was the sonne of Ioseph but this is false for verse 18. hee testifyes that Ioseph was not his Father but that shee was found with child of the Holy Ghost before Ioseph and shee came together I answer therefore the cause Answ 2 undoubtedly was this Saint Matthew was a Jew and herein observes the custome of the Hebrewes who reckoned or recorded onely the genealogie of men not of women § 4. VERSE 16. The husband of Mary Sect. 4 Concerning the B. Virgin I will here say nothing saving onely this that the Papists say too much striving manibus pedibusque with tooth and naile to prove that shee was without originall sinne the arguments whereby they endeavour to prove it I shall God enabling mee consider of in their due place I will here onely produce one example they bring to prove it whereof I will say no more but this recitare est confutare it needes no better Argument to confute it then barely to cite it Baralet to prove the Virgin to bee without sinne Fable telleth us this story si credere fas est that there was one Mr. Alexander Niccham who having given it out three sundry times that hee would prove that shee was conceived in sinne was prevented by sicknesse so that he could not performe his promise but afterwards renewing his purpose the night before hee was to prove his assertion hee fell into a great disease and in his agonie calling upon the B. Virgin shee came presently unto him and said hanc infirmitatem pateris pro â—o quod me esse conceptam in peccato originali prebare niteris i. e. this punishment is inflicted upon thee because thou wentst about to prove that I was conceived in originall sinne and having so said tooke a knife and therewith cut out a peece of rotten flesh out of his side and with a needle and a silke thread sewed it up againe wherupon he did not onely renounce that damnable opinion but wrote a great booke for the confirmation of the contrary § 4. VERS 18. Vers 18 Now the birth of Iesus Christ was on this wise when as his Mother Mary was Sect. 1 espoused unto Ioseph before they came together she was found with child of the Holy Ghost The first and maine question here will bee Quest 1 this Why the Lord would have the blessed Answ 1 virgin espoused unto Ioseph I answer First Hier. s for the honour of Matrimony g the patronage of wedlocke doth take away the infamy of Observ 1 whoredome teaching us that honourable marriage is to bee preferred before dishonourable whoredomes and that for these causes First because adultery and fornication are forbidden by God unto all men of all times in all places and is allowed unto none at any time or upon any occasion Secondly because God hath Answ 2 commanded Matrimony and hath given and granted it unto man as a remedy against uncleane fornications Secondly some answer that this was done that the Divell might not know Christ h Hier. s lest that hee should plot or practise some mischiefe either against the blessed virgin or her more blessed infant This answer Pareus upon these words doth justly reject upon these two grounds I. Because there is no probabilitie that those things which the Angel had openly revealed to Ioseph and Mary should bee concealed from the Divell And II. Because from the very nativitie of Christ the Divell begun to lay a thousand traines for the destruction of Christ both by Herod and the Answ 3 Jewes A third answer therefor is given viz. That this was done for these ends I. First that there might bee one who should provide and take care for the flight of the infant when Herod should by crueltie seeke his life i Hier. s II. Secondly that there might bee one who should take care for the education and nourishing of Christ in providing for him whatsoever was needfull in regard of his humanitie III. Thirdly that the blessed Virgin might have one from whom she might receive both comfort and ayd in the time of Christs infancie A fourth answer Answ 4 is brought k Pareus s which is That Mary might have a domesticall witnesse of her immaculate virginitie for none was better able to testifie Answ 5 her chastitie than Ioseph It is answered againe l Heir advers Helvidium Mary was espoused to Ioseph that by his genealogie to whom Mary was allied the originall also or progenitors of Mary might the better be demonstrated Answ 6 Lastly I answer This was done for the avoyding of a threefold mischiefe or inconvenience that might otherwise have ensued to wit First lest the Jewes should take occasion to reject Christ because he was borne out of marriage and consequently blasphemously esteeme him the fruit of a polluted bed m Dion Carthus s Secondly for the avoyding of death which was allotted by the Law unto such n Deut. 22.21 Hier. s Thirdly to avoyd infamie if shee had not beene betrothed unto a husband she would have incurred the name of a harlot teaching us carefully to avoyd every occasion of infamie o Pro. 22.1 Eccles 7.3 But hence a question is considerable Why should wee bee thus carefull of our credit and good name doth it not savour too much of Observ 2 vaine ostentation I answer we should carefully regard our credit first because our owne conscience Quest 2 is more confirmed thereby Secondly Answ 1 because our brethren are benefited by our good Answ 2 example our unreproveable lives being as a candle in a darke place usefull for the directing and encouraging of them in the trade of vertue Answ 3 Thirdly because the Gospel is either honoured or dishonoured by us that is if our lives be unblameable we adorne our profession and honour the Gospell but if infamous wee are a dishonour and a scandall unto it which wee should be very fearfull of and therefore very carefull to preserve a good name amongst all which is as a pretious oyntment Hence another question will bee demanded Quest 3 How is a good name or fame to be sought for I answer Fame is either evill or good I. First Answ there is an evill fame which is two-fold viz. first with evill men who seeke fame malè agendo by wicked workes as Herostratus burned the Temple of Diana at Ephesus to get a perpetuall fame and some also by drinking others under the table or by patronage of wicked-men Secondly with good men who defend often that which is amisse and excuse all their imperfections lest otherwise it should tend to their disgrace both these are ordinarie but neither of them good and therefore Fame is not thus to be sought for II. There is a good Fame which is likewise two-fold first bonum faciendo when a man gets a good name by doing that which is good Secondly offensionem cavendo by avoyding and shunning all occasions of evill a man gets a good name by carefully avoyding all evill and
life they shew light unto others Secondly Christ is called light because he is Answ 2 that true primary light which doth not borrow his light from any other but hath light in himselfe and of himselfe doth enlighten others Read for the proofe hereof Ioh. 1 9. and 8.12 Esa 9.2 and 40.6 and 43 6. and 60.1.12 and 1 Ioh. 1.5 and 2.8 Thirdly Apostles and other Doctors Ministers Answ 3 of the church of Christ are called light not because they have light in themselves of thēselves for they have it from Christ that true primary light as the Moone borrowes her light from the Sunne shee beeing without but a darke substance or body So they being enlightned by Christ they are called lux mundi the light of the world in these regards First because they beare witnesse of the true light m Ioh. 1.7.8 Secondly because they have received the splendor of divine knowledge from Christ Thirdly in respect of the sincerity of life and integrity of manners Fourthly God is the cause of light this may Answ 4 be understood either of God the Father Sonne or Holy Ghost For First God the Father is called the Father of lights James 1.17 yea he commands the light to shine out of darkenes n 2 Cor. 4.6 Secondly God the Sonne enlightens every one who comes into the world o Ioh. ◠9 Thirdly God the holy Ghost is called the Spirit of light The Apostle proves most plainely that the ever blessed Trinity is the cause of light in these words I pray for you that the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of wisedome that so the eyes of your understanding may be enlightned p Ephes 1.17.18 Fiftly the light it selfe is the word of God Thus David Thy Word is a light unto my feet Answ 5 Psalm 119.105 And Paul Christ hath brought life and immortality to light through the Gospell 2 Tim. 1.10 And Peter ye doe well to take heed to the word of God as unto a light that shineth in a darke place 2 Pet. 1.19 Answ 6 Sixtly and lastly it is given unto the Ministers from God to enlighten the world through this his word Thus Paul was sent unto the Gentiles that by the preaching of the word unto them he might open their eyes and turne them from darknesse to light q Acts 26.18 Obiect 2 It may against this be objected to enlighten or give light is an internall worke and therefore man cannot doe it but it must bee wrought by the blessed Trinitie as was sayd before answer 4. Answ 1 First it is not onely an internall worke for there are two parts of this illumination viz. first an externall adhibiting of light secondly an internall application thereof to the understanding and spirit As in the sense of seeing First there are the species or severall objects without And secondly these are applied unto common sense within Now the outward light is adhibited by the Ministers of the word of God Answ 2 Secondly the Ministers are sayd by consequence to worke the internall light also For first although it bee the worke of the holy Ghost and a taste of the heavenly gift and of the Spirit of God r Heb. 6.4 yet secondly the application of the outward light by the ministery of the word is the ordinary means wherby the internall light is wrought within us And therefore I conclude this objection thus First the light is the word which comes from God not from the Ministers Secondly the power of enlightning is from Christ not from the Ministers and they only illuminate through his helpe and assistance Thirdly yet it is the office of Ministers to hold forth the light in their Ministerie Sect. 3 § 3. Yee are the light of the world The Apostles Quest 1 being but Toll-gatherers and Fishers and not Scribes why doth our Saviour call them the light of the world and not rather the Scribes Answ 1 First Christ doth it to comfort them left they should be dejected by reason of their poore base and low condition Thus elsewhere hee encourageth them to be constant both in active and passive obedience because there will a time come when they shall sit upon twelve seates and judge the twelve Tribes of Israel ſ Matth. 19.28 Answ 2 Secondly Christ calles his Apostles not the Scribes the light of the world lest the Ministerie should seeme to bee supported by an arme of flesh If the Scribes and Pharisees had beene made the light of the world the world would then have thought that the word had been upheld and maintained by humane power but when the Gospell is preached published divulged and dispersed through the world by the Apostles who were but Fishers Toll-gatherers poore and illiterate men then all the world will say Hic est digitus Dei that this is Gods worke and supported by a divine hand Thirdly our Saviour calles his Apostles not Answ 3 the Pharisees and Scribes the light of the world to teach us that worldly pompe and splendour addes nothing to the efficacie of the Ministerie it neither helpes if present nor hurts if absent Why doth not externall and mundane glory Quest 2 availe and further the preaching of the word First because it is a spirituall work and therefore Answ 1 it is to be wrought by spirituall meanes and not carnall for neither estimation nor honour nor riches nor the wisedome of the flesh can helpe forward this worke of God Hence Saint Paul opposeth them first in his conversation in these words Our rejoycing is the testimony of our conscience that in simplicitie and godly sinceritie not with fleshly wisedome we have had our conversation in the world t 2 Cor. 1 12. Secondly Saint Paul opposeth them in his preaching Christ sayth he sent me to preach the Gospell not with wisedome of words u 1 Cor. 1 17. not with excellencie of speech v 1 Cor. 2.1 not with enticing words of mans wisedome but in demonstration of the Spirit and of power w 1 Cor. 2.4 Secondly God in this worke will not use the power of men lest the praise of the work should bee given unto men Vzza was strucke with death because hee puts his hand to the Arke x 2 Sam. 6 7. And God will not deliver his people by 32000 but by 300 y Iudg. 7.2 lest the people should glory in themselves whereas hee that glories should glory in the Lord yea hence it was that God would not take the temptation from Paul but rather sustaine him in it because thus his glory and strength was made perfect in weaknesse z 2 Cor. 12.9 § 4. A Citie that is set on an Hill cannot bee hid These words as also the former some Sect. 4 Papists urge for the visibilitie of the Church Object thus Our Saviour compares his Church to a Citie on an Hill which cannot be hid Therefore the Church
discharging and executing of our callings or we must not give over our lawfull callings for fear of any danger that is like to accrue Although the Jews went about to stone Christ f Ioh. 11.8 and the Nazarens to cast him down a high rock yet he doth not give over preaching They of Lystra stone Paul and yet he returns again Quest 2 Why must no fear of danger deterre us from our Vocations Answ 1 First because Functions are commanded and enjoyned by God and therefore it is a sin for a man to give over his Vocation Answ 2 Secondly because protection is promised in our lawfull callings and therefore we may boldly hope for and expect it yea to leave that place wherein God hath put us for fear of danger likely to ensue is direct diffidencie and distrust Quest 3 Is it lawfull then to tempt the providence of God for this seems no other than to foresee danger and not to prevent it Answ We must distinguish of tempting the providence of God thus Into the Greatest dangers we may boldly intrude our selves if we have a calling thereunto from God Least dangers we may not intrude our selves without a calling For First some sin by too much boldnesse and presumption without a calling And Secondly others offend by too much fear in their calling as Moses did Exo. 4. Quest 4 What need had Christ of a ship to passe over he brought Israel through the red Sea Exod. 14. and made Peter walk upon the water Matth. 14. and therefore could he not have done so now himself Answ Christ hereby shews that he undertook both our infirmities and the remedies against them that so he might be united unto us every way Nonâ—gebâ—â— navi sed navis illo Chrys hom 12. de variis locis The ship stood in need of him and not he of the ship § 3. And came into his own City Sect. 3 What City was this whereunto Christ came Quest 1 First some say it was Nazareth Hier. s but Answ 1 S. Mark contradicts this chap. 2.1 Secondly some say it was Capernaum Calvin Answ 2 Beza and this is the truth as appears Mat. 4.13 Why is it called his City Quest 2 First some think because he was born there Answ 1 but this is false Secondly some think because he was free of Answ 2 this City and was not herein as a stranger But as the former is certainly false so this is uncertainly true Thirdly the reason of the phrase is because Answ 3 he dwelt there Mat. 4.13 Christum Bethlehem tulit Nazareth educavit Capernaum erat perpetuum habitaculum Chrys s Christ was born in Bethlehem brought up in Nazareth and dwelt in Capernaum Why did Christ make choice of Capernaum to Quest 3 dwell in or now to come unto First because the Nazarites had cast him out Answ 1 from amongst them Luke 4.29 Muscul s Secondly because many of his Disciples dwelt Answ 2 there Peter and Andrew Math. 4.18 Iames and Iohn verse 21. to teach us That Christ will dwell with those who are his Ioh. 17.21 26. and 14.23 Rev. 3.20 and 1 Ioh. 1.3 c. and 2 Cor. 6.16 Ioh. 12.26 and 14.3 Rev. 14.14 And by his communion and fellowship make them happy and blessed Wherein doth the happinesse of the Saints Quest 4 with whom Christ dwels consist First If Christ be with them he will enlighten Answ 1 their understandings And Secondly restrain and keep them from sin Answ 2 And Thirdly reduce them from sin by Repentance Answ 3 And Fourthly excite them unto cheerfulnesse in Answ 4 the performance of that which is good And Fifthly corroborate and strengthen them Answ 5 both unto the perfecting of and persevering in good works And Sixthly will fill them with ineffable joy and Answ 6 comfort 1 Pet. 1.8 VERS 2. Vers 2 And behold they brought unto him a man sick of the Palsie lying on a bed And Iesus seeing their faith saith unto the sick of the Palsie Son be of good cheer thy sins be forgiven thee In our Saviours speech unto this sick man are expressed three great and singular benefits and prerogatives of the Faithfull namely First their filiation exprest in this word Son § 1. And Secondly their joy implyed in these words be of good cheer § 2. And Thirdly their remission and reconciliation laid down in these words Thy sins be forgiven thee § 3. Sect. 1 § 1. Son Quest 1 Is God or Christ the father of sinners is he not rather their enemy and judge yea doth not Christ himself say that he is the father onely of the Faithfull and righteous Luke 12.30 Answ 1 First we must distinguish between sinners for of them there be two sorts to wit I. Averse and obstinate sinners which will not repent Ier. 3.12 And II. Penitent sinners who turn from their sins Zach. 1.3 Those are not sons but These are as 2 Cor. 3.17 18. Thus a Physitian is the Father of those sick persons whom he takes care of Now we see that this sick man comes by faith unto Christ the Text saying plainly Iesus seeing their faith that is both of the persons bringing and of the person brought Answ 2 Secondly this sick man was not now a sinner because he was cured and healed For I. He had Faith as aforesaid And II. Christ had pardoned and forgiven his sins as here Quest 2 How are the Faithfull and true penitent sinners the children of Christ for he is their Brother not Father Psalm 22.22 Matthew 25.40 and 28.10 Romans 8.29 and Hebrews 2.11 Answ Christ is our Brother as he is Man and our Father as he is God for although there be three persons yet there is but one Deity whence the Son is said to adopt sons Thom. 3.23.4 yea we pray unto Christ and the holy Ghost Our Father Thom. ibid. for whatsoever God the Father doth unto us God the Son doth also that is in all things co-operates and co-works with the Son Besides Christ himself saith Behold me and the children which thou hast given me where implicitly he calleth himself a childe or Son and that for a double cause namely First to shew that he is God with the Father My Father and I are one And Secondly Observ to shew the prerogative of all those who come unto Christ by Faith namely that they shall be made his sons as Ioh. 1.12 Are those that come unto Christ onely then Quest 3 made his sons after they come are they not already his sons when they come This phrase or title of Son is used diversly Answ namely First sometimes Son signifies the son of God by nature and generation and thus Christ is the alone and onely begotten Son of God Secondly Son signifies sometimes those who are the sons of God by a particular ordination and thus Magistrates Judges Rulers and Princes are called sons I have said ye are the children of the most high Psal 82.6 Thirdly sometimes by this title Son are meant
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
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
1. God can keepe and preserve all his from all danger whensoever hee will But 2. Ordinarily hee will not neither doth manifest his power in the beginning But 3. Let them fall into danger and then he delivers them Hence a quaere will bee made Quest 2 Why doth not the Lord rather preserve his children from danger at all then first suffer them to come into distresse and then helpe them out Answ 1 I answer first this is more for Gods glory he hereby shewing his power that hee can deliver even out of the jawes of the Lyon and take away the prey from betweene his teeth a 2 Tim. 4.17 Answ 2 Secondly this is better for us sharpe salt makes meate eate the more savourly we know not what temporall blessings are untill we want them Quanta voluptate jamdiu carui said Dionysius when he was throughly hungry before hee could have any thing to eate no meat tasts so well as that which is eaten with hunger sauce and hence it is that the Lord permits his children to fall into affliction that their joy may be the more compleat when they are delivered §. 1. VERRS 6. Vers 6 And thou Bethlehem in the land of Iuda art not the least among the Princes of Iuda for out of thee shall come a Governour that shall rule my people Israel This verse is cited out of the old Testament Sect. 1 where the place here alleadged is read thus in shew contrary to this verse Micah 5. Chapter Reconcil vers 2. But thou Bethlehem Ephratah though thou be litle among the thousands of Iudah yet out of thee shall hee come forth unto me that is to be Shepheard in Israel It will here be demanded Quest how the places may be reconciled I answer first here seemes indeed I confesse Answ 1 to be some apparent changes in the citing of this Prophesie as Micah 5.2 1. Though thou bee little 2. Amōg the thousands of Judah 3. That shall bee shepheard in Israel Mat. 2.6 1. Thou art not the least 2. Among the Princes of Iudah 3. That shall rule my people Israel Secondly the particle of the Prophet is adversative Answ 2 as in the Psalme I am small b Psa 129.141 and despised yet doe I not forget thy law i. e. Although I am small and despised c. So againe Many are my persecutors and enemies yet doe I not decline from thy testimonies c Psa 119.157 i. e. although my enemies be many yet c. So else where the blind man sayth This is a marvellous thing that ye know not from whence hee is and yet hee hath opened mine eies d Ioh. 9.30 i. e. Although he hath opened my eyes yet c. So here the sense is Although thou bee little oh Bethlehem in regard of the Princes of Iudah yet notwithstanding out of thee shall come a Governour that shall rule my people Israel Thirdly what Saint Matthew saith the Answ 3 Prophet Micah insinuates that is Out of thee shall come one who shall not be the least Fourthly Micahs words may bee read thus Answ 4 by an interrogation Art thou the least of the rulers thou art not as Iob saith Wilt thou draw the Whale with a booke That is thou canst not e Iob. 40.30 Fiftly Saint Matthew hath respect unto the Answ 5 end of the Prophesie or unto the dignity that the City Bethlehem should have after the nativity of Christ therein f Bezas Sixtly the Evangelist doth not change the Answ 6 Prophesie but the Pharisees they render it thus changed unto Herod g Iunii Parall Lastly although not the Pharisees but the Answ 7 Evangelist have changed the Prophesie yet it is no reall change but onely verball because he shewes the true sense in other words viz. thou art the least in regard of thy selfe but in this respect thou art not the least h Calvin s And therefore the phrase is prudently changed in regard of the time when it was altered because now Bethlehem was become a noble and a royal City Christ the Messias being now borne there i Tremel s Mich. 5.2 So that from the premisses the sense of the verse seemes to be this that the City Bethlehem amongst the families of Iuda was the least but now by the birth of Christ there it is become to be a thrice noble City Sect. 2 § 2. And thou Bethlehem Iudah There were two Bethlehems Observ the first in the portion of Zabulon k Iosh 19.15 and this Bethlehem was in Galile l Musc Gualt s Secondly in Judah m Iudg. 19.1 And this is is called Bethlehem Ephrata Gen. 35.19 and 48.7 So named from Ephrata one of Calebs wives n 1 Paral. 2.19 This is the opinion of Tremell s Micah 5.2 as also of Lyranus è Rabbi Solomone that hence it was called Ephrata after which name was added Bethlehem for the abundance of corne that it brought forth after that great barrennesse that was in the dayes of Elimelech o Ruth 1. Thus thinke the forenamed authors But I cannot admit of this for these two causes First because that Caleb who had so many wives dyed before Moses and Caleb the sonne of Iephuneh it was not Numb 14. Iosh 14. Secondly the name Bethlehem was knowne to Moses because it is mentioned in Genesis and therfore it was not brought into the land of promise after his death Quest Answ Why was Christ borne in Bethlehem Answer because the promise of the Messias was made to David Bethlehem was a City of David p 1 Sam. 16.1 and therefore it is called the City of David by the Evangelists q Luk 2 4. and Ioh. 7.47 Vers 7 VERS 7. Then Herod when hee had privily called the Wise men enquired of them diligently what time the starre appeared Quest It may here bee questioned why doth Herod call the Wise men secretly Answ Because he calls them for evill he had a wicked purpose in his malicious heart towards Christ and therefore he calls them secretly asking their counsell but hiding his intent from them Observ Teaching us that it is the nature of wicked men to hid their Counsell that they may the better hurt the religious a Pro. 1.11 Obiect It may bee objected it is lawfull for a man to hide his Counsels Salomon saith Hee that is of a faithfull spirit concealeth the matter b Pro. 11.3 Answ I answer there are divers sorts of hiders or concealers First some hide their Counsels least they themselves should be harmed of others by the revealing of their Counsell this is prudence and good providence both allowable and lawfull for a man to be cautelous warie of revealing his secrets unto others least so he bring himselfe into danger Secondly some hide their counsells and conceale their secrets least their friends should be hurt by the revealing of them this is honesty and that which Salomon speakes of in
but it more pernitiously hurts him that is angry then the other because it comes from the minde of the one and from within but reflects onely outwardly upon the other yea experience shewes that anger often brings men to Fevers and dangerous sicknesses as is to the life pourtraied by a great historian and generall scoller f Guevara familiar Epist fol. 114. 115. Secondly it weakens and enfeebles the body making it thereby daily more and more infirme and consequently the life to be the lesse comfortable and the more short anger being like worldly sorrow wihch causeth death g 2 Cor. 7.10 and therefore a man at the least should take pitty of himselfe and his owne life in not giving way to wrath Anger doth easily subdue a mans selfe to the craft of his enemies for by provoking him unto anger they can leade him whether they will for an angry man is easily incensed and once incensed hee is easily ensnared being quickly entrapped in his talke hee as then not being compos mentis in his right wits The effects of anger in regard of the Soule are these First it displeaseth God h Iam. 1.20 but meekenesse is much valued by him i 1 Pet. 3.4 and therefore Fathers are forbidden to be angry with their children k Ephes 6.4 Col. 3.21 and Masters with their servants Ephes 6.9 Philem. 16. and therefore doe not displease God when thou maiest please him but remember that howsoever anger may please thy distempered temper yet it doth not please God and therefore ought carefully to bee eschewed Secondly it provokes the anger of God l Pro. 19.19 Matth. 5.22 who is incensed unto wrath against the angry man because he is not in charity the nature of anger being to be void of charity as I shewed before and therefore remember hee that is angry with his brother God will be angry with him § 3. And slew all the children that were in Sect. 3 Bethlehem Herod seeing himself to be mocked of the Wise-men converts his craft into cruelty and that extraordinary It may heere be asked what manner of cruelty Quest 1 was this of Herods I answer there is a threefold cruelty viz. First Answ of punishment Secondly of law Thirdly of blood First there is crudelitas paenae a Cruelty of Punishment towards inferiors certainely Correction is commended and commanded m Pro. 23.13.14 and therefore they are to blame who blame the Magistrates correction because he is not to hold the sword for nought but heere three rules may be given to Magistrates for the avoiding of their cruelty of punishment First let it be magnâ causâ punish not but for a weighty cause heere is a vulgar errour to be reformed damages are alwaies thought heavie and worthy of punishment but sinnes are thought light as blasphemy lying swearing fornication drunkennesse and the like and scarce deserving correction Secondly when the cause is weighty and truly worthy of correction yet parcâ manu punish with a gentle and sparing hand parvuns supplicium satis est patri n Seneca a little correction sufficeth a father to give and Superiours are Fathers Magistrates must punish as the Lord punishes not for revenge against the person but for the amendment of the offender This rule needes not be inlarged because for the most part Magistrates offend more by remisnesse and too much lenity then by too great severity Thirdly if the cause bee weighty that justice exacts a severe punishment and that correction be laid on with a heavie hand yet amante corde let it be inflicted with a pittifull and commiserating heart not as an enemie or tyrant who punisheth with anger hatred and delight but as a mother with teares Secondly there is crudelitas legis a cruelty of the law this consists in sutes and contentions wherein the most part of men are too faulty going to law one with another for every trifle In going to law wee should observe the same rules that before are prescribed to Magistrates in giving correction First magnâ causâ men should not sue one another but in case of urgent necessity or great wrongs not for every cause and petty wrong as now adayes men ordinarily doe Secondly when there is just cause of suites yet they must bee parcâ manu not with the utmost extremity for summum jus summa injuria to prosecute men to the utmost as far as law will extend is seldome or never lawfull Thirdly though sutes in law be great and concerne thy livelihood yea thy life yet they should bee in charitate prosecuted in love which is very hard to be done Thirdly there is crudelitas sanguinis a cruelty of bloud when men seeke the precious lives one of another and that either first rashly and in the heate of blood occasioned sometimes by playing sometimes by drinking sometimes through whoring sometimes by the lye given or some distastfull words Or Secondly more deliberately and in cold blood and that either I. privately by duels which is thought a part of fortitude for a man to murther his brother by the law of a Duell a divelish law that doth either teach or allow men to shed the blood of a Christian and so deface Christs image or II. publikely and that by edicts as Herod in this verse and other like him bloody Sect. 4 tyrants in the times of Persecutions Observ § 4. Of two yeares old and under Wee may observe hence Herods arrogant folly First Christ was expected by the Iewes and Samaritanes a Ioh. 4.25 Secondly hee was foretold of by the Prophets Thirdly his comming is now revealed and declared Fourthly It is by the Star and the Wise-men confirmed yet notwithstanding all these Herod hopes to meete with him and kill him either by Fraud or Force If the oracle by Herod bee Beleeved why doth hee oppose himselfe Not beleeved why doth he slay so many innocents For Herod might thus have reasoned with himselfe If it bee true that Christ the Messias and heavenly King of the Iewes that hath beene so long since promised and expected be now come it is in vaine for me to strive with him because so I shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighter against God and I can expect no other event then that which the Gyants had who warred against heaven their arrowes returning upon their owne heads On the contrary If there be no such thing but that this is a meere fiction like many other of their Rabbinicall conceits why should I then either trouble my selfe or trouble Israel in murdering so many sweete innocent babes Thus I say Herod might have thought and deliberated within himselfe but he doth not True it is that he thinkes the prophecies concerning Christ to be true that he must come and beleeves also the report that hee is come yet hopes to dash all their hopes and to falsifie all these divine truths by prevailing against Christ Teaching us that wicked men most wickedly
the truth And Possevine saith Å¿ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin â—rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x â—anus loc Thâ—ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them faiâ—e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like châ—ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whosâ— sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and
who say at once so many Pater nosters and the curiositie of the Anabaptists who will not endure that it shall be said at all are both here condemned Answ 4 Fourthly as this is a platforme or exemplarie prayer so it is also commanded Omnibus semper to all alwaies because all men in all ages must strive in their supplications to imitate this forme as we shall see further in the next question In the third answer we affirmed that the Anabaptists deny this to be a prayer which is also the opinion of the Brownists who held that the words laid downe here by our blessed Saviour in the 9 10 11 12 and 13 verses are positions or rules of direction for praying and not petitions Against this assertion we argue thus Argu. 1 An expresse Commandement neither contrarie to nature nor against reason or the analogie of faith agreeable also to the scope and tenor of the place ought to bee obeyed and literally understood But these words when thou prayest say thus Mat 6.9 and Luke 11.2 say our Father c. is such an expresse Commandement as is neither against reason nor contrary to nature or the analogie of faith but agreeable to the scope and tenor of the place Therefore it ought to be obeyed and literally understood and used as a prayer Argu. 2 Whatsoever Scripture hath in every respect the forme of a prayer is not onely matter of doctrine but hath beene used also as a prayer But this Scripture Mat. 6.9 hath in every respect the forme of a prayer Therefore it hath beene used as a prayer and is not onely matter of doctrine The Major proposition is thus proved how can we tell which are prayers and which are not but onely by their forme of petition whereby they are distinguished from Doctrines and rules proposed in another forme as Whatsoever you aske it shall be given you and the like h Mat. 7.7 and 21.22 and 1 Iohn 5.14 The Minor proposition is as evident as the Sunne as is thus shewed That Scripture which hath expresly the Petitioned and the Petitioner and the Petition hath in every respect the forme of prayer But this Scripture Mat. 6 9. hath lively laid downe in it I. the Petitioned Our Father II. the Petitioner every one of the faithfull shrowded and soulded up in those words Our and Us. III the Petition which is either deprecative against sinne sathan and temptation or supplicative both for spirituall graces and temporall blessings Therefore these words here used by our Saviour have in every respect the forme of prayer In a dutie prescribed unto all and to be used by Argu. 3 all the Holy Ghost is plaine and the Scripture so shallow that a Lambe may wade But if these very words be not to be used as a prayer but onely given us as a Rule of prayer then no Christian for 1500. yeare or there abouts did understand our Lords meaning Therefore it is very probable that it is a prayer The Brownists object Object The Apostles never used those very words in prayer Therefore these words are but positions and rules of doctrine First an expresse Commandement is warrant Answ 1 enough without any example Secondly There is no example of Baptising Answ 2 in the name of the Father Sonne and Holy Ghost yet is the Commandement of Christ sufficient warrant so to doe Compare Mat. 28.19 with Acts 10.28.19.5 Whether are we obliged and inioyned to use Quest 7 this prayer alwaies when we pray First No. Secondly it binds First Negatively alwaies for we must never use another forme that is we must pray for no other things nor otherwise then according to this forme Secondly affirmatively onely in part secundum exigentiâ—m Mus s according to our present necessities and occasions as appeares by these three particulars I. Christ himselfe did not alwaies pray this same prayer for First sometimes he gives thankes Mat. 11.25 I thanke thee O father Lord of Heaven c. Secondly sometimes hee prayes in other tearmes Mat. 26.30 Father take this cup from me II. The Apostles of Christ often pray otherwise Reade Acts 1.24 and 4.24 III. Sometimes we are in a manner constrained in our prayers to expresse our spirituall necessities which verbatim are not contained in this forme And therefore we are not affirmatively obliged alwaies to these words Thirdly I adde another answer to this question Answ 3 given by Paraeus i Pareus s Mat. That although publickly in the congregation privately at home we often in regard of our present necessities pray in other words then these in the Lords prayer yet it is very fit and convenient that we should seale up and conclude all our prayers with this forme of prayer and that for these causes I. Because thus we obey the Commandement of the Sonne of God who in this verse saith Sic orate pray thus and Luke 11.2 When thou prayest sic dicite say thus And therefore it is fit that sometimes this forme should bee used II. Because we must not doubt or question but these words prescribed by God the Sonne are very acceptable unto God the Father when they are poured forth by a pious and intelligent supplicatour For the Father doth alwayes heare the Sonne and therefore hee will be ready to heare the words of his Sonne III. Because it doth most briefly contain a perfect summe of all those things which are necessary to be prayed for and therefore whatsoever is over-slipt by us in our Petitions is supplyed by this forme wherefore it is not amisse to conclude alwaies with it And thus I conclude the generall questions concerning this prayer proceeding unto the expâ—ication of the severall petitions If any desire to know whether this Prayer may or ought to be said to the Saints let him consult with M. Fox in his Acts and Monuments where the matter is discussed pag. 1274. Sect. 3 § 3. Our Father which art in Heaven I will not consider of these words according to the order of nature but of place taking them as they lye Quest 1 Why doe wee appropriate God unto our selves calling him ours Answ That wee may pray the more confidently because if he be our father he will helpe us Quest 2 Why doe we pray in the plurall number our father not my father Answ 1 First because it is our duty to pray one for another there being no faith without this true brotherly love Gal. 6.4 Answ 2 Secondly wee pray our father for the greater increase of our confidence and assurance that we shall be heard knowing that all the faithfull pray with us and for us Vis unita fortior many hands quickly dispatch a great worke many faithfull prayers quickly pierce the clouds and ascend the heavens and come into Gods eares and never returne without a blessing And therefore great is our confidence and assurance to be heard when we know that all Gods children with us pray our father thereby praying with us and for us as
Decreti Mandati Wee must now know that the will of God in this place may be taken for either or both of these for although the principall parts of this petition be meant de voluntate mandati of that which God would have done by us yet Christ elsewhere expresly expounds it de voluntate decreti of that which God hath decreed to doe Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt that is as thou hast decreed f Mat. 26.39 Having to handle the former God assisting me in another place I here treat onely of this latter De voluntate decrati Thy will be done that is O Lord fulfill whatsoever thou hast decreed Quest 2 Is not this petition idle and vaine will not God fulfill whatsoever he hath decreed whether we will or not none can resist his will Rom. 9.19 Neither must wee enquire or search into Gods decrees g Act. 1.7 Answ 1 First certainly the decrees of God are like the Lawes of the Medes and Persians which cannot be disannulled or made void but shall surely in the appointed time be accomplished Answ 2 Secondly yet there are here two things required of us namely I. A subscription and assent unto the will of God II. A desire conjoyned with prayer that wee may freely submit our selves unto the will and decrees of God without murmuring Unto this willing subjection to the immutable will of God many things are required of us viz. 1. An acknowledgement of the providence of God 2. An acknowledgement of the goodnesse of God 3. An acknowledgement of the wisdome of God 4. A resting in the will of God 5. A carefull circumspection lest wee should tempt the providence of God First in the petition thus understood de voluntate decreti there is required of us Agnitio providentiae Dei an acknowledgement that the will of God governes the world He doth whatsoever hee will h Ps 115.3 both in heaven and earth i Psa 1 35.6 How doth it appeare that all things are ordered and disposed off according to the will of Quest 3 God Answ 1 First this is Gods prerogative to governe all things The Angels doe his Commandements and hearken unto the voyce of his word the Hosts of Heaven are his Ministers and doe his pleasure Psal 103.20 21 22. Secondly hee now rules and governes all Answ 2 things according to his decree from everlasting and his eternall purpose Answ 3 Thirdly this decree and purpose did arise from his will for except God and his will bee the first mover we must grant another God and another Mover which is blasphemously derogatory to so sacred a Majesty Who are faulty in this particular that is Quest 4 who deny either in opinion or practise that the will of God governes the world Answ 1 First the Stoicks who ascribed all things to Fate Certainly there is a connexion of causes but not depending upon Fate but upon the will of God Secondly the Heathens who ascribe things Answ 2 to Fortune Rotam volubilem Certainly this is the foundation of Atheisme Thirdly those who bridle and restrain the will Answ 3 of God saying that he did not thorowly narrowly and on every side view every thing from the beginning This is to measure God by our grosse conceits and to derogate from his Omniscience Fourthly those who say they will doe this or Answ 4 that when they should rather say if God please Iames 4.15 Secondly there is required of us in this petition Agnitto bonitatis Dei an acknowledgement of the goodnesse of God or an humble confession that the will of God in all things is just his will being the rule of goodnesse Reade Dan. 9 7. Rom. 3.4 from Psal 51.4 Who deny this either in opinion or practise Quest 5 First those who murmur against Gods dealing Answ 1 with them but of this by and by Secondly those who give themselves to humane Answ 2 atheisticall and blasphemous disputations and quaeres viz. I. Why hath God given man a Law which is impossible perfectly to obey II. Why will not God save all those whom he hath created III. Why did not God preserve Adam in his holy estate but permitted him to fall IV. Why were not all redeemed in and by Christ effectually seeing his death was a sufficient price for all V. Why did not God by his Prophets preach unto Tyre and Sidon seeing they would have repented if the word had been sent unto them And many more of this nature to which wee might answer many things as for example First that the Law is not impossible in it selfe for it is fulfilled in heaven but unto our corrupt nature Rom. 8.3 Secondly God is debter to no man God owes neither mercy nor salvation unto any for it is of his great mercy that we are not all consumed k Lam. 3.21 Thirdly it makes for Gods glory that those who are obdurate and hardened in their sinnes should be damned Fourthly we might answer with Augustine Fecit geheâ—â—nam curiosis that God hath a hell in store for such curious inquisitours as dare demand of him a reason of his actions Fifthly but that answer which becomes us best unto all these is this Even so Father for so it seemed good in thy sight Injuria fit Deo l Mat. 11.26 cum causam voluntate Dei superiorem postulamus Aug. It is a great indignitie and injury unto God to seeke a further or higher cause of his actions then his owne will Paul durst not doe it but in the disputations of this nature cryeth out Oh man who art thou that replyest against God n Rom 9.20 And againe How unsearchable are his judgements and his wayes past finding out n Rom. 11.33 Teaching us to acknowledge Saepe occulta semper justa that is the judgments of God are alwayes just in themselves although wee are not able often to see the equitie of them nor to understand them Thirdly there is required of us in this petition agnitio sapientiae an acknowledgement of the wisdome of God or an humble confession that it is much better for us to yeeld our selves to be guided and directed by God then to draw him to our desires Wee must so highly prize the wisdome of God that we should rather desire to obtaine from him what he in his heavenly wisdome knows to be good for us then what we our selves should wish if wee might have whatsoever wee would But I reserve this unto chapter 26. verse 39. Not as I will Father but as thou wilt Fourthly we are taught in this petition to acquiesce in the will of God or whatsoever the will and providence of God shall bring to passe we must endure and undergoe patiently willingly and contentedly humbling our selves under the mighty hand of God o 1 Pet. 5.6 Quest 6 Why must we thus patiently brooke whatsoever the will and providence of God shall bring to
destruction of the sinner 3. By permitting sathan to tempt as was shewed before in Ahab and Iob. IV. By taking away or withdrawing his grace for a time as he did in Hezekiah w 2 Chro 32.31 But these following waies God tempts not to wit Neither I. By compelling or forcing sathan to tempt any Nor II. By moving the heart unto sinne This Saint Iames saith comes from our corrupt nature and not from God Iames 1.13 Nor II. By propounding the occasions and allurements unto sinne thereby to bring us unto death for so sathan tempts Obser 2 Wee may learne then hence that God doth sometimes leade us into temptation namely both by permitting sathan to assault us and by withholding his grace from us To the places above quoted adde these Acts 5.3 Rom. 1.24.28 Thes 2.10 and 2 Tim. 2.25 Sometimes we provoke God by our sinnes and therefore he gives us over to worke all manner of wickednes Sometimes wee incense him by despising his mercy Rom. 2.4.5 sometimes by greeving the holy spirit And therefore hee withdrawes his preventing grace from us giving us over to a spirit of slumber and sleepe And therefore wee should bee principally carefull not to provoke our heavenly Father who onely is able to preserve us from temptation Quest 6 How or by what meanes doe wee provoke God to leave us unto our selves or the will of sathan or to permit us to bee led into temptation that knowing the causes hereof we may labour to avoid them Answ The meanes or causes hereof are these First ignorance of God or a foolish heart and sottish full of darkenesse Ro. 1.21 2 Cor. 4.4 Secondly wavering staggering and inconstancy in religion Ephes 4.14 Rom. 1.25 Thirdly a neglect of Gods call abusing the tender of grace and extinguishing the motions of the blessed Spirit Prov. 1.24 c. Fourthly a not fearing the terrors of the law or threatnings of God Prov. 1.29 30. Fifthly an hatred of the word of truth in the mouth of the Prohets as Ahab did 1 King 22.8 Sixthly a cleaving unto sinne and delighting in iniquitie Rom. 1.26.29 2 Pet. 2.12 13. Seventhly a returning unto our vomit and former sinnes 2 Pet. 20 21.2â— Eighthly a calumniating and scandalizing of God and religion Rom. 1.21 and 2 Pet. 2.2 And therefore if we desire not to bee led into temptation let us carefully take heede 1. of Ignorance 2. Inconstancy in religion 3. Of neglecting the day of our salvation that is either the call of the word outwardly or the motions of the Spirit inwardly 4. Let us learne to feare Gods meanes 5. To delight in the word of God though it should reprove us 6. Let us forsake and avoide all sinne 7. Let us never turne unto our old sinnes But lastly labour to glorifie God adorne that profession which we have undertaken Thirdly prayer is to bee offered up in faith therefore our blessed Saviour by teaching us here to pray against temptation doth shew that wee may beleeve that this shall bee done for us which we desire Or that the Lord is ready and prepared to preserve and deliver us from temptation if wee will but seeke unto him by prayer Reade Psalme 34.4 and 50.15 and 1 Cor. 10.13 and 2 Thes 3.3 and 2 Pet. â— 9 and Revel 3.10 Quest 7 How doth this appeare that God is readie to preserve us from temptation if we pray Answ 1 First because it is the office of God to moderate all things and to rule all things by his providence and therefore if he please he can preserve and deliver us Answ 2 Secondly because Sathan himselfe cannot hurt us except God permit he could not touch Iobs body untill God gave him leave hee could not take away Iobs life because God forbad him Iob 1.2 and 2.4 hee could not enter into the swine without leave Mat. 8.31 yea Christ dislodgeth him and casteth him out at his pleasure And therefore it is plaine that he cannot tempt us except God permit and consequently that God is able to preserve us from temptation Answ 3 Thirdly the truth hereof will appeare if wee looke unto Christ who I. was armed for us and overcame sathan for us Mat. 4. and was tempted that hee might succour those who groane under temptation Heb. 2.18 II. Christ was offered up for us and triumphed in the Crosse over death and him that had the power of death even the devill Col. 2.14 and Heb. 2.14 and 1 Cor. 15.55 c. Quest 8 What must we avoide our selves for the escaping of temptation Answ 1 First love no sinne at all for if we have a desire and affection unto any wee cannot withstand the temptations thereunto as we ought Answ 2 Secondly love not the world esteeme it not as a friend for if so we can never beware of or avoid the inticements and allurements thereof as we should 1 John 2.15 James 4.4 Answ 3 Thirdly let us not give place unto the occasions of sinne lest unawares we bee caught in the net or fall into the snare let us consider by what meanes occasions or provocations we are most frequently ensnared that wee may learne and labour carefully to eschew them Answ 4 Fourthly let us refraine vaine thoughts and mortifie all internall corruptions Col. 3.5 and 1 Pet. 2.11 Answ 5 Fifthly let us tame and bring under the flesh unto the obedience of the Spirit 1 Cor. 9.27 Answ 6 Sixthly let us not be negligent in our lives and conversations but warie watchfull and circumspect Ephes 5.15 both over our words works and thoughts Answ 7 Seventhly let us not yeeld unto temptation or surrender the bucklers at the first stroke let us not deliver up the fort at the first onset and suffer our selves to bee taken captive at the first assault but let us fight it out and resist even unto blood Heb. 12.4 Jam. 4.7 like a stout souldier 1 Tim. 1.18 and 2 Tim. 2.3 for if we be faithfull unto the death fighting couragiously the battels of the Lord we shall overcome and be crowned Reade a Revelat. 2. ver 7. â—0 25.26 Quid faciendum What must wee doe both to prevent Temptation and to escape it when thereby we are assaulted Quest 9 We must never goe without our weapons or unarmed but put upon us the whole armour of a Christian Answ principally these three namely First the shield of faith Eph. 6.16 and 1 Joh. 5.4 labour by faith in Christ to withstand all his temptations whether they tend unto presumption or desperation Secondly the sword of the Spirit for if the word of God abide in us we shall be safe 1 John 2.14 but of this we spake before Mat 4. Thirdly prayer this is frequently to be used Ephes 6.18 yea daily according to our Saviours direction in this place where we are taught by him every day to pray against temptation Fourthly our Saviour by teaching thus frequently fervently to pray against temptation doth shew that the devill hath many
conclude falsely They argue thus Only God forgives sins this man forgives sins therfore he is a Blasphemer whereas they should have argued thus Only God forgive sins this man forgives sins therefore he is God II. Intus in their intention because this cogitation sprung from an evill root and original viz. First from Sathan Gualt s that thus hee might fasten some disgrace upon Christ And Secondly from envie the Scribes consenting herein unto Sathan And Thirdly from covetousnesse because hee remitted sins without the sacrifices of the Law Gualt s Quest 4 Wherein did the envie of the Scribes appeare in thus thinking Answ 1 First thus the sick man neither said not thought any thing against our Saviours words And it did not belong unto or concern them And therfore their envie shewes it selfe in medling with that which concernes them not Secondly they ought first to have asked Christ the reason of his so speaking before they had Answ 2 condemned him for so speaking And therefore it was enviously done to thinke evill of Christ before they knew whether there were any just cause for it or not VERS 5 6. For whether is it easier to say Vers 5.6 thy sins be forgiven thee or to say arise and walke But that yee may know that the Son of man hath power on earth to forgive sins then saith hee to the sick of the Palsie arise take up thy bed and goe to thine house § 1. That yee may know Sect. 1 Wee see here how maliciously the Scribes go about to detract and deprave Christ and on the contrary how mildly and gently he answers them This was done that yee might know from whence we may learne That the scope of Ministers should be Observ that their people might be taught 2 Tim. 2.25 and Psalme 45.10 and Colos 1.9 Why must Ministers bee so carefull to teach Quest 1 their flocks First because preaching the ordinary meanes Answ 1 to beget and increase knowledge is the great mercy of God to call men unto salvation 1 Timothy 2.4 And therefore woe be unto those to whom are committed these rich treasures of wisedome grace and knowledge if they bee carelesse in the distributing of them to their peoples edification Secondly because the preaching of the word Answ 2 is the justice of God that those who heare the word and know the will of God may bee condemned of their own consciences if they will not obey And therefore Teachers should bee carefull to teach lest the people perish for lack of knowledge and their blood be required at their hands Our Saviour here mildly teaching and not satyrically Quest 2 taunting the Scribes may move this question who are to be reproached and menaced in the preaching of the word First tart threatnings doe not belong unto Answ 1 the simple and ignorant But Secondly unto the perverse and obstinate Answ 2 who either I. Will not know their dutie or are ignorant because they will not learn being proud and unbridled in sin as Ier. 43.2 and 44.16 Or II. Who will not understand as the obstinate Recusants Psal 82.5 and 2. Pet. 3.5 Or III. Who neglect to remember those things which they heare and understand as 2 Pet. 1.9 § 2. He said unto the sicke of the Palsie Sect. 2 We see here that our blessed Saviour hath one salve for all sores one remedy for all things and that is Dixit his word thus we reade bee said unto the Pharisees and hee said unto the Feaver and he said unto the wind and he said unto Sathan Matth. 4.3 c. this word Dixit he said is sufficient for all things Matth. 8.8 Iob. 18.6 Whence we learn Observ That Christ can do all things by his voice and word Quest 1 How doth this appear It appears by these particulars viz. Answ First by these Scriptures Exod. 20.19 and 1 King 17 4 9. Psalm 33.6 9. Esa 40.8 Mat. 24 35. Heb. 1.3 Secondly because all the power of Christ as of God is within in himself And therfore it is sufficient for him to expresse his will by his word Now there is a two-fold word to wit I. Externall uttered with the voice And II. Internall conceived in the mind Now neither of these can be falsified but either First by the mutability and change of the minde of him that speaks or thinks but with Christ there is no mutability nor shadow of change Iames 1.17 Or Secondly by reason of the debility and weaknesse of him that speaks or thinks he not being able to do what he hath promised or intended but unto Christ all power is given both in heaâ—en and earth Matth. 28.20 c Luke 1.37 Psal 148 8. And therefore he is able to do whatsoever he saith Thirdly because the word of Christ is accompanied with the holy Ghost Ioh. 6.63 and therefore it is sufficient unto all things and effectuall in every thing it speaks Esa 55.11 Quest 2 When or wherein doth Christ speak unto us Answ 1 First he speaks unto us in his word converting us therby thus he spake to the Eunuch Acts 8. and to Lydia Acts 16. Answ 2 Secondly he speaks unto us in Meditation and holy thoughts infusing his Spirit into us Answ 3 Thirdly he speaks vâ— to us in Prayer answering our requests thus he spake unto Paul 2 Corinth 12.9 Answ 4 Fourthly he speaks unto us in Faith assuring us of our justification Heb. 12.24 and adoption Rom. 8.15.16 Answ 5 Fifthly he speaks unto us in our striving struggling and wrastling against sin by strengthning us with might in the inward man and enabling us to trample Sathan under our feet Vers 8. VERS 8. But when the multitudes saw it they marvelled and glorified God which had given such power unto men Observ Vnto Men This must necessarily be understood of the Ministery of Absolution or remitting of sins whence we might observe That God hath given to the Church power to forgive sin Reade Mat. 16.19 and 18.18 Iob. 20.23 And besides remember briefly this That God and Christ have given the Gospel for our comfort now to be assured of the pardon and forgivenesse of our sins is a main and principall comfort yea we can have no true joy in our hearts untill we be assured hereof and therefore without doubt Christ would not leave his Church under the Gospel without this power to afford such comfort unto his people How is this remission Quest or absolution wrought by the Church Three manner of waies namely First by the preaching of the word Answ Mat. 16.19 and 2 Cor. 5.19 c. and that either I. Generally when remission is preached by Christ to every truly penitent sinner Or II. Particularly when remission is applied to any particular person upon the conditions of faith repentance and obedience And certainly whomsoever the word looseth they are truly loosed for all the promises of the word are true Secondly by Absolution for the Church I. Excommunicates obstinate and perverse sinners 1 Cor. 5.5 and 1
sending it unto them And II. They must remember that they are to give an account for the Word which they are made partakers of for God expects fruit from such woe be to those who frustrate his expectation Heb. 6.7 c. And therefore such must examine First If they deride and mocke the Word which is sent unto them Act. 19.9 Or Secondly If they kill and persecute the Preachers of the Word Or Thirdly if they be hardned obstinate and rebellious refusing to heare Rom. 10.20 Or Fourthly if the Word heard be not mixed with faith Heb. 4.2 Or Fiftly if they begin in the Spirit but end in the flesh Gal. 3.3 Certainely heavie is the account which those have to make which shew forth no other fruit of Preaching than these Secondly the Apostles must goe now only to Answ 2 the lost sheepe of the house of Israel that the mouthes of the Jewes might be stopped or that they might have no exception against him saying He sent his Disciples to the Gentiles and Samaritans who were thought by the Jews to be most vile Hier. s Answ 3 Thirdly Christ sends his Apostles to the house of Israel that he might thereby shew that he was not angry although they had despised him Ergo leni phrasi demulcet Oves non spontè errantes sed seductos-perituros c. And hence he calleth them Sheep but not such as wilfully wander but such as are seduced and led aside and ready to perish Answ 4 Fourthly the Apostles were sent to the Israelites that Christ their Master might first exercise them in Iudea as in Palustra that they might afterwards be more fit to indure the lists of all nations Chryst s hom 33. And Answ 5 Fiftly because the Law ought to have this privilege to enjoy the first preaching of the Gospel and hereby the sinne of the Jews was made the more inexcusable in that they were with more diligence instructed who notwithstanding received not the Gospel when as the Gentiles towards whom lesse diligence was used received it Hilar. s Answ 6 Sixtly Christ sends his Apostles to Israel because he was sent to be the Minister of the Circumcision and to fulfill the promises made to the Fathers he therefore at the first held the Gospel within the bounds of the Elect nation intending afterwards when the time should be fit to publish it to all Calv. s Answ 7 Seventhly the moving or efficient cause of this was because Israel was the Nation of the Covenant Acts 3.25 to whom the promises were made Iohn 4.22 Acts 13.26 Rom. 9.4 And as yet the Kingdome of Heaven as Ambrose sings in his Te Deum was not opened to the Gentiles neither was to be opened untill Christ pronounced Consummatum est It is finished for the Gospel was to be published to the Gentiles when the partition wall should be broken downe which yet stood betwixt the Jew and Gentile the breaking downe of which partition was signified when the vail of the Temple was rent asunder at the time of Christs passion Thus this gate of the Kingdome of Heaven was opened unto the Gentiles two manner of wayes namely I. By the Resurrection of Christ Calvin s Ioh. 4.4 Ambros s Mortum resurrexit II. By the obduration of the Jewes Romans 11. And therefore it was necessary saith Saint Paul that the Word of God should first be preached to the Jewes and when they would not receive it then to offer it to the Gentiles Act. 13.46 Quest 3 What if the Jewes should have admitted and received the Word should salvation then have beene denied unto the Gentiles Answer No for if the Jews had been come 〈◊〉 unto Christ they should then have been as leâ—â—n Mat. 13.31 and as a holy lump Rom. 11.16 And would certainly have endeavoured to doe as Christs commands Peter namely being converted to convert their Brethren Luke 22. the Gentiles VERS 7. And as ye go preach saying The kingdome of heaven is at hand § 1. And as ye go Sect. 1 From these words many things are by many collected namely First some collect hence the office of an Evangelist or Preacher of the Gospel to wit to go from place to place and not to remain or abide alwayes in one place as we now do Secondly others denie this and that for these reasons viz. I. Because the Churches are every where now established and therefore it becomes not us like begging Friers to go preaching up and downe II. Because this to go from place to place is the worke and office of an Apostle and not of an ordinary preacher of the Gospel III. Because it is unworthy the office and place of a preacher of the Gospel to go up and downe begging for his meat as the Mendicants do IV. Because Ministers must expect a command or calling sending or at least a permission from that Church wherein they live Thirdly Observ from these words as ye go we may rather collect That the preaching of the word is not to be limited to a few places but to be extended unto all Mark 1.38 This was the fire that Christ came to kindle Luke 12.49 And this was meat and drinke unto him to preach publish and propagate the Gospel Iohn 4.34 What is here required of Ministers Quest To snatch and lay hold upon every occasion Answ of preaching the word every where Whether First our Church should send us to preach and plant the word in some forreigne place of heathenisme as they did Acts 13.3 c. Certainly if Rome had not caused a corrupt Religion to have been preached in India she had deserved praise for sending preachers thither Or Secondly whether the reverend Prelates should allow Sermons upon the weeke-dayes as hath been in divers Shires principally in Yorkshire in the time of that famous Prelate Bishop Mathew at those Churches which have no setled preachers Or Thirdly whether occasion extraordinarily offer it selfe Now in all these cases we must willingly and readily offer our selves to preach and promulgate the Gospel If our Church would send us abroad we must go If our Prelates would permit us to preach to those upon the weeke day who have no preaching upon the Lords day nor unto whom we can then preach in regard of our owne particular charges wee should not be backward but every one in his course helpfull and ready to uphold and further it If we should be intreated when we are provided and not employed either by a Pastour or his people to preach we should not lightly refuse it If any extraordinary occasion should invite us to preach we should not decline but embrace it That is if a Minister should come to a â—â—ll congregation upon the occasion of some Baptizing or Marriage or Buriall or Faire or the like if he were provided and permitted it were Christian-like done to preach For when Christ saw a multitude he began to preach Mat. 5.1 upon which words Musculus observes Quando datur frequens congregatio
to speake unto in this verse and the former If yee will receive it this is Elias and he that hath eares to heare let him heare Answ 5 Fiftly As some went out to heare Iohn who returned back againe because his doctrine contradicted their lusts and opposed their lewd lives And as many approved of his preaching when hee reproved others but were offended with him when they were taxed themselves So many forsake the word because it crosseth their wils and although they allow Ministers to reprove others yet they doe not like that themselves should be reproved Answ 6 Sixtly some in outward shew would neither seeme to be adversaries nor contemners of the word preached but yet in themselves contemned the counsell of the Lord as the Scribes So many in heart despise the Gospel of Christ who shew no such thing outwardly at all Answ 7 Seventhly As the Disciples of Iohn attributed more unto him then unto Christ yea ascribed that unto Iohn which was proper unto Christ So some ascribe more to the Instrumentall then to the Principall or efficient cause that is often times more to the Minister then to Christ yea often sacrifice to themselves their own labours endevours more then unto Christ Answ 8 Eightly some have mens persons in admiration but their doctrine in contempt Many certainely admired both Iohn and Christ as appeares by the applause never any man spake 〈◊〉 this man speakes who would not obey the word preached Now none of all these are worthy our imitation or commendation but rather all of them deserve exprobration VERS 18 19. Iohn came neither eating nor drinking and they say hee hath a devill The Sonne of man came eating and drinking and they say Behold a man gluttonous and a wine bibber a friend of Publicans Sect. 1 and sinners But wisedome is justified of her children Quest § 1. For Iohn came neither eating nor drinking Answ How many sorts of Diet are there in Scripture Foure namely First Iohn Baptists diet who came neither eating nor drinking that is hee ate wild honey and the courfest things Secondly our Saviours diet who dranke wine but yet very moderately Thirdly the Epicures diet who saith Let us eat and drinke for to morrow we shall die Fourthly the scrupulous mans diet who eateth nothing but herbes Rom. 14.2 Now the difference betwixt these is this Iohn the Baptists diet and Christs diet are both vertues but the Epicures diet and the Scrupulous mans are the two extreme For the Epicure taketh God to bee an indulgent Father to him in giving him the creatures to eate of them at his pleasure And the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children § 2 And they say hee hath a Devill Sect. 2 What was the cause that provoked them thus Quest 1 to censure the Baptist The provoking and incensing cause was two-fold namely Answ First because he preached the Law Secondly because hee was abstemious and temperate First Iohn preached the Law and the threatnings thereof he proclaimed them to be a generation of Vipers Matt. 3.7 He preacheth that God can raise up children unto Abraham of stones Matth. 3.9 yea that now the axe is laid to the root of the tree verse 10. And therefore fruitlesse trees shall be cast into the fire verse 12. Now hence they were angry and in their rage said hee had a devill To teach us That the preaching of the Law is never acceptable to sinners Nâ—hem 9.30 Prov. 1.24 Act. 7.54 Esa 30.14 Ierem. 44.5 and 25.4 and and 2 King 17.13 c. 2 Chronicles 24.19 Ierem. 7.13 How doth this further appeare Quest 2 Because the Law preacheth foure things Answ opposite to so many humane affections to wit First the Law teacheth that our condition by nature is evill desperate and miserable now this is opposite to the pride and selfe-love that is in our natures when Christ preached upon this head of the Law the Pharisees cry Are wee blind also Iohn 9.40 Because our proud natures will not brooke this doctrine Secondly the Law teacheth that punishment hangeth over our heads and will fall certainely at length upon us except wee repent Now this is opposite to presumption When Ieremy preacheth this point the people reply Thou liest Ieremie 43.2 They will not beleeve that they shall be punished although they have grievously offended So naturally we presume that no evill shall come unto us and make a covenant with death Iob 36.13 Esay 28.14 And therefore cannot endure the menaces and comminations of the law Thirdly the Law exhorts us to repent as Causa sine qua non and telleth us that without repentance wee must needs be brought to destruction at the last Now this is opposite to the love of sinne which is inherent in our natures and habituall unto us And therefore this doctrine of repentance is as harsh and unpleasant unto us as is a prohibition of meat to him that is hungry or of drinke to him that is thirsty Fourthly the Law perswades us to repent betimes speedily whiles it is said to day and to deferre it no longer Now this is opposite to that sluggish idlenesse that is in our bones and which makes us from day to day to cry yet a little sleepe á little slumber a little â—olding of the hands to sleepe And therefore the preaching of the law is as distastful unto us as it is to a sleepy sluggish man to be awakened and pulled out of his bed Quest 3 Why may wee not despise or lightly regard the preaching of the Law Answ 1 First because the Law is truth what would it profit a man to dye laughing or to be deceived If the Physitian should tell us that out bodies were in no danger or the Lawyer that our estates were safe and secure when as both are in apparent danger we would say they were Traytours to our bodies and possessions And yet we are angry with the Law when it telleth us truth and could wish that it were a Traytor to our soules The Law telleth us That for sins sake the wrath of God fals upon the children of disobedience Ephes 5.6 Now although this be an undoubted truth and that experience doth dayly prove it yet we had rather not hear it Answ 2 Secondly we must not despise the preaching of the Law because it is a necessary way we comming by death unto life as the sharp needle makes way for the smoothe thred and as the Prodigall by poverty is brought home unto his Father we must be wounded before we can be cured we must be humbled before we can be raised up yea we must dye before we can live And therefore seeing the threats of the Law are true yea and necessary to humble and wound us we must take heed that we do not slight them Quest 4 What things hinder us from regarding and loving the preaching of the Law Answ 1 First self-love Esa 65.5 And therefore we
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
the Law were condemned in this verse Therfore all unwritten Traditions must now be abolished To this Bellarmine answers two things namely Answ 1 First Christ condemneth not the ancient Traditions of Moses but those which were newly and lately invented Answ 2 Secondly Christ taxeth and findeth fault onely with wicked and impious Traditions To his first answer we answer two things viz. Replie 1 First the Scripture maketh no mention of any such Traditions of Moses Christ biddeth them search the Scriptures and not run unto Traditions Secondly these which our Saviour here speaks Replie 2 of seemed to be ancient Traditions bearing the name of Elders Traditions and they were in great authority among the Iewes most like because of some long continuance To his second Answer we answer likewise two things to wit First their Traditions were not openly and Replie 3 plainly evill and pernicious but had some shew of holinesse as the washing of pots and Tables and beds yea the Traditions of the Papists come nearer to open impietie and blasphemie then the Jewish Traditions did Secondly Christ in opposing the Scripture against Replie 4 Traditions therein condemneth all Traditions not written which were urged as necessary besides the Scripture What may wee safely hold concerning the Quest 1 Traditions of the Church First that besides the written word of God Answ 1 there are profitable and necessary constitutions and Eâ—clesiasticall Traditions to wit of those things which respect the outward decencie and comelinesse of the Church and service of God Secondly the efficient cause of all true Traditions Answ 2 is the Holy Spirit which directs the Bishops and Ministers assembled together in Councell or Convocation for the determining of such orders and Constitutions according to the word of God and doth also direct the Churches in the approving and receiving of such Traditions Thirdly no Tradition of the Church can constitute Answ 3 or ratifie a Doctrine contrary to the written word of God neither any rite or ceremony for both Constitutions and Doctrines ought to be agreeable at least not contrary to the written word And as all Civill Lawes ought to have their beginning from the Law of nature so all Ecclesiasticall Traditions from the word of God Rom. 14.23 and 1. Corinth 14.26 40. Fourthly although Ecclesiasticall Traditions Answ 4 may be derived from the word yet they are not of equall authority with the word How may the true Traditions of the Church Quest 2 be known or discerned from humane and superstitious Ordinances By these foure notes and marks to wit Answ First true Traditions are founded upon the word and consentaneous unto the word and deduced derived and taken from the word Secondly true Traditions are profitable for the conserving and promoting both of piety and externall and internall worship Thirdly true Traditions make for the order decorum and edification of the Church And Fourthly are not greevous and intollerable as the Traditions of the Pharisees were and the Papists are Matth. 23.4 VERS 4 5 6. For God commanded saying Honour thy Father and Mother Verse 4.5 6. and he that curseth Father or Mother let him die the death But ye say whosoever shall say to his Father or his Mother It is a gift by whatsoever thou mightest be profited by me And honour not his Father or his Mother he shall be free Thus have yee made the Commandement of God of none effect by your Tradition Sect. 1 § 1. Honour thy Father and thy Mother Quest 1 Whether is the Father or Mother more to be honoured and loved Answ 1 First Children can never honour and love parents that is either Father or Mother enough because we are imperfect in our Obedience to every precept Answ 2 Secondly I conceive that a vertous Father is more to be honoured and loved then a vitious Mother and contrarily a vertuous Mother more then a vitious Father because there is Tantundem aliquid amplius a naturall Relation to both but a spirituall Relation onely to the vertuous and godly We are commanded principally to love our heavenly Father best and caeteris paribus to love those best next him that are neerest unto him in love and most like unto him in purity Answ 3 Thirdly if we speake properly positively and without any Relation to any thing understanding the Question thus Whether the Father In quantum est pater as hee is the Father or the Mother as she is the Mother be more to be honoured and loved then with the Schoolemen I answer that the Father is more to be loved and honoured then the Mother And the reason hereof is this because when we love our Father and Mother Qua tales as they are our Father and Mother then wee love them as certaine principles of our naturall beginning and being Now the Father hath the more excellent cause of beginning then the Mother because the Father is Principium per medum Agentis Mater autem magis per modum Patientis materiae And thus if wee looke upon Father and Mother Secundum rationem generationis then we must confesse that the Father is the more Noble cause of the Child then the Mother is If the learned Reader would see this prosecuted let him read Thomas 2.2 q. 26. Art 10. And Arist etheâ— lib. 8. And Anton. part 4. tit 6. Cap. 4. § 8. And Aurtum opus pag. 60 b. Answ 4 Fourthly if we speake of that love and honour which is due unto parents according to their love towards Children then we answer that the Mother is more to be beloved then the Father and that for these reasons viz. I. The Philosopher saith because the Mother is more certaine that the Child is hers then the Father is that is his he beleeves it is his Child but she is sure that it is hers II. Because hence the Mother loves the Child better then the Father doth Arist lib 9. ethic III. Because the Mother hath the greater part in the body of the Child it having the body and matter from her and but only the quickning vertue from the Father h Arist de gen animal lib. 1. IV. Because the Mother is more afflicted for the death of the childe than the Father is and doth more lament the adversity thereof than his Father doth Solomon saith Prov. 10. A wise Son rejoyceth his Father but a foolish Son is a heavinesse to his Mother From whence some say that Fathers in regard of their naturall constitution of body which naturally is hot and dry do more rejoyce when their children are promoted unto honour than the Mothers do but Mothers in regard of their naturall constitution which naturally is cold and moist do more mourn and lament for the losses and crosses of their children than the Father doth But I will neither trouble my self to prove this nor perswade my Reader to beleeve it but leave it to the Philosophers and Schoolmen to be decided and discussed V. Because the mothers part is more laborious
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
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
sincerity of Doctrine as appeares thus Jf sometimes they taught those which was true and sometimes yea more often that which was false then they did often depart from the truth and sincerity of Doctrine But the former is true therefore the latter The Assumption is proved from Matthew 15.3 4 5 6. and 16.6 From whence it appeares plainly That the Scribes and Pharisees not onely offended in this that they did not order their lives and conversations according to the prescript rule of the Law which they propounded to others but also in the expounding of that Law they did heape together many Traditions not lawfull yea and weaken the Law it selfe Whence it followes that those who sate in Moses chaire were neither the rule of the Law or truth neither the rule and absolute Iudges of Interpretations J conclude therefore this gâ—eat Objection thus Seeing the Scribes and Pharisees sometimes taught amisse and sometimes were to be avoided it is therefore necessary that when Christ saith here Because they sit in Moses Chaire therefore obey them that by the Chaire of Moses is to be understood not any authority of theirs but rather some Rule by which it might appeare when they taught well when ill I hold this an insoluble and plaine solution If the Pastors sitting in the Chaire are then to be obeyed when they teach according to the chaire and if teaching contrary to the chaire they are not to be obeyed which thinke none will deny then the chaire is the Rule of obedience due unto the Pastors but this chaire is the Law of Moses as was amply proved before therefore the Law of Moses 1 the Rule of obedience which Law is the Scripture and consequently the Scripture is that Rule of obedience Sect. 2 § 2. They make broad their Phylacteries Having spoken before of these Phylacteries J here passe them by but if the studious Reader would know further what these Phylacteries were what was written in them whence they were so called and what is meant by the enlarging of their Phylacteries Let him read Senens biblioth sanct Lib. 2. Page 9â— et Sylloge vocum exotic Page 153. c. ad 160. et Godwyn in his Jewish antiquities Lib. 1. Cap. 10. Page 51 52 53 54. Vers 6 VERS 6. And they love the chiefe seates in Synagogues Quest What were the chiefe seats which were so much affected Answ For answer hereunto observe That the manner of their meetings when Disputations were had in their Synagogues or other Schooles was thus according to Philo Iudaeus quod omnis probus page 679. The chiefe Rabbies sate in reserved chaires these are those chiefe Seats in the Synagogues which the Scribes and Pharisees so much affected Their compaâ—ions sate upon benches or lower formes and their Schollers on the ground at the feet of their Teachers Vers 9 VERS 9. And call no man your Father upon the Earth for one is your Father which is in heaven Quest 1 Why doth our Saviour forbid his Disciples and the multitude to call no man Father Answ As the Grecians were wont to call the Students in Physicke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm epist dedic Hilario praefix The children of the Physitians so the Jewes termed the Schollers of the Prophets Filis Prophetarum The children of the Pr phets 2. King 6.1 by reason whereof the Prophets sometimes were called Fathers as appeares by Elisha's cry My Father my Father 2. King 2.12 whence the Rabbies grew very ambitious of the name Father which was the reason of this our Saviours speech Call no man Father upon earth How can this command Call no man Father upon Quest 2 earth stand with the Law of God which commands honour to parents and the precept of Christ which else-where enjoynes children to honour their parents and the practise of the Apostle Paul who calleth himselfe the Corinthians Father First this place must not be understood simply Answ 1 as though it were not lawfull to give the name and appellation of Father to any For then indeed I. St. Paul should have been contrary to his Master who maketh himselfe a spirituall Father to the Corinthians 1. Corinth 4.15 Yea II. Christ then should have beene contrary to his Father who hath himselfe termed Superiours Fathers in the fifth Commandement and commanded Inferiours to honour them a part of which honour is to call them Father Yea III. Christ then should have beene contrary to himselfe who repâ—oveth the Scribes and Pharisees because they perverted the children and suffered them not to doe any thing for their Fathers and Mothers Marke 7.11 And therefore Christ doth not forbid a bare and simple appellation of Father Secondly Christ reproveth here onely the ambitious Answ 2 affectation of the Pharisees who delighted much to be called Fathers Thirdly our Saviours meaning here is that they Answ 3 should not call any their Father in earth as we call God our Father that is to put our trust in him and to make him the author and preserver of our life for the Lord would have us to trust onely in him and depend as his children heirs only upoÌ„ him Fourthly a Christian hath in him a double man Answ 4 to wit I. An old man in which respect he hath a carnall Father whom he must honour so long as he enjoyes his life And II. A new man in which respect he hath God to be his Father who in CHRIST hath regenerated him by his holy Spirit and hath given him power to be made his Sonne Fifthly although there be some who in Scripture Answ 5 are called spirituall Fathers yet they are not such by nature but onely by denomination and participation Thus St. Paul cals Timothy Sonne â— Timoth. 1.2 18. in regard of the Gospell which he had made knowne unto him Sixthly St. Paul cals himselfe 1. Corinth 4.15 Answ 6 the Father of the Corinthians in respect of their conversion but not primarily but secondarily because he was onely the instrument which God first used for their vocation and regeneration by the Gospell and not the author or efficient cause thereof VERS 13 14 15. Vers 13.14 15 But wee unto you Scribes and Pharisees Hypocrites for ye shut up the Kingdome of Heaven against men for yee neither goe in your selves neither suffer yee them that are entring to goe in Woe unto you Scribes and Pharisees Hypocrites for ye devoure Widowes houses and for a pretence make long prayer therefore ye shall receive the greater damnation Woe unto you Scribes and Pharisees Hypocrites for ye compasse Sea and Land to make one Proselyte and when he is made ye make him twofold more the child of Hell then your selves Sect. 1 § 1. Woe unto you Scribes and Pharisees Hypocrites These Scribes and Pharises were of high esteeme and reckoning both in their owne conceits and also in the opinion of others none being thought better then they and yet we see here that Christ slights them cals them Hypocrites and denounceth many Woes against
and this the faithfull never fall into Quest 5 What is required of the righteous in their humiliation or when their consciences accuse them Answ They must inquire and see what manner of conscience it is for there is a double conscience viz. First of sinne and this is good yea we should labour to be sensible of our sinnes and wish that our consciences would check us for sinne And Secondly of the anger of God for sinne now the mouth of this conscience they must labour to stop and not give way to this desperate feare that God loves them not but hates them and is wrathfully displeased at them For in their greatest humiliation they should say with Iob Though the Lord kill me yet will I put my trust in him Object If the conscience should urge the Law and anger of God against the transgressors thereof they must thereunto oppose Answ the mercies of God the merits of Christ the promises of the Gospell and that new covenant which hath beene contracted and confirmed betweene God and them Object If this conscience should yet urge that these things belong not unto them they being carnall and mundane they must then give a double answer viz. Answ 1 I. If they have any signes of the truth of their repentance and regeneration they must expresse them They must see if they have First the testimony of the Spirit within witnessing unto their Spirits that they are the Children of God And Secondly if they be changed from what they were before hating their former beloved sinnes and loving holinesse and uertue formerly not beloved And Thirdly if they love God and be beloved of him and assisted and guided by the holy Spirit in the paths of piety For these signes will deceive none and therefore blessed are all they who can by these comfort themselves in the houre of temptation II. If they cannot find these things in themselves Answ 2 they must then run unto the Sacrament with these promises Those things which J have not as yet done I will now doe without any more delay yea I will now while it is said to day conver◠and turne unto the Lord and then they may be safe because the Lord hath said That at what time soever a sinner doth repent he shall find mercy Ezech. 18. and a Father hath said That true repentance comes never too late Secondly humiliation is divided according to the cause moving it For I. There is a humiliation which ariseth onely from the horrour of Gods judgement and vengeance And II. There is a humiliation which ariseth from the love of vertue and the hatred of sinne as sinne and from the hope of reward But of this we have treated heretofore Thirdly humiliation is divided according to the effects thereof For I. There is a humiliation which is without any good fruit or effect And II. There is a humiliation which worketh true repentance and converted unto God Whence note First that the righteous onely have this true humiliation which is called conversion l. Ezech. 18.21 Zach. 1.3 and Acts 3.19 And Secondly that the wicked may have the false humiliation as we see in Iudas § 4. And he brought againe the thirty pieces Sect. 4 of silver to the chiefe Priests and Elders In this Section two things are considerable to wit I. The thing brought backe viz. the thirty pieces of silver And II. The action of bringing backe Reduxit he brought againe First the thing brought backe was the silver peeces What was meant by a silver peece Quest 1 First it hath no certaine signification but the Answ 1 Hebrewes take it for a shekel as we may see Zach. 11.12 Secondly the Jewes had a double shekel Answ 2 namely I. The shekel of the Sanctuary which was worth foure drachma's And II. The vulgar or common shekel which was worth two drachma's Thirdly it is hard to determine or say certainly Answ 3 how much their drachmas or penies was in our money for some say that a peny was worth sixe Drachmas and some say that a Drachma was almost two pence Fourthly in our money some say that the Romane Answ 4 peny was worth 4d. or 6d. as the marginall note saith or but 3 pence as the marginall notes upon Matth. 18.28 Fifthly it may suffice us to know that it was Answ 5 but a vile and base price for the life of a man Zach. 11.13 Secondly we have here his action of bringing backe where we see that he doth not bring a part of the money backe as did Sapphira or Cain who offered of the worst of his fruits but he brings backe all even every peny that he received and yet this satisfaction profits him not at all To teach us Obser That satisfaction and restitution is not sufficient in it selfe to take away the sinne committed or to satisfie Gods justice Quest 2 Is not Satisfaction good Answ There is a double satisfaction to wit First a satisfaction due unto our neighbour and is called restitution and it is of the fact not of the sinne and this is altogether or by all m anes to be done as principally necessary with these exceptions restrictions and cautions namely I. Not as a satisfaction for the sinne for this we owe unto God Nor II. Through horror as Iudas here did but out of a desire to be reconciled unto our brother and to satisfie him for the injury we have done and to appease and pacifie our owne consciences Nor III. Through some immediate necessity for it may come to passe that he who hath done wrong unto his neighbour is not able to satisfie for the injury done and in this case God can save the sinner without restitution if so be the offender doe as much as in him lyes Now these conditions observed every greedy oppressor and griping usurer and deceitful person is bound to make restitution Secondly there is a satisfaction due unto our God wherein two things are considerable viz. I. Wherein this satisfactio◠consists namely First not in oblations and pilgrimages But Secondly partly to the poore in Almes deeds as Daniel counselled Nebuchadnezzar And partly to God in repentance and sincere sorrow Acts 3.19 And II. These things are not to be done as a satisfaction of Gods justice for our sinne But First as an argument of our obedience And Secondly as a testimony of our thankefulnesse Sect. 5 § 5. I have sinned We have heard of Iudas his Contrition and Satisfaction and now followes his Confession which is twofold viz. I. Of his owne sinne in this Section And II. Of CHRISTS innocencie in the next First we see here that the Traitors tongue witnesseth against it selfe and that his Conscience cannot dissemble to teach us Observ That an evill Conscience is worse then a thousand witnesses Read Genes 3.10 and 42.21 and 2 Sam. 24.6.10 Proverb 28.1 Esa 57.20 and we shall find that an evill conscience is a continuall feare and torment Jnfinite in a manner are the humane examples whereby
machina mundi peribit What miraculous and extraordinary things Quest 4 were in this Eclipse First the naturall Eclipse of the Sunne never happens Answ 1 as the Astrologers say but in the time of the conjunction of the Sunne and Moone which was not at the time of this Eclipse the Moone being in the full Answ 2 Secondly about the sixth houre and so forward to the ninth houre the Moone was together with he Sunne in the midst of Heaven but in the Evening shee appeared in her owne place namely in the East opposite to the Sunne Answ 3 Thirdly the Moone miraculously returning from the East towards the West did not passe by the Sunne and set in the West before it but comming to the place and terme of the Sunne went along with it for the space of three houres and then returned unto the East againe Answ 4 Fourthly the naturall Eclipse of the Sun quickly passeth away but this Eclipse continued for the space of three houres Answ 5 Fifthly the naturall Eclipse of the Sunne beginneth alwayes at the West that is that part of the Sunne which lookes towards the West is alwayes in naturall Eclipses first darkened because the Sunne is more swif in his motion then the Moone is in hers and so overtaketh her but here although the Moone were in opposition to the Sunne and distant from it the breadth of heaven yet it overtooke by a miraculous swiftnesse the Sunne and so darkened first that part thereof which lookes towards the East Answ 6 Sixthly in the naturall Eclipse of the Sunne that part thereof is first discovered and seene which was first covered and obscured but in this Eclipse that part of the Sunne which lookes towards the East was first covered and last discovered Jf the studious Reader would see these things illustrated and more then these expressed and handled concerning this unnaturall and miraculous Eclipse Let him read Aquin. 3. p. 9. 44. Art 2. ad 2. et Dionys in praefata Epist et Chrysost et Hier. s and Chemnit harm fine addit Gerard fol. 189. b. calce Sect. 2 § 2. Over all the Land Quest 4 Whether was there darknesse at this timeover all the Earth or not Answ 1 First the words in the Text are Tenebrae factae sunt supra universam regionem And there was darkenesse over all the Region or Land which by our best Hebruicians is interpreted generally of the Land of the Iewes and their reason is this because if this darkenesse had occupied the whole Earth then without doubt the Historians of other Nations would have recorded and mentioned it Syllâ—ge vocum exotic Pâ—ge 18â— Answ 2 Secondly others say that this Eclipse was not onely in the Land of the Iewes but in Egypt and in Athens as testifieth Dionysius and divers other Historians sâ—ith Carthusian upon this place doe testifie that it was in other Lands Answ 3 Thirdly that it was overall the world I cannot imagine for those who thinke so extend it too far neither dare I subscribe to those who restraine it onely to the Region of the Iewes because on the other side I conceive them to limit it too much And therefore J thinke that it was over all that Horizon and all those Regions which were in a manner of the same Altitude and Latitude and unto which the Sunne gives light and is seene at once VERS 46 47. And about the ninth houre Vers 46 47. Iesus cryed with a loud voice saying Eli Eli lamasabacthani that is to say My God my God why hast thou forsaken mee Some of them that stood there when they heard that said This man calleth for Elias § 1. My God my God Sect. 1 How can CHRIST have a God Quest when himselfe is the true God blessed for ever Hath God a God above him whom he stands in need of for protection and defence First Christ according to his humane nature and Answ 1 as he is man hath the same God and Father that we have Behold I goe unto my God and your God unto my Father and your Father CHRIST as man had God for his Father upon whose power he did depend and into whose hands he committed his Spirit and according to his humane nature he cals his Father his God Secondly Christ according to his divine nature Answ 2 is very God yea true God himselfe of the same substance and power with the Father § 2. Why hast thou forsaken me Sect. 2 What was the cause that moved Christ thus to Quest 1 complaine First negatively the cause was not any impatiency Answ 1 or discontent of mind neither any despaire or dissembling as some would have it But Secondly affirmatively the cause was an apprehension Answ 2 and feeling of the whole wrath of God which seazed upon him both in body and soule Thirdly Christ complained because of Gods delay Answ 3 and differring of helpe and succour Vrsin Whether did Christ truly complaine upon the Quest 2 Crosse that he was forsaken of God First we answer hereunto That our blessed Saviour Answ 1 bearing our sinnes in himselfe upon the Crosse did verily feele Gods wrath in his soule and truly complained in respect thereof that he was forsaken of God And this we confirme from himselfe thus Our Saviour cryeth out and complaineth upon the Crosse My God my God why hast thou forsaken me which words were uttered in truth and not in colour or shew Athanas ad Apollinar as Athanasius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were done naturally and in truth not in opinion or shew And therefore Christ did feele himselfe in his soule forsaken of God that is left comfortlesse of Gods Spirit If the Reader would see this opinion opposed and confirmed let him read Dr. Willets synops page 1142. sine et 1433. et Cham. tom 2. page 177. Secondly Fevardentius absolutely denies that Answ 2 Christ did truly complaine upon the Crosse that he was forsaken of God and he gives this reason for his deniall If Christ saith he were truly forsaken of God it would follow that the hypostaticall union was dissolved and that Christ was personally separated from God for otherwise he could not have beene forsaken Fevardent Page 437. confut â— b I. We answer hereunto If Christ had been totally and eternally forsaken the personall union must have been dissolvea but upon this temporall dereliction rejectioÌ„ there followeth not a personall dissolution II. As the body of Christ being without life was still hypostatically united to the God head so was the soule of CHRIST though for a time without feeling â—f his favour the dereliction of the one doth no more dissolve the hypostaticall union then the death of the other If life went from the body and yet the Deity was not separated in the personall consociatioâ— but onely suspended in operation so the feeling of Gods favour which is the life of the Soule might be intermitted in CHRIST and yet the divine Union not dissolved III. Augustine
unto the women And therefore the Lord will rather use the Ministerie of men then of Angels Vers 7.8 VERS 7 8. And goe quickly and tell his Disciples that he is risen from the dead And behold hee goeth before you into Galilee there shall yee see him behold I have told you And they departed quickly from the Sepulchre with feare and great joy and did runne to bring his Disciples word Sect. 1 § 1. He goeth before you into Galilee Quest 1 Why doth CHRIST goe to Galilee Answ To appeare to his Disciples there Quest 2 Why will hee appeare unto them in Galilee rather then in or about Ierusalem where they now were Answ 1 First because they were of the country of Galilee and came from thence up to Hierusalem and therefore he will have them goe to the place from whence they came And Answ 2 Secondly because he had resolved to spend some dayes with them to instruct them in the knowledge of God and to teach them and confirme them in the truth and to encourage them to endure for his sake all the oppositions and contradictions they should meet withall Now it was more meet that they should abide in Galilee then in Hierusalem because that was the more safe place And thus CHRIST had respect to the infirmity and weakenesse of his Disciples untill they were armed with strength and courage from on high Answ 3 Thirdly this was done because Christ would not have his Disciples idle and therefore untill the time come that he appeares unto them and they be sent to Preach the Gospell hee will have them imployed in their ordinary calling Whence Iohn 21. we reade that they were fishing which was their old vocation Vers 9 VERS 9. And as they went to tell his Disciples JESUS met them saying All haile And they came and held him by the feet and worshipped him Sect. 1 § 1. JESUS met them saying All haile Quest Why did CHRIST first appeare to women and not to his Disciples and first reveale his Resurrection unto them Answ 1 First some say this was done that the Resurrection of Christ might be divulged and published I am veró mulieres nihil celare possunt and women can keepe no secrets but tell all they know This ridiculous reason is given by Discip de temp serm de Pasch But Answ 2 Secondly this was rather done that the Lord might observe still that olde custome of his whereby he was wont to choose the contemptible ignoble and abject things of the world to confound the strong and mighty 1 Cor. 1.27 28 29. Now these women both in regard of the infirmity of their sexe and for their countreyes sake Galilee were held in contempt Iohn â— 46 But the Lord extols them by first manifesting unto them the Resurrection of his Sonne which is one of the principall Articles of our faith yea sends them to reveale it to the Apostles Vt sic fierent Apostolorum Apostolae that so they might be made the Apostles of the Apostles as the Auncients spake Thirdly women by nature being weaker without Answ 3 doubt were smitten with a vehement sorrow of mind for the reproachfull death of Christ and those torments and paines which they saw him suffer in the day of the preparation when they stood not farre off from the crosse And therefore the joyfull message of Christs Resurrection is first of all shewed and declared unto them to revive and comfort their sorrowfull heart And for this cause Christ appeared unto Peter a part viz. because as he sinned most hainously so he sorrowed most hâ—avily and therefore for his particular consolation his Saviour appeares to him alone Fourthly this was done that God by this Answ 4 meanes might meet with or take away the calumnies of the Iewes The Priests and Scribes afterwards say that IESUS Disciples came and stole him out of the Sepulchre now that the impudency and absurdity of this lye might appeare unto all by the wonderfull providence of God it came to passe that the women came unto the Sepulchre before the Apostles Now it is no way probable or likely that so few women could either role away so great a stone as was laid at the caves mouth or steale away the body which was kept by so many armed souldiers Fifthly death came into the world by a woman Answ 5 viz. Evah and therefore Christ would have his Resurrection by which righteousnesse and life is repaired and renewed unto us to be first declared and shewed forth by women As in the fall of the first man these three things concurred to wit The Devill perswading the women shewing the man eating and corrupting of humane nature So in the Resurrection of Christ also by which mankind is repaired there concurred Christ rising and redeeming humane nature The Angell shewing the Resurrection and the women carrying the good tydings unto others Sixthly these women with an earnest desire of Answ 6 mind came very earely yea as soone as they could see unto the Sepulchre but the Apostles for feare durst not come in sight and therefore the Lord recompenseth this their courage and boldnesse with the first newes of Christs Resurrection and with the first sight of him after he is risen Chem. harm parte 2. Gerard. pag. 255. b. § 2. And they held him by the feet Sect. 2 Why doth our Saviour permit his feet to be held and touched by these women Quest seeing St. Iohn saith Chap. 27. That he would not suffer Mary Magdalene to touch him but forbad her saying Touch me not and gives this reason For I am not yet ascended unto my Father First some say that our Saviour forbad her to Answ 1 touch him for this mysticall cause to insinuate unto her that she ought not to thinke of him as formerly she had thought that is that now she must have no humane conceits of him Her faith as yet was very imperfect as well as the faith of the rest as appeares by hers and their buying and preparing of spices and oyntments for the â—mbalming of the body of IESUS as though his body could hvae putrified and corrupted asthough it should not have bene raised up to life the third day (f) Carthus s pag. 231. b. Secondly others answer that when Mary now Answ 2 held the feet of CHRIST he forbad her to touch him that is not to continue long holding him or kissing his feet but quickly to dispatch and goe about that message which the Angell had given them all in charge (g) Parens s p. 900. a. And this seemes to be the truest answer I. From the next verse where our Saviour againe gives them the charge which was given them by the Angell See verse 7. and 10. And II. From the reason given Iohn 20.17 Touch me not for I am not as yet ascended unto my Father which words although they be diversely interpreted have notwithstanding this plaine and simple meaning Why dost thou prolong the time in
find not in the word of God Yea that both of them are of like dignity in themselves and to be had equally and indifferently in most high account by us we prove from this verse and other grounds to wit First they are both commanded and instituted by the same authority of our Lord JESUS CHRIST as Baptisme here and the Lords Supper Luke 22.19 neither is one by the first institution advanced above the other Secondly there is the same matter and substance of both Sacraments viz. CHRIST JESUS with all his benefits for as Baptisme is said to save us by the Resurrection of Christ 1 Peter 3.21 so the Cup and bread in the Eucharist are a Communion of the body and blood of Christ 1 Corinth 10.16 Thirdly there is one and the same end of both these Sacraments which is the increase and strengthning of our Faith in the promises of God as Rom. 6.5 and 1 Cor. 11.26 Therefore they are both of equall dignity and worthinesse If the Reader would see how these words are urged first by Chamier against that Popish practise of muttering and mumbling over the Child when it is to be baptized and then secondly how they are inforced by Bellarmine for the proofe thereof let him read Chamier tom 4. de Sacram. Lib. 1. Cap. 16. page 35. § 9 10 11 Cap. 18. page 40. § 12. c. ad 19. Why were the Sacraments instituted or for Quest 1 what end or use were they ordained First one use or end of them is to be publique Answ 1 signes or notes of distinction to distinguish us from Iewes Turkes and Infidels and by which further we may professe our Faith in Christ and the true Religion of CHRIST this is plaine from Rom. 4. Where the Apostle calls Circumcision and that which succeeds unto it viz. Baptisme the seale of the righteousnesse of Faith that is a seale whereby righteousnesse is assigned in us by God and by which all men may know that we are sealed in and by Christ unto righteousnesse and eternall life For there is a double use of a seale to wit I. To make him unto whom the writing or promise in writing is sealed to be more and more sure and certaine of the will of him who hath sealed the writing unto him When the King or some great Potentate shall promise some office or place or preferment unto a favorite or friend he will hope that he shall enjoy it because he hath a promise of it but if the promise be written yea under hand and seale then he feares not the performance of it Thus the Lord confirmes and makes sure unto us all the promises of the word by the seales of the Sacrament thâ—t we might be the more certaine of his love and good-will towards us and more confidently expect the accomplishment of all his promises which are written in the word and signed and sealed in the Sacraments II. Another use of a seale is that others thereby may perceive and know the benefits and favours which are conferred upon him unto whom the covenant is sealed by him who hath sealed it And for this cause the Lord also hath instituted the Sacraments that others by the sight knowledge and contemplation thereof may know both the great love that God hath borne us in giving his dearely beloved Sonne to dye for us and also the great benefits and mercies that â—re sealed unto us by the Sacraments in and through CHRIST Answ 2 Secondly another end and use of the Sacraments is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that theâ—by we might be united unto and have communion with Christ our head and his whole body the Church 1 Corinthians 10. and 12. Chapters Or that we might be incorporated and engrafted into Christ and grow up in one wi h him And that thereby we might be made partakers of the fruit of his passion viz. of Redemption remission of sinnes regeneration and life eternall for all the things are gained by CHRIST Answ 3 Thirdly the last end or use of the Sacraments is that they might be monuments or memorials to admonish us and put us in mind perpetually of our duties towards God Baptisme doth teach us That we are dead and buried with Christ and therefore we must live in sinne no longer but labour daily to mortifie it more and more and strive to become new creatures The Lords Supper doth teach us that all we which are made partakers of one bread ought to be one body with Christ and must labour to avoid all things which might make a rent in this body as Schismes dissentions hatred and the like and walke in faith and love both towards GOD and man Quest 2 What is Baptisme Answ It is a washing with water instituted by CHRIST for the testifying unto us the remission of our sinnes by the blood of Christ Acts 22.16 In this definition we have these three things observable viz. First the author of Baptisme namely Christ And Secondly the externall part of Baptisme namely a washing with water And Thirdly the internall signification of Baptisme namely a washing of our soules from the guilt and staine of sinne by the blood of CHRIST but of this more in the sequent question What is signified by this Sacrament of Baptisme Quest 3 The washing away of our sinnes by Christs blood 1 Iohn 1.7 More particularly observe Answ that First water signifies the blood of Christ Iohn 13.8 Secondly the dipping of the party to be baptized or the washing of it with water doth signifie mortification and a dying unto sinne And the remission of our sinnes and our restitution or restoring unto the love of God What doe we gaine by Baptisme or what are Quest 4 the benefits thereof First thereby we gaine admission into the body Answ 1 of Christ 1 Corinth 12.13 that is into the Church of the saved and the society of the faithfull Hebr. 12.22 c. and 1 Iohn 1.3 And hence Baptisme I. Is a note or badge of a Christian II. Gives us Communion with Christ and his members III. Gives us a right unto all the promises of the word Secondly by Baptisme we gaine remission and Answ 2 pardon of all our sinnes Acts 2.38 Thirdly Regeneration Iohn 3.5 For Answ 3 I. By Baptisme we dye unto sinne Rom. 6.3 Colos 2.12 II. In Baptisme we are quickned and sanctified by the holy Spirit 1 Corinthians 6.11 Titus 3.5 Fourthly by Baptisme we gaine eternall life Answ 4 and salvation Titus 3.5 and 1 Peter 3.21 What order is to be observed in the administration Quest 5 of this Sacrament of Baptisme First the person to be baptized must be taught Answ 1 and that I. The knowledge of the Gospell and salvation by Christ II. That the admission into the Church and body of Christ is by the sacrament of Baptisme that so they may be perswaded to learne and to be baptized as in this verse and Acts 2.38 Secondly the person being thus taught and instructed Answ 2 in the