machina mundi peribit What miraculous and extraordinary things Quest 4 were in this Eclipse First the naturall Eclipse of the Sunne never happens Answ 1 as the Astrologers say but in the time of the conjunction of the Sunne and Moone which was not at the time of this Eclipse the Moone being in the full Answ 2 Secondly about the sixth houre and so forward to the ninth houre the Moone was together with he Sunne in the midst of Heaven but in the Evening shee appeared in her owne place namely in the East opposite to the Sunne Answ 3 Thirdly the Moone miraculously returning from the East towards the West did not passe by the Sunne and set in the West before it but comming to the place and terme of the Sunne went along with it for the space of three houres and then returned unto the East againe Answ 4 Fourthly the naturall Eclipse of the Sun quickly passeth away but this Eclipse continued for the space of three houres Answ 5 Fifthly the naturall Eclipse of the Sunne beginneth alwayes at the West that is that part of the Sunne which lookes towards the West is alwayes in naturall Eclipses first darkened because the Sunne is more swif in his motion then the Moone is in hers and so overtaketh her but here although the Moone were in opposition to the Sunne and distant from it the breadth of heaven yet it overtooke by a miraculous swiftnesse the Sunne and so darkened first that part thereof which lookes towards the East Answ 6 Sixthly in the naturall Eclipse of the Sunne that part thereof is first discovered and seene which was first covered and obscured but in this Eclipse that part of the Sunne which lookes towards the East was first covered and last discovered Jf the studious Reader would see these things illustrated and more then these expressed and handled concerning this unnaturall and miraculous Eclipse Let him read Aquin. 3. p. 9. 44. Art 2. ad 2. et Dionys in praefata Epist et Chrysost et Hier. s and Chemnit harm fine addit Gerard fol. 189. b. calce Sect. 2 § 2. Over all the Land Quest 4 Whether was there darknesse at this timeover all the Earth or not Answ 1 First the words in the Text are Tenebrae factae sunt supra universam regionem And there was darkenesse over all the Region or Land which by our best Hebruicians is interpreted generally of the Land of the Iewes and their reason is this because if this darkenesse had occupied the whole Earth then without doubt the Historians of other Nations would have recorded and mentioned it Syllâ—ge vocum exotic Pâ—ge 18â— Answ 2 Secondly others say that this Eclipse was not onely in the Land of the Iewes but in Egypt and in Athens as testifieth Dionysius and divers other Historians sâ—ith Carthusian upon this place doe testifie that it was in other Lands Answ 3 Thirdly that it was overall the world I cannot imagine for those who thinke so extend it too far neither dare I subscribe to those who restraine it onely to the Region of the Iewes because on the other side I conceive them to limit it too much And therefore J thinke that it was over all that Horizon and all those Regions which were in a manner of the same Altitude and Latitude and unto which the Sunne gives light and is seene at once VERS 46 47. And about the ninth houre Vers 46 47. Iesus cryed with a loud voice saying Eli Eli lamasabacthani that is to say My God my God why hast thou forsaken mee Some of them that stood there when they heard that said This man calleth for Elias § 1. My God my God Sect. 1 How can CHRIST have a God Quest when himselfe is the true God blessed for ever Hath God a God above him whom he stands in need of for protection and defence First Christ according to his humane nature and Answ 1 as he is man hath the same God and Father that we have Behold I goe unto my God and your God unto my Father and your Father CHRIST as man had God for his Father upon whose power he did depend and into whose hands he committed his Spirit and according to his humane nature he cals his Father his God Secondly Christ according to his divine nature Answ 2 is very God yea true God himselfe of the same substance and power with the Father § 2. Why hast thou forsaken me Sect. 2 What was the cause that moved Christ thus to Quest 1 complaine First negatively the cause was not any impatiency Answ 1 or discontent of mind neither any despaire or dissembling as some would have it But Secondly affirmatively the cause was an apprehension Answ 2 and feeling of the whole wrath of God which seazed upon him both in body and soule Thirdly Christ complained because of Gods delay Answ 3 and differring of helpe and succour Vrsin Whether did Christ truly complaine upon the Quest 2 Crosse that he was forsaken of God First we answer hereunto That our blessed Saviour Answ 1 bearing our sinnes in himselfe upon the Crosse did verily feele Gods wrath in his soule and truly complained in respect thereof that he was forsaken of God And this we confirme from himselfe thus Our Saviour cryeth out and complaineth upon the Crosse My God my God why hast thou forsaken me which words were uttered in truth and not in colour or shew Athanas ad Apollinar as Athanasius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were done naturally and in truth not in opinion or shew And therefore Christ did feele himselfe in his soule forsaken of God that is left comfortlesse of Gods Spirit If the Reader would see this opinion opposed and confirmed let him read Dr. Willets synops page 1142. sine et 1433. et Cham. tom 2. page 177. Secondly Fevardentius absolutely denies that Answ 2 Christ did truly complaine upon the Crosse that he was forsaken of God and he gives this reason for his deniall If Christ saith he were truly forsaken of God it would follow that the hypostaticall union was dissolved and that Christ was personally separated from God for otherwise he could not have beene forsaken Fevardent Page 437. confut â— b I. We answer hereunto If Christ had been totally and eternally forsaken the personall union must have been dissolvea but upon this temporall dereliction rejectioÌ„ there followeth not a personall dissolution II. As the body of Christ being without life was still hypostatically united to the God head so was the soule of CHRIST though for a time without feeling â—f his favour the dereliction of the one doth no more dissolve the hypostaticall union then the death of the other If life went from the body and yet the Deity was not separated in the personall consociatioâ— but onely suspended in operation so the feeling of Gods favour which is the life of the Soule might be intermitted in CHRIST and yet the divine Union not dissolved III. Augustine
impenitency all which wee have plunged our selves into by giving way unto sin and which we of our selves are not able to redresse 3. Eternall death and destruction both of body and soule for ever and ever b Rom. 2.7 Fourthly these things considered remember whether we have cause to hate our sinnes or not bee they never so deare unto us that thus pollute us that thus provoke the Lord against us that thus captivate and inthrall us yea thus subject us unto evils temporall spirituall and eternall And thus much for the first part of our preparation unto repentance the dejection and humiliation of the heart the second followes The second part of our preparation unto Repentance is the erection or raising up of the heart for except the heart bee comforted and cherished this DEIECTION will prove DESPERATION It may here bee asked whence this comfort Quest 7 flowes unto us or whereupon it is built I answer Answ our consolation is founded upon the hope of pardon by Christ for the truely dejected sinner may argue thus he that is truely humbled and contrite for his sinnes committed and is truely carefull to finde out all his transgressions desiring also and endeavouring to leave and loth every thing that is evill he may hope and expect mercy from God in through Christ because Christ hath called such unto him and God hath promised to receive such But I am such an one I sorow for my sins and desire with the prodigall child to returne unto my father c Luk. 15.18 therfore I know God will receive me as hee did him and pardon mee as hee did Paul d 1 Tim. 1.13 in and through the merits mercies of Christ Thus the heart is to bee cherished by the comfortable promises of the Gospell least otherwise our humiliation drive us to despaire and on the contrary this sweet musicke is unprofitable before the heart be truely dejected and teacheth us to presume and therefore to avoid presumption as well as despaire as the more usuall and dangerous wee must remember that the promises of mercy belong onely unto the truely penitent and therefore untill wee bee such as are spoken of before we have no right nor interest in these promises at all And thus much for the first generall part of Repentance which is Preparation The second part of repentance is RESOLUTION Here a question may be propounded Wherein doth this our Resolution consist Quest 8 I answer in three things first deplorando Answ in bewailing of our sinnes Secondly devovendo in forsaking our sinnes Thirdly implorando in imploring the assistance of God for strength against our sinnes First our Resolution doth consist Deplorando in the deploring and bewailing of our sinnes or in the confession of the filthynesse and errours of our former life and here beginnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true change and renovation of the minde Hence it may be demanded Why is the confession of our sinnes necessary Quest 9 unto true Repentance I answer first because all promises of pardon Answ 1 are made unto such as confesse their sinnes and depend upon this condition thus Salomon praies If thy people shall returne unto thee and say we have sinned and have done perversly wee have committed wickednesse then hee thou oh Lord gracious unto them e 1 King 8.47 and againe the same Kingly Preacher from God prophecieth that he that covereth his sinnes shall not prosper but who so confesseth and forsaketh them shall have mercy f Prov. 28.13 Secondly because wee cannot aright determine Answ 2 to leave our sins untill we have found out and confessed the sins that are to be left Thirdly because our repentance is not a bare Answ 3 determination onely to leave our sins but also a promise thereof and that made unto God and therefore it is necessary that confession of sins should be made unto him thus Dauid confesseth his sin I have sinned g 2 Sam. 12.2 and hee promiseth that he will doe thus so often as hee offendeth his God because otherwise he cannot be assured of pardon h Psal 32.5 this was the practise of the Publicane Lord be mercifull unto me a sinner i Luk. 18.13 and of the Prodigall I have sinned against heaven and against thee k Luk. 15. and am not worthy to bee called thy child Quest 10 It may againe be asked Doth every confession of sin argue a true change of the minde or if not then what confession doth I answer that confession of sin which begins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ is thus qualified First it is an ingenuous confession of our sins judging and condemning our selves for our iniquities l 1 Cor 11 32. not denying them as some doe or excusing them as others doe or extenuating mitigating or lessening them as a third sort doe but truely acknowledging both the evill of sinne and the evil of punishment deserved for sinne Secondly it is an humble confession not shaming to confesse sin as some doe but in humilitie of soule and spirit confessing our transgressions unto the Lord. Thirdly it is a contrite and a sorrowfull confession because wee are destitute of all hope in our selves and we have not deserved any favour or mercy from God because we have thus wickedly and wretchedly provoked him by our iniquities thus Ezra and Daniel with wet eyes and blushing cheekes confesse their sinnes and the sins of the people unto God m Ezra 9.6 Dan. 9.3 Confession without Contrition neither pleaseth God nor profiteth man but where they are conjoyned there is a promise of mercy the Lord having assured such that he will dwell with thē for ever n Esa 66.2 Confession is the speech of the tongue Contrition is the speech of the heart now it is the heart that God requires together with the tongue not the lips alone my sonne saith God give me thy heart a Pro. 23.26 for I care not for those who draw neere unto me with their lippes if their hearts be far from me b Mark 7.6 Secondly our Religion doth consist Devovendo in vowing and solemnely promising something unto God and this perfects and finishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true change and renovation of the mind Quest 11 Hence it may bee inquired What it is that must bee vowed or solemnly Promised unto God Answ I answer two things First to forsake sin for ever Secondly to obey God in newnesse of life all our dayes First we must promise unto the Lord to abstaine from sinne for tearme of life and if hee will be pleased to pardon our former sinnes that wee will offend him no more This is true repentance praeterita plangere plangenda non iterare so Ambrose or non perpetrare so Gregory to bemoane and lament our by-past sinnes and never to iterate or againe commit those sins that are thus bewailed yea without this forsaking of sin there is no right repentance and hence our
prone unto fornication it makes sinne seeme the lesse it takes away the sense of sinne it hardens the conscience it is an allurement unto matrons and wives yea if wee may give credit to the report of travellers married wives are no where more unchast and more easily drawne unto adultery then there wher those ungodly houses are tolerated or not suppressed Secondly if Hardings argument were true Answ 2 that their countrey is hot and that it prevents Stuprum the defiling of maids yet it would not hence follow that they were to bee suffered there or in any other countrey For wee must not doe evill that good may come of it b Rom. 3 8. No necessitie of health or life can or ought perswade hereunto Ludovicus the King of France undertaking a long pilgrimage and his Queene not being with him his health begunne to impaire which his Physitians observing and knowing the reason of it perswaded him in the absence of the Queene to take unto him another woman because his health and safety required it which he did utterly refuse protesting hee had rather die then have his life preserved by such an ungodly meanes But wee see our Harding would never have stucke at this I will relate here one remarkable example The inhabitants of the city Basil in Germany embracing the Gospell of Christ for the space of foure yeares expelled the harlots out of the city and pulled downe all their Stewes afterwards some perswade to erect and new build them up againe for the redressing and allaying of those private adulteries fornications and uncleannesses which were observed to abound more then formerly Oecolam padius resists a longtime but in vain for they build and reedifie one faire publique house for that lewd and wicked purpose The house being finished and the aire very cleare a cloud not to be seene thunder froÌ„ heaven falles upon a tower adjoyning to the new brothell house fires certaine barrels of Gunpowder which were kept therein ruins and razeth the Castle from the very foundation and layes flat with the ground also the new stewes which strang and remarkeable accident the Magistrates observing and being strucke with a great feare and amazement embraced the Apostles counsell That it was not good to doe evill that good might come of it c Theatr. hum vitae vol 7. lib. 3. fol. 1270. Quest 5 What are the effects and fruites of fornication and adultery Answ The effects are either to be considered of in regard of the person thus offending whereof in the next question or in regard of others where wee must observe that besides the Lord who is offended by the transgression of his Law the adulterer and uncleane person offends many others namely First he sinnes against and offends his owne wife he not having power over his owne body but his wife d 1 Cor 7.4 yea if a man may not abstaine from the naturall use of the wife except it be I. for a time onely And II. with a mutuall consent of both parties And III. for fasting and prayer that they might give themselves thereunto e Vers 5. Then much lesse hath a man power over himselfe to use his body unto adultery And therefore the adulterer is a thiefe unto his wife and the adulteresse a thiefe unto her husband giving that unto another which is not theirs to give Secondly the adulterer sinnes against his neighbour whose wife he defiles and that three manner of wayes First hee injures him in the highest degree this being a wrong which cannot be borne Iealousie is the rage of a man therefore hee will not spare in the day of vengeance f Pro. 6.34 Secondly he wrongs him in his fame reputation and credite Thirdly he doth injure him in his children making them to be supposed by others to bee bastards It is observed that the cuckow never sits upoÌ„ her own eggs but destroys the eggs of another bird and then layes eggs of her owne in the neast which the other supposing to be her owne sits upon them hatcheth them and seeds them as her owne And hence it is that men whose wives violate their conjugall love oath and bond carry that reprochfull name because they educate nourish feede give portions yea leave their inheritances often to other mens children supposing them to bee their owne And thus as the adulterer is a thiefe to his wife so he is also to his neighbour robbing him of his inheritance Thirdly the adulterer sinnes against his neighbours wife whom he allures thus tempting her unto condemnation and hereby proving himselfe to be the worst enemie shee hath unto his brother and his children hee is a thiefe but unto his brothers wife he is a plaine divell a direct Tempter the great Dragon drawes starres from Heaven and the adulterer drawes soules to Hell This is worse then Rape Homicide Theft to steale and murder a poore soule they doe rejoyce and have cause to be glad who gaine soules g Hâ—b 13.17 but they that destroy them have cause to mourne because they will bâ— required at their hands Yea in other sinnes true and unfaigned repentance doth cure the whole sinne Iam. 5.20 and heales the whole wound but not in this For the woman being partaker of the sinne it is not wholy healed or salvede xcept both the parties repent Fourthly the uncleane person sinnes against the children he begets making them bastards from whence First followes infamie ignominie and reproach yea such a disgrace that the name of Bastard will beare an action in our law where many other opprobrious names will not Secondly from hence followes a cutse upon the children unlawfully begotten Bastard slips shall take no deepe roote h Wisd 4.3 but shall quickly bee rooted out Wisdom 3.16 Hence the seede of the uncleane bed were to bee rejected and cast out Ezra 10.44 compared with 1. Esdras 9.36 And the children of Jsrael that is which were lawfully begotten must bee separated from strange children that is the fruite of fornication i Nehem. 9.2 yea this is founded upon the direct law of God who hath said A Bastard shall not enter into the congregation of the Lord even to his tenth generation k Deut. 23 2. And therefore I. We may hence see the greatnesse of the sinne that brings a punishment upon the innocent partie as wee see in Davids childe l 2 Sam. 12.14 II. We may see the crueltie of adulterers and fornicators who sow their seede that they may bring up fruite and set plants for the divell who labour that their issue may bee briars and thornes and so fit fuell for the fire of Gods wrath And therefore all lustfull and lascivious persons should here remember how many ill sounding and unpleasing peales will daily be rung in their eares in Hell by the divell by their owne consciences by the soules of the parties whom they have defiled by the children which unlawfully they have begotten and whom they
Because God hath commanded the use of the meanes if we desire to obtain the end III. Because we tempt Gods providence if wee neglect the means Matth. 4. Secondly but we must not use the meanes for Answ 2 this end that we may change or alter the decree of God Esay 46.10 but that we may be excused And therfore the use both of evill and doubtfull means is altogether inexcusable And thus much for the first generall answer unto the Objection Secondly it was necessary that Christ should Answ 2 fulfill the Prophesies for the confirmation of his sending from God hee hereby proves himselfe to be the Messias who is sent from God for the redemption of mankind because whatsoever was foretold by the Prophets concerning the Messias is fulfilled by him Reade for this purpose these places Matth. 11.5 and 26.54 Mark 14.49 Luke 22.27 and 24.44 Iohn 18.9 Thirdly our Saviour by his miracles and healing Answ 3 the sick and dispossessing of the poss ssed doth shew that the Prophesies are fulfilled not only in the soules but also in the bodies For there is herein a reciprocation as appears thus As in the Gospel corporall things denote spirituall as for example I. Leprosie denotes the corruption of our nature and Christ by healing Lepers doth shew that it is he and he only that takes away and heals the leprosie of sin II. Christ gives unto the blind their sight to shew that hee is the light of the world Mal. 4.2 III. Christ by making the deafe to hear doth shew that he is the Doctor of the soule IV. Christ by curing Fevers doth shew that it is he only that allayes the fire and the heat of concupiscence within us V. When Christ opens the mouth of the dumb he would have us to learn that he onely teacheth us to cry Abba Father Gal 4.6 VI Christ by healing those who were sick of the Palsie and restoring the Lame unto their limbs would have us know that he is the onely Physician which corroborates and enables us to worke the worke and walke in the wayes of God VII When Christ dispossesseth and driveth away devils he would have us know that first hee is that seed of the woman who was of old foretold should break the Serpents head Gen. 3. And Secondly that it is only he Rom. 16.20 that enables us to trample Sathan under our feet VIII Christ by raising the dead unto life doth teach us that it is hee who gives the spirituall life of grace unto us and who for us purchased life everlasting So in the Prophets spirituall things are applied unto the body as in this verse Whenâ—e we might learn That it belongs unto the Messias not only to cure soules but bodies also Psalme 103.2 3. Why doth it appertain unto Christ to cure Quest 6 and heal bodies as well as souls Answ 1 First because he redeemed both bodies and souls and therefore both are his 1 Cor. 6.20 Answ 2 Secondly because he commands us to serve him both in souls and bodies Rom. 12.1 And therefore as our Lord and Master it belongs unto him to be carefull of both Answ 3 Thirdly corporall evils are the punishments of sin and therefore it belongs to him to take away both the evill of sin and the evill of punishment both the cause and the effect Vers 18 Vers 18. Now when Iesus saw great multitudes about him he gave commandment to depart unto the other side Sect. 1 § 1. When Iesus saw great multitudes Observ It appears here that many were present but Christs departure shews that he was not well pleased with them From whence we may learn That there may be many hearers and yet but few good Quest 1 How doth this appear Answ 1 First evidently by these Scriptures Mat. 3.7 and 7.21 22. and 8.1 and 12.15 and 13.2 and 14.13 and 15.30 and 19 2. and 20.16 29. Answ 2 Secondly by these two reasons namely I. Because many followed Christ for some temporall gain to wit either that they might be healed or fed by him Ioh. 6.26 II. Because many heard him for novelties sake as the stony ground who rejoyceth at the first and falleth away and relapseth at the last Mat. 13.20 and Ioh. 6.66 Quest 2 Is it not a good thing to see people flock unto the Word and house of God Answ 1 First certainly to come to the Temple is but an externall work and is easily done Answ 2 Secondly to come to the hearing of the word is a thing of good repute and to absent our selves from thence or to be negligent in hearing is a shame and therefore many repair thereunto Answ 3 Thirdly but thus to flock to the house of God is good namely I. That thou maist there worship and serve God by prayer II. That thou maist feed thy soul by hearing III. That thou maist gain something either for thy information or reformation or consolation or corroboration or instruction or direction in the way of grace Sect. 2 § 2. He commanded them to depart unto the other side Quest 1 Why doth Christ command them that is those which were in the ship with him to depart Did Christ desire to hide or conceal himself from those who sought for him Non cadit in bonitatem Salvatoris circumcursantes linquere a Hilar. s How can this stand with the goodnesse of our Saviour to depart from and forsake those who run up and down to see and hear him Answ 1 First it may be Christ departed that they might seek him more intently and earnestly as the Mother sometimes seems to depart from the Childe that it may more diligently seek her and more affectionately cry after her So Christ would have them seek him with tears and seriously to endeavour to finde him thinking no pains too much Secondly perhaps Christ was weary and Answ 2 therefore desires to depart that he may rest himself for his body was subject to our infirmities Heb. 4.15 whence he prays against death Thirdly because there were great multitudes Answ 3 therefore he departs that he might avoid vain-glory Observ thus thinks Chrysostom s Teaching us hereby to avoid and shun all vain-glory as much as we can Philip. 2.3 Gal. 5.26 and 1 Thes 2.6 Why may we not seek the praise of men in the Quest 2 performance of good works First because the applause of the world is the Answ 1 reward of Heretikes and hypocrites Matthew 6.2 5 16. Secondly because this would argue us to be Answ 2 blinde and ignorant of our selves or our own conditions It was the proud Pharisee who was ignorant of the corruption of his own heart who boasted of himself Luke 18.11 And she was but a poor and blinde and miserable Church who boastingly said She was like a Queen wanting nothing neither should ever be moved Revel 3.17 And those who know themselves know with Paul that in them that is in their flesh dwels no manner of thing which is good for they have no
They that be whole need not a Physician Sect. 2 The Pharisees were here faulty in a double regard to wit First being proud in themselves they contemned and despised others And Secondly they did not consider our Saviours office who was sent to call sinners unto repentance Now our Saviour answers to both these Calvin s to the first in this section to the second in the next Were the Pharisees so whole and righteous Quest 1 that they needed not Christ at all that our Saviour saith here of them The whole need not the Pbysician Christ here speaks ironically Answ not that they were so indeed but that they thought themselves so and being puffed up and carried away with this perswasion thought themselves to have no need of Christ at all From whence wee may learn That the opinion of our own righteousnesse drives us and keeps us from Christ Luke 18.11 Observ Iohn 7 47. and 9.41 Why doth the perswasion of our own righteousnesse Quest 2 hinder us from Christ First because such an opinion makes us swel Answ 1 and grow proud as we see in the Pharisee Luke 18.11 Now wee should come humbly unto Christ as the Publican did Luke 18.13 Secondly because such an opinion hinders us Answ 2 from praying for pardon of our sins or from begging helpe and strength against sin as we see in the Pharisee who puts up no petition unto God but only in his prayer proclaimes his own negative and affirmative righteousnesse Luke 18.11 whereas we should come unto the Lord that we might become humble suters unto him for mercy pardon favour and grace as the Publican did Thirdly because such a perswasion will hinder Answ 3 us from taking the physick which is prescribed by Christ namely Repentance and godly contrition and compunction For those who come unto Christ must come with a sense of their sins Mat. 11. â—8 But those who are opinionated of their owne righteousnesse can find no such cause of sorrow or need of râ—pentance Fourthly the lâ—â— cause why an opinion of Answ 4 our owne righteousnesse hinders us from comming unto Christ is taken from Christs omming into the world For I. Christ came not into the world to approve the righteous by his first comming for this is the worke of his second comming and belongs thereunto But II. He came first for this end to helpe the dead and those who were miserable this being the proper end of his first comming And therfore those who desire to come unto Christ must labour to find themselves to be sick wounded and miserable or else they come not aright unto him Sect. 3 § 3. But those who are sick In the literall sense wee see here that those who are sick stand in need of physick and the helpe and advice of the Physician From whence we may observe Observ 1 That medicines and physick are ordained by God against sicknesses and diseases Eccles 38.1.16 Object 1 Against this it will be objected 1. Physick and going to Physicians are blamed 2 Chron. 16.12 And 2. God hinders their effect and often will not give a blessing to the use thereof Ier. 46.11 And therfore physick is not to be used Answ 1 First Asa is blamed not because he used physick but because he trusted in it Answ 2 Secondly God sometimes indeed hinders the wished effect of physick for sin but it follows not hence that therfore none must use it Good meat doth not nourish some corrupt bodies but rather cause them more to abound with obnoxious humours shall therfore all refuse to eat good meat Answ 3 Thirdly God no where in his word prohibits the lawfull use of physick but commands it rather And therfore it is arrogant and insolent to condemne it as unlawfull yea to neglect the ordinance of God is to tempt his providence Object 2 But it will be objected again physick cannot of it selfe produce that good effect of health which is desired and therfore it is to no purpose to use it Answ Certainly it is most true that physick of it selfe cannot cure or recover unto health no more can bread nourish without the good blessing of God Deut. 8.3 And therfore in taking physick these three rules must be observed viz. First turn from thy sins which are the cause of thy sicknesse Eccles 38.10 Then Secondly use physick the ordinary meanes which God hath appointed for the procuring of health m Eccles 38.12 Thirdly then pray unto God for a blessing upon the means and that he would be pleased to make them good means for the effecting of health Eccles 38.9 Numb 12.13 Psalme 6.3 Quest 1 How doth it appear that it is lawfull to use physick and the Physicians aid in sicknesse Answ It appears by these particulars viz. First because God hath created many medicinable herbs roots and fruit which are not for meat but onely for medicine Now God created nothing in vain Secondly because God hath ordained all these for our use As the Lord made man the Lord of all the creatures so whatsoever good thing was created was made for mans use either that it might be good for mans food or for apparell or for houses and habitations for him or for medicines to cure and recover him Psalme 104 14 15. Thirdly because God hath given unto man the knowledge of herbs trees roots plants and the like and all for this end that man might use them for his good and admire and glorifie the great workeman of them 1 King 4.33 Ecclesiastes 38.6 Fourthly because the Lord himself hath used meanes Thus the Prophet from the Lord useth meale for the healing of the deadly pottage n 2 King 4.41 and salt for the healing of the waters o 2 King 2.20 and a bunch of figs for the breaking of Hezekiahs plague sore Esay 38.21 and Moses from God cast a tree into the waters at Marah whereby they became sweet p Numb 15.25 But those who are sick In the figurative sense of these words we may learne two things to wit First that by nature we are sick Secondly that except Christ heale us we cannot be healed First by these words Those who are sick stand in need of the Physician our Saviour would teach us That the naturall man is sick in soule by nature Observ 2 we were infected by Adam Rom. 5.12 and by him wholly corrupted both in soule and body What Analogy is there between sick men and Quest 2 naturall men First sick men have the cause of their sicknesse Answ 1 within in their humours so wee in our inward bowels for corrupt and evill concupiscence lodgeth within Secondly sick men have but bad or no stomacks Answ 2 to good meat so we so long as wee are naturall have no appetite at all unto holy duties meanes or exercises which are the food of our soules Thirdly the longer a man is sick the weaker Answ 3 he growes and the stronger growes his infirmity within him So the longer we continue in our
when we encrease in the knowledge of God then we shall learne First that God is most exactly pure and perfect and that not only by nature in himselfe but also in his will towards us 1. Peter 1.15 Hee is diametrally opposite to all sinne and hates all with a perfect hatred In toto genere And Secondly that it behoves us to perfect our obedience in al things not suffering or admitting of any sinne but esteeming all as poyson Treason Rebellion Murther or the like things which are of this nature that one of them once committed makes a man guilty of death We must remember that one small spoonfull of poyson will kill and one chaine captivate and enthrall and therefore be carefull that no sinne at all raigne or remaine within us Romans 6.12 Yea Thirdly then wee shall know that it is our duety to give our very hearts up unto God Proverb 23.26 and to conforme them unto the purity and pure wil of God nor suffering a wicked thought to lodge or abide there Ierem. 4.14 but labouring to mortifie all carnall and corrupt aff ctions Hence III. The further on wee proceed and go in the way of sanctity and the greater the measure of our knowledge of God doth encrease the more sensible we become of the power and strength of sinne within us which daily strives and warres against us Insomuch as First we are not able to prevent or preserve our selves from the temptations and assaults of sin Yea Secondly we are not able so to withstand temptations and snares but that they daily overcome us and leade us captive unto sinne Yea Thirdly we are often seduced and ledde aside of our owne lusts and concupiscence which in us rebels against us Iames 1.14 Galath 5.17 Rom. 7.23 Yea Fourthly hence we beginne to feare that wee are evill and corrupt trees Matth. 12.34 Because we can neither I. Cheerefully and freely performe any thing that is good Nor II. Take heed of or avoid spots and blemishes and staines in the best workes wee doe Nor III. Suppresse our own inherent lusts and concupiscence Hence Fiftly at least we grieve and mourne that wee thus daily offend our good God with David Psal 120.5 and Paul Rom. 7.24 And hence unfainedly and frequently desire a new heart Psalme 51.10 c. These may be comforted with the Lords promise unto Paul My grace shall be sufficient for thee 2 Corinth 12.9 And with our Saviours here who hath given his word that hee will ease and refresh them and give comfort unto them yea when they are thus sicke hee will be a Physician unto them Mat. 9.17 For either I. Hee will take away concupiscence and lust from them the meanes whereunto are fasting prayer labour and taming and bringing under the body 1 Cor. 9.27 For by these many temptations are overcome Or II. Hee will give strength to resist them and his Holy Spirit which shall strive against them Gal. 5.17 For conscience often doth put a bridle upon concupiscence in so much as it cannot when it would prevaile against it This victory is most excellent and undoubtedly the Saints never sinne Totà plenà voluntate without some struggling and reluctancie of Spirit when they are first informed that the thing they are tempted unto is sinne Or III. If our owne lust or concupiscence should traiterously assault us then at least Christ will bridle and restraine us from the act of sinne and will either hinder it by cutting off the occasions or by interposing some lets and remoraes as 1 Sam. 25.32 hee hindred David by Abigails comming from killing of Nabal Or IV If wee should fall into any sinne as the best of the Saints have done then he will pardon all our sinnes and so take them away that they shall never separate betwixt him and us 1. Iohn 2.1 2. And thus wee see who may draw full buckets of comâ—ort from Christ this living and ever springing Well Sect. 6 § 6. Refocillabo I will give you rest The carefull Physician doth desire and endeavour to heale and recover his sicke patient but he dare not assume or arrogate thus much to himselfe that hee will heale and cure him but our Saviour doth peremptorily affirming Refcillabo I will give you rest Observ 1 Hence then observe That in Christ there is a certaine assurance of comfort Reade Iohn 7.37 and 3.16 and 13.28 All his promises are yea and Amen 2 Cor. 1. And therefore seeing hee hath promised consolation hee will also performe it Wherefore let us labour above all things for Christ for if we have him we have all 1 Cor. 3.21 Here observe Christ promiseth unto the faithfull these things viz. First confort against Pressures and oppressions of the world and that either I. By taking them away and delivering his children from them Or II. By facilitating of the affliction and making it either short or light Or III. By giving greater things that is peace of conscience a full assurance of faith a cheerfull confidence and perfect patience to undergoe all oppressions and persecutions whatsoever Rom. 8.37 38. Or IV. By crowning and rewarding their sufferings with eternall glory 2 Cor 4.17 Secondly pardon of all their sinnes both in regard of the evill of sinne and punishment 1 Iohn 2.1 Thirdly Balme of Gilead hee hath promised to bee our Physician to cure all our sinnes and to preserve us in the state of grace and sanctification untill hee bring us unto glory Reade Psalme 103.2.3 Rom. 14.4 and 1 Iohn 3.9 Fourthly peace of conscience and spirituall joy Rom. 5.1 2. and 14.17 Fiftly Protection and direction he will be a companion in our journey and a Co-partner of our bonds oh who would ot long and desire such a Guid and Convoy as will not suffer a man to erre but lead him into the truth nor to be heavie heartlesse sad and sorrowfull in his journey but will cheere up his spirits and make him merry Oh who would not desire this Comforter and Lord who can afford unto us every thing that is good and preserve and defend us from all evill Our blessed Saviour by this promise of giving rest unto all that come unto him would teach Observ 2 us That all that seeke him shall bee rewarded or shall find him Matt. 7.7 Luke 6.24 Hee was sent to those who mourne Esa 61.2.3 And hence his mercy is glorified that he freely gives to those who seeke not to those who buy grace or purchase Christ with a price Esay 55.1.2 What doth this Rest or Refreshing import or Quest 1 imply The phrase is borrowed from the body and transferred unto the soule and doth respect a foure-fold body viz. First Corpus aestuans a hot and burning body as appeares by Psalme 66.12 Ierem Answ 6.16 and Act 3.19 Thus the soule inflamed with the fire of lust or pride is refreshed and cooled by Christ Rom. 7.5.23.25 and 2 Corinth 12.9 who doth allay and cause to freese this scorching heate Secondly Corpus
Lambe without spot 1 Pet. 2. so wee must take heed that we suffer not as Malefactors but for well doing after the example of Christ Thirdly as Christ did not curse nor reproach Answ 3 those who persecuted him although they prosecuted him with hatred without cause 1 Peter 2 so although wee be punished as evill doers for righteousnesse sake yet we must not revile nor curse our Persecutors nor avenge our selves of them Fourthly as Christ prayed for his persecutors Answ 4 Father lay not this sinne unto their charge So must wee doe Mat. 5. Fifthly as Christ laid downe his life for us so Answ 5 should wee doe one for another 1 Iohn 3. VERS 26. What is a man profited Vers 26. if hee shall gaine the whole world and loose his owne soule Or what shall a man give in exchange for his soule Our Saviour doth not here put a Lambe betwixt two Wolves nor a Medium betwixt two extreames nor a man betwixt two evils but the soule betwixt two Orbes earth and heaven this world and the world to come And in his judgement fearfull is the judgement and miserable the condition of that poore soule who so labours for the earth that it looseth heaven For what will it profit a man to gaine the whole world and loose his soule As if hee would say heaven is the object and center of the soule heaven is that which the soule should seeke before all earthly things for nothing can make the soule happy if it be deprived of heaven nothing can be given unto the soule in exchange of heaven no place of pleasure can the soule find to rest her selfe upon if she bee shut out of heaven And therefore nothing should be more desired or endeavoured for in regard of our selves then a portion and inheritance in the Kingdome of heaven Or wee may learne hence That the chiefest endeavour of a Christian should be to make sure for his soule a mansion Observ and receptacle in heaven Wee should give no sleepe unto our eyes nor slumber unto our eye-lids untill wee were certainely assured that whensoever our soules should be separated from oor bodies they should bee clothed with our house which is in heaven For nothing can profit a man nor afford him pleasure if his soule be not made partaker of this habitation Reade Matth 6.33 Luke 10.20 and 2 Corinth 5.2 Heb. 11.10.16 Heb. 13 14. Why must our chiefest desire and endeavour Quest. 1 be rather to procure heaven for our soules then earth for our bodies First because as the soule is better then the body Answ 1 so heaven is better then earth And therefore great reason there is that wee should bee more carefull for that and of that which is best Secondly because not earth but heaven is the Answ 2 last scope of a Christian God hath created us unto heaven and heaven for us And therefore our chiefest endeavour should be for heaven Thirdly because onely heaven is solidely Answ 3 good and very good for us yea and a constan good thing whereas other things are eithe evill or deceitfull or inconstant And therefore it is reason that wee should labour most for heaven Answ 4 Fourthly because if the soule after her separation from the body be not made partaker of heaven she shall be cast into hell where there is nothing but weeping and wayling and gnashing of teeth where the worme never dies nor the fire goes out but torments the soule night and day world without end And therefore seeing the soule yea both soule and body is made eternally miserable except it enjoy heaven great cause there is that our principall care should be for that Quest. 2 What good things are there in heaven that wee must thus desire and labour for it Answ 1 First there is an absence of all evils whatsoever Esay 25.8 Revelat. 21.4 Answ 2 Secondly there is joy yea an ample joy and a joy which no man can take away Matth. 15.21 Iohn 16.22 24. Answ 3 Thirdly there we shall be Kings for heaven is called a Kingdome and that in a threefold regard namely I. For the glory thereof which is threefold to wit First of the body Dan. 12.3 Matth. 13.43 and 17.2 1 Cor. 15.42 And Secondly of the mind because there our knowledge shall be perfect 1 Corinth 13. And Thirdly of the state for glory and honour and peace shall all they have who gaine admission into the Kingdome of heaven Rom. 2.10 II. Heaven is called a Kingdome Propter co-regnum in regard of that co-heireship and joynt Kingdome which wee shall have with Christ our Head Revel 21.2 III. Heaven is called a Kingdome Propter dominium mentis in regard of the freedome the soule and mind shall there have who shall be perfectly delivered from all base and vile lusts yea all her enemies Answ 4 Fourthly there wee shall have good society and gracious company namely I. With all the godly 1 Thess 4.17 And II. With Abraham Isaac Iacob and all the Patriarkes Matth. 8.11 Luke 13.28 And III. With all blessed Martyrs And IV. With the Angels and Arch-angels Luke 20.36 And V. With Christ our eldest brother Iohn 17.24 and 1 Thess 4.17 Yea VI. With God our Father 1 Iohn 1 3. Answ 5 Fifthly there wee shall be pure without spot or wrinkle clothed in white raiment Reade Ephes 5.27 Revelat. 3 4.18 and 6.11 and 7.9 and 19.8 Answ 6 Sixthly there wee shall be like unto the Angels the sonnes of God yea like unto Christ the onely begotten Sonne of the Father Matth. 22.30 Luke 20.36 Matth. 17.2 and 2 Corinth 3.18 and Philip. 3.21 and 1 Iohn 3.2 Answ 7 Seventhly there death shall be swallowed up in victory now this victory over death began when Christ mauger the power of death rose again but is not perfected and compleatly finished untill the generall Resurrection after which death shall have no more power over any of the faithfull but they shall live for ever with Christ in the Kingdome of Heaven where death dare not come Reade 1 Cor. 15.26.54 Hebr. 2.14 Revel 21.4 Eighthly there and then Sathan also shall bee Answ 8 troden under foot Revel 12.9 and 20.10 Ninthly there we shall see God which is the Answ 9 height of our happinessesse Matth. 5.8 that is not onely I. The glory of Christ Iohn 17.24 But also II. The Majestie of the Father Moses could not see Gods face Exod. 34. But in heaven wee shall see him with open face 2 Cor. 3.18 and know him as we are known 1 Cor. 13.12 And therefore these things considered we may safely conclude that Heaven is worth our first and best and utmost endeavours What must we particularly and principally Quest. 3 endeavour after and labour in for the enjoying of this heaven and haven of happinesse Answ 1 First we must long fo it and hunger after it before all other things Philip. 1.23 and 2 Corinth 5.2.4 c. Gratissimi servi est non haerere praesentibus
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
nature in us for and by and through the merits and mercies of Iesus Christ III. Thirdly these bookes are called New for a new adoration or worship of God which is herein prescribed In the Old Testament they were confined unto a place they must worship at Ierusalem in the New Testament God promiseth to bee every where present and propitious unto all those that call upon him faithfully Iohn 4.23 IV. Fourthly they are called New because they speake with a new tongue in a new language the Old Testament was written in the old Hebrew tongue the New Testament in a new i. e. in the Greeke tongue for this was a new thing and never before accustomed to have the Oracles of God divulged in any other language than Hebrew There were three languages consecrated in the Title of Christs Crosse which was written by Pilat the Hebrew Greeke and Latine tongue and therefore in this regard also these Books are called New V. Fifthly they are so tearmed also because of a new Testator or Mediatour of this Testament which was not Moses but Christ VI. Sixtly they are also so called in regard of their new witnesses the Apostles and Disciples of Christ Thus much for the Name Authour and Title Divers other generall questions might be raysed both from this Gospell as also from the New Testament which willingly I omit for these three causes First because some of them God willing I shall handle elswhere And secondly because Doctor Mayor hath handled many in his learned Animadversions upon the whole New Testament And thirdly because neither my parts nor weaâ—e abilities nor learning nor library nor leasure â—â—n raise up or conjure downe all questions and difficulties which may be made I have also in a manner wholly omitted the objections the childish and quarrelling exceptions and impious wrestings of the Rhemists upon the New Testament because both reverend Fulke and Câ—â—twright are to be had in English who answer them sufficiently I come now to cleare and observe some things in particular from some particular verses of the first Chapter THEOLOGICALL QVESTIONS DOGMATICAL OBSERVATIONS AND EVANGELICALL ESSAYES VPON THE GOSPEL OF OVR SAVIOVR CHRIST ACCORDING TO St. MATTHEVV CHAPTER I. VERSE 1. The Booke of the generation of Iesus Christ the sonne of David the sonne of Abraham I Will according to the method of our holy Evangelist first speake a word or two of the Genealogie of our Lord and Saviour Jesus Christ his genealogie being registred to let us see that Jesus is THE CHRIST the agreement of the foure Evangelists doe greatly confirme the same Two of the foure viz. Saint Matthew and Saint Luke record Christs genealogie unto us hence a question ariseth Quest 1 How can these two Evangelists bee reconciled differing so much as they doe in this Genealogie Answ 1 I answer They write and set downe the linage and descent of Christ diverso sed non adverso modo diversely but not contrarily whose diversity makes up the sweeter harmony for where Saint Matthew reckons from the Fathers downeward Saint Luke reckons from Answ 2 the children upwards I answer againe the whole genealogie is divided into five Sections reckoning as Saint Matthew doth from the Fathers to the children 1 From Adam to Noah 2. From Noah to Abraham 3. From Abraham to David 4. From David to Zorobabel 5. From Zorobabel to Christ himselfe In the first and second Saint Luke runnes alone Saint Matthew not meddling with the Genealogie of Christ further then Abraham In the third section from Abraham to David Saint Matthew and Saint Luke goe together In the fourth from David to Zorobabel they take different courses for Saint Matthew descends from David by Solomon but Saint Luke by Nathan and both meet in Salathiel where going on two steps together they part againe and the one takes his course from Zorobabel by Rhesa to Mary the other from Zorobabel by Abia to Ioseph It will be questioned againe How Saint Matthew Quest 2 and Saint Luke can agree in the last example according to our Evangelist verse 16. and the first according to Saint Luke g Luk. 3.23 Saint Matthew affirming Iosephs father to be Iacob Saint Luke Elie I answer Answ Iacob was the naturall Father of Ioseph Eli was the naturall Father of Mary and so by the contract of those two Eli was Iosephs Father in law h Eut. 1. l. 1. Cap. 10. It will be further questioned why Saint Matthew and Saint Luke have both of them described Quest 3 the genealogie and linage of Ioseph not of Answ 1 Mary I answer first for the convincing of the Jewes to whom Saint Matthew wrote Secondly Answ 2 because Ioseph and Mary were contribules both of one Tribe and therefore it was all one whether of them were described but of this more by and by The Booke of the generation hence another Quest 4 question ariseth Whether this bee the Title of the Booke or no Answer Answ it is not the title of the Booke but onely of the Catalogue expressed in the Chapter so Gen. 5.1 This is the Booke of the generations of Adam c. It will be hence demanded further why doth Quest 5 Saint Matthew meddle at all with Genealogies seeing Saint Paul forbids them i 1 Tim. 1 Titâ—â— 3. Answer I answer there is a double use of Genealogies 1. First a prophane use for ostentation pride boasting or ambition and this the Jewes were too much addicted unto and this is that which Saint Paul forbiddes namely a vaine pride and glorying in their ancestors 2. Secondly there is a holy use of Genealogies which is three fold 1. For the observing of judiciall Lawes 2. For the distinguishing of the Church from those that were without and these second uses of genealogies belong not now unto us 3. For the declaration or setting forth of the pedigree race or linage of the Messiah and this continued for and with us and is that which Saint Matthew here intends who fearing least it should be thought that Christ were some obscure or private or secret person like Melchizedech who was a Pater without Father or Mother doth therfore shew forth unto us his generation that wee might observe and know it to bee double viz. First naturall and knowne comming from David by this line and descent Secondly divine and ineffable Quest 6 Furthermore it will be asked why Saint Luke proceeds unto Adam and Matthew beginnes but at Abraham seeing they both intend one and the same thing viz. the genealogie of Christ Answ 1 according to his humanity first some answer that this was done to shew that Christ was given two manner of waies to wit first For the Gentiles and for all men and that in a double regard First by the sufficiency of that Redemption which was wrought by Christ Secondly by a generall offer of conditional grace which was made unto all Answ 2 Secondly to the Godly onely the seede and children of Abrahams faith by effectuall
It may here bee asked Is any faith beleefe or credit to be given to dreames Quest Answ 1 I answer first sometimes dreames are messengers from God according to his promise your young men shall dreame dreames k Ioel 2 2◠Act. 2.17 and wee have many instances of such dreames as for example Ioseph Gen. 37. Pharaohs baker Gen. 40. Pharaoh himselfe Gen. 41. and Ioseph in this verse Answ 2 Now these dreames are to be beleeved Secondly dreames in times past were more ordinary l 1. Sam. 28.6.15 but the light of the Gospel hath now dispersed and expelled them signes belonging to unbeleevers Thirdly Dreames now are alwaies doubtfull Answ 3 and therefore not lightly to be credited nor taken notice of for the confirmation of this answer observe some make a sixefold originall of dreames l thus every dreame is either first Naturall or secondly Spirituall m Creg Moral 8. s Iob. 7. or thirdly Diabolicall Naturall dreames either proceede from causes Internall to wit either From the temper or temperature of the body as fulnesse emptinesse or some change wrought in the humors of the body by sicknesse This the first cause Or From abundance or diversity of thoughts n Eccles 5.2 as when our friend is absent wee dreame that hee is dead or returned or the like This is the second cause Externall proceeding from abundance of imployments This is the third cause Spirituall dreames are divine admonitions and are of two sorts either Simply divine as this Dreame of Iosephs which was a divine admonition meerely from the Lord. This is the fourth cause Or Mixtly divine that is when our dreames are spirituall but mixed with some thoughts of our owne o Iob. 7.14 This is the fift cause There are diabolicall wicked and uncleane thoughts or such dreames arising from such thoughts And this is the sixt and last cause of Dreames Answ 4 I answer further Dreames have their significations either first as signes or secondly as causes Dreames have their significations as Signes and that either first of things present as dreaming of meat or drinke argues hunger or thirst c. Or secondly of things to come this is called a prediction and is threefold either First Naturall and divine as Galen tells of one Crus lapideum balneo lotus c who dreamed that bathing himselfe his legges and thighes were metamorphosed from flesh to flint Or secondly Diabolicall and wicked the devill sometimes forewarning of things to come to gain credit and beleefe with men Or thirdly Divine and these are to bee observed and marked and of this kinde was Iosephs dreames p Matth. ◠13. and the dreame which was dreamed by the wise men Matth. 2.12 Againe dreames have their significations as causes and that either By illusion of Sathan Or By revelation from God and that either Commanding as in this verse and Matt. 2.19.22 Or Forbidding as Gen. 31.24 Answ 5 And in all these three we must carefully take heede of the illusions of Sathan who can doe all these Deut. 13.1 c. Lastly all dreames do either First promise something Or Secondly terrifie and affright us Or Thirdly declare or shew something unto us Fourthly or admonish and advise us and these are not altogether to be sleighted but to be weighed and pondered observing therein these conditions viz. First doe not wholly believe them but onely suspect that they may be true Secondly Procura ne cura if we can provide against what wee doubt and dreame of doe it but be not careful of the successe nor fearefull for any dreame Thirdly doe nothing upon a dreame either against thy generall calling as thou art a Christian or against that particular calling wherein God hath placed thee More plaine and particular signes of divine dreames wee shall consider of God willing in another place Sect. 3 § 3. For that which is conceived in her is of the holy Ghost Exposition From the words it evidently appeares that Christ is the true Sonne of God or the onely begotten Son of the true God Not First onely man by nature and Quasi Deus as it were a God by grace as the Arrians Nestorians and divers others would have it Nor Secondly onely God and made Quasi homo as it were a man as the Maniches Marcionites and divers others falsly imagine Nor Thirdly true God and true man but having the humanity created of nothing as the Valentinians and Wittcham hold that Christ tooke not flesh of the Virgin Mary and Servetus that the body of Christ was compacted of three uncreated Elements Beza epist 8. confess Gal. art 14 But Fourthly that in Christ are two natures united by a hypostaticall conjunction being Man of the flesh of his Mother without a Father and God of God his Father without a Mother Now hence divers Quares may be made of which briefly First why was it necessary that Christ should Quest 1 be God Answ 1 I. Because man alone could not doe that which was requisite for our Redemtion viz. First satisfie Gods justice And secondly overcome and conquer death And II. Because neither could an Angell save us or performe that which was to bee done before we could be ransomed that is First an Angell could not dye Nor secondly overcome temptation for us Nor thirdly make us the children of God Quest 2 Secondly Why was it necessary that Christ should be man Answ 1 I. That he might dye for God cannot it being contrary to the nature of an immortall God and without death there can bee no Redemption And Answ 2 II. That he might merit which God cannot doe neither because to merit is to procure unto ones selfe that which otherwise they have not nor is due unto them Thom. wherefore God cannot merit Answ 3 III. That he might apply his merit unto us and therefore it was convenient that hee should be like unto his brethren Quest 3 Thirdly why was it necessary that the Son the second person of the blessed Trinitie should be made Man Answ Because he being the Character and engraven Image of the Father Heb. 1.3 was most fit to restore and repaire againe the Image of God in us Quest 4 Fourthly why was Christ begotten of the holy Spirit Answ That hee might bee holy pure immaculate and a lambe without spot both in his generation and conception Quest 5 Fiftly why is the conception of Christ ascribed to God the holy Ghost alone seeing it is common to all the three persons in the blessed Trinitie Answ 1 I. This is not done to exclude the Father or the Son himselfe from this work but to signifie that it comes of the free gift and grace of God which commonly is tearmed by the holy Ghost that the manhood of Christ being but a creature should bee advanced to this dignitie and become a part of the Sonne of God Answ 2 II. The holy Ghost is the authour of this conception in a speciall manner for the Father and the Sonne
possum adversari meis d Terent. Secondly the King of the Jewes was not expected Answ 2 from Galilee and therefore Ioseph goes thither as the safer place Thirdly it is very probable that the Lord did Answ 3 advise him whither to goe as well as forewarne him of not going into Judea Hence further it may bee asked Why Quest 2 doth the Lord command Ioseph this I answer First because Galilee was the safer Answ 1 place as is aforesayd Teaching us Observ that God will securely and safely provide for his children and that for these two causes I. Because God loves them and alwayes cares for them yea ordained the whole world for their good e Rom. 8.28 II. Because hee is infinite in wisedome and onely knowes what is truely profitable for them Answ 2 Secondly the Lord could have preserved them from Archelaus but hee doth this for our Observ 2 instruction Teaching Ioseph and all the Godly heereby to use the meanes and then referre the successe unto God as Ioah did 2 Sam. 10.10.11 and as Hezekiah did 2. Chron. 32.34 and Nehem. 4.9 Obiect But against this it may objected The decrees of God are sure the end is appointed and therefore vaine is all the meanes that men can use I answer first If wee must not use the meanes Answ 1 where there is a decree then wee must neither eate nor apparrell our selves nor sow seede or the like because God hath decreed whether there shall be plenty or scarcity whether thou shalt have health or sicknesse poverty or riches yea how long thou shalt live f Iob. 7.1 Answ 2 Secondly the meanes are ordained of God for our good and reliefe and are blessed by him to that end and therefore not to bee neglected I. Sometimes God ordaines and blesseth internall meanes as prayer unto him thus when Moses prayed Israel prevailed but when hee ceased praying then Amalek gets the upper hand g Exo. 17.11 so Elisha promiseth from the Lord unto Ahab raine but obtaines it not without prayer h 1 king 18.42 II. Sometimes the Lord ordaines and blesseth externall meanes also and hence the Prophets of God used the meanes when they could have wrought miracles thus Elisha useth salt 2 King 2.10 and meale 4. 41. and wood 6. 6. yea Christ makes clay Iohn 9.6 and the Angels comfort Christ i Luk. 22.43 And all this was to shew us that in all our necessities both externall and internall corporall and spirituall wee must use those meanes which the Lord hath ordained in his word for our ease helpe and succour Sect. 2 § 2. He turned aside into Galile In Galile Observ 1 two things may be observed the First is Infamy and contempt the Iewes held it an infamous or at least a base place and therefore they say no Prophet ariseth out of Galilee a Ioh. 7.52 And Nathaneel thinkes it strange b Joh. 1.46 that any good thing should come out of Nazareth So Iulian the Apostate when hee warring against the Persians was mortally wounded with a dart from heaven cryed out his breath being ready to expire with that blacke and blasphemous mouth vicisti Galilaee oh Galilean calling Christ so in disdaine and contempt as a word of disgrace thou hast now prevailed and got the mastery over me yet notwithstanding this Christ disdaines not to dwell in Galilee and that for these causes 1 Because hee refused nothing for our sakes for us he humbled himself taking upon him the forme of a servant c Phil. 2.7 yea came into the world that he might serve d Matth. 20.28 and refused not that servile office to wash his Apostles feete e Ioh. 13.9 Observ 2 2. Because he contemned all worldly glory and therefore goes into obscure Galilee which was of small note or account in regard of the cities of Iudea Secondly the second thing observable in Galilee is Prophanenesse for as it was a base and contemptible place so which is worse it was held a wicked prophane and irreligious place hence it is called Galilee of the Gentiles f Matth. 4.15 that is frequentissima Gentibus g Iunius s being situated neere unto Tyre and Sidon and frequented continually by the Gentiles abounding with them and hence as is conjectured it was that Solomon gave unto Hiram 20 cities in Galilee h 1. King 9.11 Galilee being thus peopled with Gentiles was just like unto Israel where the Syrians dwelt i 2 King 17.24 so Tetrachia ah Ethnarchia separatur saith Iosephus the Tetrachie of Galilee was separated from from the Principalitie of the Iewes as is plaine by the Evangelist l Luk. 3.1 Yea it is evident that the Gentiles first did inhabite those cities because after that Hiram had restored those cityes to Salomon hee repaired them and then caused the Iewes to inhabit them m 2 Chro. 8.2 and yet notwithstanding all this Christ dwels in Galilee Hence no small question will arise Quest Is it lawfull to cohabite or dwell with infidels I answer it is Lot dwels in Sodom Answ David in Gath Ioseph with Pharaoh Ieremie in Babylon Against this it will be objected Obiect This is directly forbidden most plainely by many severall scriptures as Esa 52.11 2 Cor. 6.17 Revel 18.4 Ephes 4.11 David complaines that hee is constrained to abide amongst them Psal 120. verse 6. so also Deut. 7.2 and Exod. 23.33 and 34.12 In which places wee are commanded to come out from infidels to separate our selves from them and the like phrases and therefore it is not lawfull The Argument syllogistically is this That which is prohibited by God is unlawful but cohabitation or conversation with infidels is prohibited by God and therefore is not lawfull I answer heere to the Minor or second proposition Answ our conversing or abiding with infidels is threefold 1. Of consent when a man living amongst them learnes their maÌ„ners as Salomon with Pharaohs daughter n 1 King 11.4 this is dangerous and forbidden and is the meaning of all the places objected that wee must take heede of learning the vices and wicked customes of unbeleevers 2. Of necessitie thus Lot David Iacob Ioseph were by a kinde of inforcing necessity urged and compelled to dwell with with heathens and this is tolerated and allowed whether first it bee absolute for life necessitie thereunto constraining or secondly whether it be respective onely for a time in regard of our present pious and lawfull calling as our Factors amongst the Turkes 3. Of Office as a Physitian and thus Christ dwells among the Galileans o Esa â—2 1 Thus Christ eates with Publicanes p Matth. 9.12 Luk. 7.14 and this conversing with infidels is commended but here two cautions are to be observed First consider what calling thou hast to doe it for it is dangerous adventuring without a calling and little better then presumption Christ was not onely sent to the lost sheepe of Israel but
the word but like the Jewes who were of the seede of Abraham but did not the works of Abraham So onely the true seede of Abraham shew forth the fruit of Abrahams saith Fiftly the chaffe and the wheat are both nourished by one and the same juice and humour watered also with the same raine and warmed with the same sunne so hypocrites and the children of God are made partakers of the same spirituall meat and drinke d Cor. 10.1.2 that is they have both of them first the word of God wherby they are informed in their judgement Secondly the motions of the Spirit of God whereby their understandings are more enlightned and thirdly the holy Sacrament Sixtly the wheat and chaffe doe both increase alike in the beginning when they are but grasse but by and by may easily bee distinguished so beleevers and hypocrites for a time can hardly be distinguished but after a time the true practitioner may be discerned from the formalist if not here yet certainely at the last day Seventhly the eare and stalke and chaffe are profitable unto the corne while it is growing so hypocrites and wicked men sometimes support and sometimes comfort the children of God for a time Eightly the greatest part of the corne which springs up in the field is straw and chaffe and in regard of that there is but a little wheat that is the straw beares a greater bulke by much then the wheat so in the Church of Christ there are but a few good in comparison of the bad g Matth. 7.13.14 20.16 Ninthly the chaffe and wheat are not separated untill they bee threshed so hypocrites are discerned from true professors when affliction or the fiery trial of persecution comes which is here intimated by purging Quest 4 How will God purge his floore I answer by fire thus saith the Prophet who shall abide his comming Answ for he is like a refiners fire b Malach. 3.2 And Saint Peter saith God will try our faith with fire c 1 Pet 1.7 By what fire will the Lord purge his Church Quest 5 I answer by a threefold fire viz. Answ First by the fire of his word I will make my word fire and this people wood saith the Lord and it shall devoure them d Ier. 5.14 and againe Is not my word as a fire saith the Lord Ier. 23.29 Secondly by the fire of affliction thus the Apostle saith the fire shall trie every mans worke of what sort it is e 1 Cor. 3.13 that is the fire of affliction called by Saint Peter the fiery triall f 1 Pet. 4.12 Thirdly by the fire of the last judgement according unto that of the Prophet Tophet is ordained of old the pile thereof is fire and much wood g Isa 30.33 and thus our Saviour in his description of the last day the wicked shall be cast into everlasting fire h Matth. 25. Why doth Christ purge his Church by the fire of affliction Quest 6 I answer first because he desires to have a pure Answ 1 Church without spot or wrinkle Eph. 5 25. Secondly because his Church doth continually Answ 2 gather soile the body ever and anon stands in neede of purging the orchard of pruning the garden of weeding the field of cleansing the materiall Temples of repairing and the Church of purifying from her pollutions daily contracted How may wee know whether wee bee wheat Quest 7 or chaffe and consequently whether wee shall be gathered into Gods garner or burnt with unquenchable fire I answer by these markes First the wheat is not perceived when it is in the eare Answ it lurkes within it boasteth not it selfe and therefore we must labour to bee free of boasting pride vaine and Pharisaicall ostentation for the wheat doth not so Secondly although outwardly it shewes not it selfe yet within it is full of fine meale and flower that is faith and sanctification so we must labour to bee full of good workes and to grow and increase therein day by day i 1 Cor. 15.58 and Col. 1.10 and Iam. 3.17 Thirdly the wheat is stable and solid and being shaken goes to the bottome abides there and is not like chaffe blowne away thus wee must bee rooted grounded and established in the faith of Jesus Christ k Col. â— 26 and 2.7 Vers 13 VERS 13. In those dayes came Iesus from Galilee to Iordan unto Iohn to bee baptized of him Sect. 1 § 1. In those dayes In what dayes or times was this comming of Christ Quest 1 I answer when Iohn was baptizing in Jordan Mat. 1.9 when the people were baptized Answ Luk. 3.21 hee did not come before the Baptist least he should have come in darkenesse and obscurity neither long after him but as the Sunne who rises when the day starre ascends so when there were many gathered unto Johns preaching and were baptized by him then comes Christ Why did Christ come at this time expressed in the former question that is not untill many Quest 2 were baptized by Iohn and taught by his preaching I answer for two causes the first Allegoricall The second Historicall Answ The fift cause hereof was Allegoricall to teach us that Christ will not come unto us Observ untill a way bee made for his receiving by preaching and repentance for first there is great neede of preparation because if we be carelesse to prepare the way for him he will not care to come unto us Secondly this preparation is to bee made by repentance that so our sinnes may bee blotted out because hee will not come into a polluted soule l Acts 2.38 and 3.19 Thirdly the ordinary meanes of working repentance in the heart is the preaching of the word as the Lord saith unto Ieremie goe and preach these words unto the North and say repent c. m Ier. 3.12.13 The second cause is Historicall that Christ might bee made knowne and manifested to the whole people that is first that all might see him Secondly that all might here the testimonies concerning him viz. â— the testimony of Iohn I have neede to be baptized of thee 2. of the opening of the heavens 3. of the Dove lighting upon him 4. and of the voyce of God from heaven saying This is my beloved sonne in whom I am well pleased Thirdly that all those who were not as yet baptized might the more readily embrace and receive it seeing hee was baptized that had no evill in him at all § 2. Came Iesus from Galilee Why was Sect. 2 Christ and Iohn Baptist in two severall places Quest 1 I answer first least they should seeme to have Answ 1 compacted together in what they did Secondly because Jordan was a type of Baptisme Answ 2 as also the red sea was 1 Cor. 10.4 Thirdly because the Prophets had thus foretold Answ 3 it that Christ should be a Nazariâ—â— and a Galilean but the Baptist should be brought up in Iudâ—â— Why doth the Master come unto
by omitting some thing as the Divell doth here It is written saith he God will give his Angels charge to keepe thee that thou dash not thy foote against a stone but he leaves out the maine thing in vijs tuis c Psa 91.11 to keepe thee in thy wayes now hee tempted Christ to an unwarrantable tempting of Gods providence and therefore would have had him thus to goe out of his way wherefore fraudulently he keepes backe that particular in thy wayes Secondly this may be done falsò explicando by a wrong sense and interpretation or by a false explication of the words Thus Usurers abuse the parable of the talents and Papists falsly explicate these Scriptures He gave to every man a penny Mat. 20. And he shall not come out untill he have paid the uttermost Farthing And behold here are two swords And avoid an heretike and divers others of which God assisting me in their proper places Thirdly this is done falsò applicando by a false application of the Scripture or by a wrong deduction by a begging of the question Thus the Papists abuse Daniel God is called by him the Ancient of dayes therefore they may paint him like an old man the Jewes say it is blasphemy for man to equall himselfe with God therefore Christ blasphemes Who can recko◠up the genealogie of the Messias but they ca◠reckon up Christs as Matthew and Luke doe both by Ioseph and Mary and therefore he is not the Messias Thus errours may be built upon the Scripture by a false application of them And therefore we had need be very wary and cautelous both how we read and heare and expound and apply the Scriptures and when any false teachers or Sathan or our owne corrupt heart would teach us to finde out Scripture for the strengthning or maintaining of sinne or errour let us say as old Isaac said this is Iacobs smooth voice but Esaus rough hands The words are Gods but this sense explication and application is the Divells § 3. He will give his Angells charge ever thee Sect. 3 c. The Divells scope is here to draw Christ unto presumption and he endeavours it by faire glosses and sweete blandishments viz. First saith he there is no danger in the thing at all neither any cause of feare for thou shalt be kept and preserved by the Angells Yea Secondly thou maist be assured of it for Deus jussit God hath commanded his Angels concerning thee and therefore they dare not but looke carefully unto thee wherefore mitte te deorsum cast thy selfe downe From whence wee may observe Observ that the Divell makes all sinne to appeare beautifull to our sight and sweete to our tast like the forbidden apple which was faire to looks upon and good for food and the end was good also being knowledge and honour a Gen. 3.4.5 Hence unlawfull delights are called the pleasures of sinne because sinne seemes full of pleasure and delight the divell is a subtle fowler that deceives us with his sweete musicke and like the Panther hides his devouring jawes letting us see nothing but a faire delectable and sweet smelling skin he can cry like a Crocodile untill he have drawne us out of our way he will embrace us with a Ioabs arme and salute us with a Iudases kisse yea his care is not to terrifie us but to allure us Quest How doth the Divell allure and intice us Answ By these two wayes and meanes First by propounding unto us the sweetnesse of sin hee makes sinne seeme sweet to every sinner Drunkennesse seems sweet to the drunkard although it be hurtfull to the body to the estate to the reputation and credit Adultery seemes delightfull although it be the cause of bastards ignominy disgrace and most loathsome diseases lying bragging boasting dissembling please many a man although others deride them and flout them for it and will not believe them yea swearing and blaspheming although it be neither any way pleasing or profitable yet our corrupt nature delights too much in it as appeares by the too frequent use of it and therefore let us not be deluded with an outward shew but remember that although the face seemes faire yet it is but painted and if the vizard were taken of sin would appeare out of measure sinfull though the Cup seeme of Gold yet the draught therein is poyson the wayes of sinne being death b Rom. 6.23 and no better then Circes cup which of men will make us beasts and therefore let us withstand all the temptations of Sathan with the consideration of the end of sinne Secondly the divell deludes and deceives us by making us to presume of pardon hee tells us Si quoties peccant homines sua fulmina mittat if God were as severe as some make him none could be saved but he is not ready to punish but rather to pardon hee will accept of us at any time though at the last gaspe as he did the thiefe upon the crosse yea if we wil believe him he wil tell us that wee need not feare though our sinnes be great for great Saints have beene as great sinners as wee are David was an adulterer Noah a drunkard Lot an incestuous person yea Christ came to save sinners and therefore thou maist presume of pardon But we must remember that Christ came to save onely penitent sinners not impenitent there were many theeves adulterers drunkards incestuous persons c. whereof were saved vel duo vel nem◠very few there were many widowes in Israel but the Prophet was sent to none but to her alone of Sarepta Why did Christ save one theefe upon the Crosse Because none should despaire of mercy upon the condition of true repentance Why did Christ save but onely one that we read of at lifes last period Because he would have none to presume of mercy and to procrastinate their repentance VERS 7. Iesus said unto him It is written againe Vers 7 thou shalt not tempt the Lord thy God § 1. It is written againe Is the Scripture contrary Sect. 1 to it selfe or one place therein unto Quest 1 another that our Saviour saith it is written againe No but our Lord hereby shewes Answ that the Divell concludes falsly because hee gives the Obser 1 sense contrary to another Scripture Teaching two things hereby unto us first that from the Scriptures by a false collection and deduction may bee drawne things contrary unto religion but of this in the former verse Secondly that Obser 2 is not the true sense of any Scripture which doth thwart and crosse or contradict any other Scripture and therefore the true sense of the word is to be drawne from the same harmony God is not mutable c Numb 23.19 neither are his words our words d Esa 55.8 and therefore his words remaine the same for ever e Esa 40. one sentence of Scripture is not contrary to another but they all make up one truth and all proceede from
to be reverenced and doth strongly convince Private spirits when we can say none have as yet thought thus besides your selfe Secondly the true use of the ancient writers is in convincing those adversaries which trust unto them and relie upon them for although this follow not the Fathers say thus therefore it is true yet this followes these men pretend to follow the Doctrine of the Fathers yet in their opinions varie frō yea are enemies unto the Fathers and therefore they doe but deceive and juggle with the world making a shew of that which is not This is the usuall pranke of the Papists to exclaime that all the Fathers are on their side and when the matter comes to triall their Judges condemne them and the Fathers speake against them Thirdly the use of the Ancients is for the moving of the affections of their hearers for certainely modest Christians and ingenious natures will be much moved and strongly perswaded when they heare the thing they are exhorted to embrace not onely to be consonant to Scriptures but also agreeable to the example counsell and resolution of the Fathers Fourthly the use of the Fathers is to direct us in outward things or to teach us the nature of indifferent things how farre they may bee used and how they are abused Sect. 3 § 3. Whosoever is angry with his brother c. Quest 1 What is the meaning of this verse in general or of the words distinguished herein namely Anger Racha Foole Iudgement Counsell Fire Answ 1 If the Reader desire full satisfaction herein I referre him to Mr. Weemes in the tractate of the Judiciall Law of Moses lib. 1. chap. 16. and Doctor Field of the Church who will resolve him in this particular m D. Field of the Church lib. 5. cap. 9. for my own part I forbeare to transcribe them they being both in English and easily to be had Answ 2 Secondly because I would not leave my Reader altogether unresolved I intreat him to take notice that our Saviour here observes three degrees of anger The first is in the sudden heat and boyling of the affection inwardly without cause layd downe in these words Whosoever is angry with his brother unadvisedly The second is in shewing of this indignation outwardly by any disdainfull words as in calling one Racha that is idle-head light-braine for so Rik in the Hebrew to which this Syrian word Raka agreeth both in found and sense signifieth light or vaine u Iuniur s This indignation may bee expressed also by other signes as by grinning frowning spitting and such like The third degree of anger consists in open railing as calling one Foole with other tearmes of reviling which is a weapon fit for the Gyant with three hands because Tres quasi uno ictu occidit o Basting it killeth three as it were with one blow first himselfe that revileth and raileth Secondly him that giveth credit to his reviling and railing Thirdly him who is slandeted and reviled Answ 3 Thirdly as our Saviour maketh difference of the sinnes so also hee here sheweth three degrees of punishments alluding to the publicke forme of judgement used among the Jewes For first there was the Session of judgement of three who judged of small causes Secondly there was the Councell of three and twentie who determined more weighty matters Thirdly the great Synedrion or Judicatorie which consisted of seventie and two sixe chosen of every Tribe who sometimes convented before them the High Priest and sometimes false Prophets yea sometimes a whole Tribe as reverend Beza thinkes Fourthly from these premises I thus conclude Answ 4 and determine the question First hee that suffers anger to boyle in his breast shall be censured in the secret judgement of God Secondly hee that bewrayeth his indignation by opprobrious words shall be held guiltie before all the assembly of heavenly Angels and Saints Thirdly he that raileth and revileth shall bee judged worthy of hell fire that is of the greatest punishment For foure kindes of punishments were practised and exercised among the Jewes whereby they put malefactors to death First strangling secondly the sword thirdly stoning fourthly the fire Of the which they thought the last to bee the worst as Beza affirmes upon this place Or if wee looke to the former words they will helpe us to the true understanding of these It was sayd of old Thou shalt not kill and whosoever shall kill shall be in danger of judgement where we see the Jewes held a murderer to bee guiltie of judgement and that not onely positively but privatively as if our Saviour would say yee yeeld the homicide to be guiltie of judgement who really takes away his brothers life but hee is not called into judgement with you who sheddes not his brothers bloud although he hate him in his heart revile him with his tongue But ego dico I say unto you whosoever is angry with his brother without a cause shall be in danger of judgement Where wee see Christ gives as much to anger as they to murder p Areti s And therefore the true sence and meaning of the words I take to bee this Hee that is angry shall bee guiltie of judgement that is at the day of judgement hee shall give account and answer for that his anger q Math. 12.36 Hee that calles his brother Racha shall bee guiltie of a Councell that is shall bee more severely punished than the former as his sinne is greater Hee that calles his brother Foole shall bee guiltie of hell fire that is is condemned already before God r Augu. s And yet all these three are eternall punishments and the first may be resembled unto a pettie Sessions the second unto a generall Assizes the third to Marshall law Quest 2 Are then some of these mortall sinnes some veniall doth it deserve condemnation to call our brother foole but not to bee angry with him Answ 1 First the Papists answer here affirmatively both in generall that there are some sinnes in their owne nature mortall and some veniall and in particular that the last sinne mentioned in this verse is mortall the first to wit Anger is but veniall and therefore of his owne nature deserveth not everlasting condemnation which is onely due unto the last to call one Foole ſ Bellarm. de Purga lib. 1. c. 4. Secondly Thomas of Aquine likes the generall Answ 2 allowance of the distinction of mortall and veniall sinnes but dislikes the particular application thereof unto this place holding that this Anger which is here spoken of is a deadly sin in that Christ saith He that is angry with his brother is guilty of judgement which words must be understood De motu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Thom. in opuscul Ex Lippom. Answ 4 Fourthly the distinction of sinnes veniall and not veniall in their owne nature in
Teaching us that errours in religion often proceede from the Priests and Pastors of the Church Observ Hence the Lord complaines that the prophets Prophesie lies and the Priests take bribes Ierim 5.31 yea both Priest and Prophet have erred through wine Isay 28.7 and by coveteousnesse Ier. 6.13 and 8.10 Why are the shepheards so often the causes Quest 2 of the sheepes going astray First because they are enemies often unto reformation Answ 1 although the Church stand in neede thereof Here are two things to be distinguished or particularly observed namely First that the Church stands in neede of Reformation which appeares thus I. The whole truth is not revealed unto the Church at once but by little and little for there is nothing altogether perfect II. There daily arise new blemishes and staines in the Church by the corrupt lives of some therein III. Reformation is like Sysiphus stone alwaies relapsing and falling backe either unto the former errours or unto worse And therefore every particular nationall Church ever and anone stands in neede of Reformation Secondly the leaders and Rectors of the Church are often the greatest enemies unto this reformation hee that desires to see a true and cleare illustration of this let him reade the Historie of the Councell of Trent where hee shall see amply proved that the reformation which was so carefully instantly and necessarily desired by many and for a long time was still opposed withstood by the Court of Rome the Clergie Thus the Pharisees were enemies unto Justification by faith in Christ because it was contrary to their estimation and credit Answ 2 Secondly private spirits by some evill spirit have beene still conjured up in the Church amongst the Doctours Teachers who either by private jarres displeasures dissensions ambition coveteousnesse and pride have disturbed the peace of the Church We have many examples hereof in all ages I. Wee reade how the sonnes of Eli troubled vexed and disquieted the Church o 1 Sam. 2.12 II. How the Priests in Ieremias time seduced the people and opposed the Prophets p Ierem. 1. â—8 and 20.1 and 28.1 and 26.11 III. How the Pharisees opposed Christ Iohn 7.47 c. and withstood his Apostles Acts 4.1 and 5.17 and 7.51 IV. How great a combustion did Arrius kindle in the Church because he obtained not a Bishopricke such a fire as made the whole world weepe before it could be quenched V. What shall we say of the ringleaders of the Brownists and Separatists who have withdrawne many subjects from their true Christian obedience not suffering them to pray heare or communicate with us VI. God no sooner sowes Wheate but the devill sowes tares The Lord had no sooner raised up Luther and Zwinglius but the devill conjured up Zwenkfelduâ— Servetus Osiander David-Georgius and divers others VII If wee looke upon the Papists wee shall behold a Mappe of misery in this kinde For first their Priests seduce the people unto Idolatry making them say to a stocke thou art my father and to a stone thou hast brought me forth q Ier. 2.27 Secondly they will not bee reformed in what is amisse holding this opinion that nothing must be changed or altered in their Church or Religion lest they should seeme formerly to have erred grounding this their infallibilitie upon that of the Prophet The law shall not depart from the Priest Ier. 18.18 and that speech of our Saviour unto Peter The gates of hell shall never prevaile against my Church but how falsely they ground this opinion upon these places we shall see God willing in their proper places Thirdly such enemies are the Papists unto Reformation that they persecute those who are reformed In Jerusalem the blood of the just was shed by the Priests and Prophets r Lament 4.13 and so also in the Popes jurisdiction how great was their rage against Luther Zwinglius and all those who were by their Ministry reformed both in opinion and practise Fourthly their principall care is to seduce people and to leade them into errors As Christ said of the Pharisees so wee may say justly of the Popish Clergie They compasse heaven and earth to pervert and divert a soule from the waies of truth such zealots and zealous factors are they for the devill what nation is there where true religion is professed but some of their Jesuites and Sâ—minaries or Secular Priests are sent thither privately to seduce and corrupt simple soules bringing them from light unto darkenesse How our land hath long groaned under these soule-devouring locusts is well knowne who creepe into mens houses polluting and defiling both the bodies and soules of poore credulous and ignorant women The Prophet Hosea threatnes the Priests that God will power vengeance upon them Hose 5.1 Because they were a snare on Mizpah and a net spread upon Tabor And therefore let the seducing Priests of the Romish Church consider how by this their wickednesse they provoke God unto anger who will require the blood of all those whom they have corrupted at their hands If errours and heresies begin so often at the Quest 3 Priests and Pastors of the Church then how may or can the people be preserved from erring and being mis-lead They must not be tossed to and fro with every Answ 1 blast of doctrine Ephes 4.14 like the waves of the sea Iam. 1.6 but walke wisely and circumspectly according to these ensuing rules First labour for a sure foundation that is Rule 1 first hearken unto the pure unspotted and infallible word and truth of God that thereby yee may grow up 1 Pet. 2..2 in grace strength and knowledge that thereby you may be made perfect 2 Tim. 3.16 that being the true light by which we must walke 2 Pet. 1.20 Secondly adde nothing unto the word of God neither 1. the chaffe of superstition with the Papists Å¿ Ierem. 23.28 for what hath the chaffe to doe with the corne neither 2. new opinions as the Sectaries who daily beget and breed new Minervaes in their owne braine but remember God and Dagon will not dwell together and therefore adde nothing unto the true and pure word of God Secondly take heede of all seducings that is Rule 2 First love not to heare Invectives novelties and strange doctrines for although this be pleasing to our corrupt nature and delightfull to itching eares yet it is not profitable for the edifying of our soules wherefore Saint Paul exhorts holy Timothy to bee instant in Preaching the pure word of God for the time will come when men will not endure sound doctrine but having itching eares will turne away their eares from the truth unto fables Å¿ 2 Tim. 4.2.3 Secondly never embrace wrested constrained and forced interpretations of the word which will not agree with the proportion of faith or good manners or the scope of the place Thirdly let us love and labour for the peace Rule 3 of Syon that is first let us esteeme the Church to
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
much more to relieve and care for those who are sicke Secondly because Christians ought to bee Answer 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of affection and compassion Christ weepes for Lazarus John 11. and for Ierusalem Luke 19.41 Paul weepes for Epaphroditus Philip. 2.27 and would have us to bee tender over one another as members of the same body Rom. 12.14 Thirdly because otherwise wee should be worse Answer 3 than the heathens or infidels for although they know not what religion is yet they know what honestie is and therefore as a dishonest action will not forsake their servants when they are sicke as we see in this Centurion Whence comes it that some are so hard hearted as Quest 4 to exclude extrude their servants in their sicknes Answer 1 First it proceeds from this that we respect our owne proper profit and not brotherly love this Centurion doth not thus but speedily sends the Elders of the Jewes unto Christ humbly beseeching him to cure his servant Secondly it springs from hence that we doe not Answer 2 remember that we have a Master in heaven Ephes 6.9 Coloss 4.1 For if he should extrude us out of his presence when wee are disobedient or unprofitable servants what would become of us yea how miserable should we be § 6. Sicke of the Palsie Section 6 These sicknesses which ever and anone are healed by our Saviour are types and figures of the diseases maladies of the soule from whence we may observe That our soules are sicke of the palsie Observat untill they be healed by Christ Quest 1 What is the nature of this griefe and maladie Answer 1 First the disease is in the nerves and doth so stop all the chinkes and pores that the animall spirits cannot penetrate Thus when the heart is stopped and shut up grace and the spirit of life cannot enter Christ knocks at the dore of the heart Revel 3.20 but the hard heart will not open Psal 95.8 and Rom. 2.5 Now hence from the stopping of the pores proceeds these things viz. 1. Insensibility for sense is taken away from the nerves except only when there is some heate commixt with them and then the palsie is painefull so naturally we are insensible and past feeling (l) Ephes 4.18 s. except only then when the conscience is warmed with the sight and sense of sinne and then we become desperate like Cain and Iudas 2. By the stopping of the chinkes and pores of the nerves so that the animall spirits cannot pierce into the sinewes is taken away motion For First when sense is taken away there is a numnesse And Secondly when sense and motion are taken away then comes the palsie and shaking of the hand or heade Thus it is with us for naturally 1. All power of doing good is taken away from us And 2. All motion that is we have naturally no power to move our selves unto good or to remove evill from us 3. Those who are sorely takeÌ„ with the palsie seeme to be very well so long as they lye quiet but if they once endeavour to walke or worke then they either fall or feele their impotency inability to doe that which they desire Thus is it with us so long as we lye quiet in the bed of sin we are well enough and happy enough thinking that we lacâ—e nothing but are rich Revel 3.17 abounding with all things but if once wee desire and endeavor to lay hold upon Christ and to worke out our salvation wee shall finde that of our selves wee are not able to speake a good word or thinke a good thought or doe any good deed 4. Those who are taken with the palsie may dreame that they are well and can walke and worke but when they awake there is no such thing So men lulled asleepe with carnall security perswade themselves that they are in an estate of salvation but when their conscience is awakened they finde it otherwise Thus much for the place of this disease Answer 2 Secondly the cause of the palsie is a thicke and clammy fleame which cannot bee purged out So a viscous perversenesse and obstinacie cannot easily be expelled neither loves to be disturbed or removed Acts 19.9 Hebr. 3.13 stiffe necks hardly bend to the yoake of obedience Acts 17.51 and hard hearts will not easily relent Marke 16.14 but easily become rebellious and gainsaying Jerem. 44.16 Answer 3 Thirdly the palsie doth coole all the blood and the very arteries and sinewes wherein the spirit of life mixed with blood doth runne and so mortifies them by little and little So sinne hath killed all the grace that was in us in our first creation and mortified all our zeale in so much as now wee are but rotten and corrupt carkasses reprobats unto every good worke Answer 4 Fourthly we may consider of the place or part affected with the palsie which is either 1. Sometimes one side or one member called the dead palsie which if it have so thorowly seazed upon or setled and taken roote in that part that it cannot be removed at length it killeth the whâ—le body So one raigning and remaining sinne is suffi ient to bring both body and soule to eternall perdition and destruction 2. Sometimes the palsie goes from one side to the other and from thence to the head So our naturall corruption leades us from one sinne and degree of sinne unto another untill at length it bring us unto finall impenitencie 3. Although this tough clammy flegme which is the cause of the palsie settle more in one place then in another yet is it spread dispersed through all the body so there is a generall corruption in out whole nature which showes it selfe more particularly in some sinne then in other 4. There is a kind of palsie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that drawes the sinewes of the legâ— together and makes lame And this I conceive was the cause of his lamenesse whom wee reade of Acts 3. So sinne makes us lame and unable to walke in the wayes of God and to run the race that is set before us Fiftly we may consider the cure of the Palsie Answer 5 and therein these things to wit 1. The cure of this disease is hindered and the disease it selfe made worse by the aire if it be either cold moist thicke or cloudy but is helped by the aire which is warme drie pure and cleare So sin is cured by these meanes viz First by a warme and hot zeale against sinne and for Gods glory And Secondly by labour industry and endeavour and not by ease and idlenesse See before Math. 7.5 And Thirdly by purity and sanctity in our lives and conversations And Fourthly by the comforts and consolations of the blessed Spirit And therefore let us labour for the fire of true zeale striving against all sin and endeavouring after all grace fervently and frequently and then we may expect the internall joy of the holy Ghost in our soules 2. The neglect
Siricius being the first that did directly command it See 82. Dist § plurimos et gloss Litera i. II. Observe the degrees of this Prohibition how far it differs from the Prohibition of those of former times For First the Ancients did enjoyn a separation of the Minister from his wife but this separation was not totall that they should never come together again as appears by Ephes 5.32 and Canon Apost 5. and 28. Dist § Si quis doceat et § Si quis disceruit Secondly the Ancients did prohibite the Minister the knowledge of his wife but this prohibition was not perpetuall that he should never know her as appears 28. Dist § de Syracusan and 31. Dist § Quoniam but that he should not know her Tempore of ficij diebus ministerij when hee was to undertake and discharge his ministeriall function And this the Fathers thought decent 28. Dist § de Syracusan Thirdly the Ancients did prohibite the contracts of the Ministers but this prohibition was not universall 28. Dist de Syracusan § Diaconi as though they might not be contracted at all to any but only that they might not be contracted a second time that is might not marry twise neither to a widow nor to an infamous person But the Papists now adayes do not onely forbid Bigamy or marrying with widows or infamous women but all contracts and marriage yea all carnall knowledge of their wives if perhaps they have been married before they entred into orders yea a totall separation for they cast the wives out of their husbands house and habitation directly contrary to the Canons and all antiquity Answ 3 Thirdly the doctrine of the Papists is opposite to Antiquitie in punishing offenders in this kind For I. Adulterous and unclean Ministers were to be cast out of the Ministerie 28. Dist § Presbyter si But the Papists now adayes observe not this for if all uncleane Priests were cast out they would have but few left in their Cloysters II. Episcopus fornicationem pretio permittens suspendendus 83. Dist § Si Episcopus If any Bishop shall by any licence or for any bribe tolerate or permit fornication or whoredom hee shall be suspended this was the ancient Law But now it is other wise as appears by the hundred grievances of the Germaines Sect. 2 § 2. And sicke of a fever Hilary allegorizeth this verse very acutely Peters house signifies the body his wives mother signifies Infidelity whose daughter Free-will the soule marries but the presence of Christ cures it Hilar. s But me thinks the Mother in law should rather signifie the Will and the Fever signifie Infidelity which are cured by Christ But passing by this I will instance but only upon one thing in generall Before wee showed how sinne and the sicknesse of the soule was like unto Leprosie and the Palsie wee will now shew how sinne in the soule may bee resembled to a Fever in the body Quest 1 How and wherin is sin like unto a Fever Answ 1 First sin may be likened unto a Fever Respectu originis in regard of the originall therof For I. The Fever ariseth within in the bowels and intrals and although the Symptomes be without yet the cause lurks within So the cause of all actuall transgressions which appear in the life is that originall corruption which is within in the heart Rom. 7.23 24. II. The Fever ariseth from a three-fold cause namely either First from some pestilentiall and obnoxious aire without Or Secondly from the society of those who are infected or sick of a Fever Or Thirdly from some internall corruption in the body or humours and this is the cause for the most part Thus sinne either comes I. From the infection of Sathan 1 Iohn 3.8 and the allurements of the world g 1 â—oâ—â— 2.16 Or II. From the society of wicked men 2 Cor. 6.14 Ephes 5 11. Or II. From the internall corruption and concupiscence of the heart Rom. 7.5 Iam. 1.14 Secondly sinne may be resembled to a Fever Answ 2 Respectu naturae in regard of the nature thereof For I The substance of the Fever is a heat besides nature which extinguisheth the naturall heat So the fire of concupiscence and lust of sin doth extinguish the fire and heat of zeale For where sin is hot there zeale is cold II. The Fever ariseth diversly from divers humours to wit sometimes from choller sometimes from melancholy sometimes from blood and yet it is one and the same Fever So sinne sometimes ariseth from the lust of the flâ—sh sometimes from the lust of the eyes sometimes from the pride of life 1 Iohn 2.16 And whatsoever the root is the fruit is sin III. There are two kinds of Fever a continual Fever and a Fever with some intermission now this hath his seat in a more ignoble place but that in the vessels themselves and veins and blood This is diversly expounded to wit First some expound it of the divers degrees of sinning Some sin with some intermission of repentance some sin perpetually Secondly some expound it of Adam and us who are now corrupted by Adam Hâ—e at first was pure and therfore sin in him was with some intermission but in us it is continuall because in sinne wee were conceived and brought forth in iniquity Thirdly some expound this of the sins of naturall and regenerate men The unregenerate sin continually the regenerate but sometimes Sin in the naturall man hath his seat in the vessels in the whole nature à capite ad calcem from the head to the heel but in the spirituall and regenerate man sin hath his seat only in the ignoble part the flâ—sh In me that is in my flesh dwels no manner of thing that is good Rom. 7. And therfore naturall men must labour to be renewed in the Spirit of their minds Rom. 12.2 Ephes 4.23 Now this intermissive Fever again is two-fold namely First Ephemera which lasts but for one fit or one day and comes no more Thus the best sometimes fall into some one grievous sinne or other once but are never after overtaken therwith as Noah who was once drunk and Lot once incestuous and David once adulterous and as Peter who once denied his Master And Secondly Putrida when the humours being partly corrupted upon every distemper the Fever is ready to return And thus both the regenerate and the unregenerate are often overcome by some one sin or other we carry a body of sin about us and wee have the reliques of sin in us which oftentimes prevaile against us Thirdly sin may be resembled to a Fever Respectu modi procedendi in regard of the manner of Answ 3 the proceeding therof For I. The Fever begins with the heat and warmth of the body that being the first thing that sensibly it ceazeth upon and infrigidates and makes cold the whole body So sin first ceazeth upon zeal making that first luke-warm then by and by stone cold II. At the first the Fever
which he knew in his godly prescience giving an inckling unto him that after his fall he should bee converted and strengthen his brethren Now if this were meant of Peters successors also then they must first fail in faith and after confirm their brethren Answ 3 Thirdly to the third they affirm That the whole flock of Christ was not committed to Peter to feed for he himself testifieth the contrary exhorting all Pastors to feed the flock of Christ which was given them in charge by Christ And he encourageth them herunto by this Because if you do so then when the chief Shepheard shall appear ye shall receive an incorruptible Crown of glory 1 Peter 5. where he calleth not himself the chief Shepherd but only Christ It is evident therefore say they that your three Scriptures meant nothing lesse then such a Primacie over all Fox f. 1067. Sect. 4 § 4. Aedificabo I will build Object 1 The Papists object this place to prove that Peter was Head of the Church and Prince of the Apostles and consequently that the Romish Bishops are so also And Bellarm. lib. 1. de Pontif. Cap. 11. argues thus The Text saith aedificabo I will build my Church but if Christ be here taken for the Rock his Church was built already for many beleeved in him But Peter was not made the Head of the Church till afterwards a ter his Resurrection therefore he saith in the Future Tense aedificabo I will build Answ 1 First it is grosly false to say that the Church of Christ was not builded till after the Resurrection for seeing that many beleeved before in Christ and made a Church either they must grant that the Church was without a foundation or else that the Foundation was changed from CHRIST to Peter both which are absurde Answ 2 Secondly it is taken therefore for the enlarging and increasing of the Church of God for it followeth not because Christ saith I will build and his Church was begun to be built already that therefore another kind of building must be excogitated no more then because Christ gave his Spirit to his Apostles Mat. 10.1 Iohn 20.22 and yet biddeth them to stay at Ierusalem till they should receive the Holy Ghost Acts 1.7 that therefore they should look for another Holy Ghost as though they had not received the Holy Ghost before But as the sending of the Holy Ghost is meant for the increase and more plentifull measure thereof so is the building of the Church here taken for the increase of the building v Willet Synops f. 152. Answ 3 Thirdly we yet answer with Augustine Super hanc Petram quam confessus es aedificabo Ecclesiam Tract ult in Iohan. Vpon this Rock which thou hast confessed will I build my Church So that in this place is meant not Peter to be the Rock but either Christ whom he confessed or his faith whereby he confessed him which is all one in effect For it matters not much whether we say the Church is builded upon Christ or faith is the foundation of the Church faith being an apprehension of Christ But of the person of Peter it can no more be understood then of the rest of the Apostles who in regard of their Holy Apostolike Doctrine upon which the Church is built are called the foundation of the Church Ephes 2.20 But the Papists Object again and against this Object 2 which hath been said That the Church is built upon Peter and upon Peters faith but faith they say hath here a double consideration for it may be either absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellar. de Pontif. lib. 1 Cap. 11. First Peters faith which was in Peter and confessed Answ 1 by him is a portion of the generall saving faith of the Church which it the foundation of the same Church and this we grant But Peters personall faith cannot be this foundation for then when Peter died his faith being a particular accident to his person going away with him the Church should have wanted a foundation Secondly in Peter these two things are respected Answ 2 his person and faith whatsoever was in Peter besides faith was flesh and blood but that could not be the foundation therefore Peters faith only was the foundation and his person had therein no part at all Thirdly their own Decrees say Quod Petrus Answ 3 quando claves accepit Ecclesiam sanctam significavit Decr. part 2. caus 24. qu 1 Cap. 6 Peter when hee had received the Keyes signified the whole Church now if in Peter the whole Church be considered then Peters particular person is not included and so consequently by their own rule their own distinction is overthrown § 5. My Church Sect. 5 Many Questions will hence arise which I doe but only name having amply to treat of them in another place Whether shall the true Church of Christ be alwaies Quest 1 glorious and pompous upon the earth No Answ for it hath often been subject to the rage and tyranny of Persecutors Whether shall the Church be alwaies visible in Quest 2 one and the same place No Answ and that First because many rare famous and sometimes flourishing Churches have failed as all the Orientall Churches have done which are named Revel 2. and 3. And Secondly because the Covenant which is made between God and al particular Nationall Churches is conditionall and therefore God will be their God no longer then they walk as becomes his people Whether shall the Visible Church of Christ be Quest 3 alwaies free from all errours in the Prelates Or whether shall the Prelates and Rulers of the Visible Church be alwaies free from erour Answ No for Humanum est errare as might be proved by some Prelates of all ages in all places that is in all Churches there have been some of the Prelates and Rulers who have been subject unto and tainted with some errours Quest 4 Whether shal the Church of Christ be alwayes Visible Ad intra And that not only I. In regard of some which shall professe the truth somewhere but also II. In regard of some Ministers which shall preach and administer the Sacraments Answ 1 First the Papists do not deny this and therefore our probation may be the lesse Answ 2 Secondly our famous Doctor Field confesseth that somewhere or other in all times there shall be some Pastors who shall openly and publikely faithfully preach the word of God and rightly administer the Holy Sacraments Answ 3 Thirdly it is undeniable but that somewhere in all ages there shall be some who shall professe and maintain the truth of God Quest 5 Whether are they alwaies the Church which seem to be so that is which have the Rule and government of the Church Or whether are the Prelates the Church of Christ Answ Not alwayes for Zachary Anna Simeon and Mary were the true
from the testimonie and mouth of God the Father that Christ was God as well as man yea no other then the Son of the living God verse 5. Object The Rhemists object this place for the proofe of Transubstantiation Christ say they transfigured his body marvellously in the Mount as wee reade Matth. 17.2 Therefore he is able to exhibite his body under the formes of bread and wine Answ 1 First the Argument followeth not Christ could give a glorious forme to his passible body therefore hee can take away the essentiall properties of his naturall body and yet keepe a true body still Or thus Christ could glorifie his body not yet glorified Therefore he can or will dishonour his glorious impassible body by inclosing it under the formes of bread and wine which may bee devoured of dogs and mice which is honoured and worshipped of the Angels and Saints in heaven Answ 2 Secondly the question is not so much of Christs power as of his will and therefore the Argument followes not Christ is able to doe it therefore he will Verse 3 VERS 3. And behold there appeared unto them Moses and Elias talking with him Object Many Papists yea some Popish Writers hold That soules after they are departed may returne on earth againe and appeare unto men And for the proofe of this produce this place Moses and Elias appeare unto Christ and his Apostles and talke with them Therefore soules after they are departed may returne on earth againe and appeare unto men Argu. 1 First wee grant that God is able to send soules againe into the earth but that it is his will so to doe or that it is necessary so to doe especially in the dayes and places of Christianity is neither proved by Papists nor approved by us Argu. 2 Secondly Moses and Elias appeared not to all the Apostles but onely to three neither that wee reade of did they speake to those three or perswade them to doe any thing for their honour as to build Churches in their name or teach any new Doctrine unto them which is the common practise of the Popish spirits that appeare Thirdly Moses Answ and Elias were not sent to the Apostles as popish spirits are sent to men but unto Christ himselfe onely Object Against this it is objected If it be thus then it was needlesse for the three Apostles to have beene there Christ might have gone up to Mount Tabor alone but Christ doth nothing in vaine there was some use therefore certainly of their presence It was very necessary Answ that they who should be Christs witnesses should rightly understand that both the Law and the Prophets doe beare record unto Christ that hee should die for the world and come againe in the end to raise up the bodies of the faithfull and lead them with him into heaven And for this cause God would have these two excellent Prophets seene of the Apostles Why doe these two above all the rest appeare unto Christ Quest First that by Moses who was truely dead and Answ 1 by Elias who was not dead it might be shewed that Christ is Lord and Judge both of the dead and living Secondly Moses and Elias appeare unto Christ Answ 2 for that speciall conformity which was betwixt them for Moses was the giver of the old Law and Christ of the new and Elias was a Type of Iohn Baptist the fore-runner of Christ Thirdly these two appeare for the signifying Answ 3 of the nature and perfection of Christ for as Moses was of a meeke and gentle spirit and Elias of a fiery when God was dishonoured so Christ is meeke and gentle and infinite in mercy to all penitent and beleeving sinners and soules but infinite in justice and fiery indignation against all those who are impenitent and disobedient Fourthly for the eminencie of the dignity Answ 4 and sanctity and miracles of Moses and Elias Fifthly these two appeare to shew that Answ 5 Christ came not to destroy the Law or the Prophets but to fulfill the Law and verifie the Prophets VERS 4. Then answered Peter and said unto Iesus Vers 4 Lord it is good for us to be here if thou wilt let us make here three Tabernacles one for thee and one for Moses and one for Elias § 1. Lord it is good for us to be here Sect. 1 St. Bernard applies this briefly to Religion or the true spiritual Spouse and Church of Christ It is good to be here that is in Religion and the true Church it is good yea very good to be a member of this little house and to be truly religious and that in many regards viz. First because those who live in the Church and are of the Church live more pure and holy lives then those do which are without Secondly because those who are of the Church and are truly religious sin much seldomer then doe they who are either without the pale of the Church or are irreligious in their lives for these sell themselves to worke wickednesse and that frequently but those onely sometimes through infirmity and frailty Now there are three reasons why the religious sinne seldomer then the other namely I. Because hee carefully avoids all evill occasions or occasions of evill but those who are not of the Church run into them II. Because hee carefully avoids all evill customes and labours to resist them but the other makes custome a law and is led thereby III. Because he carefully shuns the company society and conversation of wicked men but the other rusheth thereinto Thirdly it is good for a man to bee religious and a member of Christs Church because such rise from sinne more quickly they sometimes fall as was said before but they lye not long but speedily renew themselves by repentance but those who are not of Christs fold and flock lye and continue in sinne yea wallow in the puddle of iniquity not hastning at all to come out of the jaws of Sathan Fourthly it is good for a man to be in and of Christs Church because then hee wil walke more warily and circumspectly Religion is a Schoole of wisedome wherein he learnes the wisedome of God and how to direct his steps in the wayes of God Ephes 5.15 Now this wisedome whereby wee may be enabled to walk warily is acquired by these meanes and wayes namely I. It comes from God and is procured by faithfull and fervent prayer Iames 1.5 If any man lack wisedome let him aske it of God c. II. It is learnt by the reading hearing meditating and studying of the holy Scriptures Psal 119 9.105 And III. By the godly exhortation admonition advice and counsell of good men And IV. By experience which is the Mistris of things Paul would have us not to be ignorant of Sathans devices but learne his craft and policie and marke what occasions of evill he doth offer unto us what impediments hee casts in the way to hinder us from that which is good and how he watcheth his