. 3.18 being assured by the Spiris that Christ is our Lord and our God Sect. 3 § 3. Hee sent two of his Disciples Quest 1 What two were these whom Iohn sent unto Iesus Answ 1 First they are no where named and therfore hard to define or positively to name Answ 2 Secondly it matters not much to know what their names were Answ 3 Thirdly but because some name them and affirme these two to be the same which are mentioned Iohn 1.40 I answer that certainly these two were not those two The two mentioned there are Andrew and his companion which could not be these two sent from Iohn to Christ as appeares evidently thun I. These two at least one of them remained with Christ and were his Disciple And therefore II. They could not doubt of Christ which followed him And III. The great rumour and report of Christs miraculous workes which is judged to be the cause of the sending these two Disciples unto Christ was long after Andrewes departure unto Christ Iohn 3.26 Quest 2 Why did Iohn send these two Disciples unto Christ Answ Many reasons are given hereof which may be reduced unto these three heads namely First for his owne sake II. For his Disciples sake III. For Christs sake First Iohn sent when he was in prison unto Christ Suâ câ—iâ—sâ for his owne sake or in regard of himselfe and that either I. Because hee was ignorant whether hee of whom he heard so great things were the Messias and Christ or not for although he knew that the Messiah was now to come yea was already come yet hee did not know him by his face neither could particularly point at the person untill by the Spirit hee was taught which was hee Iohn 1.31.33 Thus Tertull. Iustin answer But to this I answer that Iohn could not now be ignorant of Christ because the Spirit had shewed him which was he Iohn 1.31.33 and 3.29 And hee that was a Prophet yea the Prophet of Christ in the wombe could not bee ignorant of him after hee had published and proclaimed himselfe unto the world Or II. Because now being in persecution hee was fearefull Nam Spiritus sanctus posiquam auctus in Christo a Iohanne disessit Tertul. For the Spirit of God had departed from Iohn unto Christ or at least the more Christ increased in Spirit the more Iohn decreased according to his owne words Hee must increase but I must decrease Iohn 3. â—0 To this I answer these things to wit First If wee even all the faithfull have received and doe daily receive of his fulnesse Iohn 1.16 then the Spirit is increased being increased in Christ rather then diminished or decreased and therefore it followes not that because the Spirit was increased in Christ therefore it was decreased in Iohn Secondly the Spirit was given to David and taken away from Saul not ab penuriam Spiritûs for any want or defect in the Spirit as though it could not have inspired them both and that sufficiently and abundantly but because Saul was rejected Now I know the Reverend Father and Father which I reverence will not say that Iohn was so Thirdly Iohn was not incarcerated or cast into prison for the profession of Christ but through the hatred that Herodias bare unto him And therefore there was no need that he should feare persecution for the confessing and acknowledging of Christ Fourthly if Iohn had feared persecution for Christs sake then certainely hee would never so openly have sent his Disciples on this message unto Christ seeing it must needs be every way as dangerous and full of perill as to confesse him Or III. Because hee did doubt whether Christ were hee that should offer himselfe to death or whether hee would send another Many of the Ancients run this way saith Maldonat s But is rejected even of the Papists themselves Or IV. Because being now in prison pressed with affliction griefe and sorrow he desireth to nourish and increase and strengthen his faith by more testimonies then yet he had of Christ And this of all the rest I conceive most likely to bee most true Whence we may learne That we must labour so to nourish our faith Observ 1 that it may be increased 2 Cor. 10.15 Colos 2.7 and 1 Thes 4.10 and 2 Thes 1.3 Why must we be thus carefull to nourish and Quest 3 increase our faith First because so long as we are in this life we Answ 1 are but In augmento non statu in a growing age not come unto our full growth our perfection here being respective not absolute Read for the proofe hereof 1 Cor. 13.9 Ephes 4.12 and 3.19 and 2 Cor. 3.18 Secondly because this worke to increase in Answ 2 faith is imposed upon us by God Matth. 13. Phil. 2.12 Thirdly because the impediments of faith Answ 3 will arise daily for without are distractions and within are doubtings and cares and therefore wee had need labour to overcome these and having removed them out of the way to increase our faith Fourthly because it is the nature of true Answ 4 faith to hunger and thirst and desire a greater measure and increase of faith the truely faithfull alwayes crying with the Apostles Lord increase our faith Iohn 6.34 Secondly Iohn Baptist sent when he was in prison his Disciples unto Christ Disciputorum causâ for their sakes and that either I. To stay their murmuring for they seeme to tell Iohn the great workes which Christ did with some disdaine or indignation against Christ He say they whom thou baptizedst now baptizeth himselfe and all runne after him
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
Church daily such as he will have saved Acts 2.47 namely such as were ordained unto life Acts 13.48 Rom. 11.7 Non precibus flexus sed spâ—â—te sua comâ—â—â—â—â— fecit Chrys super Hee was not moved to save us for or by our prayers but of his owne free will Declarat non aliunde quam ex Dei arbitrio pendere discrimen quod sapientes caecutiant idictae capiant Calvin s Our Saviour produceth no other reason but onely the Lords will why the wise are blinded and the simple understand the Gospell How doth this appeare Quest 4 First this divine Revelation and spirituall knowledge Answ 1 of the word is not granted to any for their merits neither can be acquired by study Chrysost s The Gospell is not apprehended or clearly taken up by any humane wit but onely by the illumination of the blessed Spirit Calvin s and hence the Apostle saith The spirituall man and he onely knowes all things 1 Corinth 2.14.15 And againe God hath given us his Spirit which searcheth all things even the deep Mysteries and hidden things of God 1 Cor. 2.10.12 And therefore if wee cannot understand spirituall things without the Spirit as is most true because no man knowes the things of God but the Spirit of God and he unto whom the Spirit will reveale them And that no man can merit deserve or procure the presence of the holy Ghost by any thing he doth but that he is given freely of God to whom he will Then predestination unto life and light must needs proceed from the free will and good pleasure of the Lord. Secondly it further evidently appeares that Answ 2 this hiding of the Gospell from the wise and the revealing of it to the simple proceedeth from the meere will of God thus Because there is no difference in the Object at all as is cleare thus I. All by nature are so blinded and corrupted Psalm 14.1 c. Rom. 3.23 that none can now save themselves or their owne soules And II. Although it should be granted that sufficient grace is given unto all which will be hard to prove yet here there is no difference in the Object neither and therefore the difference will be either First in the corroborating and strengthening of the minds of men against the temptations of the flesh or world or Divell And this without controversie is the gift of God and a gift not given unto all neither Or else Secondly in that further grace whereby wee cannot fall finally or totally August de cor grat which is given onely to the Elect. And therefore this grace and strength whereby wee come unto salvation must needs come from the Lord and that not of or for our merits but onely of his owne free grace and love Thirdly it is cleare that election and rejection Answ 3 or predestination unto life and preterition proceed meerely from the will of God thus because the will of God is the first and the great transcendent rule of all his actions For I. The glory of God regulates his will And II. His will doth dispose of his decrees And III. According to his decrees follow his actions and therfore his actions proceed from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good wil as our Saviour plainly expresseth in the text Thou hast concealed these things from the wise and revealed them unto Babes And why Because it seemed good in thy sight or because thou wouldest So elsewhere the Lord saith I will doe what I will Esa 46.10 And againe the Lord workes according to his owne will Daniel 4.32 Reade further these plain places Roman 19.15.18.22 Iames 1.18 and Ephes 1.11 Quest 5 What doth God here require of us or what is our duety herein in regard of God Answ 1 First we must not demand or seeke a reason of Gods decree but rest wholly upon his will which is alwaies holy and just and good For when a man asketh God a reason of his actions or decrees or why he doth thus or thus it is as much as if the Clay in the hand of the Potter should say why wilt thou make me such or such a vessell or of such and such a fashion as is now in thy heart to doe Object If it be here objected that the Potter hath reasons why he will or hath done thus and thus which the clay or pot cannot understand I answer Answ 1 First if the Potter have reasons why hee will make the pot of such or such a fashion or for such and such an use those reasons are in his owne will and deliberation and not in the difference of the clay Answ 2 Secondly none denies but the Lord hath his reasons why the doth hide his Gospell from some and make it knowne unto others but these reasons are neither revealed unto us nor to bee enquired of by us neither are wee able ever to find them out as is plaine from Rom 11.33 c. And therfore here I conceive that Aristophanes his Proverbe is worth observing who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is better for a man to fit still then to rise and catch a fall better not to enquire and search into the profound and hidden Judgments and secret decrees of God then to search but never be able to finde them out especially when there is no need at all of that investigation or possibility to alter the least particle of any of Gods immutable decrees although we could find them out but yet more especially when this kind of search is condemned and forbidden at least implicity and by necessary consequence And therefore this is the first thing which is required of us in regard of the judgements decrees and actions of God not to demand a reason of them Answ 2 Secondly wee must confesse and acknowledge the Lord to bee most just in both these decrees although wee are not able to conceive or comprehend any other cause or reason of them then his owne will that is wee must confesse that the Lord is just in the blinding of the wise and the enlightning of the simple in the saving of Iacob and the destroying of Esau and in the receiving of some and rejecting of others although in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee know not the reason why the Lord doth it VERS 27. Verse 27 All things are delivered unto mee of my Father and no man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him It is questioned by some whether God doth Quest 1 most perfectly know himselfe To which wee answer God doth know himselfe Answ and that most perfectly as appeares from this verse wherein our Saviour saith that no man knoweth the Son but the Father neither doth any man know the Father but the Sonne Here it is plainely given to the Father that hee knoweth the Sonne and to the Sonne that hee knoweth the Father Now there is nothing imperfect in
did eat Replie 1 First hereunto we answer that Christ did not so eat or drinke that he might be nourished therby or out of any necessity of meat or drink but only for the cause of familiar conversation or for the proofe of his Resurrection Replie 2 Secondly this example is unfitly alleaged because Christ speaketh here of mortall men that eate but he then was immortall and therefore the reason or instance is not alike Answ 3 Thirdly Bellarmine answers that Christ speaketh here of mortall and corruptible meat not of immortall and incorruptible such as his body is Bellarm. de euchar lib. 1. Cap. 14. resp ad Arg. 2. Replie 1 First the words of our Saviour are generall Whatsoever entreth in at the mouth and therefore nothing that goeth that way can be excepted Replie 2 Secondly the way for immortall and incorruptible food is not to goe in by the mouth into the belly for that which is corruptible is not capable of that which is incorruptible and immortall as S. Peter sheweth you are borne a new not of mortall Seed but immortall even the word of God 1 Peter 1.23 Then it followeth verse 24. All flesh is grasse c. but the word of the Lord endureth for ever Flesh which is grasse and corruptible is not capable of the immortall Seed of the word no more is it of the immortall food of Christs body for they may as well say that mortall food may goe into the soule as immortall into the belly Replie 3 Thirdly the same thing that is cast into the Draught first commeth in by the mouth Now we demand of them what it is that goeth out into the Draught Not the accidents of bread that were absurd nor yet Christs body for it were imâ—ous once to think it Therefore the substance of Bread goeth forth and came in by the mouth before Vers 19 Vers. 19. For out of the heart proceeds evill thoughts murthers adulteries c. Quest How many sorts of thoughts are there Answ Two namâ—ly First evill as Genes 6.5 and 8.21 and Esa 597. Psalm 94 11. Rom. 1.21 and 1 Corinth 3.20 Now in these evill thoughts we may observe these things viz. I. That both they and good thoughts are known unto God Deuter 31.21 and 1 Sam. 16.7 and 1 Chron. 28.9 Iob. 42.2 Psalm 7.9 and 94.11 and 139.2 and Ierem. 11.20 and 17.10 and 20.12 Ezech. 11.5 Esa 29.15 Matth 9.4 and 12.25 Luke 5.22 and 6.8 and 9.47 and 11.17 and 1 Corinth 3.20 and Hebr. 4.12 And II. That evill thoughts are odious unto God and condemned by him Proverb 6.18 and 12.5 and 15.26 and 24.9 Esa 32.7 and 65.2 And III. That evill thoughts pollute and defile Ierem. 4.14 Matth. 15.19 Iam. 2.4 Psalm 56.5 And IV. That evill thoughts and the wicked devices of the heart shall bee frustrated and disappointed Iob. 5.12 Psalm 5.10 and 33.10 and 76.10 Prov. 12.2 and 19.21 and 15.22 Ezech. 20.32 and 38.10 And V. That evill thoughts by wicked men are sometimes magnified and obeyed Ierem. 18.12 And. VI. That evill thoughts are sinnes Proverb 24 9. Acts 8 22. And VII That evill thoughts shall be punished Proverb 12.2 Eccles 10 20. Esa 66.18 Ierem. 4.4 18. and 6.19 Mich. 7.13 Acts 8.22 And VIII That evill thoughts are therefore to be washed of Ierem. 4.14 and left Esa 55.7 and Iere. 23.22 and 25.5 Esa 1.16 Secondly there are good thoughts wherein we may observe these three things namely I. That good thoughts are praised and commended by God Prov. 12.5 and 21.5 And II. That good thoughts are directed by God Prov. 16.3 And. III. That good Thoughts come from God 2 Corinth 3.5 VERS 22.23.24.25.26.27.28 Verse 22-28 And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O Lord thou Sonne of David my Daughter is greevously vexed with a Devill But he answered her not a word And his Disciples came and besought him saying Send her away for shee cryeth after us But hâ—e answered and said I am not sent but unto the lost Sheep of the house of Israel Then came she and worshipped him saying Lord help me But hee answered and said It is not meet to take the Childrens bread and to cast it to Dogs And shee said truth Lord yet the Dogs eat of the crummes which fall from their Masters Table Then Iesus answered and said unto her O Woman great is thy faith be it unto thee even as thou wilt And her Daughter was made whole from that very houre § 1. And cryed unto him Have mercy on mee O Lord my Daughter is greevously vexed of a Devill Sect. 1 In this Canaanitish woman who came unto Christ in the behalfe of her Daughter wee may observe these things namely First she cryeth unto him Now crying is a signe of sorrow and griefe Secondly she cryeth Miserere mei Have mercy on mee shee doth not say Have mercy on my daughter but on mee as if shee would say it is I which am tormented and depressed with this evill Thirdly she cryâ—th Lord helpe mee verse 25. She doth not say Lord helpe my Daughter but me thereby shewing the true nature of true love which is to make our brothers misery ours Fourthly that shee may gaine good will the better of Christ shee calleth him Lord. Fifthly she insinuates her tribulation misery when she saith My Daughter is sore vexed of a Devill Quest Wee never reade that Sathan did more rage amongst men or was more cruel unto them then in Christs time upon earth Now what was the reason thereof Answ 1 First because the Devill did then principally endeavour to establish his kingdome against Christ hee knew that Christ came to destroy the workes of the Devill and therefore hee laboured the more earnestly to withstand him and to keepe his subjects obedient unto him Answ 2 Secondly the Lord permitted Sathan now to rage more then formerly that so the glory of Christ might be made the more illustrious and apparent by conquering and casting him out Sect. 2 § 2. I was not sent but to the lost sheepe of the house of Israel Quest 1 To whom was Christ sent Answ To sheepe from whence wee learne Observ 1 That the godly are like sheepe Iohn 10. Or those who desire to approve themselves to belong unto God must labour to be like sheepe Quest 2 Why must the children of God strive to be like sheepe Answ 1 First because the Lord will admit no dogs or swine or vultures or the like into his fold but only sheepe And therefore if wee desire to belong unto God wee must bee sheepe Answ 2 Secondly because when wee are like sheepe then wee are like unto our Lord Christ and never till then Hee was called a Lambe without spot Iohn 1. Yea Hee was as a Sheepe before the Shearer Esay 53. Quest 3 What analogie or resemblance is there betweene the faithfull and sheepe Answ 1 First a sheepe is a simple creature
that there is in the servants of God hypocrisie or pride or sinister respects or secret ends or the like for which they scandalize them as though it were indeed as they sinisterly imagine Answ 2 Secondly the very Doctrine of the Gospell is hard and therefore is offensive to the nature of man who desires to walk in the way of ease Iohn 6.60 and 1 Corinth 1.16.21 Answ 3 Thirdly Sathan doth continually raise up some enemies or other and therefore the Church in no age hath or shall be free from some who therein shall give offence to Religion and the Gospel of Christ Acts 2.13 and 4.1 and 5 17 40. and 6.11 and 1 Cor. 16.9 Quest 3 What is here required of us Answ 1 First we must not wonder although the profession or professours of Religion be scandalized yea compassed about with calumnies for Christ himself was calumniated Luke 2.34 and 12.51 And the Primitive Church was reported to have sacrificed children to have been Nicolaitans with other wicked scandals slanders Answ 2 Secondly we must expect oppositions that so wee may be armed the better against them and that I. By a constant resolution that no detractions derisions slanders nor reproaches shall cause us to turn our feet out of the wayes of God And II. By circumspection and watchfulnesse Ephes 5.15 Thirdly we must take heed that we be not offended with any thing that happens or falls out but avoid the Ordinary causes of offences which are these to wit I. Some are offended with Religion because the persons of the Religious are despised Read Matth. 13.57 c. Mark 6.3 Iohn 7.41 47. II. Some are offended with Religion because the life of the Religious is somewhat popular and not so strict as they would have it Thus some stumbled at Christ when they said Why doe the Disciples of Iohn and of the Pharisees fast but thy Disciples fast not Matth. 9.11 Iohn 8.48 III. Some are offended with Religion because the Religious are still subject to the crosse and under the rod Matth. 26.31 and 1 Corinthians 15.19 IV. Some are offended even with the Doctrine of the Gospel Acts. 28.22 and 1 Corinth 1.23 And that either First because the Gospell is preached Acts. 4.2 and 13.45 c. Or Secondly because Christ publisheth and proclaimeth himself to be the Son of God Iohn 5.18 Or Answ 3 Thirdly because it seems absurd that we should obtain life by Christs death or be freed from death by him who was taken captive of death and subjected thereunto Thus the Two Disciples were offended because of Christs death Luke 24. And hence the Christians were made a mocking-stock of by the Iews because they beleeved in a crucified God Iohn 6.52.60 Or Fourthly because Christ abrogated the Law of Moses Acts. Or Fifthly because he gives salvation freely unto us without any merit or work of ours Matth. 9.3 Philip. 3.9 Or Sixthly some are offended because Religion is too severe and will not allow them sometimes to follow and fulfill the desires of their own hearts Or Seventhly some are offended with Christ because he is to liberall and free in reprehending of them Matthew 15.12 Iohn 8.33 45. Or Eighthly some are offended with the Gospell by reason of the many dissensions and diversities of opinion amongst Christians and this is the frequent Objection and cavill of the Turks and Heretikes Now these and all other causes of offence we should cautelously avoid and let nothing make us stumble at Christ or at Religion § 3. Vt Scandala that offences should come Sect. 3 The meaning of these words Woe bee unto the world by reason of offences is woe bee unto the world because many scandals shall arise therein and there shall be many offences in the plurall number Scandala to teach us That many offences are to be expected in the world Observ What is an Offence or Scandall Quest 1 First in generall the word is derived from the Answ 1 Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from halting because a stumbling blocke being laid in the way causeth a man to halt and fall Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that crooked part of the trap whereunto the bait is fastned upon which the creature eating and gnawing puls the trap down upon it self Suidas Secondly or the word Scandall comes from Answ 2 the Hebrew word or the Syriacke For Syrus saith that Machshula a Scandall comes from Cesal Impingo to beat knock or dash against it Now the Hebrews say that Michshol a Scandall comes from the root Casal which signifies to offend And therefore to scandalize and offend doth signifie a giving occasion unto others to stumble and fall and hurt themselves Thirdly more particularly this word Scandall Answ 3 is taken three manner of wayes to wit I. Sometimes for evill losse and an impediment and thus it is frequently taken in the old Testament II. Sometimes it is taken for an offence against the conscience of our Brother who is zealous for Gods glory Thus the Athenians were an offence unto Paul whose heart burned and whose Spirit was troubled in him when he saw their Idolatry Acts 17.16 III. Sometimes it is taken for a tentation whereby our Brother is drawn unto sinne Now these two latter properly are Scandals and offences but not the rst The meaning therefore of the point is this That so long as we live in the world we shall heare and see many things which will offend us if we be zealous for Gods glory yea many things whereby God is dishonoured and Religion scandalized yea we must expect temptations and provocations from others unto evill that so we may arme our selves against them and labour to prevent them Quest 2 How many sorts of Scandals or Offences are there Answ There is a double offence or Scandall namely First Scandalum datum an offence which is given and this Offence is either I. In the will of the Agent and that whether it respect First a mans self that is either I. His gain pleasure or satisfaction now this is understood of those who tempt others unto adultery or drunkennesse or murther or lying or theft or perjury c. Or II. His pride not caring who is offended Sic volo Thus I will doe let others think what they will I care not Now these are blame-worthy not so much because they look upon their brethren in envy as because they doe not respect them in love for we should bear that love unto our Brethren that we should not offend them at al if it lay in our power for if we willingly offend these little ones when we are left free we are inexcuseable and subject to the woe denounced in the Text. Or Secondly these voluntary offences respect our brethren when men do those things which are offensive to the Children of God and that out of envy and for this end that they may be offended
evill servant his Lord was wroth with him and delivered him to the Tormentors c. verse 34. IV. The Parable being expounded Christ forthwith doth explicate what his scope is in this Parable saying So likewise shall my heavenly Father do also unto you if yee from your hearts forgive not every one his brother their trespasses Answ 3 Thirdly from these words of our Saviours in the Parable therfore we must not infer that God will impute unto us and punish us for those sins which once he had clean remitted and done away because this doctrin is contrary to divers plain places of Scripture as hath else-wher been shewed but wee must marke how Christ concludes onely one thing from the whole Parable and that conditionally and therefore unlesse we remit and forgive our brethren who injure and wrong us wee shall bee punished by God for those offences committed against him In a word Christ by this Parable would shew that they are miserably mistaken and deplorably deceived who thinke that either God hath forgiven or will forgive them their sinnes although they neither have forgiven nor will forgive their brethren their trespasses Zanch. miscel de remis peccat pag. 288. Initio CHAP. XIX Vers 3 4 5 6 VERS 3 4 5 6. The Pharisees came unto Christ tempting him and saying unto him is it lawfull for a man to put away his Wife for every cause And hee answered and said unto them Have yee not read that hee which made them at the beginning made them male and female And said For this cause shall a man leave Father and Mother and shall cleave to his wife and they twaine shall bee one flesh Wherefore they are no more twaine but one flesh What therefore God hath joyned together let not man put asunder Sect. 1 THe Pharisees demanded of Christ whether it were lawfull for a man to put away his Wife for every cause Quest The Pharisees here propound a question unto CHRIST concerning Divorce Whether for every cause a man may put away his wife or not Answ To this Christ answers negatively that for every cause a divorce is not lawfull And this hee proves by divers Arguments or reasons namely First from the authority of the Institutor of Marriage which was God vers 6. Whom God hath joyned together let no man put asunder Secondly from the Antiquity of the institution of marriage which was from the beginning Vers 4. At the beginning God made them male and female and joyned them in marriage together Thirdly from the manner of the conjunction and union which is betwixt a man and his wife vers 5. Twaine shall bee one flesh Fourthly from the excellency of the conjugall bond and tye vers 5. A man shall leave Father and Mother and shall cleave to his wife Sect. 2 § 2. And they twaine shall be one Flesh Quest 1 Whether is Polygamie and Digamie lawfull or not That is whether is it lawfull for a man to marry two wives or more then two Answ 1 First Polygamie is unlawfull for after marriage the man hath no more power over his body but his wife neither hath the wife power over her owne body but her husband but it was never lawfull for the wife to have more husbands then one at once therefore it was never lawfull for the man to have more wives then one at once Answ 2 Secondly there are two sorts of Digamie namely I. Lawfull and improperly so called and this is when men have had more wives then one but not at once but successively one after the death or lawfull divorce of another II. Unlawfull and this is two-fold to wit either First direct Digamie when men have two wives at one time And Secondly indirect Digamie and this is when a man having put away one wife unjustly marries another and of this sort of Digamie the Apostle speakes 1 Tim. 5.9 Shee must be the wife of one husband A wife might not by the law of God if shee had not violated her faith to her husband nor stained the marriage bed bee divorced from her husband but it was permitted amongst the Iewes Now such a woman as was unjustly divorced from her husband and married to another was the wife of two husbands that is I. Shee was the wife of the first husband still Iure divino by the law of God And II. Shee was the wife of the second husband onely Iure humano by humane Law What manner of union is betwixt man and Quest 2 wife that our Saviour here saith they are but one This union and conjunction of the husband and the wife Answ by which they become to be but one flesh may be easily understood if wee doe but turne our eyes to the end of that Union Now the end of this union was that man might have a helper and assistant in readinesse yea and that like unto himselfe Now man stood in need of such a helper in many regards viz. First for the procreation of Children and issues sake Now although properly the Father be Genitor the begetter yet he cannot beget a child alone And hence it is that the off-spring which is brought forth must acknowledge both Father and Mother but not as two but as one Parent Vnus enim ab uno est Secondly man stood in need of a helper for the education of children Now it is impossible ordinarily for a man to have any who will bee more tender and carefull over his children then his wife shee being Mother unto them Thirdly man stands in need of a helper and assistant that may communicate and partake with him both of weale and woe both of prosperity and adversity For our joy is encreased when wee have others who rejoyce with us esteeming our joy their rejoycing and our good their glee and our sorrow is decreased when wee have copartners who mourne and weepe with us bearing a part of our burden as though our griefe were theirs Now ordinarily there is not a greater fellow-feeling of one anothers affaires or occurrences betweene any then there is betwixt the husband and wife Fourthly this union of the husband and the Wife is seene in the communion of all things all things being common betwixt them If the studious Reader would see these two last particulars amplified and enlarged let him reade Cameron Myrothec Pag. 96.97 § 3. Those whom God hath joyned together let no man put a sunder Sect. 3 Some object this place thus against marriage after a lawfull divorce Object CHRIST saith Whom God hath joyned let no man separate therefore after divorce they still remaine man and wife before God and may not marry to others Answ The party offending breakes the bond of marriage and so sinneth grievously both against God and the yoke-fellow but the innocent party marrying againe after lawfull divorce onely taketh the benefit of that liberty whereto God hath set him free through the unlawfull breaking of the bond by the party offending Perkins It is controverted
them at all Secondly they persevere and continue crying but yet they gaine nothing thereby Thirdly afterwards as though they had done some evill thing they are reproved and blamed by the multitude for their prayers Yet notwithstanding all this they doe not desist but are so much the more fervent in their prayers as is here plainly expressed and they cried so much the more How many things are herein implyed Quest 1 Two namely Answ First their perseverance they give not over but continue praying To teach us That we must be perseverant in prayer and Obser 1 continue therein untill we have obtained that which we want or else untill Gods will be otherwise revealed Read Rom. 12.12 and 1. Thes 5.17 Luke 18.1 c. Matth. 7.7 and 26.42 44. Why must we continue thus in prayer Quest 2 First because God by with-holding from us Answ 1 what we want and desire doth thereby onely prove whether wee will give over praying or not Secondly because if we persevere in prayer we Answ 2 shall be holpen For I. We can obtaine nothing without perseverance And II. If we persevere in prayer we shall obtaine what we desire Hitherto saith Christ ye have asked nothing in my name but ye have obtained it Iohn 14. and 1. Iohn 4.16 Thirdly we must continue in prayer because Answ 3 at least it is a comfort to those who are afflicted and hence CHRIST prayes when his soule was troubled and St. Iames commands all to pray when they are afflicted Iames 5.12 Yea Fourthly we must continue in prayer because Answ 4 I. It is the service of God And II. The solace of the soule And III. The remedy against evill Secondly the next thing implied in these words And they cryed so much the more is the fervour and zeale of the blind men Whence we learne That wee ought to pray fervently as well as Obser 2 perseverantly Rom. 12.12 Hâ—â— observe these things namely I. We stand in need of many things but we can expect nothing without prayer Iames 4.2 Jf we would have we must aske Matth. 7.7 For prayer is the cause and condition without which we cannot and by vvhich we may obtaine any thing at Gods hand and therefore it is necessary that we should pray II. We are hindred from good things by Sathan who is expelled and driven away by prayer alone and therefore great reason there is that we should pray III. Jt is the remedy against temptation as appeares by our Saviours admonition Pray lest ye enter into temptation And therefore if we would be preserved from sinne we must pray IV. Prayer is a part of Gods worship and service now he is to be worshiped in spirit and truth and served with all the heart and with all the soule And therefore we must offer up unto him spirituall hearty and fervent Prayers CHAP. XXI Vers 5 VERS 5. Tell ye the Daughter of Sion Behold thy King commeth unto thee meeke and sitting vpon an Asse and a Colt the Foale of an Asse Our Saviour here by calling himselfe a King ministers occasion unto us to consider a little of his Kingdome and the nature thereof because King and Kingdome are Relata Quest 1 What is the Kingdome of Christ Answ That whereby he doth dispense and administer with authority and power all things which belong unto the salvation of men Psalm 2.6 Daniel 2.44 Luke 1.36 Quest 2 What are the properties of this Kingdome Answ 1 First it is an Universall Kingdome and that in three regards viz. I. Jn respect of all ages Matth. 22.43 44 45. For it hath beene from the beginning and shall be unto the end of the World II. Jn respect of all sorts of men which belong unto this Kingdome for there are some of all nations and vocations which belong thereunto Daniel 7.14 Revelat. 17.4 III. Jn respect also of all creatures inasmuch as they belong unto the good of Gods chosen and promote or helpe forward their salvation Ephes 1.21 22. Answ 2 Secondly this Kingdome is in the very soules and consciences of men Rom. 14.17 Yea Answ 3 Thirdly it dispenseth both eternall life and death Revelat. 1.18 Answ 4 Fourthly it is an eternall Kingdome Daniel 2.44 and 7.14 Answ 5 Fifthly the last property of this Kingdome is this Jt brings true peace and perfect happinesse to those who are heires thereof Esa 9.6 Ephes 2.16 Hebr. 7.2 And hence this Kingdome is called in Scripture sometimes the Kingdome of God sometimes the Kingdome of peace and glory somtimes the Kingdome of light and glory and sometimes the Kingdome of heaven and the world to come Hebr. 2.5 Quest 3 What is the duty of the Subjects of this Kingdome Answ 1 First they must admire the singular humility of their Lord and this our Saviour seemes to intimate and imply in this word Ecce Behold Tell yee the Daughter of Sion Behold thy King commeth unto thee meeke c. Jt must needs breed and beget admiration in us if we doe but consider these things viz. I. Who comes The King of glory and the glory and splendor of the Father II. Unto whom doth he come Unto those who drinke iniquity like water Iob. 15. And therefore Christs comming unto us is no other then First the comming of light to darknesse And Secondly the comming of righteousnesse to unrighteousnesse And Thirdly the comming of life to death And therefore how can we but admire it Elizabeth wondred whence it was that the Mother of her LORD should come and visite her and we have much more cause to admire why the Lord himselfe will come to visite us Secondly the Subjects of this King or Kingdome Answ 2 must rejoyce for the benefits they reape by their King and priviledges they enjoy by being Subjects of this Kingdome And this seemes to be implyed here in these words Thy King commeth unto thee Every Christian should labour to make of this Tibi a Mihi that so they might say My LORD CHRIST hath come Mihi to me for this will afford true and solide joy Wherein must we rejoyce Quest 4 First in prayer because whatsoever we begge in Answ 1 the name of this King we shall obtaine Secondly in anxiety and sorrow for our sinnes Answ 2 because this is a faithfull saying That this King came into the World for the salvation of Sinners Thirdly in tentation because we have a King Answ 3 who is potent yea Omnipotent and therefore let us call upon him that he may destroy the workes of Sathan in us Fourthly in persecution poverty sicknesse and Answ 4 the like because he is our comforter in persecution our riches in poverty our Physitian in sicknesse yea all in all unto us and therefore we have great cause to rejoyce in him Here it may be objected oh but he deferres long for J have beene in misery and prayed unto him Object and expected helpe from him and yet am not delivered how therefore can J rejoyce in affliction First be not dismaid
therefore should not be strangers unto this duty And IV. To visite the sicke is commended in the Scripture Iob. 2.11 12 13. yea lauded by Christ in this place verse 36. And V. This duty shall be rewarded both on earth Psal 41.1 and in heaven in this place And therefore if people desire either the praise or reward of Christ they must visite the sicke Thirdly it is the Ministers duty to visite the sicke who are under his charge if as our Canon excepts the sicknesse be not contagious as appeares thus I. They must take care for their whole flocke in generall and for every member of their flocke in particular and therefore they must not absent themselves from them in the time of their sicknesse it being a fitting season to administer saving advice and counsell unto them Reade Ezech 34.1.2 3 4. II. People principally stand in need of consolation and comfort when they are sicke whence we see that Christ was cheered and refreshed in his agony by the company and consolation of Angels Luke 2â— 43 And therefore Ministers must visite their sheepe when they lye on their sicke beds III. Those who are sicke are exhorted to desire the visitation of the Ministers and the Ministers are commanded to visite those who are visited with the hand of sicknesse Iames. 5.14 And therefore they neglect both their duties to God and man if they be back-ward herein What are the fruits of hospitality that our Saviour Quest 3 reckons it up amongst the rest of the workes which shall be rewarded First if the studious Reader would see this enlarged Answ and seven fruits of hospitality expressed let him reade Stapleton Antidot animae pag. 181. 182 183. where he shall find something false something fabulous and something true Secondly God is so well pleased with this duty Answ 2 of hospitality to the poore and to strangers that he hath and doth often incline the hearts and affections of great personages to seeke the love and familiarity of them who are given thereunto although they be their inferiours and of low place in respect of the world and by this occasion those who descend from great houses doe often match with those who are obscure thus Raguel the Priest of Madian for his hospitality unto Moses was by the providence of God rewarded with this That that great and incomparable Prophet became his sonne in Law Exod. 2. Thirdly God is so delighted with this duty Answ 3 of hospitality that he hath made the wives of the lovers thereof fruitfull which were barren before and without children and by this meanes hath delivered them from that reproach which was counted great in old time as is cleare from the Shunamite 2 King 4 for whom the-Prophet of God obtained a sonne because she ordinarily received him with joy into her house Fourthly some for hospitality haue had their Answ 4 dayes prolonged by God as we may see in Rahab Iosh 2 And Fifthly it is of such force that by meanes of it corporall diseases have bene cured in the houses of them who have kindly entertained the servants of God even by the servants of God themselves as we may see from Acts. 18. Sixthly for this duty of hospitality God hath Answ 6 multiplied the store of the hospitable as is cleare from 1 King 17. where the widdow was rewarded for her entertainment to the Prophet with a multiplication and miraculous augmentation of her oyle and meale Seventhly it is of such vertue that it is oftentimes Answ 7 an occasion to many that be ignorant to come to the knowledge of God and of their salvation as Zacheus did who having received beyond his expectation JESVS CHRIST in to his house and entertaining him as kindly as possibly he might heare 's that which was as marrow to his bones viz This day salvation is come unto thine house Answ 8 Eightly some being given unto hospitality have instead of men entertained and received Angels into their houses yea God himselfe that is the second person in the B. Trinity as we see truely in Abraham who received Christ and two Angels into his house Gen. 18. and in Lot Gen. 19. and Hebrew 13.2 Object 2 The Papists object this place for justification by workes arguing thus We are judged according to our workes therefore wee also are justified by them Answ The last judgement is not the justifying of a man but a declaration of that justification which we had before obtained therefore the last judgement must be pronounced and taken not from the cause of justification but from the effects and signes thereof Perkins Object 3 From hence the Papists would also prove if they could that our good workes are the meritorious causes of life everlasting because good workes here are rendred as the cause why eternall life is rendred Their argument is this That is the meritorious cause of the Kingdome for which the Kingdome is adjudged and given to the sheepe But for these workes of mercy and charity the Kingdome is adjudged and given to the sheepe Therefore these workes are the meritorious cause of this Kingdome The Minor proposition they confirme thus The Judge here saith inherit the Kingdome for I was hungry and ye gave me meat For that is because ye fed me for the causuall particle Enim For doth expresse the true cause of the inheriting of this Kingdome Canisius Catech. Rhemist First some say that good workes are the efficient Answ 1 cause of the Kingdome but yet Non per modum meriti sed per modum viae medii not by way of merit but of meanes because as followes in the next Answer they are the way and meanes unto this Kingdome Answ 2 Secondly good workes are alleadged not as the meritorious cause or reason of life but as the way and order thereunto Habet vitam eternam fides c. Faith hath life eternall as a good foundation and good workes also whereby a righteous man is proved in word and deed Ambros officior lib. 2. Cap. 2. Good workes then are recompensed as testimonies and proofes of our faith or as signes shewing the sincerity of our faith and not alleadged as the meritorious cause of life eternall And this is evident from the very text For I. CHRIST saith Inherite the Kingdome or take and enjoy the Kingdome as an inheritance now an inheritance is not of merit Againe he saith which was prepared for you from the beginning of the world That is before ye were and before yee had either done good or evill and therefore it was prepared and is imparted freely II. The elect and faithfull themselves doe plainly deny all merit in these words Lord when saw we thee hungry or naked c. As if they would say it is nothing which we have done neither of such worth that thou O Lord should thus accept it as done unto thee or thus infinitely reward it Scultet Idea conc Pag. 646. Thirdly there is but one worke onely which Answ 3
is meritorious of eternall life and that is the merit of the Sonne of God Fourthly the Assumption is false for not for Answ 4 the workes of the sheepe but for the blessing of the Father whereby he hath blessed the sheepe with all spirituall blessings in CHRIST that is by and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alsufficient and superabundant satisfaction and merite of Christ is the Kingdome ot heaven adjudged and given unto them Fifthly unto the causall particle enim For we Answ 5 answer that it signifies indeed a cause but not the meritorious cause of the Kingdome but a declarative cause of the just sentence pronounced by the Judge that is that his adjudging and giving of life eternall vnto the sheepe on his right hand was a just and righteous sentence because by their workes they had truely declared and shewed forth that they were Christs sheepe that is faithfull and beleevers If the studious Reader would see this Answer concerning Enim learnedly enlarged and fully prosecuted Let him reade Bp. Daven de just actual Cap. 32. pag. 411. obj 9. and Pareus s Page 848. b. and Amestus Bel. enerv tom 4. p. 207. Against our last words of our former Answer Object 5 they object againe The Judge doth not say inherite the Kingdome because you are faithfull or because you beleeved but because you fed me and cloathed me and the like And therefore For doth denote the meritorious cause and not a declarative cause onely of the justice and equity of the sentence First as the Iudge doth not say inherite the Answ 1 Kingdome because ye are faithfull so neither doth he say as they say because ye have merited and deserved it Secondly the Reason why our Saviour doth Answ 2 mention their workes rather then their faith we shewed before quest 1. of this § VERS 41 42 c. Vers 41 42. c. Then shall he say unto them on the left hand Depart from me yee cursed into everlasting fire which is prepared for the Devil and his Angels For I was an hungred and ye gave me no meat I thirsted and ye gave mee no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and yet visited me not Then shall they also answer him saying Lord whâ—â— saw me theâ— an hungred or a thirst 〈◊〉 a stranger or naked or sicke or in prison and did not minister unto thee Then shall he answer them and say Verily I say unto you inasmuch as ye did it not to one of the least of these ye did it not to me Sect. 1 § 1. Depart from me ye cursed into everlasting fire The foure last things are Death Judgement Hell and Heaven and they are thus differenced Nothing is more horrible then Death nothing more terrible then Iudgement nothing more intollerable then Hell nothing more delectable then heaven Bern. And therefore blessed are they who by death are brought unto heaven but wretched and infinitely miserable are all they who by Iudgement are sent unto hell Quest 1 Which are the last words which shall be uttered in this world Answ Sphinx answers thâ—se in the text in this Elegiake Aspera vox Ite sed vox benedicta Venite Ite malis vox est apta Venite bonis that is This word DEPART the Goates with horrour heares But this word COME the Sheepe to joy appeares And hence Bernard in Psalm 91. prayes O Domine in die illo libera me a verbo Aspere O Lord deliver me at the great day from that soule killing word Depart Quest 2 What harme is there in this word Depart or in the whole sentence Answ These words are as so many mortall and ghastly wounds and poysoned arrowes sticking deepe in the flesh unto every wicked man For this sentence and doome doth containe five incurable and insufferable blowes which are given to such to wit First Depart get you gone flee hence out of my sight and from the society of the Elect for ever Secondly yee cursed which loved not blessing and therefore are now justly excluded out of heaven and deprived of all felicit and happinesse Thirdly into the fire not into the scorching flame or parching heate but into the burning fire Fourthly into everlasting fire not into a fire that will either burne and quite consume them or which will be consumed it selfe at the last which will either cause them to dye or dye and extinguish it selfe but into everlasting fire which shall never goe out but torment them world without end Fifthly with the Devill and his Angels as they said unto the Almighty depart from us we desire not the knowledge of thee or thy Law and wished that the righteous might be taken out of their sight so they shall be excluded and driven out of the presence of God and deprived of the society of Saints and Angels their companions thenceforward being onely devils wicked Angels and damned spirits Then will they oppressed with griefe crye out I. To the Sunne O Sunne hitherto thou hast refreshed us with thy comfortable light but now we shall never see thee more but must be cast into everlasting darkenesse And II. To the Aire oh aire thou hast often refreshed me with thy sweet breath and wholesome smell but now I must enjoy no aire but detestable stinking vapours and stifâ—ling sents And III. To the Earth oh eartn thou hast often delighted me with many rare dainties fruits liquors and the like but now I must never tast good bit or drop more but be reserved unto endlesse hunger And IV. To the Water oh water how often have I bene cheered with thy drops and draughts but now I must goe where I shall thirst eternally And V. To the faithfull oh holy Saints for your sakes and societies I have escaped many temporall judgements and enjoyed many temporall mercies but now I must never come into your company nor see you any more but must converse with devils for ever and ever And VI. Lastly to CHRIST oh holy Lord thou hast often called me unto repentance obedience and faith promising to receive me into favour to be reconciled unto me and to pardon all my sinnes but now for my impenitency and hardnesse of heart J am justly cast out of thy favour and presence and must now suffer for my sinnes insufferable sorrow and smart in everlasting fire And thus those who are not like unto the righteous in piety shall never be like them in eternall felicity This place is urged by the Papists against us to prove that Infants dying unbaptized shall not suffer any sensible torment in hell and is produced also by us agâ—inst them that they doe I will consider and treat briefely of them particularly Salmeron the Jesuite argues hence thus Those Object 1 who would not exercise the workes of mercy and charity are adjudged to everlasting fire but those who did are rewarded with life eternall Now children are neither of
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
Wherein did the Monkes of old differ from the recent and present Popish Monkes Quest First the ancient Monkes lived solitarily out Answ 1 of meere necessitie that thereby they might be the safer and more secure from the rage of Persecutors But Popish Monkes live cloistered up not in woods and caves but in faire and rich Abbies not for feare of persecution but of paines not out of necessitie but out of sloath and idlenesse Secondly the ancient Monkes were not compelled Answ 2 to give all they had to the poore but the Popish Monkes must vow poverty although their Abbies be rich and well furnished both with riches revenues and provision Answ 3 Thirdly the ancient Monkes were not tied to any certaine rule nor to a Monasticall life by any solemne and perpetuall vow but might have changed that sort of life if they could conveniently and commodiously have lived otherwise But the Popish Monkes are tied to certaine orders and rules taking an oath for the observing of them and making divers solemne and perpetuall Monasticall vowes Answ 4 Fourthly the encient Monkes were Laicks but the present Popish Monkes are of the Clergie if without abuse of the word I may terme them so Answ 5 Fifthly the ancient Monkes did ascribe no merits to their manner of living but to the Popish Monasticall life they attribute the merit of condignity Answ 6 Sixthly the Monasteries of the ancient Monks for the most part were publike Schooles that is common places for learning and teaching But the Popish Monasteries for the most part are places of Gluttony Drunkennesse Idlenesse and all manner of filthinesse If the studious Reader would see the lives and manners of the present Monkes and how they differ from those of old time let him reade Alsted fol. 344. 345. Verse 10 11. VERS 10 11. And hee called the multitude and said unto them Heare and understand Not that which goeth into the mouth defileth the man but that which commeth out of the mouth that defileth the man Quest 1 What was the occasion of Christs speaking these words unto the multitude Argum. The occasion was this The Pharisees â—ame the Apostles because they eate with unwashen hands contrary to the Tradition of the Elders verse 2. Christ hereunto gives a double answer viz. First he answers to the Scribes and Pharisees that by their Traditions they have violated the Commandements of God verse 3. Secondly he answers to the multitude in this verse that it is not that which goeth into the mouth which defiles the man but that which commeth out c. Quest 2 How many things are considerable and observable in these words Two things to wit Answ First Invitatio Turbae Christs inviting of the multitude wherein are two particulars viz. I. Quos vocat whom hee calleth the multitude II. Ad quid vocat why hee doth call them namely First Vt audiant that they may heare Secondly Vt intelligant that they may understand Secondly Concio his Sermon wherein are these two parts namely I. Pars negativa the negative part in these words those things which goe into the mouth defile not the man II. Pars affirmativa the affirmative part in these words those things which come out of the mouth defile the man First Quos vocat whom doth Christ here call The multitude What may be observed from these words Tum Quest 3 vocavit turbam then hee called the multitude First From Tum then wee might observe Answ 1 two things namely I. That Christ doth not teach them untill first hee had confuted the adversaries of the truth And II. They being once confuted then by and by hee teacheth and instructeth them Secondly from vocavit hee called we might Answ 2 learne two things to wit I. That hee doth not answer being asked by them but hee calleth them who desired no such thing that they might learne the truth that is the multitude did not first come unto Christ desiring to be informed by him and then hee taught them but without their suing unto him hee invites them to come that they might learne II. That hee calleth the multitude that is all that so the truth may be made manifest unto all and his Apostles freed and quit by all from that aspersion which was cast upon them by the Scribes and Pharisees Thirdly from Turbam the multitude wee Answ 3 may note that Christ sleighting or passing by the proud conceited Pharisees taught the common people Or that Christ rather chose to teach them who were contemned and despised in the world Reade Matt. 11.25 and 1 Cor. 1.26 Secondly Ad quid vocat why doth Christ call the multitude that they may heare where wee see that something is required on their part namely to heare to teach us That if wee desire to know and understand Observ 1 our Masters will wee must use the meanes of hearing Deut. 4.1 and 5.1 and 6.3 For First preaching is the meanes to reconcile people unto God and to bring them by grace unto glory as appeares from 2 Cor. 5.19 20. and 1 Cor. 1.18.21 Rom. 11.6 And therefore this worke is strictly required at the Ministers hands Secondly on peoples behalfe hearing is the meanes to bring them unto knowledge grace faith and Christ Rom. 10.14.17 And therefore as Pastors are commanded to preach so are people to heare and as the one doth not performe his Masters will except hee be diligent and carefull in preaching so neither the other except hee be attentive and industrious in hearing Who are here blame-worthy and faulty Quest 4 First those who neglect hearing for every Answ 1 trifle and triviall occasion Secondly those who are wearie with hearing Answ 2 wishing stil that the Sermon were done Certainly both these are faulty and no wonder if such profit not by that which they doe heare Thirdly those are here guilty who forbid people to heare Our blessed Saviour saith My sheepe heare my voice Iohn 10. But the Popish Priests will neither preach the truth themselves unto their people nor permit those to come who would heare us Matth. 23 13. but directly prohibite them to come to our Church and preaching Here it is worth observing That the Popish Priests doe not forbid their people to keepe our holy daies or to observe our Faires or to come to our Playes Pastimes and Recreations yea they doe not forbid them to marry with us What then only they are forbidden to bee present with us in holy duties and the exercises of Religion namely I. They must not come to our Prayers II. They must not come to our Sermons III. They must not come to our Sacraments And why not Is it because wee herein are erronious No that is not the reason for they themselves say that our Common-prayers are drawne from their Missale and they will confesse that wee often preach the truth and yet they must neither associate us in these prayers nor this preaching What is the cause then that they may bee familiar and associate
themselves with us and yet must not joyne with us in holy duties Certainely the reason is because the devill knowes that this Sunne of the Gospel burnes and that the preaching of the word workes strongly both upon the affections and judgement and therefore hee prohibits all his servants to approach thereunto and perswades them to avoid our prayers and flie our preaching Thirdly Christ calleth the multitude Vt intelligant that they may understand they must not heare for a forme but they must so heare as that they may know and understand what they hear Observ 2 Whence wee learne That wee must prepare our understanding in the hearing of the word of God Or when wee heare wee must labour to understand what wee heare Colos 1.9 and 2.2 Deut. 4 6. Ignorance is the cause both of errours and disobedience whence it is said They rebelled because they knew not my Lawes Psalme 95. and yee erre not knowing the Scriptures Quest 5 Who are here worthy of reproofe and blame Answ The Papists and that for a three-fold cause namely First because they praise Ignorance saying To know nothing is to know all things Hosius Rhemist s 1 Corinth 14. And therefore no wonder if they erre Secondly because they teach an implicite faith that is to beleeve whatsoever the Church beleeves yea if they did not teach this then none would beleeve nor obey their religion who would beleeve them if it were not for this implicite faith who would adore a peece of bread or a stocke or their foolish and ridiculous relikes who would pray to Thomas Becket who would feare Purgatory who would buy their Indulgences at so deare a rate if it were not for this doctrine They say Ignorance is the mother of devotion or rather of rebellion and superstition And hence it is that the Turkes Alcoran forbids all disputations concerning Religion that so the errours thereof may not be knowne and discerned But Thirdly the Papists in some kind are worse then the Turkes for the Alcoran doth forbid disputations concerning Religion but it doth not forbid any to reade it or the lawes contained therein But the Papists forbid men to reade the Scriptures and Law of God although they confesse that they are the true rules of right living and the divine word of God Doctor Staâ—dish bad take away the damnable Bibles Molanus faith Salubritèr arcentur a lectione Scriptur arum It is for their good meaning the Laitie to be debarred and hindred from reading the Scripture in a knowne tongue An Italian Bishop said to Espencaeus Nostri deâ—errentur à studio Scripturarum ne fiant haeretici Wee forbid and fright our people from reading the Scripture lest thereby they should become Heretikes Vide Reynold pag. 41. Thus they But the Apostles contrarily exhort us To let the word dwell plenteously in us Col. 3.16 because it is the best weapon against Sathan Ephes 6.12 yea the fountaine of life and the food of the soule yea the holy Fathers were of this mind also Cognitio non sufficientèr sed abundanter Hier. s Colos 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys s Col. 3.16 Yea the same Father exhorts men to prepare Bibles at least the New Testament and to invite their neighbours also to reade the Scriptures Chrys hom 9. s Colos And therefore as Ex ungue konem so by this one particular wee may see how these children resemble these Fathers and how unlike they are to them notwithstanding all their bold brags and audacious boasts Quest 6 What is here required of us Answ 1 First in generall wee must so reade and hear that wee may understand what wee reade and heare Secondly more particularly these things are Answ 2 required of us to wit I. Wee must listen unto all that from God is spoken unto us wee must ruminate and ponder all wee heare in our hearts yea wee must apply it unto our hearts and measure our consciences by it II. Wee must lay up carefully what we heare and never suffer it to slip out of our memories III. Wee must labour daily for a more ample measure of knowledge that our understanding may be such that wee may have the body of divinity within us and be able to render a reason of our faith to every one that shall demand it Fourthly the negatiae part of our Saviours Sermon to the multitude is this that those things which goe into the mouth defile not the man What things goe into the mouth Answ 3 First poisoned and infected aire Answ 1 Secondly Pestiferous and obnoxious meat Answ 2 And Thirdly many impure things which doe Answ 3 both pollute and destroy the body And therefore wee must observe that our Saviour speakes not here de Corpere but de homine not of the body but of the Man that is the mind and Spirit Wherefore wee must distinguish of pollution which is either I. Corporall and this is the pollution of the Body Or II. Spirituall which is of the heart and conscience and this is the pollution of the Man Answ 4 Fourthly the meaning therefore of these words That which goeth into the mouth defileth not the man is this That meat is nothing at all unto holinesse Hence then we may learne Observ 3 That in the moderate use of Meate their is nei-neither religion nor irreligion neither purity nor impurity Reade these remarkable places 14.17 and 1 Corinth 8.8 and 10.27 and Colos 2.16.20 and 1 Timoth. 4 2. Where the Apostle calleth it a Doctrine of Devills to forbid some meats as unholy because as no meat can make us the holier so none can make us more unholy to the pure all things being pure Titus 1.15 And therefore wee are exhorted to labour that our hearts may be established with grace and not with meats which profit nothing Hebr. 13.9 Quest 8 Who are here faultie Answ The Papists who make a difference of meats eating some upon their fasting dayes as Pure and abstaining from some as polluted that is when they fast they Eate some sorts of meat and think themselves not polluted by them and abstaine from some other sorts as unholy or of that nature that they should be polluted if they let them enter into their mouthes This Tenet being so diametrally opposite to this Truth of Christs I will treat something amply of their Fasts Quest 9 How many things are to bee considered in a Fast Answ I answer that in a Fast many things are to bee considered and observed namely First the law or Precept which is either I. Generall to wit as it was commanded and enjoyned by God both First in the Old Testament as in divers places of Leviticus and Numbers and Ioell 1. and 2. Secondly in the New Testament as Matth. 11.18 and 17.19 and 1 Cor. 7.5 and 9.27 and 2 Cor. 11.27 Acts 13.2.3 and 14.23 O II. The Law of fasting is more particular wherin these foure circumstances are included viz. Quantity quality Dayes and houres which Circumstances are not