and the like which he hath formerly professed it is an argument of this unpardonable sin m Math. 12.31 Heb. 6.6 10.29 Here wee must carefully observe because I say presumption is a signe of this sin that there Is a double presumption De Deo a presuming too much of the mercy of God And thus the godly may presume Contra Deum when a man presumes that he can prevaile against God and thus Iulian the Apostate and Herod and the Pharisees Mat. 28. did Fourthly this sinne thus qualified is unpardonable Answ 4 Mat. 12.31 because it cannot be repented of § 3. Forgive us our debts Sect. 3 How doth God forgive us our sinnes Quest 1 Two manner of waies first freely and Secondly totally First Answ the sinnes of the faithfull are remitted freely without any helpe or payment of theirs at all that is their sinnes are pardoned of grace and meere mercy and not for their workes How doth it appeare that we are not justified Quest 2 for our workes First the Apostle saith it is impossible Rom. Ans 1 8.3 That the workes of the law should save us Secondly our best workes are imperfect Ans 2 like a menstruous cloath Esay 64.6 And therefore David desires God not to enter into judgement with him Psal 143.2 Thirdly if our workes were perfect yet they Ans 3 could not be a price whereby wee could procure any thing at Gods hands because they are debts all men owing the debt of obedience unto God as was shewed in the former verse A man cannot with one summe both satisfie an old debt and buy a new purchase and therefore our obedience being due unto God can merit nothing much lesse justification and remission at Gods hands Fourthly because if Justification bee by the Ans 4 workes of the law then faith is made void and the promise of none effect Rom. 4.14 Because it cannot bee both of faith and of workes Rom. 11.6 Fifthly the first mooving cause of our redemption Ans 5 and salvation was in God not in our selves In him there was a double cause namely first his love towards us God so loved the world John 3.16 and 1. John 4 9 10. that hee gave Christ for the salvation thereof Secondly the will of God Reade Esay 53.7 Iohn 10 â—5 18 and Iames 1.18 Christ hath merited purchased redemption Obiect 1 〈…〉 and justification for us by his blood Therefore how doth God forgive us our debts Liberè Freely Answ 1 First certainely our sinnes were remitted and our soules ransomed by a deare price even the blood and bitter death of our Dearest Lord. 1 Cor. 6.20 Answ 2 Secondly but this remission which was purchased by Christ was Free in regard of us and that I. Because God did it willingly that is God the Father of his owne free mercy and good will sent Christ for the effecting of this worke Iohn 3.16 II. Because Christ God the Sonne willingly undertooke the work of our salvation Iohn 10.15 18. III. Because this was done by God and Christ without our asking or entreating we did not implore either God the Father or God the Sonne for this great worke of our redemption we by nature being dead blinde averse and reprobate unto every good worke Reade Ephes 2.1 2 3.5.12 Rom. 5.10 Acts 2.37 Gal. 1.15 and 1 Thes 1.9 IV. Because we by no meanes or way could possibly deserve this at Gods hands and this is the chiefest thing to be observed For one of these three things every man must affirme First that either Christ came in vaine because man by his owne workes might have satisfied for his owne sinnes and saved his owne soule which I thinke no Christian dare say Or Secondly that wee could not have beene redeemed justified or saved without Christ but we deserved that he should doe it for us Here let man pleade with his Maker and produce his strong reasons What there could be in a poore base despicable and wicked creature which might deserve that Christ the Sonne of God God with God equall with the Father the Lord of glory and King of Kings should take mans nature upon him and by his death and blood purchase his salvation Or Thirdly man must confesse the point in hand that our sinnes are remitted freely by God for Christs sake without any worthinesse or workes of ours at all we neither having I. A price in our hands by which we could buy this plenary Indulgence of our sinnes Nor II. An adequate merit of heaven nothing being in a poore mortall wight which can deserve that eternall and unspeakeable weight of felicity and glory Neither III. After grace can wee merit any thing of our selves at the hands of our great God but must even then pleade guilty before his Tribunall as was shewed in the former question Object 2 Saint Iames saith that Workes justifie us Iames 2.21 24. Answ 1 First they justifie us before men Shew me thy faith by thy workes James 2 18. Answ 2 Secondly before God they justifie that is approve our faith to be true Iames 2.22 Answ 3 Thirdly workes doe not justifie that is make just the person neither doth Saint Iames affirme it Obiect 3 Saint Iohn saith hee who workes righteousnesse is a righteous man 1 John 3.7 Answ He argues from the effects not from the cause Evil workes merit therefore also good It followes not because they are free and perfectly wicked so are not these but of this elsewhere Object 4 Answ Our workes are accepted in Christ Obiect 5 T' is true but that is after we are justified Answ not before Fides sola faith onely doth not justifie us Iam. Object 6 2.14.17 Faith onely justifies without workes Answ although faith which is alone without workes doth not that is justifying and saving faith must not neither can goe alone without workes Galat. 6.5 But justification is ascribed solely to faith not at all to workes This doctrine that our workes doe not justifie Object 7 us before God makes men prophane T' is false for workes conduce much that is Answ they are both necessary and profitable First workes are necessary and that in a threefold regard namely I. because our dutie must be discharged which is obedience unto God Eph. 2.10 II. because thankefulnesse must be shewed unto God for all his mercies and that by obedience o Psalme 116.12 III. Because God is glorified by our good workes Mat. 5.16 Secondly workes are profitable and that in these respects to wit I. they confirme our faith hope confidence and assurance in the mercies of God II. they are acceptable unto God yea by workes we please him III. They shall bee rewarded even to a cup of cold water Thirdly but they merit not this reward Luk 17.10 What is required of us unto the assurance of Quest 3 this forgivenesse of our sinnes We must labour truely to repent Answ and then we may be assured of remission whatsoever our persons whatsoever our sinnes have beene Whose persons are
therefore should not be strangers unto this duty And IV. To visite the sicke is commended in the Scripture Iob. 2.11 12 13. yea lauded by Christ in this place verse 36. And V. This duty shall be rewarded both on earth Psal 41.1 and in heaven in this place And therefore if people desire either the praise or reward of Christ they must visite the sicke Thirdly it is the Ministers duty to visite the sicke who are under his charge if as our Canon excepts the sicknesse be not contagious as appeares thus I. They must take care for their whole flocke in generall and for every member of their flocke in particular and therefore they must not absent themselves from them in the time of their sicknesse it being a fitting season to administer saving advice and counsell unto them Reade Ezech 34.1.2 3 4. II. People principally stand in need of consolation and comfort when they are sicke whence we see that Christ was cheered and refreshed in his agony by the company and consolation of Angels Luke 2â— 43 And therefore Ministers must visite their sheepe when they lye on their sicke beds III. Those who are sicke are exhorted to desire the visitation of the Ministers and the Ministers are commanded to visite those who are visited with the hand of sicknesse Iames. 5.14 And therefore they neglect both their duties to God and man if they be back-ward herein What are the fruits of hospitality that our Saviour Quest 3 reckons it up amongst the rest of the workes which shall be rewarded First if the studious Reader would see this enlarged Answ and seven fruits of hospitality expressed let him reade Stapleton Antidot animae pag. 181. 182 183. where he shall find something false something fabulous and something true Secondly God is so well pleased with this duty Answ 2 of hospitality to the poore and to strangers that he hath and doth often incline the hearts and affections of great personages to seeke the love and familiarity of them who are given thereunto although they be their inferiours and of low place in respect of the world and by this occasion those who descend from great houses doe often match with those who are obscure thus Raguel the Priest of Madian for his hospitality unto Moses was by the providence of God rewarded with this That that great and incomparable Prophet became his sonne in Law Exod. 2. Thirdly God is so delighted with this duty Answ 3 of hospitality that he hath made the wives of the lovers thereof fruitfull which were barren before and without children and by this meanes hath delivered them from that reproach which was counted great in old time as is cleare from the Shunamite 2 King 4 for whom the-Prophet of God obtained a sonne because she ordinarily received him with joy into her house Fourthly some for hospitality haue had their Answ 4 dayes prolonged by God as we may see in Rahab Iosh 2 And Fifthly it is of such force that by meanes of it corporall diseases have bene cured in the houses of them who have kindly entertained the servants of God even by the servants of God themselves as we may see from Acts. 18. Sixthly for this duty of hospitality God hath Answ 6 multiplied the store of the hospitable as is cleare from 1 King 17. where the widdow was rewarded for her entertainment to the Prophet with a multiplication and miraculous augmentation of her oyle and meale Seventhly it is of such vertue that it is oftentimes Answ 7 an occasion to many that be ignorant to come to the knowledge of God and of their salvation as Zacheus did who having received beyond his expectation JESVS CHRIST in to his house and entertaining him as kindly as possibly he might heare 's that which was as marrow to his bones viz This day salvation is come unto thine house Answ 8 Eightly some being given unto hospitality have instead of men entertained and received Angels into their houses yea God himselfe that is the second person in the B. Trinity as we see truely in Abraham who received Christ and two Angels into his house Gen. 18. and in Lot Gen. 19. and Hebrew 13.2 Object 2 The Papists object this place for justification by workes arguing thus We are judged according to our workes therefore wee also are justified by them Answ The last judgement is not the justifying of a man but a declaration of that justification which we had before obtained therefore the last judgement must be pronounced and taken not from the cause of justification but from the effects and signes thereof Perkins Object 3 From hence the Papists would also prove if they could that our good workes are the meritorious causes of life everlasting because good workes here are rendred as the cause why eternall life is rendred Their argument is this That is the meritorious cause of the Kingdome for which the Kingdome is adjudged and given to the sheepe But for these workes of mercy and charity the Kingdome is adjudged and given to the sheepe Therefore these workes are the meritorious cause of this Kingdome The Minor proposition they confirme thus The Judge here saith inherit the Kingdome for I was hungry and ye gave me meat For that is because ye fed me for the causuall particle Enim For doth expresse the true cause of the inheriting of this Kingdome Canisius Catech. Rhemist First some say that good workes are the efficient Answ 1 cause of the Kingdome but yet Non per modum meriti sed per modum viae medii not by way of merit but of meanes because as followes in the next Answer they are the way and meanes unto this Kingdome Answ 2 Secondly good workes are alleadged not as the meritorious cause or reason of life but as the way and order thereunto Habet vitam eternam fides c. Faith hath life eternall as a good foundation and good workes also whereby a righteous man is proved in word and deed Ambros officior lib. 2. Cap. 2. Good workes then are recompensed as testimonies and proofes of our faith or as signes shewing the sincerity of our faith and not alleadged as the meritorious cause of life eternall And this is evident from the very text For I. CHRIST saith Inherite the Kingdome or take and enjoy the Kingdome as an inheritance now an inheritance is not of merit Againe he saith which was prepared for you from the beginning of the world That is before ye were and before yee had either done good or evill and therefore it was prepared and is imparted freely II. The elect and faithfull themselves doe plainly deny all merit in these words Lord when saw we thee hungry or naked c. As if they would say it is nothing which we have done neither of such worth that thou O Lord should thus accept it as done unto thee or thus infinitely reward it Scultet Idea conc Pag. 646. Thirdly there is but one worke onely which Answ 3
Scriptures be obscure Answ 2 humane writings are no lesse yea where shall we meet with certainty and infallibility but onely in the word Can we have it in the Fathers they have their navi and blemishes yea Augustine and Hierom confesse that they may erre and therefore would have none to subscribe to their opinions further then they go according to the word of God Can we find infallibility in the Councels they have erred as may bee shewed largely both out of Bishop Iewell Doctor Whitakers Doctor Willet Chamierus and divers others Can we finde certainty amongst the Popish writers least of all they jarring like an instrument wholy out of tune Thomas against Scotus Catherinus against Cajetane Whatson against Parsons Bellarmine in somethings almost contrary to them all and therefore if obscurity and difficulty bee a sufficient rampire to keepe us from reading the Scriptures by the same reason we are debarred from reading Philosophers Rhetoritians Fathers Schoolemen Popish writers yea all writings and bookes in any sort materiall or necessary to bee studied because they all in many things are difficult and obscure to the understanding and the Scripture is no more Answ 3 Thirdly those things that are obscure in the word of God may bee explained by more easy and cleare places as was said before Answ 4 Fourthly the Father saith e August li 1. de doct Christ Christum Dominum obscurasse Scripturas quo his major habeatur reverentia autoritas qua communia sunt vilesscunt rara verò difficilia cum pretio admirantur that is Christ our Lord in his infinite wisedome hath made the Scriptures something difficult not that men might forbeare to reade or study them but that they might hold them in greater authority price and reverence for naturally we contemne those things that are plaine and facile unto the understanding but those things which are rare and difficult we most admire and more highly value Obiect 3 They object againe The tree is knowne by his fruit and the cause conjectured by the effect and therefore it is neither requisite nor good for people to reade the Scriptures in the vulgar tongue They proove the consequence thus the Scripture read by those that are ignorant is the cause of all errours and heresies usus Scripturarum est causa omnium haereseon f Alphons de Castro the vulgar use of the Scriptures is the ground of all errours Audenter dicimus nullam haeresin ess◠quae non occasionem in Scriptura g Cens Colon. I dare boldly say a bold speech indeede that there hath no heresie sprung up in the Church but it was occasioned by the word of God An Italian Bishop dehorted the people from reading the scriptures ne fiant haeretici h Clem. Espens s Tit. 1. least it should make them damned Heretiques To this we answer First the Scriptures may occasion errours either Answ 1 By containing that which is false and erroneous but this the Papists say not Or By a misunderstanding or wrong interpretation thereof but this is not the fault of the Scriptures but the malice perversenesse or ignorance of men Answ 2 Secondly if a wolfe should cloth himselfe in a sheepes skin the sheepe must not therefore cast off his skinne as Saint Augustine saith the Bees must not forsake the sweet flowers because the spider extracts poyson from them Christ doth not here forbeare the use of Scriptures because the devill abuses them some men wickedly abuse Wine unto drunkennesse Meat unto gluttony Marriage unto coveteousnesse and adultery Magistracy unto Tyranny Must therefore Wine Meat Wedlocke Magistracy be prohibited and cryed downe as unlawfull I hope they will not and therefore let them consider how little reason they have upon the like grounds or insequent or ilsequent consequences to forbid the reading of the Scriptures unto the laity in the vulgar tongue 3. They permit worse and more pernitious Answ 3 things unto the common people and therefore why not the Scriptures though they were dangerous as they say First the Popish Clergy allow the Laity to reade other bookes which may occasion errours as well as the Scripture yea containing errours which the word of God doth not as Iustinus Irenaeus Origen who were Chiliastes Tertullian and Cyprian who were Montanists these they permit only the Scriptures they prohibit why because there is a greater enmity betwixt the Scriptures and the Papists then there is betweene these Fathers and the Papists the Fathers in somethings have erred greatly the Papists in many things doe erre grossely but the Scripture in nothing at all it being the touchstone of truth and the hammer of errours to breake them and dissolve them in peeces and therefore as great opposition and enmity there is betweene the Papists and Scriptures as is betweene truth and errour life and death Secondly the Priests allow the people to reade lascivious and wanton bookes which may and doe infect them why then not the Scriptures which is immaculate it is an inhumane thing yea an argument of small love to permit them to wallow in stincking puddles or to drink unwholsome yea venomous waters and onely prohibite pure streames yea the water of life unto them Si manifestū infidelitatis signum sit aliquid scriptorū rejecere vel non scripterum inducere quid dicemus de lasciva praeferentibus a Basil tract de vera fide that is if it be a manifest signe of infidelity either to reject refuse any part of holy writ or to induce into the Canon of faith that which is not divine scripture what shall we say then of those who preferre lascivious and wanton bookes or toyes before the word of God Fourthly and lastly the objection is apparantly false for first it is not the Scripture but the Answ 4 ignorance of the Scripture that is the cause of errours and heresies b Chysost s col 3.16 which truthes we learne even from Truths lips ye erre saith Christ not knowing the Scriptures c Mat. 22.29 where wee see plainely the cause and the effect the effect is error yee erre the cause of their errour is ignorance of the word of God ye know not the Scriptures therefore ye erre It is not then without great cause that the Holy Ghost cals the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary that thus dares in his Tenets oppose Christ himselfe to the face Secondly the Scriptures reproove heresies and errours and therfore there is no likelyhood that they in themselves should bee the cause of them d 2 Tim. 3.16 Thirdly there is nothing else worthy of credit besides the Scriptures other writings being as chaffe this as wheate e Ierem. 23.28 whence the Fathers f Hier. s Matth. 23. Greg. hom k. sup Ezech. said quod de scripturis sacris authoritatem non habet eadem facilitate contemnitur quà probatur those writing or opinions which are not confirmed by the holy Scripture are easilyer contemned
povertie Or II. because although they have enough in regard of necessary things that is sufficient for food and rayment yet they are not content but with an unsatiable desire wish for more and grieve for the want thereof The mourning of these shal not bee turned into mirth neither Thirdly some mourne and grieve Carnaliter these are they who sorrow for the punishment but not for the sinne as Pharaoh Cain and Iudas did and therefore shall be no more comforted than they Fourthly some sorrow Impiè wickedly these are they who mourne because it is not lawfull for them to sinne freely and without any punishment either humane or divine Many grieve that there are lawes forbidding drunkennesse fornication stealing and the like and wish that there were no sinnes forbidden or duties enjoyned because then they might live merrily whereas now they mourne by reason of restraining lawes This is a most infallible token of a wicked man and therefore such mourners have neither promise of blessednesse nor of comfort Fiftly some sorrow Diabolicè with a Divellish sorrow these are they who grieve unto the death that is unto desperation thus Achitophel grieves that his counsell is not followed and to put an end thereunto puts an end unto himselfe thus Iudas mournes that he hath betrayed his innocent Master and in his agonie hangs himselfe These mourners are utterly deprived of all comfort both here and hereafter Sixtly but we must doe thus if wee desire consolation in our sorrow to wit I. lament our owne sinnes and the sinnes of the Church land and common-wealth wherein we live II. let us hope for mercy upon the condition of true and unfained repentance III. and then it is lawfull for us to weepe and mourne for our afflictions which wee groane under because they are the fruits of sinne and occasioned thereby and blessed are they that thus mourne for they shall be comforted What comfort or consolation is it that shall Quest 4 be imparted unto these mourners First the world hath many solaces for those Answ 1 that are in distresse to wit honour riches pleasure security false counsell vaine comfort fained freedome and the like which I omit to enlarge because these are not the comforts here promised Secondly the comfort of these blessed ones Answ 2 doth consist in the Holy Spirit that true comforter What comfort or consolation doth this Paracletus or Comforter give unto these mourners Quest 5 Answ Three viz. First Temporall Secondly Spirituall Thirdly Eternall First the Holy Ghost gives unto the mourners in Zion Temporale solamen temporall comforts first Providence hee will so provide for them that they shall want nothing although it bee with them as Bias said Omnia mea mecum porto that they carty all they have about them as Hagar and Iacob who had no more then the cloathes upon their backes and the water in their bottles yet when those are spent and gone hee will provide more Secondly Protection and Deliverance he will protect defend and deliver them from all evill as carefully as hee doth provide for them what is good Many are the afflictions of the righteous but the Lord delivers him out of all that is either 1. takes away the affliction wholly or 2. takes away the sting thereof as he did unto Paul giving him sufficient grace to endure the temptation though he tooke not the buffet from him and therefore let us place all our hope and confidence upon God let us depend first upon him for whatsoever good temporall blessing wee stand in need of And secondly for deliverance either from the affliction if the Lord may see it good for us or from the evill of the affliction Quest 6 These are ordinary and generall things What particular temporall comforts doth this Blessed Comforter afford unto these true mourners Answ The Lord hath particular consolations First for all men Secondly for all dangers First for all sorts of men the Lord hath sundry sorts of comfort as we may instance in some few to wit Ministers Magistrates Poore men Godly men Professours First the Lord hath comfort in store or store of comforts for Ministers who are painefull and faithfull in their calling notwithstanding those many discouragements that they meet withall therein as for example First few will beleeve their doctrine this is irksome unto them and makes them in the anguish of their heart cry out Lord who hath beleeved our report and to whom is the arme of the Lord revealed o Esa 53.1 Secondly they are made a spectacle unto the world and to Angels and to men p 1 Cor 4.9 Thirdly sinne which by their preaching they labour to beate downe doth grow up and abound more and more Fourthly hence they grow weary of their lives as we see in Elias who desires that he may die because of the wickednes of the world q 1 King 19.4 so holy Ieremiah cries out Woe is me my Mother that thou hast borne me a man of strife and a man of contention to the whole earth r Ierem. 15 10. Yet let them lift up their heads and listen unto the comforts pronounced unto them For First God saith to Moses and Samuel and under them to all his Prophets and Christ to his Apostles and under them to all faithfull preachers They have not dispised you but me Secondly the Lord saith unto them feare not I am with you ſ Ierem. 1.8 Thirdly their labour shall not bee altogether in vaine in regard of others for some shall be stil converted wheresoever the Gospell is preached t Acts 17.34 Fourthly their paines shall not be at all in vaine in regard of themselves for they shall bee crowned Thus the Lord is pleased to comfort the sad hearts and lift up the drouping and hanging downe heads of his faithfull Ministers Secondly Magistrates they watch when subjects and inferiours sleepe they take care for all and yet though they bee thus faithfull and zealous they are not respected but rather disobeyed hated and sleighted by the vulgar sort of the sonnes of Beliall This is enough to make them mourne and a just cause of sorrow and therefore to comfort them the Lord bids them not to feare for hee will bee with them u Iosh 1.5 9. and their worke shall bee rewarded Thirdly poore men want in a manner all necessary things which makes them grieve but for these if good the Lord hath these comforts that 1. hee will give them needfull things though not superfluous to the supplying of their wants though not of their desires and 2. those things that hee with-holds from them hee detaines because hee sees them to bee poyson and hurtfull unto them Fourthly Godly and pious men dare not lye nor defraud nor cosen by false weights or false measures and therefore their gaines and meanes is very small but here is their comfort God will provide for them Secondly the Lord hath comforts and consolations for all perils and dangers and
bee an instrument to convert many Musculus sup Answ 2 Secondly some expound this of preaching and pietie together as if our Saviour would say shine in doctrine but withall let men see your Obser 2 good workes Gualt s Teaching both Pastors and people that to the knowledge of the word they must adjoyne the practise of pietie Or they must diligently labour to encrease both in knowledge and practise Quest 2 Why are both knowledge and practise thus necessarily to be adjoyned Answ 1 First because without the knowledge of religion our pietie and devotion is but blinde knowledge being the eye by which religion is directed and therefore they are necessarily to be conjoyned Answ 2 Secondly knowledge and practise are the two wings of religion without either of which our religion is lame and falles to the ground And therefore if with the Eagle wee desire to soare up unto heaven we must adjoyne and linke them both together Answ 3 Thirdly knowledge is not required in us or to be acquired by us for it selfe but that thereby we might be more enabled to performe our duties towards God which we cannot without the knowledge of the word and therefore it is requisite that first our hearts should be instructed in the knowledge of God and of his Law and of our Masters will and then carefully to performe what wee know our God requires of us Who are faultie in this particular First those who preferre ignorance before knowledge darknesse before light Secondly those who are remisse in seeking for knowledge who are ignorant and negligent in the use of the meanes of knowledge Vult non vult pigeâ— thâ—y love wisedome and say they long for understanding but other things wholly divert them from the quest thereof And therefore it is necessary to heare and read and learne and pray for the encrease of knowledge Thirdly they are too much defective here who labour for knowledge and rest only therein whether Pastors or people for we must not bee hearers onely or speakers onely or knowers onely but doers also because without a holy obedient and religious life our preaching hearing and knowledge is altogether fruitlesse Indeed it is true that a knowing Minister by his preaching may benefit others but not himselfe except hee bee a follower as well as a leader a Disciple as well as Doctour a practitioner as well as Teacher Fourthly those Ministers are principally faultie here whose lives are scandalous and conversations impious who doe not onely no good but also much evill These weave Penelopes web undoing as much by their evill life as they doe by their good doctrine destroying as fast with the left hand as they build with the right Thus much for the second generall answer to the first question the third and last remaines Thirdly some expound these words Let your Answ 3 light shine of pietie onely Thus Calvin most truely as though our Saviour would say as you are the light of doctrine verse 14. so shine in good workes that men seeing them may glorifie God Who are they that are commanded to let their Quest. 3 light shine or to hold forth a good example unto others First this belongs unto all in regard of all Answ 1 those to whom their life may be made knowne and that for these causes First because all men ought to glorifie God by their workes Secondly because there are none but they may exhibite something in their life whereby some others may either be confirmed or furthered by Thirdly because all men in their severall states and callings have some singular occasions of doing some good which others upon the like occasion offered ought and may imitate And therefore every one should labour to shine in the workes of holinesse and uprightnesse that others thereby might be provoked to the like Answ 2 Secondly they principally are enjoyned to hold forth the lampe of a pure life who either in age gifts or office are superiours unto others that is old men must be a president unto young Masters a patterne unto servants Fathers a copie unto children Magistrates an example unto people Ministers as Leaders unto their flocke and the like Read 2 Thessal 3.9 and 1 Tim. 4.12 and Titus 2.4.7 Now the reasons why this dutie of shining unto others belongs unto all sorts of superiours are these First because much is required of him to whom much is given w Luk. 12 48. and therefore the more God hath honoured any let them bee the more carefull to honour him the higher hee hath raysed any the more are they engaged to strive by the light of a holy life to advance his glory Secondly because the more eminent a man is in place the more conspicuous is his life and is the lesse hid as our Saviour sayth in the former verse save one A Citie set on a hill or a lighted candle put into a candle-sticke cannot bee hid Those who are in any high place cannot conceale their lives and actions but they will appeare to those who are under them either to their glory or infamy and therefore it concernes all superiours and Governours to be carefull that their light so shine unto others that God may be glorified by them and in them Thirdly because those who in place degree or rank are above others ought in going before to shew the right way to others Fourthly inferiours depend upon superiours and therefore for the most part compose themselves according to their example If a Ruler sayth Salomon hearken to lies all his servants are wicked x Pro. 29.12 And therefore all Governours had need to be wary lest they mislead those whom they must answer for and so their blood bee required at their hands Sect. 3 § 3. Before men What is the meaning of these words Quest Answ 1 First Musculus understands it of preaching the word as though our Saviour should say you must preach the word to all without respect of persons that is first to all nations and people whether Jewes or Gentiles Secondly to all of what order and degree soever whether rich or poore masters or servants Kings or subjects Thirdly to all of what condition qualitie or disposition whatsoever whether wise or simple ignorant or learned wicked or righteous obedient or rebellious for whether they will heare or whether they will forbeare the word must bee preached unto them y Ezech. 2.4 c. that those who will not amend may be left without excuse Answ 2 Secondly these words Let your light shine before men may be expounded of pietie also as well as preaching as if Christ should say you must bee carefull to order your conversation aright as well in regard of others as of your selves For first they are our brethren and therefore wee ought to love them Secondly by our evill example we may hurt pervert debilitate detain and keepe them backe from the wayes of grace and worke of the Lord. Thirdly by our good example wee may helpe convert
not at things which are seene but at things which are not seene l 2 Cor. 4.18 Where wee may observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to looke as the Archer looketh to the marke hee that beholdeth a woman thus hath an adulterous eye yea the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely to looke with the eye but with the heart signifying more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this onely signifies the beholding of an object simply which way a man may behold a woman without sinne but that signifies the intention of the minde which goes along with the eye and thus to behold a woman with the sight of the eye and the lust of the heart as evill is here forbidden If the sight of the eye be thus dangerous and readie to conveye lust unto the Quest 2 heart is it not then good to plucke out or put out our eyes First some of the Heathen knowing how unruly the eye was have pulled out their eyes Answ 1 thinking them most happy who were so blinde of which minde was Seneca when he said Nonne intèlligis partem foelicitatis nostroe esse coecitatem It addes no small deale unto our happinesse that wee are blinde Secondly these were mistaken for Christ requireth not this of us to plucke out our bodily Answ 2 seeing eyes but to pull out our sinfull eye in the next verse that is to take lust from our eye which is a Member of our sinfull body and then the eye of it selfe is a good member of the body § 2. Hee that looketh upon a woman to lust after hath committed adulterie with her already Sect. 2 in his heart Quest It is questioned here by many Whether the uncleane desires of the heart bee a breach of this Commandement thou shalt not commit adultery or of the last Thou shalt not covet Answ 1 First some of the Fathers have thought that the uncleannesse of the heart doth not belong unto this seaventh Precept God doth not by this Commandement cut off the sinfull thoughts but the sinfull act said Gregor in Ezech hom 13. Yea Augustine also is of this opinion That in this seaventh Commandement the worke of uncleannesse onely is noted but in the tenth the very concupiscence m Aug. in qu 71. in Exod. Answ 2 Secondly the inward sanctimonie and purity of the minde is here commanded and the contrary forbidden as appeares by these particulars First by the definition of puritie and chastitie which is to be holy both in body and spirit thus Saint Paul describeth a true Virgin n 1 Cor. 7 34. And thus he exhorts us to bee o 1 Thes 5. â—3 Secondly both the soules and bodies of thâ— faithfull are the Temples of the Holy Ghost and therefore ought to be kept holy p 1 Cor. 3 16. Thirdly Chrysostome urgeth these foure reasons I. From the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence in this verse II. From the analogie and correspondencie which it hath with other Commandements To bee angry with our brother without a cause is a breach of the precedent Commandement Thou shalt not kill So to desire a strange woman though the act of concupiscence follow not is against this Precept III. In respect of God who doth not so much looke to the worke of man as to his heart IV. Because concupiscence is the cause of adulterie all adultery proceeding from concupiscence q Mark 7.21 Chrysostom hom 12. in Mat. And therefore seeing the effect that is adultery and outward uncleannesse is forbidden in this Precept it followeth also that the very cause thereof which is concupiscence should be restrained Sect. 3 § III. Whosoever shall looke upon a woman c. hath committed adultery with her Quest 1 Why doth our Saviour here ascribe Adultery to the eye and a wanton looke Answ 1 First because the sence provokes unto act as the Apostle saith he plants and Apollo waters unto good 1 Cor. 3.6 So we may say the eye plants and the tongue and speech waters unto impurity and uncleannesse Secondly because the eye is the most quick Answ 2 sense ut vidi ut perij sometimes a glade of the eye brings a glance to the heart which sets on fire the whole course of nature Observe here that a man hath two eyes to wit I. Oculus informans the right eye whereby sometimes he casually beholds a woman this is not simply condemned as was shewed before § 1. II. There is Oculus depascens the left eye which delights in the beholding of beauty and is never glutted therewith this is faultie and here forbidden as was shewed before Indeede the first sight is sometimes a baite and proves at last mortall as we see in Evah whose sight of the Apple cost the world deare r Gen. 3.6 afterwards the sight of women caused those sinnes that at length brought the Dleuge Å¿ Gen. 6.2 The sight of Dinaâ— cost the Shechemites their lives t Gen. 34.2 And the sight of Joseph unto his Mistresse brought her to forget all woman-hood u Gen 39.7 And Davids eye first casually beholding Bathsheba occasioned adultery subornation to drunkennesse and murder Thirdly because the beholding of beautie Answ 3 is evill and doth pollute in it selfe if it be with delight and desire after it And hence in the law the brother and sister were to be cut off if they saw and did contemplate that is willingly and with delight one anothers nakednesse v Levit. 20.17 And therefore with Iob we should make a covenant with our eyes and not give way to alascivioâ—s looke What lookes must we principally avoide Quest 2 There is a three-fold aspect of women Answ namely First there is Visus solicitans a sight which perswadeth and counselleth unto evill and this is wicked Solomon saith He winketh with his eyes w Pro. 6.13 that is he laboures by wanton lookes winkes smiles and the like to seduce and allure These as absolutely wicked are to bee avoided Secondly there is Visus ruminans a pleasing and delightfull looke this Solomon forbids Let not thine eyes behold strange women x Pro. 23.33 And his father David telleth us it is a vanitie and therefore we should turne our face from it y Psal 119.37 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very thing which is here forbidden Noli aspicere quod non licet concupiscere Doe not looke earnestly upon that which it is not lawfull for thee at all to covet Bern. Oculus impudicus impudici cordis nuntius Augustin Such lookes are often the fore-runners of unchaste actions and doe presage an unchaste heart Thirdly there is Visus casualis an accidentall or casuall aspect this is not evill in it selfe yet even in this wee must be warie and watchfull and not let our heart goe along with our eye § 4. To lust
from the custome of so doing which was amongst them Rhâ—ding Hence the place of publike meeting for the exercises of Religion and worship was called by the Gentiles Synagogium and by the Jews Synagoga and by the Christians Synaxis Secondly this word Synagogue sometimes was Answ 2 taken for the place where they convened and met together sometimes for the assembly it self and the men that were gathered together Acts 13.43 Thirdly some distinguish between a Synagogue Answ 3 and the Synâ—driâ—â— or Sâ—â—bodrim by the former understanding a place for religious worship and by the latter a place for Courts and the dispatch of politick and civill affairs But this distinction is not generally true because they are sometimes united and joyned together in the Scripture and the Jews did both judge and punish in them both They will saith Christ deliver you up to the Councels and will scourge you in their Synagogues Mat. 10.17 Mark 13.9 Quest 2 Why did Christ teach in their Synagogues Answ 1 First this was done lest he should seem to have condemned the publike assemblies and meetings of the Jews But this was touched upon chap. 4.23 Answ 2 Secondly Christ taught in the Synagogue that that which he taught might be divulged according to that charge given by him to his Apostles What I tell you in secret publish you upon the house top Mat. 10. and 28.20 Now this was in respect of the Gospel and that in a double regard viz. I. That it might equally be communicated unto all Mark 14.9 II. Lest he should have been calumniated and slandered if he had taught in corners Ioh. 18.20 Observ We may learn hence That the preaching of the Gospel is to be published unto all Acts 5.20 Mark 16.15 and 2 Tim. 2.9 Acts 9.20 and 13.14 44. and therefore we must pray that it may be freely permitted 2 Thess 3.1 Quest 3 Why is the preaching of the Gospel to be published to all Answ 1 First because the effects thereof belong unto all redemption life peace and the like which are effects of preaching are offered unto all in the Gospel Answ 2 Secondly because it is the power of God unto salvation Rom. 1.16 and the ordinary means of begetting faith and of bringing us unto salvation Rom. 10.14 and 1 Cor. 1.18 c. Answ 3 Thirdly because it is ordained by God and propounded unto men to be the sweet savour of life unto life 2 Cor. 2.16 Object 1 But it will be objected we must not cast Pearls before Swing Mat. 7.6 Now the preaching of the word is a Pearl And therefore it is not to be published to all Answ 1 First certainly it is forbidden to preach the word unto some Acts. 16.6 and â—â— 22 and hence Paul would not stay to preach to them who were obstinate Act. 18.6 and 19.9 Answ 2 Secondly but where there is no such direct and particular prohibition there the Gospel is to be preached unto all it being the nature therof and herein differing from the Law that it neither respects Jew nor Gentile bond nor free Quest 4 Who are here to be blamed Answ Those who preach and teach in corners secretly creeping into mens houses 2 Pet. 2.1 Iude 4. Here observe that I do not speak First of private reading or conserving together of what hath been publikely taught Nor Secondly of teaching exhorting and instructing of mens own families But Thirdly of doctrines which hate or at least flye the light as the Priscillianists who hide themselves and conceal their faith whereas they should give an account of their faith to every one that shall demand a reason thereof 1 Pet. 3. Certainly great and heavie is the calumny that ariseth by unlawfull Conventicles and therefore woe be to such as are justly guilty hereof for they will be found to be of that number who do evill and therefore hate the light Iohn 3.20 Christ we see teacheth in the Synagogues and the Apostles in the Temple Acts 14 and 15 and 16 and 17 chapters That is not by and by or alwaies true which Object 2 is publikely taught therefore private preaching may be as good as publike First it is a suspitious thing for a man to be Answ 1 a turn-coat and therefore they who forsake our assemblies which they have frequented and meet onely secretly may justly be suspected Secondly that which is publikely preached Answ 2 may be proved and tried but not that which is taught in obscurity Thirdly they who meet in corners and sleight Answ 3 the publike assemblies of the Saints out of the times and places of persecution either I. Teach that which is false and erroneous and then do wickedly Or II. Teach that which is true and orthodox and then they are either malitious and envious in desiring to conceal the truth or cowardly and timerous in fearing to professe and justifie and own the truth yea if men do no evill then why need they conceal and hide themselves § 2. Healing every sicknesse and every disease Sect. 2 What is the sense and meaning of these words Quest 1 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies healing or curing Answ 1 Against this it may be objected Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not here properly signifie to cure or heal because it signifies to cure by means and to heal by medicines which Christ did not whence a part of Physick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the Physitians it is true Answ that some distinction of words is observed as for example I. To give Physick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this may be without effect for many Physitians use the means when they do not restore unto health II. To give Physick with good successe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to cure though without second causes And IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to heal whether by means or without means And V. A man is most properly said to heal when effectually he cures or recovers whether by Physick as earthly Physitians do or by a word as our heavenly Physician here doth And therfore he is truly said to heal Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words here Answ used sicknesse and disease thus differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a sicknesse as casts men down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one as onely weakens a man and therefore is not so great as the former Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicknesses are of three sorts namely I. Some are more easily cured and healed And II. Some are more hardly cured healed And III. Some are incurable and impossible by men to be healed but Christ â—â—â—es All Sicknesses Diseases Thirdly All healing All sicknesses is thus to be understood namely Answ 3 I. Not that he healed singula generum all that were sick of all sicknesses for there were many blinde and deaf and dumb who were not cured Nor II.
save his life with much unwillingnesse did whereupon the wicked wretch having his desire presently stabbed him with that Dagger which was at his throat and afterwards bragged that he had taken the bravest and most exquisite revenge of his enemie that ever man did for he had destroyed both his body and soule What things doth the Scripture silence as being Quest 1 not necessary to be knowne The Scripture speaks nothing distinctly Answer concerning the place of this Hell whereinto God can cast both body and soule nor of the manner of the torture thereof nor of the nature of those outward things that belong thereunto because these are not necessary to bee knowne by us There are two things which concerne us whereof the one concerns us little but the other concernes us much First it concernes us but little to know whether Hell bee in the Aire or in the concave of the earth or of what longitude latitude or profundity it is Secondly it concerns us much I. To acknowledge that there is a Hell and II. To know that the torments thereof are eternall perpetuall and insufferable extending both to body and soule and III. to labour indeavour and pray that we may never come there In hell there 's nothing heard but yells and cryes In hell the fire nere slakes nor worme ere dyes But where this hell is plac'd my MUSE stop there Lord shew mee what it is but never where a Pentelogia dolor inferni What things doth the Scripture expresse as Quest 2 being necessary to be knowne of us First it teacheth us that there is a spirituall Answ 1 death of the soule as well as a corporall of the body and that by and after death the soule of the wicked is cast into Hell but at the Resurrection both soule and body Revel 21.8 Secondly the Scripture teacheth us the fruits Answ 2 and effects of this spirituall death namely sorrow Lamentation howling and unspeaâ—eâ—ble torments gnashing of the teeth and the like Reade Luke 13.28 and 16.23 § 2. Are not two Sparrowes sold for a farthing Sect. 2 c. In these words our Saviour doth teach us Observ That the providence of God doth governe all things yea even the least things Reade Psalm 104.21 and 145.15 and 148.8 and Hebr. 1.3 God doth not take care for Oxen. 1. Corinth therefore not for all things Object First God cares for somethings for themselves Answ 1 and thus he cares for his Children and he cares for other things for others namely men or the elect and thus he cares for the creatures Answ 2 Secondly that saying of the Apostle is to bee understood comparatively that God doth not care for Oxen in comparison of men Quest 1 How doth it appeare that the providence of God rules and governes all things Answ 2 First it appeares by the example here given For our Saviour I. Names a poore contemptible bird a Sparrow And II. A bird of small value or price for two of them are sold for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a farthing Now although the true value of this coyne is not certainly known yet all grant that it is lesse then a penny Our Translaters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Farthing the Marginall note telleth us that it is a halfpenny Farthing Thomas Thomasius saith it is worth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a penny Beza s Luke 12.6 saith it is ¼ of an English penny Marlocrats s Math. 10.29 saith that it was foure pence in French mony The Rabbines call it Isor and say that it containeth eight mites Drusius in Praeter Luk. 12.59 And Godwyn in his Jewish Antiquities pag. 324. saith that Assarium valueth of ours in precise speaking q2. q. Whatsoever it was worth certainly it was of lesse worth then a penny in our English coyne and we know that a penny is but a thing of a small value according to that of Catullus Omnes unius assis estimemus And yet although two of these poore Birds be sold for a Farthing and a quarter of a Farthing or thereabouts not one of them falls to the ground without the providence of God III. Our Saviour doth not onely name a small bird a sparrow of a small price but hee also useth a diminutive phrase for the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a diminitve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies Passer a Sparrow that Passerculus a little Sparrow And therfore hence it is cleare and evident that the most contemptible and least things are not excluded from the providence of God Answ 2 Secondly it is further evident thus because it belongs unto the Omnipotency of God I. To governe all those things which he hath created And II. To direct them to that end which himselfe hath ordained Quest 2 What is providence Answ The providence of God is Ratio ordinandi praecedentia ad finem Thom. a wise ordering and disposing of things unto their end And therefore Providence is the principall part of Prudence And therefore we must endeavour to see God in all things and not looke to intently upon second causes For so we shall bridle our anger and revenge against our brethren and our murmuring against our God Quest 3 Who erre about this doctrine of divine Providence Answ 1 First the Epicures who deny all Providence Answ 2 Secondly the Platonicks whereof there are two sorts namely I. Some held that there was a divine Providence in heaven but not in earth Thom. That God by a speciall providence did rule and governe all things above but nothing below Iob. 22.14 II. Some of them held a providence in Spirituall and eternall things but not in corruptible Thirdly the Maniches who held Duo principia or Duos Rectores two Lords Rulers and Answ 3 disposers of all things namely I. God by whose providence all good things were ordered And II. Sathan who did dispose of all evill things and actions Fourthly the Stoicks who connect the second Answ 4 causes by a certaine fatall and inevitable necessity What are Christians bound to beleeve and Quest 4 hold concerning this divine Providence First we must hold that God hath ordained Answ 1 nature able to produce her effects even by naturall causes and that not necessarily but contingently Secondly we must hold that God doth accompany Answ 2 corroborate and helpe or co-worke in all these for from hence it is said that in him we live move and have our being Acts. 17.28 Thirdly we must hold that God when it Answ 3 seemes good unto himselfe can so bridle and change these causes that they shall not produce their effect either contrary to his secret will and decree or to the good of his children Examples of this we have in Scripture when most violent and most naturall causes could not produce their effects fire could not burne Fire could neither burne nor scorch though nothing more naturall Dan. 3. Lyons could neither kill nor eat though nothing more usuall Dan. 6. Fourthly
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
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
Hildebrand Or Vertues and that for a double cause Either by reason of some praise or praise-worthy vertue observed in them as Philadelphus Or By reason of some admonition given to some vertue as Peter Boanerges Or III. In respect of some atchivements or deeds that are or have beene done as Africanus Scaevola Or IV. In regard of fortunate or unfortunate successe in our enterprises as Faelix Faustus Mara t Ruth 1.20 2. Names are somtimes imposed and alwaies retained being never either left or changed And herein observe these two things First when these names are given Secondly why or how they are given First consider when these names are given that are never changed 1. Sometimes before the birth hereof we have examples both in The old Testament as Ishmael Gen. 16.11 Isaac Gen 17.19 Iosiah 1 King 13.2 And New Testament as Jesus in this verse and Iohn Baptist Luk. 1.13 II. These names are somtimes given after the birth both by heathens and Christians First this is observed by heathens who give names to their infants some few dayes after their birth the Grecians the seventh day after they are borne the Athenians the tenth the Romans if a boy the ninth if a girle the eight u Plutquaest cent rom qu. 102. and all these in their solemnities did use some lotions and some manner of purging of the infant who was to be named x Rhod. è festo Pomp Againe this is observed by Christians who at the Sacrament impose some name upon the Childe to be baptised yea it is fitting that the name should be imposed upon the Childe non cum natus sed cum renatus y Muscul s Genes not when hee is first borne but when hee is borne againe that is in Baptisme it being the Sacrament of our regeneration and initiation into the Church Secondly consider wee now how these names which are not to bee changed are imposed upon children I answer First sometimes they are given casually without any solid ground at all this is too too ordinarie for so the childe have a name we care not what it be Secondly sometime they are imposed with reason and judgement and that three manner of wayes Either I. by reason of Distribution or Distinction that severall children may bee distinguished by severall names II. Or by reason of Notation of body as Rufus Simon Sylla Longimanus c. III. Or by reason of Recordation or Remembrance And this is two-fold First of Men. And secondly of Things Sometime names are imposed for the remembrance of men and this is two-fold either Politicke which is either Or Evill for vain-glory as Scanderbeg Or Lawfull for the remembrāce either Of kindred now living z Luk. 1.61 Or Of predecessors now dead Or Of friends whether alive or dead Religious which remembrance is for the imitation of the Patriarches Prophets Apostles or holy men c. Sometimes names are imposed for the remembrance of Things and that either First by-passed as Evah Enosh or the children of Ioseph a Gen. 49. and Naomi who changed her name into Mara in regard of her former losses and miseries Or secondly to come and that either of Hope as Benjamin or of Office and Direction Direction in names is two fold to wit Imponendo in the imposition of names here thou maist direct and dispose of the name according to thy owne wishes and desires and this is the office and part of the parent to name his child after what Patriarch or Apostle or Saint he will Recordando this belongs unto those that are named they must remember that their names are for this end that they may strive to imitate the vertues of those whose names they beare I have omitted to explaine the names here above mentioned for these three causes First because it would have swelled this question to too great a bulke and tediousnesse especially in these things which are lesse needful unto saving knowledge I desire to avoyd Secondly because to the vulgar Reader they are not so necessary to be known Thirdly because of the understanding Reader which is but meanely Conversant in Histories they are well enough understood Sect. 4 § 4. Hee shall save his people from their sinnes Hence it will bee objected Obiect how are wee saved from our sinnes when as yet wee fall daily into sinne and are overcome by it Answ To this I answer by Christ wee are saved first from the punishment of sin or from death for now there is no condemnation to those that are in Christ b Rom. 8.1 Secondly from the Kingdome of sinne because it shall not raigne in nor over those that are in Christ c Rom. 6.14 Thirdly and this freedome from the power and punishment of sinne is our justification and salvation And thus Christ here is said to save his people from their sinnes Quest 1 Further it may here bee demanded from what sinnes doth Christ save or free his people Answ I answer from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From their owne proper sinnes for these onely are they that condemne us Quest 2 Which are those proper sinnes from which Christ will save us Answ I answer First those that lurke and lye hid in our natures which are the cause of all the rest Secondly those actuall sinnes that flow from these wicked habits or at least spring from these reliques And both these wee are freed from by Christ Observ The maine worke of Christ qua Iesus as he is our Saviour is that which is here expressed to take away our sinnes part of which power the Pope and Papists ascribe unto Saints to the Virgine MARY and to themselves Nay the Pope doth shoulder for the whole power and doth usurpe as much himselfe as Christ can doe in that kinde for this is all Christ can doe to forgive his people all their sins fully and perfectly And Pope Paul the fift did say he would doe as much d Iubil Paul 5. anno 1620. Nay they say the Pope hath done more than Christ did For Pope Clement the 8th An. 1592 gave indulgentiam plenariā remissionē omnium peccatorum tam culpa quam poenae a full forgivenes of all their sinnes both in regard of the guilt and of the punishment thereof the last whereof they deny that Christ hath done in the doctrine of Satisfaction Yea the Pope hath done more than ever Christ did indeed if all be true which they say Gregory by his prayer did recall the soule of the Emperour Trajane from Hell e Revel Briget li. 4. ca. 13. Christ never did the like And thus wee see in regard of this principall blessing the forgivenesse of sinnes which wee receive from Christ Christ is opposed by the Pope and therefore hee is rightly termed f 2 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adversarie g Squire s 2 Thes 2.4 f. 152. Againe this verse serves to prove that the Virgine Mary is not excepted from the
respect of the greatnesse or smallnesse of the sinne is not to bee admitted and that for these reasons 1 In respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of â—â—ne is death Yea sinne is the transgression of the Law 1 John 3.4 And every transgression of the Law is under the curse Gal. 3.10 2 In respect of the infinite Majesty of God which to violate can be no veniall sin of it selfe 3 In respect of the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection And therefore in these regards no sinne committed against God can in it selfe be veniall t White s Exod. 20. Confut. 5 â—rac 6. f. 330. Fifthly this motion and passion of anger even when it is sudden and unadvised though there be no further purpose nor intendment to Answ 5 hurt is guilty of judgement as is plaine in this verse Whosoever is angry with his brother without a cause shall be guilty of judgement that is shall be guilty of damnation for so judgement is taken in Scripture David prayes that the Lord would not enter into judgement with him u Psa 143.2 And Paul saith Thou that judgest another condemnest thy selfe v Rom. 2.1 where to judge and condemne are taken for all one to be culpable then of judgment is to be guilty of condemnation Thirdly we admit this distinction of veniall Answ 3 and mortall sinnes if it be understood not in respect of the nature of sinne but of the quality of the persons for unto those that beleeve and repent all sinnes are veniall and pardonable through the mercy of God Rom. 8.1 But to the wicked and impenitent all their sinnes are mortall Sixthly the Fathers side with us in our opinions Answ 6 holding that all these three sinnes here mentioned are mortall yea the Papists generally make anger whereof the principall question here is one of the seven deadly and mortall sinnes as Canisius Pupilla oculi Manipul Curatorum and the rest Chrysostome upon this verse saith Christus dat ultionem homicidio irae supplicium aeteruum adulterio concupiscentiae Christ doth not punish murder and spare anger or condemne adultery and acquit concupiscence but condemnes and punishes both the one and the other St. Augustine s saith that all these three are to be arraigned before Gods judgement-Seate where Hell shall be the reward of all If any object why then are the two former degrees Iudgement and Councell named Hee answers because there are severall degrees of punishment in hell according to the degrees of sinne on earth Saint Hierome condemnes the first degree of anger to be worse than idle words but these we must give account for at the day of Judgement when and where no sinnes that we must answer for are in their owne nature pardonable w Mat. 12.36 Saint Hilarie Non minus ira rea Evangelie quam homicidium lege Anger under the Gospel is no more a veniall sinne than murder was under the Law And therefore I shut up this question with this assertion That to be angry with our brother unadvisedly to call him Racha or foole in our anger are all mortall sinnes and deserve in their owne nature eternall fire Bellarmine tom 3. fol. 113. objects Object to bee angry with our Brother or to call him Racha doth not exclude us from the Kingdome of heaven and therefore they are not mortall sinnes The Antecedent he proves thus That which is not properly a precept but onely a degree of a precept cannot exclude us from the Kingdome of Heaven but to be angry with our Brother or to call him Racha is not properly a precept but onely a degree of that Commandement Thou shalt not kill Therefore this will not exclude us from the Kingdome of Heaven First here is Petitio principii a begging Answ 1 of the question hee taking it for granted without proofe that these two to call our Brother Racha or to be angry with him are no precepts which is the thing questioned Secondly if this were granted that these two were onely degrees of that Commandement Thou shalt not kill yet it would not hence follow that they are veniall sinnes which will not exclude us out of Heaven For to call our Brother Foole is but onely a degree of that Commandement and yet the Jesuite himselfe doth confesse that to be mortall and to deserve condemnation Bellarm. de Purgat lib. 1. cap. 4. tom 1. 1809. Answ 3 Thirdly because they are degrees of the precept as is confessed by the Cardinall therefore it cannot be denied but they must belong unto the violation and transgression of the Commandement and consequently deserve death because cursed is every one that continueth not in all things which are written in the Booke of the Law y Galath 3.10 There being no transgression so small but it shall be punished except it be repented of and washed away by the Blood of Christ Answ 4 Fourthly the Jesuite doth diametrally oppose Christ even in the very scope of the place Bellarmine saith the violation of the Commandement it selfe according to the letter excludes us from the Kingdome of Heaven but not the transgression of the degrees of the Commandement Christ here saith plainely that the Pharisees and Scribes did observe the Letter of the Law but that was not sufficient to bring them unto Heaven or to preserve them from Hell And therefore if we desire to be saved we must carefully observe the very degrees of the Commandements and therein our righteousnesse may exceed the righteousnesse of the Scribes and Pharisees because otherwise wee cannot enter into the kingdome of God Sect. 4 § 4. Whosoever is angry with his Brother Quest 1 Why are all Christians forbidden to bee angry Answ 1 First because Anger comes from the Divell as the authour thereof Give no place to wrath give no place to the Devill Ephes 4.27 Answ 2 Secondly because anger comes from our inbred corruption and pride of heart Non ab illius injurià sed a tuà superbia Basil hom de ira Anger proceeds not from the injury of others but from the pride of our selves that being the moving cause thereof Many are wronged and yet but some are provoked and some are not Why because some are patient and others are proud Now we should labour not onely to withstand the assaults of Satan but also to subdue our owne corruptions and pride and impatiencie in the suffering of injuries because these are the causes of Anger Answ 3 Thirdly Anger is forbidden us in regard of a three-fold pernicious effect thereof namely First it pleaseth not God Iam. 1.20 Those which are in the flesh cannot please God Rom. 8.8 But Anger is a worke of the flesh Gal. 6.20 And therefore cannot please God Secondly Anger is dangerous and pernicious to him that is angry for it hurts the heart it wounds the conscience it expels the holy Spirit and deserves to be
contributions in their publike meetings and assemblies 2. In the Apostles time they sent reliefe publikly to other Churches 3. Christ commands that our light should shine before others that is that our good workes may be done in the sight of others Mat. 5.16 And therefore from these three particulars it is cleere that wee are not absolutely forbidden to give almes before men We give almes because God commands us Quest 2 and we expect a reward from him what need we then doe them before men if God see them is it not sufficient There is a good and necessary use of holding and shewing forth good workes Answ both in generall and particular First there is a necessary use of holding forth good workes in generall and that in a foure-fold regard namely 1. Of our God 2. Of our Neighbour 3. Of our selves 4. Of our profession First in respect of God it is requisite to doe good before men that so hee may be glorified Matth. 5.16 Secondly in respect of our brethren it is necessary that so we may be as lights and good examples unto them to encourage them in the way of God and to provoke them unto good workes Phil. 2.15 Thirdly in regard of our selves that we may procure a good name and fame unto our selves we must be carefull to procure things honest in the sight of all men Rom. 12.17 and 2 Cor. 8.21 and 1 Tim. 3.7 Fourthly we must shew forth outward good workes in respect of the Gospel which wee professe we must strive that the mouthes of all men may be stopped and that the glory of the Gospel may be advanced Whose mouthes is it that we must be principally Quest 3 carefull to stop First of Papists who brag and boast of their Answ 1 workes both of charity and religious exercises let those who professe Christ be ready to give to him that lackes and frequent in reading hearing meditating and praying let not Papists doe more in a blind zeale superstitiously then professours in a true zeale religiously Secondly they must stop the mouthes of prophane Answ 2 persons who are ready scandalously to say that they are outwardly holy but inwardly prophane they seeme without religious but within are vicious Let our lives actions and conversations be such that they may have no cause thus to detract us Secondly more particularly there is a necessary use of shewing forth this worke of Almes even before others for hee which is able to give much may give publikely and that for these two causes First that the poore knowing thou wilt give may beg of thee and make their wants knowne unto thee Secondly that thou mayst remove the imputation of covetousnesse and hard-heartednesse from thee which would bee cast upon thee if thou wert knowne to be rich in goods and not knowne to bee rich in good workes Quest 4 Who are faulty in this particular Answ 1 First those who pretend a love unto the poor and seeme to pitty them but give them nothing Answ 2 Secondly those who say they give in private and either doe not or else give so little that they would be ashamed to have it publikely beheld Answ 3 Thirdly those who deny to relieve the poore when they beg with this excuse they wilâ— not give publikely but this should not hinder them at all for it is lawfull to give publikely if so bee we doe it not for the praise of men Vers 2 VERS 2. Therefore when thou dost thine Almes doe not sound a Trumpet before thee as the hypocrites do in the Synagogues and in the streets that they may have glory of men Verily I say unto you they have their reward Sect. 1 § 1. When thou dost thine Almes Object The Papists say Almes must be done Intentione placendi Deo with an intention to please God thereby And for the proofe hereof object this place thus Our Saviour here reproveth the Pharisees because they gave Almes to be seene of men but we must give our almes in secret that God may reward us vers 5. as they seeke the praise of men so wee must seeke the praise of God f Bellarm. de bonis oper in particular li. 3. cap. 13. Answ Our Saviour Christ biddeth us not in this place in giving our almes to propound and set before us the praise and reward of God but only to take heed of the praise of men and to shunne the same by giving in secret and the praise or reward of God followeth upon this simplicitie and singlenesse of heart in giving of almes We grant that our almes-deeds are well pleasing and acceptable unto God through Christ for with such sacrifices God is well pleased Heb. 13 16. but yet we must not doe them onely for hope of a reward or the like respect but for conscience sake and out of duty towards God Sect. 2 § 2. Sound not a Trumpet Obser 1 We see here Christ 1. taxeth the accustomed vices And 2. particularly names Trumpets Synagogues and streets Yea 3. reproveth them calling them Hypocrites teaching us hereby that it is lawfuâ—l publikely to reprehend the sins of our dayes and the sinnes of our hearers Quest 1 What benefit reape hearers by being reproved for it should rather seeme to doe hurt then good First it tries hearers whether they be the children of God or not for many men deceive both themselves and others in many things who Answ 1 are discovered by spurning at reproofe the children of God are like David who takes kindly a particular reprehension 2 Sam. 12.12 but wicked men cannot endure thus to be touched to the quicke Secondly it is a meanes to humble hearers Answ 2 for it opens the eyes and awakes out of sleepe Reade 1 Cor. 14.24 c. being reproved he falls downe so the Prophet Esaiah telleth the people that their carnall security shall be talked of and reproved and it shall be a vexation to understand the report g Esa 28.19 Thirdly it is a meanes to make sinne odious Answ 3 unto us there is a certaine false sweetnesse in sinne which reproofe doth discover and often remove as we may see in Ahab who being reproved seemed by his sorrow to loath the sinnes which he had committed Fourthly it doth excite us to amend gentle Answ 4 reproofe makes a man carefull to reforme what is amisse What is meant by this phrase Sound not a Quest 2 Trumpet First some thinke that it was a Proverbe Answ 1 whereby was signified that they must not publish in the eyes of the world their almes-deeds thus Gualter s Secondly the phrase was not proverbiall but Answ 2 was derived from the custome of the Jewes who were called by a Trumpet to these kind of assemblies Thirdly it is observable that this was commanded Answ 3 by God in generall who caused Moses to make two silver Trumpets that by the sound thereof the assembly might assemble together at the doore of the Tabernacle h Numb 10.1 c. vers 19.10 yea by
worse then Manasses Sauls called afterwards Paul and the theefe upon the crosse and yet these repenting found remission Whose sinnes are greater then Davids Lots Noahs Peters And yet upon their repentance these were received into favour Wherefore repent and all our sinnes shall bee blotted out Esay 1.18 How must we be truely disposed unto this repentance Quest 4 First delay it not but while it is said to day Answ 1 turne from sinne Secondly labour to change thy affections Answ 2 both thy love unto sinne and thy tediousnesse and carelesnesse in that which is good Thirdly learne to change thy life and conversation Answ 3 for the time to come that is strive to bee a new creature Gal. 6.15 Cor. 5.17 Fourthly labour for faith in Christ because Answ 4 his death is the onely price of our redemption Fifthly use the meanes unto humiliation Answ 5 that is the word and examination of our selves thereby together with the fruits effects and reward of iniquitie not forgetting whom wee have offended by our sinnes our gracious God and most mercifull Mediator And thus wee have seene how the Lord pardons our sinnes freely Secondly God forgives our Debts Totaliter wholy Or the Lord remitts unto the faithfull both the whole sinne fault and guilt and the whole punishment Quest 5 How doth this appeare Answ 1 First from these phrases used by the Lord in Scripture viz. I. Obliviscendi Of forgetting I will pardon them and I will remember them no more Reade Esay 43.25 Ierem. 31.34 Ezech. 18.22 and Heb. 10.17 II. Of washing and clensing I will make you as white as wooll Esay 1.18 III. Of peace Thy faith hath saved thee goe in peace Luke 7.50 And Christ hath made peace betweene us and God through his blood Col. 1.20 Now if God have forgot our sinnes and washed away our sinnes and is in Christ at peace with us then certainely both the sinne and punishment is pardoned Answ 2 Secondly because those who are once purged have no more cōscience of those sins from which they were purged Heb. 10.2 And therefore both the sinne and punishment are taken away together Thirdly either all punishments are remitted Answ 3 with the sinne or none let the Papists shew us where there is a distinction of punishments in Scripture whereof some are pardoned in this life and some reserved to bee satisfied for after this life or in this life for to my understanding this no where appeares Fourthly because our sinnes are not twice Answ 4 punished once our sinnes were laid upon Christ who suffered for us Esay 53.56 and therefore with the guilt the punishment is taken from us Is a man bound then to make no satisfaction Quest 6 unto God There is a double satisfaction first by action Answ Secondly by passion First there is a satisfaction which consists in action or doing This is twofold to wit either To our neighbour this is necessary for the sinne is not pardoned nisi restituatur ablatum except the injured person be recompensed To God which is either of Thankfulnesse What recompence shall I make the Lord for all his mercies this is lawfull and our duty Psal 116.12 Atonement this is unwarrantable because Christ by his death hath done this Secondly there is a satisfaction which consists in Passions or suffering and thus wee cannot satisfie the justice of God for our sinnes Obiect 8 God first pardons David and then punisheth him 2 Sam. 12. and therefore the justice of God must be satisfied by temporall punishment Answ David was punished for mans sake not for Gods who never respects what is by past after it is once pardoned God correcteth David not for the satisfying of his justice for that was fully satisfied by the sufferings of Christ but that the enemies of God might not blaspheme and that others by his afflictions might learne to feare to offend the Lord. Hence then Purgatorie is but a meere trifle because after wee are washed from our sinnes by the blood of Christ wee have no neede of a second purging 1 John 1.7 Quest 7 What may we thinke of the afflictions crosses and calamities of the righteous Ans 1 First that they are not inflicted upon them in anger If Solomon sinne God will visit his sinnes with a rod and his iniquitie with a stripe Psal 89.32 but yet this correction shall bee in love Psal 89.33 and 2 Sam. 7.15 For God loves his alwaies Iohn 13.1 Ans 2 Secondly we may thinke that God in his corrections never respects the time by past but alwaies the time to come that is either I. His own glory as he did in Iobs tribulation and Pauls temptation 2 Cor. 12.9 Or II. The Churches satisfaction as he did in punishing of David 2. Sam. 12.14 Or III. The benefit and good of the person afflicted Here then observe Affliction is profitable in these three regards viz. First it saves and preserves from condemnation yee are corrected that ye may not be damned 1 Cor. 11.32 The spirit of bondage leades us unto repentance p 2 Cor. 7.9 10. Secondly it encreaseth the hatred of the by-past sinnes David sees not his sinne untill affliction be threatned 2 Sam. 12. and then hee cries out with loud clamours Psal 51. Thirdly it preserveth from future sinnes hence Davids tribulation made him more warie for for the future time Psal 119.67 and Pauls temptation kept him from pride q 2 Cor. 12 8.9 Fourthly it teacheth us the waies of the Lord. Now in affliction have I learned thy law r Psalme 119.71 Fifthly it breedes in us a wearines of the world and a tediousnesse of this life Phil. 1.23 VERS 13. And leade us not into Temptation Vers 13 but deliverer us from evill for thine is the Kingdome and the power and the glory for ever Amen This is the last petition which some cut and divide into two distinguishing it diversely First into Spirituall temptation and Temporall evill Canisius Secondly into future evils not to bee induced and present evils to be removed Thirdly into the effect Temptation and the cause that evill one and this is most probable Fourthly here is the Evill or danger and that is Temptation and the remedie which is a freedome from evill Sect. 1 § 1. And leade us not into temptation Quest 1 What doe wee in generall pray for or desire in these words Answ 1 First wee desire that seeing Sathan cannot tempt when whom or as farre as he would but onely when whom and as farre as God permits and grants that therefore our heavenly father would not give us into the hands or power or policie of the Devill that Tempter but that himself would be pleased to dispense and moderate our temptations and not to suffer us to bee tempted above our strength ſ 1 Cor. 10.13 Secondly we desire that when Sathan sifts Answ 2 and tempts us God would not forsake us or leave us to our selves or deprive us of his grace and helpe but that
First it is profitable for the taming and subduing of the flesh and internall corruption Secondly it is profitable for the disposing and exciting of the minde unto Prayer and the meditation of holy and heavenly things These two wee grant Thirdly it is profitable unto the worship of God For it is not the worship of God in it selfe but onely accidentally because it doth dispose a man unto the worship of God and so it is pleasing unto him Fourthly fasting is profitable saith the Iesuite for the satisfying of God for the sins wee have committed and for the appeasing of him This is false as appeares thus I. If fasting could satisfie for our sins and appease God then Christ died in vaine II. In those places of Scripture where wee read that God turned away his anger from the persons fasting as from Ahab Hester the Iewes and Ninivites even there this is not ascribed to their fasting but to their praying Fifthly fasting is profitable for the meriting and obtaining of temporall blessings and eternall mercies For Annah by fasting obtained a Sonne 1. Sam. 1. And Christ here promiseth that God will openly reward those who fast but this is false as appeares thus I Annah obtained her sonne by Prayer for this child I prayed and the Lord hath given mee my petition which I asked of him saith Annah unto Eli. 1. Sam. 1.27 II. God gives nothing of debt unto man because in nothing God is debter unto him as is shewed else-where III. Christ promiseth unto him that fasteth a free reward but it is for prayers sake for good things are given unto those who pray per se but to those who fast ex accidenti Now it is manifest that to him who prayes the reward is given not of merit or deb◠but of mercy and favour for the person praying is onely an humble begger asking an almes to whom nothing is owing and therefore much lesse is any thing owing unto him who fasts Vers 17 VERSE 17. But thou when thou fastest anoint thine head and wash thy face Sect. 1 § 1. But when thou fastest c. Quest Answ What is the meaning of this verse I will give no other answer unto this question here but onely that which the Father gives August serm 41. ad frat Christus nos jubet jejunare lavare faciem caput ungere Christ commands us to fast to wash our face and to anoint our heads wherein hee doth point out three Christian duties unto us Quid enim aliud jejunare nisi à malo declinare faciem lavare nisi bonum facere caput ungere ni si totum Deo tribuere What is meant by fasting but onely to turne and abstaine from evill what other thing is meant by washing the face then onely to doe good And what can the anointing of the head signifie but this that wee must dedicate our selves wholy unto the Lord and ascribe all glory and honour unto him in every good work wee doe Sect. 2 § 2. When thou fastest Our Saviour here doth not take away the object but still granteth the use thereof that is he doth not forbid fasting because hypocrites abuse it but doth notwithstanding allowe the exercise of it from whence I might observe two things namely Obser 1 First that those things which have bene long and palpably corrupted either by abuse or superstition may yet notwithstanding bee recalled and reduced unto a holy use But I passe by this Obser 2 Secondly that although the fasting of hypocrites be condemned yet there is a fast which is pleasing unto God and approved by him Object Fasting is an outward ceremonie and therefore ended in Christ Answ 1 First the ceremonies of fasting are properly in the rites thereof that is fasting in it selfe was not a ceremonie but these things in fasting were ceremoniall to wit sackcloath ashes and the rending of the garments Secondly all externall and adiaphorall Answ 2 actions are not antiquated worne out of date yea this of fasting is commanded Levitic 16.29 23.27 Numb 29.7 Ioel. 1.14.2.12.15 1 Corinth 7.5 Thirdly this duty of fasting is to be undertaken Answ 3 for the commodity and utility thereof as a remedy aginst many evils What necessity is there of fasting Quest 1 First we have cause to feare many temporall Answ 1 evils And therefore fasting conjoined with Prayer is a good meanes for the averting of them Secondly wee have committed many sins Answ 2 against our God therefore it is equisite that we should humble our selves by faring as Ahab did King 21. and Dan. 9.3 Thirdly our corrupt nature is rebellious Answ 3 warring against us wherefore by fasting it had need be tamed Rom. 7.23 and 1 Cor. 9.27 Fourthly naturally we are weake unto and Answ 4 dull in the performance of good duties and therefore it is necessary that wee should quicken and rowse up our selves by fasting for it corroborates us unto prayer and private meditations and the hearing of the word and every good worke Acts 13.3 and 14.23 and that by these meanes I. By quickning and sharpning the sense II. By taking away sleepinesse dulnesse and stupidity III. By kindling and enflaming our zeale What is fasting Quest 2 It is an exercise wherby wee abstaine from Answ 1 our accustomed foode for a time for certaine causes and that without superstition Aretius Calvine this is an outward Fast It is a religious exercise whereby wee deny Answ 2 unto our selves for a time all things that are pleasing and delightfull unto our nature and by conjoyning thereunto mourning and humiliation we arme our selves thereby unto the works of religion This is an inward fast How many parts are there of a true Fast Quest 3 Three namely First the foundation which is the sense of our poverty whether Answ Publicke of that whole Church wherein we live Private either Of our selves Of others as David did Ps 35.13 These are either Externall as a calamity either Fallen out already as Iosh 7. Iudg. 20. and 2 Sam. 1. Hanging over our heads which is both threatned by God Ionah 3.5 and feared by us Ezrah 8.21 Internall whether it bee through Sorrow for some sinne or sins committed Feare of temptatiō or inward concupiscence Weakenesse in the performance of good duties Secondly the outward practise thereof Thirdly the inward truth or life thereof Secondly the next part of a true fast is Praxis externa the outward practise thereof wherein there are these things required to wit First an abstinence from meate and drinke for a time This is either Absolute from all kindes of meate or drink for the time of the continuance of the fast as was observed by the Jewes Hest 4.16 and the Ninivites Jonah 3.5 Or Respective which is either in regard of The quality of the meate when men abstaine not from al sorts of meates but from all sorts of pleasant and delightfull meates The quantity of the meate Multi panem in pondere aquam in mensurà f
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
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
our affections and actions for these are sure signes of an effectuall vocation Sect. 4 § 4. The Righteous Quest 1 Whom did not Christ come into the world to call Answ The righteous Quest 2 Is righteousnesse displeasing unto Christ that he saith he came not to call the righteous Answ True and reall righteousnesse that is the righteousnesse of faith by or in Christ is not displeasing unto him 1 Cor. 1.30 Philip. 3.9 But our own false and painted righteousnesse is Quest 3 odious unto him Luke 18.11 Do sinners please Christ better then those who are righteous or why doth he preferre them in his society associating himselfe rather with Publicans and sinners then with Scribes and Pharisees for by this it appears that the Simonians and Gnosticks were in the right and not erroneous Answ 1 First our Saviour no where commends any sinners except only those who repent Secondly there were many causes why Christ did rather associate himselfe with sinners then Answ 2 with those who thought themselves to be righteous namely I. Because hereby he shewed his humility and lowlinesse of mind II. Because hereby occasion was offered unto him of preaching the word the work for which he was sent III. Because hereby hee shewed the power of his preaching that it was able to convert the worst IV. Because sinners were more apt and fit to hear the word then those who were conceited of their own righteousnesse for they were more humble in themselves and more quickly brought to a sight and acknowledgement of their sins How did not Christ come to call the righteous Quest 4 did not Christ call just Iames and pure Peter who never eat any unclean thing did not Christ call good Andrew and Iohn and many other who were righteous yea doth not the Apostle most truely say that those whom he predestinated them also hee called Why then doth hee here say I came not to call the righteous First to this Saint Ambrose sup answers that Answ 1 by the righteous our Saviour means the Scribes and Pharisees who presumed that they were righteous whereas indeed they were not but only vain and proud now Christ came not to call these who were thus well conceited and perswaded of themselves Secondly our Saviour here speaks of calling Answ 2 unto repentance as appears plainly both by Saint Luke Chapt. 5.32 and by Saint Mathew here for in both places it is said I came not to call the righteous but sinners unto repentance Now this Call belongs only unto sinners not unto Saints and those who are righteous Secundum quod tales sunt Those who were sinners he called unto repentance those who were truely righteous hee called to follow him that their grace might increase and they attain unto a greater measure of perfection in a spirituall life v u Carthus s But the best stand in need of repentance as followes by and by § 5. But sinners unto repentance Sect. 5 It is controverted betwixt us and the Papists whether the Sacrament of the Lords Supper were properly ordained for remission of sinnes or for the assuring of us of remission of sins and we affirme that although that blessed Communion and Sacrament have other uses yet the especiall and principall use thereof is to strengthen and assure our faith of the remission of our sins And we prove this thus Christ here saith I came not to call the righteous Argum. but sinners unto repentance But Christ in the Eucharist calleth us unto him Therfore he calleth sinners to come to the Eucharist that therby they may be assured of pardon and forgivenesse Bellarmine answereth Answ that Christ speaketh of his first calling unto faith and repentance not of inviting unto the Eucharist Bellarm. lib. 4. de sacram Cap. 17. resp ad arg 1. Reply 1 First where Christ saith I came not to call the righteous but sinners unto repentance wee must observe that he calleth all save only such as are so righteous that they need no repentance but such there are none in this life therfore hee calleth all Reply 2 Secondly Christ calleth all that thirst If any man thirst let him come unto me and drink Iohn 7.37 But what man thirsteth more then hee who desireth to be released of his sins Neither doth Christ here speak of the first call unto faith but even of such as did beleeve already as followeth in the next verse Hee that beleeveth in me out of his belly shall flow Rivers of water of life Reply 3 Thirdly our Saviour saith Come unto me all yee that are weary and laden and I will ease you Mat. 11.28 But these are they which labour under the burthen of their sins And therfore such are admitted to come to the Sacrament to find ease therby Willet Synops fol. 636. Argum. 2. Vers 15 VERS 15. And Iesus said unto them can the children of the Bride-chamber mourn as long as the Bridegroome is with them But the dayes will come when the Bridegroom shall be taken from them and then shall they fast Sect. 1 § 1. Can the Children of the Bride-chamber mourn Our Saviour in these words alludes to the custome of the Jewes in their marriages the rites and Ceremonies wherof were performed in the assembly of ten men at the least with blessings and thankesgivings unto God whence the house it selfe was called Beth-hillula the house of praise and their mariage Song Hillulim prayses and the Bride-groomes intimate friends which accompanied him and sung the Epithalamium or mariage song were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the Bride-chamber as in this verse The forme of the marriage Song in effect was this The chiefe of the Bridegroomes friends takes a Cup and blesseth it saying Blessed art thou oh Lord our God the King of the world which createst the fruit of the vine Afterward then he saith Blessed be the Lord our God the King of the world who hath created man after his own Image according to the Image of his owne likenesse and hath thereby prepared unto himselfe an everlasting building blessed bee thou oh Lord who hast created him Then followeth again Blessed art thou oh Lord our God who hast created joy and gladnesse the Bride-groome and the Bride Charity and brotherly love rejoycing and pleasure peace and society I beseech thee oh Lord let there suddenly be heard in the Cities of Iudah and the streets of Ierusalem the voice of joy and gladnesse the voice of the Bridegroome and the Bride the voice of exultation in the Bride-chamber is sweeter then any feast and children sweeter then the sweetnesse of a song And this being ended hâ—â— drinketh to the married couple § 2. But the Bride-groom shall be taken away and Sect. 2 then they shall fast It is controverted betwixt us and the Papists Object whether the institution of Lent be an Apostolike tradition or not they affirming that it is and Bellarmine lib. 2. de bon operib Cap. 14 sheweth seven causes of the institution therof
the third wherof is this Lent by the Apostles was ordained and instituted to be observed to fulfill this saying of Christs When the Bridegroome shall be taken away then shall they fast First this saying of our Saviours was spoken Answ 1 only to his Apostles that enjoyed his carnall presence Secondly if the words be largely taken then Answ 2 the Montanists did come neerer to the sense then the Papists that observed the Lenton fast straight after Christs ascension Thirdly if the Papists will expound the taking Answ 3 away of the Bridegroom of Christs death then by this reason they should not fast before the celebration of the Passion but after Our Saviour in this place doth expresly teach us That there shall be a time Observ when the children of God shall weepe and mourn for the absence of Christ Iohn 13.33 and 16.16 c. and 14.3.16.19.27 Which is the fittest time for fasting because Quest 1 our Saviour saith here there shall be a time when we must fast The true time of fasting mourning Answ is when Christ is absent so saith our Saviour in this place that is First when wee are under some temporall scourge and chastisement Secondly when the peace is broken betweene us and our God when wee have offended him and set him against us by our sins Psal 51.8 and are not sure of reconciliation Thirdly when some lust or strong temptation doth assault us and wee are not sensible of the presence and grace of Christ within us sustaining us Fourthly when our former light is eclipsed that is when the assurance we had in God and joy in the enjoyment of Christ is departed and gone from us for as the clearest day hath his clouds so the best sometimes hath his doubtings the day hath his night and clearest faith his eclipses And this is the fittest time for fasting and mourning because now the Bridegroom is taken away from us How can Christ be taken away from us or wee Quest 2 mourn for his absence seeing he hath otherwise promised Mat. 28.20 Behold I am with you unto the end of the world First Augustine distinguisheth generally of the Answ 1 presence of Christ that there is praesentia Deitatis Humanitatiâ— a presence of his humanity and this they were deprived of and a presence of his deitie and thus Christ was alwayes with them Secondly there is a presence of Christs Deitie Answ 2 in a generall providence and presence of sight thus Christ is never absent either from good or bad but alwayes and every where present with all Answ 3 Thirdly there is a presence of Christs Deitie in a particular providence and this is two-fold viz. either I. Spirituall and thus Christ First directs and disposes of the Ministery of the word And Secondly annoints with the Spirit and fits with gifts those whom hee cals to the worke of the Ministery And Thirdly wounds and weakens Sathans power in that manner that hee cannot prevaile against his Church Mat. 18. Or II. Temporall and thus Christ First sometimes hides and preserves his children from evill and danger Psal 31.20 and 91. And Secondly sometimes lets them fall into danger and then freeth and delivereth them And Thirdly sometimes neither preserveth them from evils nor delivereth them out of evils but only comforteth them in and under evils and so as that the evill of the evill is taken away Psal 30.7 Answ 4 Fourthly there is a presence of Christs flesh or humanity Sic absens cum passionis tempâ—â— advenerit Hieron s And this the Apostles were deprived of after Christs suffering for now the heavens containe him Act. 3.21 and 1.11 and 2 Cor. 5.16 Answ 5 Fifthly there is a presence of temporal prosperity and this our Saviour speaks of here according to the letter For as the Nurse leadeth and carefully cherisheth the Infant while it is young and weak so doth Christ who will not suffer his Apostles to weep and mourn and be afflicted as yet because they were not able to endure it Answ 6 Sixthly there is a spirituall absence of Christ in the heart and that in a double regard to wit I. In respect of internall strength when the children of God are assaulted and tempted by Sathan and overcome by sin as was David 2 Sam. 11. and Peter Mat. 27. For First wee grieve the Spirit of God Ephes 4.30 and quench the good motions of the Spirit a 1 Thess 5.19 And Secondly then God leaves us unto our selves and takes away his hand and we fall unto the ground b Psal 104.29 2 Chron. 32.31 II. In respect of peace of conscience and joy of the Holy Ghost For First sometimes there is a veile over the heart and an insensibility of joy and comfort we not feeling the presence of the blessed Spirit in our hearts nor sensible of the fruits and effects of his presence Secondly sometimes the children of God are sensible of his wrath and ire Psalm 27.9 Deut. 32.20 Esay 57.17 Now the cause of this is sin and that either I. Some sin committed already which is indeed hainous as was Davids Psal 5.1.2.7.9.14 Or II. Some inherent corruption or lust which is not subdued and this certainly is the most grievous condition Psal 120.5 Rom. 7.23 when internall corruptions violently prevaile against us and lead us captive to the law of sinne And thus we may learn when and how Christ is absent from and present with his children on earth VERS 16 17. Vers 16.17 No man putteth a piece of new cloath unto an old garment for that which is put in to fill it up taketh from the garment and the rent is made worse Neither doe men put new wine into old vessels else the bottles breake and the wine runneth out and the bottles perish but they put new wine into new bottles and both are preserved § 1. No man putteth new wine into old bottles Sect. 1 What is the nature of wine or what is observeable in wine Quest 1 Many observe many things Answ which I onely name and passe by viz. First some say that if wine be degenerated and sowre it is unwholsome and of corrupt spirits Secondly if wine be removed or shaken then it is unwholsome by reason of its mixture with the lees therof Thirdly some say that Rhenish wine quickly passeth thorow a man and affords no nourishment at all unto him Fourthly some say that white wine is an enemy unto the head And Fifthly that red wine doth enflame the blood And Sixthly that wine in generall makes men oftentimes drunk Ephes 5.18 How manifold is wine Quest 2 There is a double wine namely Answ First old wine this men love Luke 5.39 So naturally men love that best which savours most of the old man but the Lord knows that the old man is corrupted and therfore he would have us to put it off and to lay it aside Secondly there is new wine and this is that which the text in hand speaks of and
and in the Apostles Acts 4. and 5. and in the three Children Daniel 3. and in Daniel himself chapter 6. Quest 2 Whence comes it that those who are converted dare so confidently professe Christ Answ 1 First it proceeds from the love of God for the minde being filled with God and his love doth strive by all means to promote advance and set forward the glory of God and to expresse its love unto God by all means possibly Answ 2 Secondly this comes from the profit that they know is in the profession of Christ and Religion Here observe That the profession of Christ and Religion or Christian Religion is profitable in a three-fold regard namely First for Gods glory because he is honoured thereby Mat. 5 16. Philip. 2.15 Secondly for the example of our brethren because they are edified thereby Thirdly for the confirming of the truth of our own faith Gal. 1.10 Vers 33 VERS 33. And when the Devill was cast out the dumb sâ—â—kâ— and the multitudes marvelled saying It was never so seen in Israel § 1. And when the Devill was cast out Sect. 1 We see here that untill Satan was cast out his mouth was not opened nor his tongue unloosed whence in the Allegory we may learn Observ That the best remedy against sin is to be freed from Sathan so long as we are his slaves we remain in his obedience Luke 11.20 and 2 Timothy 2.26 And untill we are freed from him we cannot serve the Lord Luke 1.75 How doth this appear Quest 1 It appears by the consideration of these three particulars viz. First Answ because it was the cause of Christs coming into the World to destroy the works of Satan 1 Iohn 3.8 And therefore untill we be free from him we cannot be free from sin Secondly because this was the end of the preaching of the Gospel Acts 26.18 And therefore untill we be delivered from Satan we cannot serve God Thirdly because all sin comes from Satan and therefore the best way to be freed from sin is to be delivered from Satan The Schoolmen make the devill to be but onely Causa procatorctiâ—â— non proegoumena the impulsive cause of sin from without not from within and that I. Because by the corrupting and conquering of Adam he hath begot and bred in all men a pronenesse and inclination unto sin And II. Because sin often proceeds from the motion of the free will Sathan cogitatioâ—â—â— malanâ—â—â— non inumissor sed incensor Beda Satan is not the sender but the Incendiary of evill thoughts Indeed the Devill is three manner of waies the Author of sin namely First because the beginning of sin was from him Iohn 8.44 for he onely tempted Adam And Secondly because he alwaies urges prepares fits and objects allurements unto us for the world and the flesh are but his instruments whereby hee works And Thirdly because he further instigates our concupiscence Si non insanis satis â—â—sâ—â—â— If he see that our own concupiscence do not carry us headlong fast enough unto evill then he will spur it forward Hence he is said to walk to and fro 1 Peter 5.8 and hence he is called the Tempâ—es 1 Thessolonians 3.5 and 2 Corinthians 2.11 and 11.3 Multitude domâ—â—â— causa 〈…〉 Diâ—â—s de diâ—â—◠〈◊〉 The multitude of devils in the ayr is the cause of the multitude of evils in the earth Omnia muâ—tia iâ—â—â—â—tia à Diabâ—â— eâ—â—gitato Damasc liâ— 2. â— Vnto what evils doth Satan tempt and Quest 2 allure In generall he tempts unto all sin Answ but 〈◊〉 particularly to these to wit 1 to pride 1 Timothy 3.6 and 2 to uncleannesse and 3 to anger Ephes 4.27 and 4 hinders us from every good work 1 Thess 2.18 Sect. 2 § 2. The dumb man spake Quest 1 If this man were dumb how then could he speak and if he speak then how is he dumb because the Text saith The dumb spake Answ He retains his former name he had when he was dumb viz. The dumb man and this was very frequent in those places and times to retain the same name although there were some change wrought in the person hence mention is made of Matthew the Publican when he was none and Simon the Leper when he was cured and harlots and sinners when they were converted Quest 2 Why did these retain their old names when they were changed into new men and indeed were not such Answ 1 First this was done for the amplification of the miracle or to shew the power of Christ who could make men contrary to what they were by nature who could make a covetous man liberall and a persecutor a professor Answ 2 Secondly this was done because none are perfectly freed from evill but the reliques of sin remain in all and therefore they should labour and strive to grow and increase We see here that assoon as the Devill is cast out the dumb man speaks to teach us Observ That being once free from Satan we must be mute no longer but our mouths must be open to set forth the praises of the Lord 2 Cor. 4.13 Quest 3 How doth it appear that those who are freed from Satan will or ought to have their mouths full of good words Answ It appears thus namely I. By that opposition or contrariety of nature which is betwixt Christ and Satan for I. Satan linguam vel compescere vel corrumpere Muscul s he will either corrupt the tongue by corrupt and evill words or he will endeavour to curb the tongue from good and gracious words So long as the devill is in the heart so long the tongue is fruitfull in wicked but barren in good and holy words But II. Christ doth first open the mouth and untie the tongue And then Secondly doth sanctifie the tongue and make it a special instrument of Gods glory filling it with holy and heavenly speeches Secondly by the benefit of speech we have elswhere to speak of the utility of the tongue and therefore There onely name two speciall ends and uses thereof namely I. Therewith praise and worship we God Iames 3. And II. Thereby we communicate both our selves and our counsels unto our brethren Quest 4 How may we know whether we be freed from Satan or not Answ 1 First examine if thou have no tongue that is I. If thou have no tongue to praise God And II. If thou have no tongue to professe Religion And III. If thou have no tongue to pray unto God Iames 2.4 IV. If thou have no tongue to explain thy minde or to communicate counsell unto thy brother but art dumb in all these then it is a sign that Satan is not cast out for if he were then as here the dumb would speak Secondly examine if thou have not a filthy Answ 2 impure and corrupt tongue who continually belcheth out polluted words either against God or man or thy own soul Certainly this argues a corrupt and carnall heart Mat. 15.19 How must we so speak that thereby we
Iohn 3.26 Whence I might observe That there will bee emulations in the Church of Christ and that among the godly but I passe this by Or II. Iâ—hn sent them by Christ that they might be instructed in Christ He was now shortly by death to depart from them and to leave them and therefore he sends them unto Christ that they might adhere unto and follow him To teach us Observ 2 That the nearer any approach unto death the more careful they should be to bring theirs that is those who are under their care and charge unto Christ Iacob blesseth his before his death Gen. 49. and Isaac Gen. 27. Because they knew that they must give an account of those who were committed unto them Quest 4 Must we not take care of those who are under us till a little before our death Answ Certainely wee must and ought alwayes to say with Ioshua Let others doe as seeme good in their owne eyes but we and our housholds will serve the Lord Yet here two things may be distinguished and observed namely First wee must prepare and instruct them and this is alwayes to bee done 2 Corinth 11.2 As Abraham taught his children Gen. 18. and family the feare of the Lord. And the sooner this be done the better it is Prov. 22.6 Eccles 12.1 Secondly to deliver some particular directions and instructions to those who are under our care and charge and this is to be done at or a little before our departure out of this life Thus David did both to Solomon his sonne and to his people 1 Cshron 28. and 29. Chap. When a Father or Master of a family can no longer remaine with their children or servants it is the Christian-like done to administer holy and religious counsell and advice unto them and to take the best care for them that possibly they can For herein we shall imitate our blessed Lord and Saviour who when hee was to depart recommended his Mother to Iohn and his flocke the people to Peter Iohn 21. Quest 5 Who are here justly to be taxed Answ 1 First those who instead of breeding theirs up to Christ bring them up to the devill and that either I. By teaching them to sinne as poore people often teach their children to steale and others their children and servants to lye and others to revenge injuries and to put up wrongs at no mans hand and others to slight and neglect the word and to bee carelesse of all religious worship Or II. By giving wicked examples unto them either of drunkennesse or whoredome or prophanenesse or the like Or III. By soothing them up and suffering them in their sinnes And this good old Ely could not wash his hands of Answ 2 Secondly they are faulty here who provide for their families but doe not teach them wheras we should teach them perpetually Deut. 6.7 yea have more care of their soules then of their bodies more care to teach them then to feed them and not like some who fat up their children and teach their cattle thus inverting the order both of nature and religion Thirdly they are here to blame who teach Answ 3 their children but neglect their servants or the rest who are under their tuition and care These must looke upon the fift Commandement and from thence remember that the King must give account of his people the Pastor of his flocke the Master of his family the In-keeper of those who eate and lodge within his gates What is the best meditation or worke wee Quest 6 can take in hand when we have cause to expect and looke for the approach of death Our best worke is Answ to doe as Iohn Baptist here doth to bring our children and family unto Christ Here observe that certainely our first care is to commit and commend our owne spirits into the Lords hands as David did Psalm 3.15 But this work the godly man doth long before his death Age dum sanus tum securus August Men are wont when they begin to thinke of death to set their house in order and to take in hand these things namely First to cast up their estates to prize all and then to draw their estate to a totall summe Then Secondly to appoint such and such legacies to such and such persons Then Thirdly if their children be marriageable to take care for the disposing of them in marriage Thus wee all should doe indeed with a little change viz. I. Let us cast up our accounts and render a reckoning unto our God how many talents wee have gained that is how many children or how many servants have wee brought in our life time unto our Lord Christ II. Let us dispose and appoint our Legacies give Christ unto thy family and give thy family unto Christ Remember that hee promised to give unto thee himselfe and his Father and his love now therefore before thou goest away assigne all these over unto thy children III. Let us marry our children before wee goe unto the Lord oh it is an excellent work and earnestly to be taken in hand for what is dearer unto a man then his children what should a man care for more then his children wherein can a man better shew his care for his children then here in marrying them unto the King of Kings and the Lord of Lords yea unto the Lord and King of heaven and earth The Papists take care to get their daughters into Nunneries and their sonnes into Abbies but our care should be to get them entred and admitted into the Free-Schoole of Religion before wee die and then both we and they shall be happy Hereunto three things are required of us to wit First to pray daily unto the Lord for them and that hee would season and sanctifie their hearts with saving grace And Secondly to instruct exhort teach and admonish them so long as we are with them but principally and most pithily and vehemently when we are to depart from them For the last words take a deepe impression in the hearts of those who have any grace at all And Thirdly let us bee lights and patternes unto them both of piety and purity in life and of courage cheerefulnesse patience and constancie in death Thirdly Iohn being in prison sends his Disciples unto Christ Causâ Christi totius Ecclesiae in regard of Christ and his Catholike Church And that either I. That hee might congratulate with Christ as wee are wont to say by way of rejoycing to our friends when they are returned after a long absence and expectation of them Venistine What art thou come Answer I dare not subscribe to this particular and that First because if this be the meaning of the Interrogation then these words or shall we looke for another are idly added And Secondly because Christ would not have returned an answer if a question had not been intended by Iohn And therefore the cleare fountaine of the word is not to bee troubled with the clay of mans inventions
II. CHRIST doth not simply deny himselfe to be good but he denies it according to that opinion which the young man had of him who thought him to be but a merere man Now in this sence indeed Christ saith that no meere man is absolutely good Answ 4 Fourthly St. Ambrose lib. 1. de fide cap. 2. saith well Non dicit Christus nemo bonus nisi Pater sed nisi Deus Deus autem est nomen commune et naturae Christ saith not none is good but the Father but none is good save onely God now God is a common name to all the three persons of the blessed Trinity Answ 5 Fifthly neither the essence nor the attributes of God can be communicated unto any Creature whence our Saviour here saith There is none good but God onely that is after that sort which God is good to wit by his essence and nature and therefore truly and by himselfe good And this speech of our Saviours was not spoken without cause For looke what good is in the creatures the same is from the Creator 1. Corin. 3.8 and Iames 1.17 Now though the goodnesse that is in the creatures be from God yet is it imperfect whether it be I. Naturall as to be to live to have sence c. Or II. Gotten by art and paines as the liberall sciences vertues c. Or III. Supernaturall as the knowledge of God faith regeneration c. But at for God he hath them most perfectly and is good Who as he is JEHOVAH of himselfe so is he good of himselfe Man although he have all things good perfectly in respect of other creatures yet imperfectly in respect of God to whose goodnesse wisedome and power the like in creatures cannot be equall Answ 6 Sixthly Christ by these words There is none good but God doth neither deny himselfe to be good nor to be God but it was his mind hereby to reprehend in that party with whom he spake and in all others two things namely I. That when as wee see in our selves or others any good wee consider not that it is from God but admire the same as if it were of our selves whereas we should ascribe all glory and honour unto God who is the Author of whatsoever is good II. CHRIST by this his answere would reprehend this in us viz. That we consider not the corruption of our nature namely that all men are naturally evill and that God onely and wholly is good there being in him no evill at all Wherefore Christ by this speech of his would bring all men First to the knowledge of God that he alone is good indeed from whom all good things come And Secondly to the knowledge of our selves that wee by nature are evill and perverse Thus wee must not thinke that Christ denied himselfe to be good as though hee did exempt himselfe from being this one alone good God but onely in that sense that the Pharisee called him good who considered not that whatsoever was good in the man Christ the same was from God and consequently from his Deity § 2. If thou wilt enter into life keepe the Commandements Sect. 2 The Papists lay downe their opinion concerning the merits of workes in this manner and forme God giveth as well everlasting life and glory to men for and according to their workes as he giveth damnation for the contrary workes And men by their workes proceeding of grace doe deserve or merit Heaven Rhemist Rom. 2. § 2. and 1. Cor. 3. S. 2. Now for the proofe of the merit of our workes they produce this text Jf thou wilt enter into life keepe the Commanments and 1. Timothy 48. Godlinesse hath the promise both of this life and the next And whosoever shall forsake any thing for my sake shall receive an hundred fold in this life and in the life to come life everlasting And Iames 1. He shall receive the crowne of life which God hath promised to those that love him Now hence they reason life eternall is promised to good workes and therefore as he that promiseth is indebted by promise so he that worketh and fulfilleth the condition meriteth Or thus if the promise of eternall life be conditionall then it is necessary that those who would be saved should fulfill the condition But Christ hath here said If thou wilt enter into life keepe the Commandements and therefore unto salvation is required the condition of the fulfilling of the Law And therefore our fulfilling of the Law is necessary yea the proper and true cause of our salvation Or thus for Bellarmine de Iustific lib. 4. cap. 7. urgeth the point in controversie all these wayes life eternall is promised to workes and a promise made with a condition of labour doth not onely make the thing promised a debt but also that he which fulfils the worke may be said to merit the thing promised and may demand it as his wages which of right belong unto him The Argument seemes thus to be framed Whosoever shall fulfill the workes to which the promise of life eternall is made he merits Heaven Ex condigno and may challenge it as due debt But the faithfull fulfill those workes whereunto life eternall is promised Therefore they merit heaven Ex condigno and may claime it as their right by worke Answ 1 First here is a repugnancie in the termes for promise and merit or worke cannot stand together now promise not merit or worke is the object of Faith according to that of the Apostles It is by Faith that the promise might be sure Rom. 4.16 And that which is of Faith is not of debt or mans merit as the Apostle sheweth Rom. 4.3 And Ambrose veniam tanquam ex fiae speremus non tanquam ex debito Let us hope for pardon as of Faith not of debt Lib. 2. de paenit cap. 8. And therefore if Salvation be by promise it is not of merit but of faith Answ 2 Secondly the promise of eternall life indeed is conditionall in regard of the legall covenant or covenant of workes and depends upon the perfect and rigide observation of the Law and therefore our Saviour advisedly and of purpose referres this young man unto this covenant because he thought that by his good workes he could merit heaven Answ 3 Thirdly the promise of life eternall in regard of the Evangelicall covenant and covenant of grace doth depend vpon the condition of Faith and hereunto are referred all those who being sensible of their weakenesse and infirmity acknowledge themselves unable to keepe the Law or to merit salvation by any thing they can doe Answ 4 Fourthly of these who are under the covenant of grace the practise of good workes is required not as the condition of the covenant by whose exact observation they may acquire life eternall or by the violation thereof be deprived or debarred of eternall life but the practise of good workes is required of them as a subsequent condition for the testimony of their
2 our Children most And whether are we rather to releeve First wee are to love our Parents more thâ—n Answ 1 our Children in giving them honour for they are nearer to us then our Children being the instruments of our being yea the child is beholden to the Parent not the Parent to the Child Yea the Child takes of the Father his body but not the Father his from the Child Secondly we are to succour our Parents in Answ 2 case of extreame necessity rather then our Children For Filium subvenire parenti proprio honestius est quam sibi ipsi Aristot It is a more honest thing to helpe the Parent then a mans selfe Yea there is a greater conjunction betwixt the Father and the Sonne in Esse absolutâ— then betwixt us and our Children and therefore in case of extreame necessity a man is more bound to helpe his Father then his Child Thirdly when there is not such a case of extreame Answ 3 necessity then a man is more bound to helpe his Child then his Parent 2. Corinth 12.14 The children lay not vp for the Parents but the Parents for the Children And the reason is because the Father is joyned with the Sonne as the cause with the effect Sed causa inflâ—it in effectâ—m the cause workes in the effect and so should the Parent communicate 〈◊〉 his child Sect. 6 § 6. And thou shalt love thy neighbour as thy selfe Quest Must wee love all our Neighbours alike and as well as our nearest kindred or are wee bound to love those more in whom we see more grace although they be strangers to us then those of our kindred in whom wee see not so great measure of grace Answ 1 First wee must not love all equally and alike as will appeares by the following answers Answ 2 Secondly we are to love those most in whom wee see most grace Objective that is in respect of the blessednesse that is desired because they are nearer joyned to us in God A Center out of which issueth many lines the further they are extended from the Center they are the further disunited among themselves and the nearer they draw to the Center they are the nearer united as appeares by the figure in the margent So those who are nearest to God should be neerest to us and wee should wish to them the greatest measure of happinesse Answ 3 Thirdly those who are nearest to us in the flesh and in the Lord should be most deare unto us Appretiativè and in our estimation And thus Christ loved Iohn better then the rest of his Disciples Iohn 13.23 because he was both his cosen German and had more grace in him but he wished not a greater measure of glory to him then to Paul Objectivè Matth. 12.50 For the understanding hereof let us observe here a threefold consideration of Christ viz. I. He is considered as God And thus He loved not Iohn better then the rest II. He is considered as God and man or as Mediator And thus He loved not Iohn neither better then the rest for as Mediator he loved them all alike III. He is considered as Man And thus He loved Iohn better then the rest Answ 4 Fourthly wee are more bound to love our parents then any other of our Neighbours both in temporall and spirituall things 1. Timoth. 5.4 If a Widow have Children let them learne to requite their Parents in the Syriacke it is Rependere faenus parentibus Let them pay usury or interest to their Parents A man divideth his goods into three parts that is I. So much he spends vpon himselfe his wife and servants And II. So much he gives to the poore and pious uses And III. So much he lends to his Children looking for interest backe againe Sect. 7 § 7. All these have I kept from my youth vp This young man being a Pharisee gives us occasion to move this question Quest Answ How many sorts of Pharisees there were The Pharisees were a sect so called because they separated themselves from others by a Hypocriticall kind of service and outward shew And Drusius in Elench trihaer maketh mention of seven sorts of them but there are onely foure usually made mention of viz. First the Pharisee of praise that did all that he might be seene of men and of this CHRIST speakes Matth. 6.21 Secondly the Pharisee who saith What is it that I have not done as if he should say I have done that which the Law commands and more Such a Pharisee was this young man who boasted to CHRIST that he had kept all the precepts of the second Table even from his youth vp Such are the new Pharisees who say they have workes of supererogation And as the old Pharisees had their Auctarium Legis Additions to the Law so have the Papists good workes to spare to others Thirdly the Pharisee of blood Epiphan advers haeres Lib. 1. who knockt his head against the wall So that the blood came they carried Thornes in their cloathes and spred thornes in their beds that they might sleepe the lesse and attend their prayers the more Such are the new Pharisees the Penitentaries who whip themselves untill the blood come downe Fourthly the Pharisee of feare Drusiuâ— in Elench trihaeres who abstained from doing of evill onely Formidine paenae for feare of punishment § 8. If thou wilt be perfect sell that thou Sect. 8 hast and give it to the poore The Papists by these words hope to establish and strengthen two maine pillars of Popery of which severally and apart First Object these words are produced to prove Evangelicall Counsels unto perfection Christ saith Goe and sell all thou hast if thou wilt bee perfect which is a Counsell of perfection not a precept given to all Christians Now that this is not a Precept but a Counsell appeares by the context or very consequence of the words For to the young man demanding What hee should doe to be saved CHRIST answers if thou wilt enter into life keepe the Commandements where our Saviour teacheth that the observation of the Law is sufficient unto salvation and forthwith subjoynes But if thou wilt be perfect that is if thou bee not content with life eternall but aspirest unto an excellent degree in life eternall by doing workes above those which are prescribed in the Law Goe and sell all thou haest Bellarm. de Monach. Lib. 2. Cap. 9. First this young man was bewitched with Answ 1 the same errour that the Papists are viz. He thought that the observation of the Law of God was so obvious and easie that it might be fulfilled with an ordinary and meane labour He thought also as doe the Papists that there were some voluntary and free workes of a greater perfection then were the workes commanded in the Law And therefore seeing the Pharisees Sadduces and Essenes had their peculiar workes in which they placed their perfection this young man desires that Christ would shew him what workes he preferres
is impossible by the two latter sorts of impossible things because it is contrary to the nature of a true body and includes contradictions as is proved clearely afterwards Chap. 26.26 Answ 5 Fifthly if these kindes of impossibilities be excepted wee may then say with the Angell That with God nothing is impossible Luke 1.37 or with the Lord of the Angells in this verse Though with men many things be impossible yet with God all things are possible for there is nothing that can be either spoken of or imagined which as not subject unto his power For the better understanding and confirming hereof observe that there are three causes onely why some effect cannot be accomplished by some agent none of which have place in God The causes are these I. The first is because there is no similitude betwixt the effect and the agent as there must needs be but what is there that hath not some resemblance with God If thou have a being it is like to God in being who is a most perfect being and therefore every thing that either is or may be is subject to his power II. The next cause why an agent cannot produce an effect may be because the effect is more excellent then that the agent can accomplish it therefore corporall substances cannot beget spirituall nor inferiour superiour But there is nothing more excellent then God who is excellencie it selfe III. The agent may want matter to worke vpon and can neither provide it of himselfe nor procure it from others But this can never hinder God who hath no need of matter for if it please him to use it he can create it of nothing And therefore it is as cleere as the light that all such things as in nature are and are not contrary to the nature of God are subject to his power Sixthly unto the place wee answer that Answ 6 CHRIST here sheweth That it is as impossible for a rich man that is high minded and trusteth in his riches to enter into heaven as for a Camell to passe through the eye of a needle but it is possible with GOD to give rich men humble and lowly minds and so make than fit for his Kingdome and also to make the Camell lesse and so draw him through the eye of a needle Seventhly the Consequence of the argument Answ 7 is not good they argue thus to GOD nothing is impossible and therefore he can make the body of CHRIST to be in many places at once Now wee know that A posse ad esse non valet consequentia Such a thing may be therefore such a thing shall bee or God can doe such a thing therefore hee will doe such a thing followes not neither is the question betweene us and the Papists concerning the power of God what he can doe but concerning his will what he doth or will doe Eightly it is not proved out of this place Answ 8 that God can or will draw the huge body of a Camell through a needle the Beast remaining still of that bignesse no more then it is possible for God to bring a proud rich arrogant man to Heaven his affections not being altered Now wee say that both these are impossible unto God not because he cannot in his absolute power doe them but because they are contrary to his will and ordinance For the one is against the law of Justice to bring a wicked man to Heaven and the other against the Law of nature to cause a great Camell to passe through a small needles eye Ninthly the thing aymed at in the Objection Answ 9 wee say is impossible It is impossible that God or his word should be false now the word saith that the â—ody of Christ shall remaine and abide in heaven untill the time of the restitution of all things Acts 3.21 And therefore it is impossible that now his body should be on earth ordinarily and in divers places at once as they teach But the impossibility and absurdity of transubstantiation is sufficiently illustrated afterwards Chap. 26.26 If the Reader would see how some things which wee have said are excepted against by Bellarmine let him read Willets synops pag. 609. and Scharp de sacra Caena Page 1463. Vers 28.29 VERS 28.29 And Iesus said unto them verely I say unto you that ye which have followed mee in the Regeneration when the Sonne of man shall sit in the Throne of his glory ye shall also sit vpon twelve Thrones judging the twelve Tribes of Israell And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my names sake shall receive an hundred fold and shall inherit everlasting life Sect. 1 § 1. Yee which have followed mee in the Regeneration Concerning this head of Regeneration many necessary questions may be propounded and because they are necessary I will not balke them and because many I will not enlarge them all Quest 1 What is Regeneration Answ 1 It is a worke of God wrought by the word whereby hee infuseth the holy Spirit into the whole man for his owne glory and our salvation The severall branches of the Definition are these namely First Regeneration is the worke of God not the worke of man and hence they which are regenerated are called his workemanship Ephes 2.10 And the worke is appropriated unto him as the Author of it Iohn 13. and 3.6 and Ezech. 36.26 Secondly Regeneration is wrought by the meanes and ministery of the word Psalm 19.7 Iohn 15.3 and 1. Peter 1.23 and 2. Peter 1.5 And therefore if we would be regenerated we must attend carefully to the word as followes by and by Thirdly in Regeneration the Lord infuseth his Spirit into the whole man and worketh a true and holy change in all the parts of the soule Wisdom 12.11 and 1. Timoth. 1.7 Fourthly God workes Regeneration in the heart of his Saints both for his and their glory where we may observe that as there was a double aime and end in the Worker of Regeneration so there should be in those in whom it is wrought First the Person working the worke of Regeneration aimed therein I. At his owne glory Proverb 16.4 And II. At the good glory and eternall felicity of those whom he Regenerates Therefore Secondly the persons in whom the worke of Regeneration is wrought should aime I. Principally and above all to glorifie their God in their lives and conversations who hath done so great things for their soules 1. Corinth 10.31 And II. Next thereunto they must be chiefly carefull to worke out the worke of their salvation with feare and trembling Philip. 2.12 because nothing doth so nearely concerne them next unto Gods glory as the salvation of their soules By what steps or degrees doth the worke of Quest 2 Regeneration proceed Or what are the degrees of Regeneration First the Spirit of God and the Spirit of contrition Answ 1 doth shew us our sinnes that is not onely the guilt
under his Sect. 2 charge § 2. Ye shall sit upon twelve thrones judging the twelve Tribes of Israel Object Some object this place to prove that CHRIST is not the judge of the world arguiug thus It is said here that the Apostles shall judge the twelve Tribes of Israel and 1. Corinth 6.2 The Saints shall judge the World Therefore Christ is not the onely Iudge of the world Answ The authority of judgement and giving sentence at the last day is proper to CHRIST alone and doth neither belong to the Apostles nor Saints so that they then shall judge onely as witnesses and approvers of CHRISTS judgement but of this something morefully in the following question How shall the Apostles judge the twelve Tribes of Israel seeing that CHRIST himselfe saith Iohn 5.22 The Father hath given all judgement to the Sonne First at the last day of judgement there shall be Answ 1 three sort of Iudges to wit I. Some shall judge in power now this power is either First absolute and independent and thus God the Father shall judge the world Genes 18.25 Shall not the Iudge of all the world doe that which is just Or Secondly delegate and derived and thus Christ as man shall judge the world Iohn 5.22 II. Some shall judge Assessoriè as Judges laterall or assistants and thus the Apostles shall judge the world as it is said in this verse III. Some shall judge by approbation that is they shall sit with the Judge in judgement to approve the sentence of the Judge and thus all the Saints and faithfull shall judge the world 1. Cor. 6 2. Secondly the Apostles shall judge the twelve Tribes of Israel three manner of wayes to wit Answ 2 I. By their doctrine and preaching of the Gospell because according unto that the sentence shall be pronounced at the last day Rom. 2.15 That is those at the day of judgement shall be acquitted that have beleeved and obeyed the Gospell and on the other side they shall be condemned that would not beleeve and obey it II. The Apostles shall judge the Jewes by their testimony which shall so convince them that they shall not be able to pretend ignorance of that doctrine according to which they shall be judged As CHRIST saith Matth. 24.14 That the Gospell shall be preached in the whole world for a testimony against them So the conscience of the Jewes will convince them and bring unto their remembrance when they see the Apostles what they both did and said amongst them for their edification and salvation and which obstinately and perversely they contemned and despised III. The Apostles shall judge the Tribes of Israel by their example for if the Jewes should pretend that the doctrine of the Gospell was too abstruse and sublime for them and that they were neither able to perceive it nor receive it then the Apostles will be set before them as exemplars of the contrary who being rude and illiterate men did notwithstanding vnderstand the doctrine of the Gospell and were thereby regenerated and made the children of God Chem. harm pag. 1827. § ult § 3. And shall inherit everlasting life Sect. 3 Who are enemies unto eternall life or erroneous Quest 1 and hereticall concerning it First the Atheists who deny it Answ 1 Post mortem nulla voluptâ—â—s in any thinke that it is with man as with beasts when they are dead they are gone and they are neither sensible of paine nor of pleasure after this life But this is directly contrary to the text Answ 2 Secondly those are here erroneous who divide life everlasting that is which grant that the soule is eternall but deny the Resurrection of the body This belongs unto the enemies of the Resurrection whereof we have to speake elsewhere and therefore here I omit it Answ 3 Thirdly the Chiliastes and Millenaries are also here erroneous now amongst them there are divers opinions namely I. Some hold that the joyes of heaven and eternity it selfe were onely to continue for the space of 1000 yeares and then to cease Danaeus 29. Prateol 347. bâ—et 128. II. Some held that the Saints should wallow in the life to come in all carnall delights and fleshly pleasures and this is reported to be the opinion of the Mahumetanes but Mr. Bedwell shewes the contrary III. Some hold a double time namely First that the righteous should have joy and the wicked sorrow and paine for the space of one thousand yeares And Secondly that after that time the world should be renewed and the devils and damned spirits freed from their torments This was Origens opinion and it was condemned and judged erroneous by the 5. Counsell of Constantinople Prateol 378. § 9. IV. Some expresse and explicate this opinion by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration of the soule thus not knowing how to agree amongst themselves Answ 4 Fourthly they erre concerning life eternall who hold that it may be merited by the labours endeaouvers and workes of man Object Against this Bellarmine objects life eternall is promised to good workes in this verse but a promise made with a condition of worke makes that he which fulfils the worke doth deserve the thing promised and may of right require it as his due and deserved reward Answ Durande in 2. d. 27. q. answers singularly two things for us viz. I. Promissio divina in Scripturis sanctis non sonat aliquam obligationem sed insinuat meram dispositionem liberalitatis divinae II. Quod redditur ex promissione praecedent e non redditur ex merito operis de condigno sed sâ—lum vel principalitèr ex promisso Quest 2 What and how many are the causes of this eternall life Answ There are three causes thereof to wit First Primaria the prime and principall Cause and that is God namely I. God the Father who gives it from himselfe and from whom all good things come Iohn 3.16 and .5.21 and. Iames. 1.17 II. God the Sonne who gives it from the Father yea gives it as the Father Iohn 5.21 and .10.28 Rom. 8.10 III. God the holy Ghost who gives it from the Father and the Sonne for the Spirit is life Iohn â— 5 Rom. 8.10 And therefore if we desire to be assured of eternall life let us be carefull to please God the Father and obey the God Sonne and seeke after God the holy Ghost Secondly Impulsiva the impulsive and moving cause and this is the onely mercy of God And therefore we must not arrogate any thing to our owne workes but laud the mercy and free grace of God Ephes 1.6 Thirdly Medians causa the instrumentall Cause or Meanes whereby we are made partakers of this life Now the meanes are these I. The Spirit of Regeneration who workes the beginning of this spirituall life Rom. 8. II. The word of Reconciliation 2. Cor. 5.20 and salvation Acts. 18.28 Iohn 6.68 Rom. 1.16 III. The Sacraments because they seale unto us the grace of God and confirme our faith IV. Hence
by the holy Spirit onely because their calling was not still to be Prophets And thus David was a Prophet and by the inspiration of the Spirit prophecied of CHRIST If it be objected That by this reason Samuel should not be placed among the Prophets because he was a Iudge I answer Answ Although Samuel was a Iudge yet he continued still a Prophet and was Rector of the Schoole of the Prophets Sect. 2 § 2. Sit thou on my right hand Quest What is the meaning of these words Answ They are spoken of CHRIST and expounded of him two manner of wayes to wit First in regard of his Deity thus Sit on my right hand that is reside with me and be equall unto me and partake equally with me of my Majesty and glory thus the Apostle seemes to expound the words Hebr. 1.3 Secondly in regard of his Humanity thus Sit on my right hand that is be thou above all other creatures and of all other most neare and deare unto me and doe thou perfectly and infinitely abound in vertue grace honour and glory above all others Angels and men Carthus Page 282. Object This place is objected by the Vbiquitaries to prove the Vbiquity of Christs humanity because it sits at the right hand of God the Father as is here affirmed by CHRIST himselfe which right hand of God is every where Answ 1 First if CHRIST be every where because he sits at Gods right hand then it will follow that his sitting is the cause of his bodily Ubiquity and consequently that before this CHRIST was not every where for the effect cannot be before the cause Secondly we grant that the right hand of God Answ 2 is every where and yet deny that that which sits at his right hand is every where For the right hand of God is spirituall CHRISTS humanity is corporall and therefore although wheresoever the right hand of God is there is Christs Deity yet not his Humanity Answ 3 Thirdly this speech to sit at Gods right hand is a figurative speech for God properly hath neither right nor left hand Here observe that Gods right hand hath a threefold signification in Scripture namely I. The right hand of God signifieth his power or omnipotencie by which he doth all things and also shewes himselfe powerfull as men oftentimes call their strength especially in warre by their right hand by which they most use to fight against their enemies So the power of God especially that which he shewes against his enemies is signified under the name of his arme and right hand as Exodus 15.6 and Psal 118.16 Now in this sense CHRIST is every where in regard of his Deity because in power he is equall to his Father being God with God but not in regard of his humanity he not being as he is man of equall power with the Father And therefore his Humanity is not every where II. The right hand of God signifieth sometimes the word the second Person in Trinity because by him the Father created preserveth and ruleth all things And the Fathers often by Gods right hand understand the Sonne of God as Christ calleth the Spirit the finger of God Now in this sense it followes onely That wheresoever the right hand of God is there CHRIST is but it followes not that there is his Humanity for that is not wheresoever his Deity is which is indeed every where III. The right hand of God in this place Sit thou on my right hand signifieth the dignity honour glory great power and felicity of God raigning in heaven So for CHRIST as he is man to sit at his Fathers right hand is nothing else but that after hee had undergone and overcome his troublesome labours and finished his worke upon earth hee doth sit that is rest with his Father in all felicity and quiet and hath the next seat and place of dignity honour and glory to his Father and that he enjoyeth as great authority and power as any creature can enjoy viz. a finite power but in such sort as it farre surpasseth the dignity glory and power of all other Creatures they being all subject to the same If the Reader would see this Objection prosecuted I referre him to Mr. Hill of the knowledge of the true God Lib. 2. pag. 119 120 121 122. § 3. Vntill I make thine enemies thy footstoole Sect. 3 What is the meaning of these words or Quest what is signified thereby Answ The best Interpreter of them is the Apostle Paul who both shewes what is meant by sitting at the right hand of God and also by the subduing of his Enemies 1. Corinth 15.24 25 26. He must raigne till he hath put all enemies under his feete and put downe all rule authority and power And the last enemy which shall be dâ—stroyed is death In these words these foure things are implied and signified to wit First that the Kingdome of Christ shall have many enemies who will labour to oppresse both the Church and the word And Secondly that Christ raignes in the midst of his enemies and is more potent and powerfull then they all that is maugre all their power and pollicy he will so save and defend his Church on the Earth that they shall never wholly prevaile against it Yea Thirdly that at length his enemies shall be made his Foot-stoole that is at the day of judgement he will save and glorifie his Church but cast all the Enemies thereof into eternall fire And Fourthly that all the Enemies of the Church being abolished vanquished and put downe CHRIST shall deliver up the Kingdome to his Father which is not to be understood of a direct and reall resigning or forsaking or giving over of the Kingdome For of his Kingdome there shall be no end but of a double change of the forme of the Kingdome For I. In the triumphant Church he shall rule and raigne without the meanes of the Ministery of the word and Sacraments by which he governes and regulates the Militant Church And II. The triumphant Church shall be subject to no opposition of enemies nor disturbance of any as the Militant Church now is CHAP. XXIII Vers 2 3 4 5. VERS 2 3 4 5. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe but doe not yee after their workes for they say and doe not For they bind heavie burthens and greevous to be borne and lay them on mens shoulders but they themselves will not move them with one of their fingers But all their workes they doe for to be seene of men they make broad their Phylacteries and enlarge the borders of their garments Sect. 1 § 1. The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and doe Quest Was all that true which the Pharisees taught that our Saviour bids his Disciples doe whatsoever they bid them Answ 1 First many things undoubtedly which the Pharisees held and
is meritorious of eternall life and that is the merit of the Sonne of God Fourthly the Assumption is false for not for Answ 4 the workes of the sheepe but for the blessing of the Father whereby he hath blessed the sheepe with all spirituall blessings in CHRIST that is by and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alsufficient and superabundant satisfaction and merite of Christ is the Kingdome ot heaven adjudged and given unto them Fifthly unto the causall particle enim For we Answ 5 answer that it signifies indeed a cause but not the meritorious cause of the Kingdome but a declarative cause of the just sentence pronounced by the Judge that is that his adjudging and giving of life eternall vnto the sheepe on his right hand was a just and righteous sentence because by their workes they had truely declared and shewed forth that they were Christs sheepe that is faithfull and beleevers If the studious Reader would see this Answer concerning Enim learnedly enlarged and fully prosecuted Let him reade Bp. Daven de just actual Cap. 32. pag. 411. obj 9. and Pareus s Page 848. b. and Amestus Bel. enerv tom 4. p. 207. Against our last words of our former Answer Object 5 they object againe The Judge doth not say inherite the Kingdome because you are faithfull or because you beleeved but because you fed me and cloathed me and the like And therefore For doth denote the meritorious cause and not a declarative cause onely of the justice and equity of the sentence First as the Iudge doth not say inherite the Answ 1 Kingdome because ye are faithfull so neither doth he say as they say because ye have merited and deserved it Secondly the Reason why our Saviour doth Answ 2 mention their workes rather then their faith we shewed before quest 1. of this § VERS 41 42 c. Vers 41 42. c. Then shall he say unto them on the left hand Depart from me yee cursed into everlasting fire which is prepared for the Devil and his Angels For I was an hungred and ye gave me no meat I thirsted and ye gave mee no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and yet visited me not Then shall they also answer him saying Lord whâ—â— saw me theâ— an hungred or a thirst 〈◊〉 a stranger or naked or sicke or in prison and did not minister unto thee Then shall he answer them and say Verily I say unto you inasmuch as ye did it not to one of the least of these ye did it not to me Sect. 1 § 1. Depart from me ye cursed into everlasting fire The foure last things are Death Judgement Hell and Heaven and they are thus differenced Nothing is more horrible then Death nothing more terrible then Iudgement nothing more intollerable then Hell nothing more delectable then heaven Bern. And therefore blessed are they who by death are brought unto heaven but wretched and infinitely miserable are all they who by Iudgement are sent unto hell Quest 1 Which are the last words which shall be uttered in this world Answ Sphinx answers thâ—se in the text in this Elegiake Aspera vox Ite sed vox benedicta Venite Ite malis vox est apta Venite bonis that is This word DEPART the Goates with horrour heares But this word COME the Sheepe to joy appeares And hence Bernard in Psalm 91. prayes O Domine in die illo libera me a verbo Aspere O Lord deliver me at the great day from that soule killing word Depart Quest 2 What harme is there in this word Depart or in the whole sentence Answ These words are as so many mortall and ghastly wounds and poysoned arrowes sticking deepe in the flesh unto every wicked man For this sentence and doome doth containe five incurable and insufferable blowes which are given to such to wit First Depart get you gone flee hence out of my sight and from the society of the Elect for ever Secondly yee cursed which loved not blessing and therefore are now justly excluded out of heaven and deprived of all felicit and happinesse Thirdly into the fire not into the scorching flame or parching heate but into the burning fire Fourthly into everlasting fire not into a fire that will either burne and quite consume them or which will be consumed it selfe at the last which will either cause them to dye or dye and extinguish it selfe but into everlasting fire which shall never goe out but torment them world without end Fifthly with the Devill and his Angels as they said unto the Almighty depart from us we desire not the knowledge of thee or thy Law and wished that the righteous might be taken out of their sight so they shall be excluded and driven out of the presence of God and deprived of the society of Saints and Angels their companions thenceforward being onely devils wicked Angels and damned spirits Then will they oppressed with griefe crye out I. To the Sunne O Sunne hitherto thou hast refreshed us with thy comfortable light but now we shall never see thee more but must be cast into everlasting darkenesse And II. To the Aire oh aire thou hast often refreshed me with thy sweet breath and wholesome smell but now I must enjoy no aire but detestable stinking vapours and stifâ—ling sents And III. To the Earth oh eartn thou hast often delighted me with many rare dainties fruits liquors and the like but now I must never tast good bit or drop more but be reserved unto endlesse hunger And IV. To the Water oh water how often have I bene cheered with thy drops and draughts but now I must goe where I shall thirst eternally And V. To the faithfull oh holy Saints for your sakes and societies I have escaped many temporall judgements and enjoyed many temporall mercies but now I must never come into your company nor see you any more but must converse with devils for ever and ever And VI. Lastly to CHRIST oh holy Lord thou hast often called me unto repentance obedience and faith promising to receive me into favour to be reconciled unto me and to pardon all my sinnes but now for my impenitency and hardnesse of heart J am justly cast out of thy favour and presence and must now suffer for my sinnes insufferable sorrow and smart in everlasting fire And thus those who are not like unto the righteous in piety shall never be like them in eternall felicity This place is urged by the Papists against us to prove that Infants dying unbaptized shall not suffer any sensible torment in hell and is produced also by us agâ—inst them that they doe I will consider and treat briefely of them particularly Salmeron the Jesuite argues hence thus Those Object 1 who would not exercise the workes of mercy and charity are adjudged to everlasting fire but those who did are rewarded with life eternall Now children are neither of
shew us the fruits and effects of Covetousnesse Answ 1 that so we might beware of avarice it selfe The onely cause that we read of which moved Iudas to betray his Master was covetousnes therfore we should avoid it with all our power through liberality some have entertained Angels into their houses yea Christ himselfe but through covetousnesse some have expulsed CHRIST out of their coasts as the Gergesines and some have sold Christ unto death as Iudas here did Wherefore let the horriblenesse of the fruit make us abhorre the tree Answ 2 II. This History was written to shew us Gods anger against Murderers such as Iudas was he being a maine a better in the death of CHRIST Hence we may learne Observ That murder as a great evill is to be avoided and shunned Quest 5 Why must we so carefully beware lest we fall into this sinne of murder Answ 1 First because it is contrary to God for he gives life and therefore he will not have the life of creatures to be taken away but murderers take away life whence Sathan is called a murderer and Lyar Iohn 8.44 Answ 2 Secondly because life is the best temporall gift which God gives unto man and thâ—refore the Devill saith Skin for skin and all that a man hath he will give for his life Now a murderer robs him whom he murders of this most precious temporall blessing Answ 3 Thirdly we had need carefully to avoid this sinne because God will not have it pardoned or suffer it to be forgiven Read Exod 21 23. and Deuter. 19.13 Numb 35.31 Hence Iacob inveighes against yea curses his Sonnes cruelty and murder although it was done for to revenge that great indignity which was offered unto their Sister Dinah Genes 49.7 Answ 3 III. This History was written to shew us Gods anger against Traitors for we read but of two that hanged themselves and they were both traitors Achitophel and Iudas And therefore Salomon saith J hate a Traitor Having handled some generals concerning this history it remaines now that we should treat particularly of these two verses Quest 6 How many things are observable in these two verses Answ These two namely First Iudas his repentance wherein we have three particulars observable to wit I. The occasion thereof viz. when he saw that Christ was condemned § 2. II. The action which is twofold to wit First he repented him of what he had done § 3. Secondly he made restitution of the money backe againe § 4. III. His confession which is twofold namely First he confesseth his owne sinne § 5. Secondly he confesseth Christs innocency § 6. Secondly the Priests answer unto him wherein two things are observable viz. I. Their excuse of themselves What is that to us § 7. II. Their laying the blame upon him See thou to it § 8. Sect. 2 § 2. When he saw that Christ was condemned What is meant here by Seeing Quest 1 First some by Video to see understand Intelligo Answ 1 to perceive or understand as if the meaning of our Evangelist were when he understood that Christ was condemned to death c. according to those phrases Loquere ut videam speake so that I mâ—y understand and know what thou saiest and Christ saw their hearts that is knew the thoughts of their hearts as if Iudas before now knew not that Christ should dye or that his death was intended or aimed at by the Pharisees But this cannot be thus For I. Christ had plainly foretold his death The Sonne of man must be betrayed into the hands of sinfull men and crucified and had told Iudas that it should be by him II. The Scripture saith plainly the Scribes and Pharisees sought to slay Christ and Iudas hereupon askes what will ye give me and I will betray him unto you Matth. 26.15 And therefore he could not be ignorant that his life was aimed at III. If he were not guilty of the death of Christ then why was his punishment so great Secondly to See is to consider or intently looke Answ 2 into the thing done as if before he had not sufficiently foreseene the nature of the fact the infamy that would follow the doer thereof the end of the fact and the wrath of God against him that did it these things he had not observed nor taken into his consideration before but now he saw them most clearely when the fact was done Whence two things may be observed to wit First that for the most part men sinne inconsiderately never considering what they do till the deed be done and then like fooles say Non putaram I did not thinke it Secondly that the conscience is quicker sighted when the sinne is committed then it was before for although before sinne we see not the nature fruit or end of it yet after sinne we do Rom. 6.21 § 3. Hee repented Sect. 3 What arguments or signes or shewes of repentance Quest 1 may a Reprobate have The Reprobate may have a certaine repentance in him of sinne whereby Answ First he doth acknowledge his sinne And Secondly is prickt with a feeling of Gods wrath for sinne And Thirdly is grieved for the punishment of sinne And Fourthly doth confesse and acknowledge his sinne And Fifthly acknowledgeth God to be just in the punishing of sinne And Sixthly desireth to be saved And Seventhly promiseth repentance in his misery and affliction in these words I will sinne no more And all these it may be were in Iudas Js not repentance good hath not the Lord exhorted all unto repentance and promised pardon Quest 2 to every penitent person Ezech. 18. Matth. 3. Acts 3.19 Why then is Iudas his repentance named and himselfe not pardoned First as there is a good and true repentance so there is a bad and false and therefore although Answ 1 some repentance be good yet all is not Answ 2 Secondly repentance is divided into two parts namely humiliation and conversion mortification and vivification Answ 3 Thirdly the repentance here spoken of signifies onely humiliation Answ 4 Fourthly we divide humiliation either I. According to the motion thereof Or II. According to the moving cause thereof Or III. According to the effect thereof First humiliation is divided according to the motion thereof thus I. There is a solitary or sole humiliation when sinners are onely dejected and cast downe by reason of their sinnes II. There is a humiliation conjoyned with comfort and a certaine ere ion of the Spirits to some joy Quest 3 Hath this humiliation alwayes place in the righteous or have the godly alwayes some joy and comfort commixed with their humiliation Answ No for often they are destitute of all hope and comfort for a long time as Psalm 32.6 Quest 4 Doe the godly then despaire when they are destitute of this hope and comfort Answ There is a double desperation namely First temporall and this is incident to the righteous as appeares by Iob. 3. and David Psal 32. and 80. Secondly finall
it leads men unto most notorious offences so it ends and brings men unto most fearefull judgements How many are the causes of Desperation and Quest 2 what are they that knowing them we may learne to avoid this fearefull offence which Iudas here fell into The causes of Desperation are many namely Answ First a shame to confesse sinne or to have sinne to be knowne many are so confounded when thâ—y thinke of the shame which wil redound unto them when some sinne they have committed is published that to prevent it they desperately cut the thread of their owne lives Secondly the next cause of Desperation is the multitude of sinnes many reviewing the Catalogue of their offences find them to be in number numberlesse the sight whereof doth so amaze and affright them that they despaire of mercy with Iudas in the text Thirdly another cause of Desperation is the greatnesse enormâ—ousnesse of the offence many see some sinne which they have committed to be so hainous and horrible that with this traytor they despaire of mercy and hasten vengeance by their desperate enterprizes Fourthly the next cause of Desperation is the continuance in sinne many calling to mind how long they have wallowed in the puddle of iniquity despaire of mercy and desperatly lay violent hands upon themselves Fifthly another cause of Desperation is a certain pusillanimity of mind for many considering the many and great workes which God requires of them unto salvation do utterly despaire of heaven and like faint-hearted Cowards give over the work and warre unattempted excusing themselves with the old proverbe Vni atque geminis praestat involvi malis they may as well sit still as rise and catch a fall they may as well never undertake the taske as take it in hand and be enforced to give it over againe unfinished Sixthly the next cause of Desperation is a false imagination or judgment of our selves and works many are so sensible of their weaknesse and inability to serve the Lord and so sensible of their lukewarmenesse in his service and worke and of the power and strength of temptation that they are ready to despaire because if they belonged unto God then undoubtedly they thinke that it could not nor should not be thus with them This cause hath place sometimes in the faithfull in whom it is onely temporall not at all finall Seventhly another cause of Desperation is the weight of some temporall affliction many being under some heavie burden of corporall calamity thinke to free themselves from it by putting a Period to their lives skipping thus as the Proverbe is out of the pan into the fire and passing from corporall paines to eternall punishment Eighthly the last cause of Desperation is Infidelity many distrust of the truth of the promises of the power and love of God and of the valew of CHRISTS death as though neither God nor CHRIST could nor would save them although they should repent crying our desperately with Cain My sinnes are greater then God can forgive Quest 3 What are the remedies against Desperation or these causes thereof Answ The Remedy against this great evill is a sure trust and confidence in the mercy love power and truth of God who hath promised that his mercy shall be above all his workes and above all our sinnes if we will but repent And therefore let us learne and labour truly to repent and turne from our sinnes and we may find hope and comfort and be assured of mercy and favour More particularly First if the shame of the world terrifie us then let us remember that if men condemne us for sinne they will commend us for repentance yea this shame iâ— temporall but the infamy of desperate persons is perpetuall and eternall and although men blame them for sinning yet God will pardon them and blot all their sinnes out of his remembrance wherefore they need not set by the shame of men if they have the praise of God Secondly if the multitude and magnitude of our sinnes come into our remembrance let us repent us of them and be truly sorrowfull for them but not despaire because the mercy of God is infinite and the merits of Christ are of an infinit valew and worth and his blood which was shed for penitent sinners is sufficient to purge us from all our sinnes Thirdly if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sinne then let us remember that the time of our former ignorance God will not regard but willingly passe by if now from henceforth we labour to redeeme the time devoting our selves wholly up to the service of our God Fourthly if we begin to despaire and doubt that we shall never be able to doe that which God requires of us unto salvation then remember Conanti aderit Deus God will be present with us if we doe our endeavour yea he will accept of the will for the deed if he see that with our minds we serve the Law of God yea he will give us both the will and the deed and inable us in some measure to doe those things which he requires of us if in sincerity of heart we desire and endeavour to serve him Fifthly if we be dejected and plunged into the pit of sorrow through the sense of the weaknesse of grace and the strength of corruption in us we must then remember that the Lord hath promised to strengthen the weake and to cause the barren to bring forth and to feed and nourish babes untill they come to strength and to the measure of perfect men And he is faithfull in his promises and tender in his affections unto all his children wil neither quench a smoaking flaxe nor breake a bruised reed nor reject nor cast off any of his babes because they are sicke and weake Sixthly if the sense of any heauy affliction lying upon us be ready to sinke us in the Whirle-poole of desperation let us then remember that I. The deare children of God have endured longer and heavier afflictions then we have or doe as we may see in Ioseph Iob and David II. That afflictions doe attend all those who would be saved yea that they who would come unto heaven must suffer affliction it being given unto them to suffer Philip. 1.29 III. That God will lay no more upon us then he will inable us to undergoe By these and the like meditations we must strengthen and arme our selves against doubting and desperation VERS 9 10. Vers 9.10 Then was fulfilled that which was spoken by Ieremy the Prophet saying And they tooke the thirty peeces of silver the price of him that was valued whom they of the children of Israel did value and gave them for the Potters field as the Lord appointed me Then was fulfilled that which was spoken by Ieremy the Prophet Sect. From what Prophet or place doth the Evangelist Quest 1 cite these words First for answer unto this the next qu. I