things are observable viz. First the sum of it wherein is shewed First what the creatures have The Foxes have holes The Birds have nests Secondly what Christ hath not The Son of man hath not where c. Secondly the Application of it in these words Iesus saith unto him And therefore although they be first in shew yet they are last in the order of nature which order I here now observe Our Saviours answer to the Scribe seems to be not pertinent and indeed it doth not hansomly square with the words of the Scribe but with his minde meaning and understanding most properly which Christ shews is not hid from him but as he hears the words of the mouth so hee sees and knowes the thoughts of the heart whence we may learn Observ That Christ knowes the secrets of the heart Psalme 7.9 Zach. 4.10 Heb. 4.12 13. Quest How doth it appear that Christ sees the secrets of the hidden man of the heart Answ 1 First because he made the heart Psal 33.15 Answ 2 Secondly because he is true God and this is Gods Royall Prerogative Ier. 17.9 10. Answ 3 Thirdly it is clear that he sees the heart because he is angry and threatens to punish for the sins of the heart and inward man Ier. 16.16.17 and 17 10. and 32.19 Vers 21.22 VERS 21 22. And another of his Disciples said unto him Lord suffer me first to goe and bury my Father But Iesus said unto him follow me and let the dead bury their dead Sect. 1 § 1. And another of his Disciples said unto him Quest 1 What is meant by this word Disciple Answ 1 First commonly this name Disciple is attributed to the twelve selected Apostles Answ 2 Secondly sometimes it is given to the seventy Disciples Answ 3 Thirdly sometimes for all those who purposely followed him I dare here determine nothing positively but only say with Beza that this was none of the twelve but whether hee was one of the seventy or not I know not Quest 2 Why doth not Christ reject him and let him go as well as the Scribe Answ 1 First some answer because he was his Disciple one of his servants and family Answ 2 Secondly but I conceive that this Scribe which Christ suffers to depart was one of his Disciples also at least outwardly because it is said here Another of his Disciples said unto him c. which seems to imply that this Scribe whom Christ answered was one of his Disciples also Quest 3 If both these were Disciples then why doth Christ detaine the one and dismisse the other Answ Observ Because he would whence we may learn That salvation depends upon the mere mercy and free grace and dispensation of God Reade Iames 1.18 and Titus 3.5 and Rom. 9.18 and verse 15. and Exod. 33.19 Luke 17.34 Yea our disposition unto good is not the cause of Gods love towards us but the effect Sect. 2 § 2. Suffer me first to go and bury my Father Quest 1 What doth this Disciple desire of Christ Answ Leave to depart hee seemes to be of a good and honest heart because Christ recals him and retains him and yet hee begs temporall things before spirituall From whence we may observe Observ 1 That there are Reliques of sinne remaining in the Regenerate Rom. 7.23 25. and 2 Corinthians 12.8 9. Quest 2 Why hath God left the remainders of sin in his children Answ 1 First sometimes to prove and try us whether we will strive to hate them and expel them or not Exod. 20.20 Iudg. 2.22 Secondly sometimes to humble us that having Answ 2 such strong enemies and reliques within us wee might never be puffed up but stand in awe and fear 2 Chron 32.25 Thirdly alwayes to exercise us God would Answ 3 not have Adam idle in Paradise but he must dress the Garden Gen. 2.15 Much lesse must wee be idle in this wicked world and therefore that wee may be alwayes employed the Lord hath left us enemies that wee might bee the more watchfull and carefull over our selves and more couragious against our enemies Reade Iob 7.1 and Ephes 6.12 c. 2 Tim. 4.7 c. Heb. 12.14 and 1 Pet. 2.11 And therfore the best and al the Saints have their duties required of them as long as they live namely I. To weed and root sin and vice out of their hearts And II. To hold fast what they have whether grace or strength against sin Revel 2.11 And III. To labour daily to grow and increase in grace and strength more and more For how long time did this Disciple aske Quest 3 leave to be gone Only for a small time Answ but untill hee could bury his Father and yet Christ would not permit it To teach us that we must not absent our selves Observ 2 from Christ not for a small time but must labour to be present with the Lord continually either in our words by speaking of him or in our hearts by thinking of him or in our works by serving of him Why must wee never depart from our Lord Quest 4 Christ First because in Negative Precepts we are obliged Answ 1 Semper ad semper we must never doe any thing which is forbidden us as long as we live Secondly because we are alwayes in danger of Answ 2 sinning and can bee frâ—e no longer then we stick close unto him the occasions of sinne occurre daily and wee shall daily fall into sin except Christ protect us And therfore we must be carefull never to forsake him Must we never sin at all this is too strict May Quest 5 we not take liberty sometimes unto evill First sinne is poison and therfore as a man Answ 1 must not once take a draught thereof no more must hee sinne once for one Cup of poyson is mortall to the body and one sin to the soule Secondly sinne is a Serpent and therefore if Answ 2 it can but get entrance with the tip of his tayle hee will wind in his whole body Suggestion unto evill being harboured brings a man often times at length to finall impenitency Why did this Disciple desire to depart Quest 6 To bury his Father Answ Whether was his Father dead as Chrysostome Quest 7 thinkes or onely aged and decrepite as Gualter imagines and also Calvin Whether was hee Mortuâ—s or Moribundus It matters not much whether Answ seeing the Scripture herein is silent although I rather thinke the latter If his Father were dead was it not a good worke to bury him and if he were old was it Quest 8 not well done to attend upon him and to comfort him why then is it not granted Answ 1 First certainly children are to honour and tender their aged Parents Levit. 19.3 Prov. 23.21.22 and it is an unchristian thing not to bury the dead Answ 2 Secondly but the comparison is here whether we must forsake Christ or Parents and from our Saviour we are taught to contemne Parents in respect of Christ Answ 3
it hinders not at all that here are two and there also are two blind men who were healed for there were many blind men healed by him as for example First these two mentioned in this place Secondly many when Christ speaks of Iohn Baptist Luke 7.18 Thirdly a possessed man who was blind and dumbe Mat. 12.22 Luke 11.14 Fourthly many in the Mount of Galilee Mat. 15.30 Fifthly one neer to Bâ—â—hesda Marke 8.22 Sixthly two neer to Iericho Mat. 20.30 viz. Barthimeus Marke 10.46 Luke 18.35 Seventhly many in the Temple Mat. 21.14 Eighthly one that was born blind Iohn 9.1 c. Ninthly Saint Paul Act. 9.17 Tenthly Elimas who was restored to his sight Act. 13.11 § 2. Two blind men cried Sect. 2 Wee see here the manner of their desiring mercy Clâ—mant they cryed unto him whence wee might learn That I. Prayer is necessary and II. That Prayer ought to be fervent but I conjoyn them thus that vehemencie and fervour of prayer is the best means for the obtaining of grace Observ and mercy Reade Rom. 12.11 Iames 5.16 Iude 20. and 1 Cor. 14 15. Ephes 6.18 How doth it appear Quest that prayer is such a prevalent means to obtaine mercy It appears thus namely First Answ vehemencie in prayer argues the power of the heart and hence the Saints have beene said to poure forth their soules unto God when they prayed fervently See Psalme 42.4 and 1 Sam. 1.10.16 2 King 22.19 and 20.3 and 2 Sam. 12.22 Secondly Prayer ought to arise from these three roots namely I. From a sight of danger And II. From feare of the danger which is seene And III. From a vehement desire and endeavour of praying Reade Ezra 9.5 unto 10.1 Neb. 1.4 Psal 6.6 55.2.17 Mark 9.24 Thirdly because prayer hath his fruit that is God will hear Psalm 6.8 and 42.3 And will be bent and mollified with prayers Ose 12.4 And therefore he that poures forth his heart in hearty praiers unto God out of a true sense of his sins and a sincere desire of mercy shall never be sent from the Lord empty away Sect. 2 § 2. Have mercy upon us Quest 1 What is meant by mercy in this place Answ This word Mercy doth intimate three things namely 1. Animum benevolum II. Impertire cum effectu III. Impertire liberè sine merito First Mercy implies Animum benevolum a willing mind or a mind ready to doe good as if these blind men would say Oh Lord we know that thou art mercifull and gentle willing and ready to give and therfore open the door of mercy and be mercifull unto us Hence wee might observe Observ 1 That our prayers should be built upon the trust and confidence of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love of God and Christ unto Mankind that is wee must remember that God and Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of man-kind and therefore when wee pray unto them wee must pray confidently Ierem. 31.20 Luke 1.78 Secondly Mercy intimates Impertire cum effectu the effects of mercy as if these blind men would say Oh Lord wee know thou art mercifull in thy owne nature and therefore wee beseech thee shew the effects thereof unto us Hence we might learn Observ 2 That true mercy is never unprofitable or unto whomsoever God shewes mercy unto them also he doth good Reade Matt. 14.14 and 15.32 and 18.27 and 20.34 Luke 7.14 Iohn 11.36 For the true nature of compassion or mercy consisteth in these four things to wit First simul sentire wee must remember them that are in bonds as bound with them Heb. 13.3 Secondly simul dolere as wee must bee touched with a sense of our brethrens miseries so wee must also sorrow with them and for them weeping with those that weepe Rom. 12.15 Thirdly Malâ—â— ablatum cupere as we must be sensible of our brethrens burdens and sorrowful for them so we must also desire that their evill and griefe were removed from them Fourthly pro virili conari wee must not onely desire this but endeavour it also with the utmost of our strength And therefore this being the true nature of Mercy we may boldly conclude that upon whomsoever the Lord takes compassion he will also helpe and deliver them out of all their misery and evill Thirdly Mercy implies Impertire liberé to bestow a thing freely without any merit or desert at all This also these blind men acknowledge for by their prayer they shew that they are unworthy that Christ should remove their blindnesse from them Hence then we may learn That the grace of Christ is given unto us without Observ 3 any merit of ours at all Author Christus medium fides status gratia Grace is given unto us by faith from Christ Rom. 5.2.17.20 Ephesians 2.5.8 Gal. 2.16.21 Rom. 3.20 unto 28. and 4.14 c. How doth it appear that grace is given undeservedly Quest 2 on our parts It appears most evidently by these Arguments to wit First Answ the creature cannot deserve any thing at the hand of the Creator by reason of that great disproportion which is betwixt them both in regard of their essence substance nature and power yea every way Secondly there is no proportion betwixt any work we do yea all our workes and the reward of eternall glory Thirdly our workes are debts and therfore cannot merit Luke 17.10 Now wheras the Papists say that our works merit not Naturâ suâ sed de compacto of their owne nature but in regard of the Covenant and Contract which is betwixt us and God we answer that this very Covenant and Contract is of meer grace favour and mercy Fourthly our workes are imperfect and therefore they can merit nothing at Gods hands To this the Papists answer that it is true our workes merit not in themselves but onely as they are sprinkled with the blood of Christ But the vertue of Christs blood is to give life eternall unto us yea the blood of Christ is Ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction it selfe and therefore there is no projection therof as they say p Opera merentur quatenus fit projectio sanguinis Christi which makes our works meritorious Fifthly the good works we doe are not ours and therefore thereby wee can merit nothing The strength wherby wee are able to performe any good worke well is given unto us from God 1 Cor. 4.7 And therfore what merit can there be in fraile and weak man Sixthly our good workes do not goe before but follow after our Iustification and therfore no work of ours doth merit grace or is the cause but only the effect thereof For I. The Author Christ gives grace unto us II. Then followes faith and then wee are justified III. Lastly followes love the fruit of faith 1 Tim. 1.14 Gal. 5.6 Who are here to be blamed Quest 3 Answ In generall all Merchants of Merit or Merit-mongers whereof there are divers sorts namely First some who are grosly erroneous
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
that the sence is the Church of the old Testament is now abolished and the Church of the New Testament is ready to take place by Christs comming and therefore repent It may be asked againe Why is it called the Quest 2 Kingdome of Heaven I answer for these two causes Answ the first is negative and belongs unto the Jewes left that they should any longer expect an earthly kingdome they thought that when Christ came they should be made free from their Roman bondage as the Samaritane woman sayd when the Messias comes restaurabit omnia hee will restore all things g Ioh. 4.25 but Christ doth contradict this positively affirming that his kingdome is not of this world h Ioh. 18.36 The second cause is affirmative and belongs unto us that we might know the state and dignitie of the Evangelicall Church as if holy Iohn here would say I call you not unto the Roman or Chaldean or Egyptian or Assyrian or Persian Kingdome I invite you not unto a fraile wavering earthly mortall and momentary Kingdome but unto a coelestiall the Kingdome of heaven Teaching us Observ that the Church of Christ is an heavenly Kingdome it is thus called by the Evangelist elsewhere the kingdome of heaven is like unto a man which sowed good seed in his field i Matth. 13.24 And againe the kingdome of heaven is like unto a man that is an house-holder k Matth. 20.1 And againe he that is least in the kingdome of heaven is greater than Iohn Baptist l Matth. 1◠11 Here a doubt may arise How doth it appeare that the Gospell of Quest 3 Christ is an heavenly kingdome seeing it is in and upon the earth I answer Answ It appeares to be such three manner of wayes First by the King thereof Secondly by the People thereof Thirdly by the state of the Kingdome First the Gospell appeares to be an heavenly Kingdome Rege by the King thereof which is Christ an heavenly King m Esa 9.6.7 Zach. 9.9 Heb. 1.8 2.9 Secondly the Gospell appeares to be an heavenly kingdome Plebe by the People because the subjects hereof ought to bee heavenly according to that of the Apostle the Christians conversation should bee in heaven n Phil. 3.20 and that in a double regard both extra and intus in the life and in the heart First extra in the outward man our life must bee pure and Angelicall immaculate and unblameable in the sight of the world o Phil. 2.15 Secondly intus in the heart and inward man and that in a two-fold respect both I. in the judgement the vaile being taken away from our mindes and understandings p 2 Cgr. 3.16 wee hereby being made more able to discerne betweene those things that differ not being now children in understanding but men q 1 Cor. 13 12. And II. in the affections when they are set upon those things that are above not upon those things that are beneath r Col. 3.1 ◠hungring and longing in our soules to bee made partakers of them rather than all temporall treasures with Saint Paul desiring to bee dissolved s Phil. 1.23 that we may bee clothed with our house which is in heaven t 1 Cor. 5.2 Thus the Subjects of this kingdome should learne and labour to know what is good and heavenly to love what is good and heavenly to doe what is good and heavenly because they are subjects of a kingdome which is heavenly Thirdly the Gospell appears to be an Heavenly kingdom ex regni statu by the state of the kingdome that is first by the present state therof because now it is spiritually governed by the holy Spirit the Ministers of the Gospel secondly by the future estate thereof because it leads and brings unto heaven and the heavenly kingdome to that immortall inheritance and eternall happinesse which wee cannot bee deprived of a Luk. 12.32 and 1 Pet. 1.4 And for these causes and considerations it is most aptly called the Kingdome of heaven Sect. 5 § 5. Is at hand It may here bee demanded how doth this kingdome approach Quest I answer first negatively not by removeall Answ 1 or change of place or by any mutation in God this kingdome doth not come from some remote place nearer now unto them then it was or from the Lord who is now of another minde then hee was Secondly affirmatively it drawes nigh unto Answ 2 them by the manifestation thereof by Christ Teaching us Observ that the preaching of the Gospell doth bring the kingdome of God unto us Whence it is called the Gospell of the kingdome Mat. 4.23 and 9.35 and Mark 1.14 and that in a double regard First because it is the means of regeneration Wee being begot by this incorruptible seed the Word of God b 1 Pet. 1.23 and without holynesse and purity the fruits of this regeneration there is no salvation c Hebr. 12.14 secondly because it begets faith for that comes by hearing and hearing by the word d Rom. 10.14 and without this faith we cannot please God e Heb. 11.6 §. 1. VERS 3. For this is hee that was spoken of by the Prophet Esaias saying the voice of one Sect. 1 crying in the Wildernesse prepare yee the way of the Lord make his paths straight § 1. Prepare ye the way Vers 3 What need is there now of preparation seeing that Christ is already Quest 1 come into the world neither is there any further expectation of him untill the day of judgement I answer first Christ is not to bee expected Answ 1 Corporally but Spiritually for although hee bee in heaven where hee shall remaine untill the last day when hee comes unto judgement yet notwithstanding he comes daily unto us both by his word and by his Spirit seeking an habitation and dwelling with us I stand at the doore and knocke saith Christ to see if any will open unto me that I may come in to him and sup with him f Apoc. 3.20 And therefore seeing that hee thus comes unto us it is necessary that we should prepare to entertaine him Secondly there is great need that wee should Answ 2 prepare to meet and receive Christ in regard of our naturall condition which is this that unlesse wee bee totally changed wee can have no communion either with God or our Lord and Saviour Jesus Christ for hee is Righteousnesse it selfe Truth it selfe Wisedome it selfe Goodnesse it selfe Holynesse it selfe yea Perfection it selfe but we are transgressours lyers foolish prophane wicked yea altogether sinfull and therefore before there can be any cōmunion betweene our Christ and us there must be a change wrought in us wherefore it is necessary that wee should prepare and purge both our hearts and lives that so he may be pleased in mercy to come unto us Secondly it may be demanded wherein doth Quest 2 this preparation consist I answer from the Prophet Answ Every valley must be
a naturall hunger and thirst cannot here bee meant Answ 1 First the Antecedent is false for we see sometimes the hungry are filled and the poore plentifully relieved as might be instanced in Iacob Ioseph and Iob yea there is a direct generall promise made unto the faithfull both in this life and the life to come h 1 Tim. 4.8 and a speciall particular promise of the poynt in controversie Behold sayth the Lord my servants shall eate and yee shall bee hungry my servants shall drinke and ye shall bee thirsty c i Esa 65.13 Answ 2 Secondly it is an absurd argument The poore that hunger are not now filled therefore they never shall bee The poore are oppressed therefore they never shall be delivered There are no starres seene at twelve of the clocke at noone therefore there shall none bee seene at twelve of the clocke at night How absurd this argument is let every novice judge Answ 3 Thirdly Calvin whom Stapleton here opposeth doth not say jam saturandos but posthà c not they that now hunger and thirst shall instantly bee filled but hereafter to wit either first by allaying and abating the appetite as a Martyr sayd If his enemies tooke from him bread God would take from him hunger Or secondly by peace of conscience affording them such internall joy and comfort that their povertie and hunger pincheth them not Or thirdly by the crowne of eternall life bestowed upon them and thus the hunger of Lazarus was satisfied Obiect 2 Secondly he argues All these promises pronounced by Christ are spirituall therefore literall hunger cannot here be understood Answ This reasoning is as absurd as the former the reward is not temporall therefore it is not given temporally to the poore this followes not Obiect 3 Thirdly hee objects againe Esurientes appetentes temporalia non beati miseri potius Those that hunger after that is desire temporal things are not blessed but rather miserable and therefore by hunger and thirst a literall lacke cannot be understood Answ 1 First he doth grosly abuse corrupt Calvin who doth not speak de appetētibus of those that desire temporall things but de carentibus of those that want and stand in need of temporall things Answ 2 Secondly I give one generall answere more unto the thing objected that is that this place may be understood of a literall hunger thirst which appeares evidently by comparing two verses together Saint Luke chap. 6.21 verse sayth Blessed are yee that hunger now and by an Antithesis vers 25. sayth Woe unto you that are full What is the meaning of this Doth our Saviour denounce a woe against them that are full of the workes of righteousnesse Certainly no such thing but those that abound in temporall possessions for there is a double Fulnesse the first terrene and earthly in this life the second spirituall in the life to come Woe bee unto those sayth Christ that seeke the first for they shall lose the second vers 25. and blessed are those that have not the first for they shall have the second vers 21. and howsoever they may by reason of their povertie and want seeme miserable unto others yet they are nothing lesse they being indeed truly blessed Are all blessed that are pinched with poverty Quest 2 in this life No but onely those Answ who hunger and thirst for righteousnesse sake there are many men that are miserably poore and poore miserable men who hunger and thirst for want but not for righteousnesse being impoverished either by idlenesse or wastfulnesse and therfore have no promise at all of blessednesse But happinesse is pronounced and promised to the righteous man who will not unjustly enrich himselfe who will not for wealth forsake his God to runne after the world or the divell by the use of wicked meanes but will rather be as poore as Lazarus Certainely the poore man that walketh and thus continueth in his integrity is a happy and a blessed man k Pro. 19.1 And thus much for the literall interpretation of these words Secondly by hungring and thirsting may bee meant a morall hunger and thirst which is when men hunger for just judgement to be executed they being unjustly injured or scandalized l Muscul s and cannot obtaine justice according to the equity of their cause To these our Saviour saith Blessed are thy that hunger and thirst after righteousnesse that is blessed are those that by wrongs and injuries are deprived of their right in this life and so are constrained to hunger and thirst after that which is their owne waiting with patience to obtaine the same Now this morall hunger after righteousnesse is two-fold viz. Either for our selves or for others First the morall hunger after righteousnesse is when being injuried and wronged we desire to be justly dealt withal or if wee bee slandred that the truth may be brought to light that so we may be acquitted of the crime laid unto our charge Secondly the morall hunger after righteousnesse may and ought to be for our brethren as well as our selves for we should be zealous for others when wee see them oppressed in their estates or punished in their bodies or wronged in their good names for righteousnesse sake as that holy Prophet out of his godly zeale unto those who were oppressed cryes out unto God Oh Lord how long shall I cry yea cry out unto thee of violence and thou wilt not save wherefore holdest thou thy tongue when the wicked devoureth the man that is more righteous then himselfe m Habak 1.2 13. Quest 3 Why should we thus zealously hunger that just judgement may be executed for the reliefe of others is it not enough for us that wee are not wronged Answ 1 First Christians ought so to put on the bowels of compassion that they might bee as sensible of their brethrens miseries as though they were their owne we are taught to weepe with those that weepe and to rejoyce with them that doe rejoyce n Rom. 12 15. yea to remember them that are in bonds as though we were bound with them and them that suffer adversity as though we were under the rod o Heb. 13 3. Answ 2 Secondly our love unto those that suffer for righteousnesse sake that is for Gods sake and in a good cause is an argument of our love unto God 1 Joh. 4.20 And without this love unto them we cannot love God and therefore by all meanes we should expresse our zealous love and affection unto them Quest 4 How farre must this zeale of ours be extended in the behalfe of the righteous who are unjustly wronged and injured Answ 1 First if thou be a publike man that is a Magistrate then thou must avenge their cause and helpe them against their oppressours and punish their backbiters and slanderers Answ 2 Secondly if thou be a private man then ne ultra crepidam thou must goe no further then thy calling will warrant thee that is first
thou must grieve in thy heart for their wrongs and oppressions Secondly thou must pray for them unto God that he would arise to defend them and to plead their cause against all their enemies Thirdly thou must shew thy zealous love and affection unto them by thy words that is by speaking for them when they are abused or scandalized and by urging the Magistrate with all modest importunity to execute just judgement for them upon their enemies And thus much for the Morall sense of these words Thirdly there is Fames spiritualis a spirituall hunger and thirst having elswhere to handle this I here will but onely touch it Blessed are they that hunger and thirst after righteousnesse First these words may spiritually be expounded thus Blessed are those that are grieved with the iniquities of the times and mourne for the sins of the world and withall doe in heart and soule long for the amendment and reformation thereof Secondly by righteousnesse we may well in the first place understand the righteousnesse of Faith whereby a sinner is justified through faith in Christ and so standes righteous before God having the pardon of all his sinnes sealed unto him Wee may in the second place by righteousnesse understand righteousnesse of workes whereby a man is sanctified and made holy having Gods Image renewed in him by the Spirit of grace which was lost by the fall of our first parents And this appeares by these places Isa 55.1 1 Joh. 7.37 Rev. 21.6 All which places are one in substance for by waters we must understand righteousnes which is that spirituall grace of God the fountaine of all blessings whereby sinners are justified and sanctified p Perkins s VERS 7. Blessed are the mercifull Vers 7 for they shall obtaine mercy In this verse we have these two parts to wit The blessednesse promised wherein are these two things First in generall who are blessed the Mercifull Secondly in particular what mercy and how manifold it is which is here required unto this blessednesse The reason of the blessednesse or promise thereof wherein are these two things viz First in generall why are the mercifull blessed because they shall obtaine mercy Secondly in particular what mercy this is which the mercifull shall obtaine First in generall wee see here who they are that shall obtaine mercy onely the mercifull Observ 1 Teaching us that those who would find mercy must exercise mercy He hath shewed thee O man saith the Prophet what is good and what doth the Lord require of thee but to doe justly and to love mercy q Micah 6.8 Quest 1 Why must we bee thus carefull to shew mercy unto others Answ 1 First because Mercy is a vertue taught us by nature or because by the light of nature we are taught to be mercifull one towards another For first nature teacheth Nemo sibi natus r Cicero No man is borne or brought into the world onely for himselfe but to doe good unto others as well as unto himselfe Secondly Nature teacheth that we must not be cruell or revengefull against our owne flesh No man ever hated his owne body but nourisheth and cherisheth it saith the Apostle that is by the light of nature we are taught to doe good unto our selves and those that are of our owne flesh and blood And therefore wee should be mercifull unto all because we are all children of one Father and creatures of one and the same species or kind Thirdly Nature teacheth us that vindictae brevis voluptas misericordia perpetua the pleasure that a man hath in revenge is very short but the delight which a man findes in shewing mercy is of great continuance and therefore we should be mercifull Secondly mercy pleaseth God and therefore Answ 2 we should be mercifull that the Lord is pleased herewith appeares thus First he loves and delights himselfe to shew mercy hence it is said The earth is full of his mercy Psal 33.5 Yea his mercy reacheth unto the clouds Psal 36.6 and 108.4 and is perpetuall enduring for ever Psal 100.5 and 106.1 and 107.1 and 136. yea all his wayes are mercy and truth Psal 25.10 this being his nature to bee mercifull and gracious slow to anger and of great kindnesse Psalm 86.5.15 Exod. 34.6 Secondly the Lord hath proposed this his mercie unto us for our imitation Be mercifull as your Father in heaven is mercifull Å¿ Luk. 6.36 and doe good unto all as he doth who causeth his Sunne to shine and his raine to raine both upon the good and bad t Mat. 5.45 and therefore when we follow the Lord herein certainly wee please him Thirdly the Lord to assure us hereof hath plainly told us that mercie is very acceptable and gratefull unto him I will have mercie and not sacrifice sayth the Lord and his Christ Ose 6.6 Matth. 9.13 and 12.7 And Salomon a type of Christ sayth that the mercifull man doth lend upon usurie unto God v Prov. 19.17 yea our Saviour describing the generall judgement doth shew how graciously the Lord accepts workes of mercie wherein we have first Gods acceptation In as much as yee have done it to them yee have done it unto me Secondly his enumeration When I was hungry yee fed mee when I was thirsty yee gave mee drinke c. Thirdly his remuneration therefore come yee blessed into everlasting joy u Mat. 25.40 c. And therefore wee may safely say that God is pleased with mercie and that it is our part to bee mercifull if wee desire to please him Answ 3 Thirdly God hath threatned to punish the cruell and unmercifull man and hath promised to reward the mercifull and therefore if we desire to be made partakers of mercie or to bee freed from miserie we ought to bee mercifull First the cruell and unmercifull man shall finde no mercie Behold sayth the Lord this was the iniquitie of thy sister Sodome shee did not strengthen the hand of the poore and needie therefore I tooke her away as I saw good w Ezek. 16.49 c. And thus Salomon threatens that whoso stoppeth his eares at the cry of the poore hee also shall cry himselfe but shall not bee heard x Pro. 21.13 And shall have judgement without mercy because he shewed no mercy y James 2.13 Secondly the mercifull man hath from God a promise of mercie This will further appeare in the second part of this verse and therefore I now leave it Answ 4 Fourthly it is our dutie as we are Christians to be mercifull as thus appeares by these dependant particulars First we are all one body Thus sayth the Apostle Wee being many are one body in Christ and every one members one of another z Ro. 12.5 Read for this purpose 1 Corinth 12.12 and 10.17 and Ephes 4.4.15.16 Secondly never any man hated his owne flesh a Ephe. 5.29 Thirdly hence came that mutuall communicating of riches which wee read of Acts 2.44 and 4.32
those who offend And thirdly necessary for our selves because Non irasci ubi irascendum est peccatum peccato addere b Chrys s Not to bee angry when we should is to adde one sinne unto another Secondly is an anger against sin to wit either against Our owne proper sinnes or our selves for our sinnes and thus Bern. s 4. Psal 4.26 Bee angry and sinne not that is saith he bee angry with thy selfe for thy sinnes committed and sinne no more Our brothers sinne Oportuna est ira quae increpando convertit c Chrys s that anger is seasonable and commendable that reduceth a brother from his evill way Object Against the last particle it may bee objected He that is angry with his brother for sinning is angry with his brother which is here forbidden by Christ Answ To this Augustine answers Non fratri qui peccato fratris irascitur Hee is not angry with his brother who is angry with the sinne of his brother for sinne and the sinner are two distinct things and therefore a man may hate his brothers sinne and yet love his brothers person he may bee angry with the offence committed and yet not breake the bond of Christian charitie with the offender Chrysostome upon this place gives us these examples hereof first of Moses whose anger waxed hot for the peoples idolatry and yet hee hated not their persons d Exod. 32.19 And so againe in the matter of Korah Dathan and Abiram it is sayd that meeke Moses was very wroth e Numb 16.15 Secondly of Paul who seemes to reproach the Corinthians I speake it to your shame and yet through his whole Epistle he shewes how he loves them f 1 Cor. 6.5 And againe he calles the Galatians fooles g Gal. 3.1 but hates them not Wee may adde how his spirit was stirred in him when he saw the Idolatry of the Athenians h Acts 17.16 And thirdly the example of Christ who was angry when he saw the hard-heartednesse of the people i Marke 3.5 and scourged some at another time out of the Temple k Iohn 2.16 And this Anger is called Zeale Yea fourthly we have an example of Gods anger kindled against a holy man for want of this anger Eli hearing of his sonnes impietie admonisheth them Why doe yee such things your dealings are evill and it is no good report I heare of you l 1 Sam. 2.23 but yet notwithstanding this what sayth the Lord I will judge his house for ever for the iniquitie which he knoweth because his sonnes made themselves vile and he restrained them not or according to the Hebrew he frowned not upon them m 1 Sam. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God did not thus threaten Eli because hee would not hate the persons of his sonnes for that had beene unnaturall but because hee was not zealously moved against their sinnes And therefore there is a godly anger against our bretherens sinnes Wherein doth this anger consist which is to Quest 3 be kindled against our brothers sinne It consists in foure things Answ or is it to be moderated according to these foure Rules First let the object of this anger be lawfull or Rule 1 let it be for a just cause namely some publik evil and not a private let it bee for the honour of God of Christ of the Gospel of Religion and of profession or for something that is hurtfull to the Common-wealth or for the perverting of Justice or for the slandring or calumniating of good men or the oppressing and injuring of the poore and godly Thou must not be angry with thy brother for thy owne private cause and patient in a common evill for it is a vile thing to be provoked unto rage for a private injury and not to bee moved at all for a publike Secondly let thy anger be against Satan not Rule 2 against thy brother Cum Sathan instigat frater instigatur ad malum in illum converte iram in hunc autem mi ericordiam n Basil hom de Ira. When Sathan doth instigate and thy brother is perswaded by him unto evill be angry with him that tempted but mercifull and pitifull unto him that is tempted Be angry with the Divell as the cause of thy brothers sinne but not with thy brother who is overcome by his subtilitie and strength Thirdly this anger must arise from love not Rule 3 envie or malice because we love our brother therefore wee must bee angry with his sinne it being pernicious unto his precious soule Fourthly let this anger never be immoderate Rule 4 or unbridled anger must bee curbed as a head-strong horse with a bridle Sit ira instrumentum virtutis non domina mentis sed ancilla ad obsequium parata o Gregor Mor. 5.33 Anger must be the instrument of vertue not the instigator unto vice it must be as a dutifull hand-mayd alwayes prepared to obey not a mistresse of the minde to dominiere or command When the cause of thy anger is not good then restraine it when the cause is good then loose the reines but doe not cast the bridle out of thy hands but still restraine it that so thou mayst never breake forth into intemperate rage Sect. 4 § 6. Shall be in danger of the judgement Quest Answ What is meant here by Iudgement The word being expounded before § 3. quest 1. I here onely adde that there is a three-fold judgement Namely First Discretionis of discerning or separating the good from the evill For judgement sayth Christ am I come into the world p Ioh. 9.39 that is to divide the good from the bad Secondly Punitionis of punishment either Particular at the houre of death Or Generall at the last judgement Thirdly Remunerationis of reward when the Lord shall judge the Saints This verse neither speakes of the first judgement of Separation or of the last of Remuneration but of the second and second particle thereof the judgement of the last day For these words Hee shall hee in danger of judgement do containe the reward and punishment of unlawfull anger as if our Saviour would say anger shall not escape just punishment but shall bee arraigned and summoned before Gods Tribunall at the dreadfull day of judgement when the angry man shall not be able to answer one word of a thousand Sect. 7 § 7. Whosoever shall say to his brother Racha shall be in danger of the Councell Object Bellarmine lib. 1. de amiss grat cap. 9. objects this place to prove that all sinnes deserve not eternall death Christ sayth hee makes three degrees of anger proportioning also three degrees of punishment thereunto to wit of Iudgement Counsell and Hell fire which is threatned onely to bee inflicted upon him that calles his brother Foole Therefore there are some sinnes which doe not deserve hell fire Answ 1 First this place doth shew a difference and degree of everlasting punishment according to the qualitie and
punishment this we must endure patiently for Christs sake II. Culpae The evill of sinne here this generall rule must be laid downe We must give no place unto sinne or we must not yeeld to sinne at all but altogether resist it every sinne is from Sathan 1 Ioh. 3.8 but wee must resist the devill to the face giving no place unto him Ephes 4.27 That is first wee must resist the motions of sinne in our selves Secondly wee must resist the perswasions of sin which come from others Thirdly we must resist the commands of superiours if they be sinfull that is no cōmand must make us do that which God forbids children are not to obey Fathers servants are not to obey Masters Schollers are not to obey Teachers when they injoyne the performance of that which God prohibites in his word Fourthly we must resist our brothers sinne that is reprove and blame it and not seeme to allow of it What is meant by this word Resist Quest 3 First sometimes it is taken in the best sense Answ 1 as elsewhere we are commanded to put on the whole armour of a Christian that wee may resist sinne sathan and temptation Ephes 6.13 Iames 4.7 and 1 Pet 5.3 and thus the evill of sinne is to bee resisted as was shewed even now Secondly sometimes it is taken in the worst Answ 2 sense and that according to a double exposition namely First it signifies Rebellare to Resist which is manifold in Scripture to wit I. Some resist the will of God Rom. 9.19 II. Some resist the Spirit of God Acts 7.51 III. Some resist the truth of God 2 Tim. 3.8 IV. Some resist the Preaching of the Gospel 2 Tim. 4.15 V. Some resist the Magistrate Rom. 13.2 Secondly it signifies Contradicere to contradict and gainesay Thus our Saviour promiseth to give unto his Apostles such a mouth and wisedome that their adversaries should not bee able to gainesay nor resist x Luke 21.15 And thus they who disputed with Stephen were not able to resist the wisedome and Spirit by which hee spake y Acts 6.10 So Elymas withstood Paul Acts 13.8 and Paul Peter Gal. 2.11 Quest 4 Is no evill of punishment to be resisted Answ Evills are of two sorts I. Naturall as sicknesse diseases poverty and the like the generall rule here is where meanes may bee used for the relieving of our necessities or griefes there they must bee used and therefore meate and medicines are not to be despised II. Worldly evils here the generall rule is where charitie is violated there sinne is committed and therefore all contentions are to be laid aside hence two questions arise of which briefely because we shall handle them more largely in the next Section Quest 5 Are warres then lawfull at all Answ 1 First Kings and Princes may lawfully undertake warres observing these foure things I. let the cause moving them unto warre bee lawfull II. Let it be weighty and of great importance III. Let it bee undertaken in Christian love and charitie IV. Let it be the last remedie of seeking to obtaine their rights that is let them first trie by all meanes that restitution and satisfaction may be made for their wrongs before they wage warre Answ 2 Secondly for the Subject it is his part to protect and defend both his King and Kingdome to the uttermost of his power and ability Quest 6 Is it lawfull to goe to law at all Answ 1 First the Anabaptists deny al Magistracie and consequently hold all sutes unlawfull Answ 2 Secondly some hold that it is never a sinne to goe to law Answ 3 Thirdly both these erre and therefore that a meane may bee found out betwixt these extreames I should lay downe here some Rules but they follow in the next Section Sect. 2 § 2. Whosoever shall smite thee on the right cheeke turne to him the other also Quest 1 Is this dutie of suffering and pardoning of injuries so necessarily required of every Christian that it is never lawfull for them to right themselves or to seeke justice from the Magistrate by desiring that the offender may bee punished Answ 1 First it is not lawfull for private persons either to revenge themselves or to desire the Magistrate to punish the offender according to their prescription for men must not be both Judges and Parties Answ 2 Secondly it is never lawfull for the offended to seek to be revenged by the Magistrate of the offender out of a corrupt and exulcerated mind that is out of a desire of anger hatred and revenge towards his neighbour Men for the most part goe to law that they may be revenged and as they say have their will of him who hath injured them this is not to be allowed Answ 3 Thirdly it is lawfull for him who is injured to seeke justice at the Magistrates hand according as he in equitie shall judge of his cause and wrong if he seeke it out of a love of justice and a meeke minde and with a desire that his neighbour may be the better by it as followes by and by We shewed before that this truth was questioned Quest 2 by the Anabaptists and therefore it may here bee demanded How it appeares that those who are injured may justly and lawfully repaire unto the Magjstrate for redres of their wrongs First because God hath instituted and ordained Answ 1 Magistrates Tribunalls and Judgement seates who yet approves of nothing which is contrary to christian love and therefore it is lawfull for the injured to appeale unto the Magistrate for succour against the injurious person Secondly because in all civill religion and Answ 2 well ordered Common-wealthes there are lawes enacted for the punishment of offenders and the recompence of wrongs which lawes were altogether vaine and idle if it were never lawfull to use the benefit of them against malefactors Thirdly because it is profitable for the evill Answ 3 doers that they should be punished for their evill deeds that the pray which they have unjustly got should be taken from betwixt their teeth whence it appeares that it is a worke of charitie sometimes to procure offenders to be corrected that so they may be amended Bishop Davenant s Colos 3.13 We shewed before that some thought it never Quest 3 a sinne to goe to law and therefore it may here be questioned when it is not and when it is First as was said in the former question hee Answ 1 sins who out of a malicious revengefull mind implores the aid of the Magistrate for the punishing of him who hath injured him Secondly the Magistrate is justly implored Answ 2 by the injured person to take vengeance or to punish the injurious in these regards namely I. That he who hath done the injurie may be corrected but without any malice to his person at al. II. That by this meanes he may be repressed lest other wise hee should wrong others in the like manner III. That for the time to come he may be
concerning this prayer How many Petitionsare there in this Prayer Quest 1 It is a knot not worth a wedge it not being much materiall Answ whether we affirme them to bee sixe or seven Chrysostome seemes to make but sixe but Augustine saith Septima ultima and so makes seven It matters not which wee adhere unto if we doe but avoide the superstâ—tious observation of the number of seven wherein some famous men have waded too farre What order doth our Saviour observe in this Prayer The most perfect and exact order that can be imagined For this prayer is of all other most perfect not onely containing all things that are necessary to be prayed for but also the order which is to be observed in the praying for them As thus most evidently appeares First the foundation of all is the glory of God this is the last scope of all our actions and therefore first to be prayed for Secondly then wee desire the comming of Christs Kingdome and that for two reasons I. Because the consummation of the Kingdome of God is the second foundation of our actions II. Because the kingdome of grace is the meanes to bring us unto God And therefore this in the second place is prayed for Thirdly then we cry thy will be done because before we be admitted into the Kingdome of grace we cannot fulfill or obey the will of God Fourthly having thus prayed for Gods glory and spirituall graces we then come to demand temporall blessings Give us this day our daily bread Object 1 It may here be objected we stand in neede of temporall things first of all and therefore wee ought to pray for them in the first place Answ 1 First God doth give us temporall things from the beginning of our life because wee stand in neede of them as soone as we are borne But yet they are not first to be sought for at Gods hands Answ 2 Secondly as we stand in neede of temporall things from the beginning so it is necessary that we should obey God from the beginning The fig-tree should alwaies be prepared to answer the Lords expectation lest he seeking fruit and finding none curse it and condemne it to the fire And therefore greater is the necessitie of Spirituall graces then of temporall goods and first to be demanded Answ 3 Thirdly then onely temporall good things are to be demanded when the Spirit of God and grace hath taught us to begge onely moderate things modestly Wherefore they are not to be desired till after the Kingdome of grace Fourthly then we pray for the pardon of our sinnes and that for these causes I Because our sinnes are then remitted when we are admitted into the Kingdom of grace II. Because the most sanctified of all sin against God and that daily Fifthly then we beg to be delivered from the Tempter and preserved from temptation Because it is alwaies necessary that God should protect us We should be circumspect What may we learne from this method and Quest 3 order observed by our Saviour in this prayer First and before all things to desire the glory Answ 1 God This being the substance of the first Petition we reserve it untill by and by Secondly the three first Petitions respect Answ 2 God and the three last our selves Teaching us to respect God before our selves to regard his will more then our owne to love him above all yea better then our selves Deut. 6.5 and 10.12 and 11.1 and Mat. 22.37 and that for Obser 2 three causes 1 Because it is a signe of a Saint to love God above himselfe yea above all things Ps 31.24 II. Because such God hath promised to regard he that honours God God will honour him he that cordiaâ—ly loves God him will the Lord love III. Because if we thus respect love the Lord above all things we shal live for ever d Deut. 30.19.20 Iohn 23.11.12 Thirdly spirituall things we desire first and in more words yea more petitions then one Temporall things but once in one Petition yea Answ 3 in one word Bread Teaching us in our prayers Obser 2 to preferre spirituall things before temporall 1 Cor. 12.31 and 14.1 and 10.3 4. Col. 1.9 and that for these following reasons I. Because earthly things are not alwaies good for us but often hinder a man from his naturall rest e Eccle. 5.12 The abundaÌ„ce of the rich will not suffer him to sleep II. Because they are never equally alike good for us or so good for us as are spirituall graces f Rom. 15 27. and 1 Cor. 9.11 and Rom. 1.11 for these are profitable both for soule and body III. Because spirituall graces are necessary for us for without them we cannot come unto God or glory g 1 Cor. 3.1 but we may without any yea many temporall blessings And therefore we should most earnestly hunger for and desire spirituall things because they are both most excellent in themselves and most profitable for us Whether is it lawfull to use any set forme of Quest 4 prayer written or printed Set formes of Prayer read and considered before hand are very profitable unto the weake Answer both to teach them 1. What to pray for and how And 2. to helpe their memories Whether is it lawfull to use this forme of Quest 5 prayer which is taught us by Christ First there are many formes of prayer which Answ 1 are easier unto the understanding then this is Secondly but this is the most perfect forme Answ 2 therfore we ought alwaies to imitate it at least in part and as farre as we proceede in our prayers Thirdly there is no other forme injoyned us Answ 3 then this wee have indeede many examples of prayer or exemplarie prayers of Moses David Salomon Paul c. but of none it is said as here Sic orabitis ye shall pray thus Whether was the Lords prayer given 1. as an Quest 6 example or 2. as a prayer or 3. as both First some say this was given and commanded Answ 1 absolutely as a prayer and therefore it is necessarie alwaies to use it But this is proved false by these two reasons namely I. Because then it were unlawfull to use any other forme or prayer II. Because the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc pray Thus not This. Answ 2 Secondly some say that this is given onely as a plat-forme to direct us how to pray but this is false as will appeare by a double reason to wit I. Because Saint Luke sayth say thus When yee pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Saint Matthew here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray whereby it appeares that the words may be said as a prayer Answ 3 Thirdly Certainely this prayer was given us by the Lord as a platforme and unto him that doth rightly understand it it is the most prudent perfect and compendious prayer of all prayers And therefore the superstition of the Papists
and the like which he hath formerly professed it is an argument of this unpardonable sin m Math. 12.31 Heb. 6.6 10.29 Here wee must carefully observe because I say presumption is a signe of this sin that there Is a double presumption De Deo a presuming too much of the mercy of God And thus the godly may presume Contra Deum when a man presumes that he can prevaile against God and thus Iulian the Apostate and Herod and the Pharisees Mat. 28. did Fourthly this sinne thus qualified is unpardonable Answ 4 Mat. 12.31 because it cannot be repented of § 3. Forgive us our debts Sect. 3 How doth God forgive us our sinnes Quest 1 Two manner of waies first freely and Secondly totally First Answ the sinnes of the faithfull are remitted freely without any helpe or payment of theirs at all that is their sinnes are pardoned of grace and meere mercy and not for their workes How doth it appeare that we are not justified Quest 2 for our workes First the Apostle saith it is impossible Rom. Ans 1 8.3 That the workes of the law should save us Secondly our best workes are imperfect Ans 2 like a menstruous cloath Esay 64.6 And therefore David desires God not to enter into judgement with him Psal 143.2 Thirdly if our workes were perfect yet they Ans 3 could not be a price whereby wee could procure any thing at Gods hands because they are debts all men owing the debt of obedience unto God as was shewed in the former verse A man cannot with one summe both satisfie an old debt and buy a new purchase and therefore our obedience being due unto God can merit nothing much lesse justification and remission at Gods hands Fourthly because if Justification bee by the Ans 4 workes of the law then faith is made void and the promise of none effect Rom. 4.14 Because it cannot bee both of faith and of workes Rom. 11.6 Fifthly the first mooving cause of our redemption Ans 5 and salvation was in God not in our selves In him there was a double cause namely first his love towards us God so loved the world John 3.16 and 1. John 4 9 10. that hee gave Christ for the salvation thereof Secondly the will of God Reade Esay 53.7 Iohn 10 â—5 18 and Iames 1.18 Christ hath merited purchased redemption Obiect 1 〈…〉 and justification for us by his blood Therefore how doth God forgive us our debts Liberè Freely Answ 1 First certainely our sinnes were remitted and our soules ransomed by a deare price even the blood and bitter death of our Dearest Lord. 1 Cor. 6.20 Answ 2 Secondly but this remission which was purchased by Christ was Free in regard of us and that I. Because God did it willingly that is God the Father of his owne free mercy and good will sent Christ for the effecting of this worke Iohn 3.16 II. Because Christ God the Sonne willingly undertooke the work of our salvation Iohn 10.15 18. III. Because this was done by God and Christ without our asking or entreating we did not implore either God the Father or God the Sonne for this great worke of our redemption we by nature being dead blinde averse and reprobate unto every good worke Reade Ephes 2.1 2 3.5.12 Rom. 5.10 Acts 2.37 Gal. 1.15 and 1 Thes 1.9 IV. Because we by no meanes or way could possibly deserve this at Gods hands and this is the chiefest thing to be observed For one of these three things every man must affirme First that either Christ came in vaine because man by his owne workes might have satisfied for his owne sinnes and saved his owne soule which I thinke no Christian dare say Or Secondly that wee could not have beene redeemed justified or saved without Christ but we deserved that he should doe it for us Here let man pleade with his Maker and produce his strong reasons What there could be in a poore base despicable and wicked creature which might deserve that Christ the Sonne of God God with God equall with the Father the Lord of glory and King of Kings should take mans nature upon him and by his death and blood purchase his salvation Or Thirdly man must confesse the point in hand that our sinnes are remitted freely by God for Christs sake without any worthinesse or workes of ours at all we neither having I. A price in our hands by which we could buy this plenary Indulgence of our sinnes Nor II. An adequate merit of heaven nothing being in a poore mortall wight which can deserve that eternall and unspeakeable weight of felicity and glory Neither III. After grace can wee merit any thing of our selves at the hands of our great God but must even then pleade guilty before his Tribunall as was shewed in the former question Object 2 Saint Iames saith that Workes justifie us Iames 2.21 24. Answ 1 First they justifie us before men Shew me thy faith by thy workes James 2 18. Answ 2 Secondly before God they justifie that is approve our faith to be true Iames 2.22 Answ 3 Thirdly workes doe not justifie that is make just the person neither doth Saint Iames affirme it Obiect 3 Saint Iohn saith hee who workes righteousnesse is a righteous man 1 John 3.7 Answ He argues from the effects not from the cause Evil workes merit therefore also good It followes not because they are free and perfectly wicked so are not these but of this elsewhere Object 4 Answ Our workes are accepted in Christ Obiect 5 T' is true but that is after we are justified Answ not before Fides sola faith onely doth not justifie us Iam. Object 6 2.14.17 Faith onely justifies without workes Answ although faith which is alone without workes doth not that is justifying and saving faith must not neither can goe alone without workes Galat. 6.5 But justification is ascribed solely to faith not at all to workes This doctrine that our workes doe not justifie Object 7 us before God makes men prophane T' is false for workes conduce much that is Answ they are both necessary and profitable First workes are necessary and that in a threefold regard namely I. because our dutie must be discharged which is obedience unto God Eph. 2.10 II. because thankefulnesse must be shewed unto God for all his mercies and that by obedience o Psalme 116.12 III. Because God is glorified by our good workes Mat. 5.16 Secondly workes are profitable and that in these respects to wit I. they confirme our faith hope confidence and assurance in the mercies of God II. they are acceptable unto God yea by workes we please him III. They shall bee rewarded even to a cup of cold water Thirdly but they merit not this reward Luk 17.10 What is required of us unto the assurance of Quest 3 this forgivenesse of our sinnes We must labour truely to repent Answ and then we may be assured of remission whatsoever our persons whatsoever our sinnes have beene Whose persons are
much more to relieve and care for those who are sicke Secondly because Christians ought to bee Answer 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of affection and compassion Christ weepes for Lazarus John 11. and for Ierusalem Luke 19.41 Paul weepes for Epaphroditus Philip. 2.27 and would have us to bee tender over one another as members of the same body Rom. 12.14 Thirdly because otherwise wee should be worse Answer 3 than the heathens or infidels for although they know not what religion is yet they know what honestie is and therefore as a dishonest action will not forsake their servants when they are sicke as we see in this Centurion Whence comes it that some are so hard hearted as Quest 4 to exclude extrude their servants in their sicknes Answer 1 First it proceeds from this that we respect our owne proper profit and not brotherly love this Centurion doth not thus but speedily sends the Elders of the Jewes unto Christ humbly beseeching him to cure his servant Secondly it springs from hence that we doe not Answer 2 remember that we have a Master in heaven Ephes 6.9 Coloss 4.1 For if he should extrude us out of his presence when wee are disobedient or unprofitable servants what would become of us yea how miserable should we be § 6. Sicke of the Palsie Section 6 These sicknesses which ever and anone are healed by our Saviour are types and figures of the diseases maladies of the soule from whence we may observe That our soules are sicke of the palsie Observat untill they be healed by Christ Quest 1 What is the nature of this griefe and maladie Answer 1 First the disease is in the nerves and doth so stop all the chinkes and pores that the animall spirits cannot penetrate Thus when the heart is stopped and shut up grace and the spirit of life cannot enter Christ knocks at the dore of the heart Revel 3.20 but the hard heart will not open Psal 95.8 and Rom. 2.5 Now hence from the stopping of the pores proceeds these things viz. 1. Insensibility for sense is taken away from the nerves except only when there is some heate commixt with them and then the palsie is painefull so naturally we are insensible and past feeling (l) Ephes 4.18 s. except only then when the conscience is warmed with the sight and sense of sinne and then we become desperate like Cain and Iudas 2. By the stopping of the chinkes and pores of the nerves so that the animall spirits cannot pierce into the sinewes is taken away motion For First when sense is taken away there is a numnesse And Secondly when sense and motion are taken away then comes the palsie and shaking of the hand or heade Thus it is with us for naturally 1. All power of doing good is taken away from us And 2. All motion that is we have naturally no power to move our selves unto good or to remove evill from us 3. Those who are sorely takeÌ„ with the palsie seeme to be very well so long as they lye quiet but if they once endeavour to walke or worke then they either fall or feele their impotency inability to doe that which they desire Thus is it with us so long as we lye quiet in the bed of sin we are well enough and happy enough thinking that we lacâ—e nothing but are rich Revel 3.17 abounding with all things but if once wee desire and endeavor to lay hold upon Christ and to worke out our salvation wee shall finde that of our selves wee are not able to speake a good word or thinke a good thought or doe any good deed 4. Those who are taken with the palsie may dreame that they are well and can walke and worke but when they awake there is no such thing So men lulled asleepe with carnall security perswade themselves that they are in an estate of salvation but when their conscience is awakened they finde it otherwise Thus much for the place of this disease Answer 2 Secondly the cause of the palsie is a thicke and clammy fleame which cannot bee purged out So a viscous perversenesse and obstinacie cannot easily be expelled neither loves to be disturbed or removed Acts 19.9 Hebr. 3.13 stiffe necks hardly bend to the yoake of obedience Acts 17.51 and hard hearts will not easily relent Marke 16.14 but easily become rebellious and gainsaying Jerem. 44.16 Answer 3 Thirdly the palsie doth coole all the blood and the very arteries and sinewes wherein the spirit of life mixed with blood doth runne and so mortifies them by little and little So sinne hath killed all the grace that was in us in our first creation and mortified all our zeale in so much as now wee are but rotten and corrupt carkasses reprobats unto every good worke Answer 4 Fourthly we may consider of the place or part affected with the palsie which is either 1. Sometimes one side or one member called the dead palsie which if it have so thorowly seazed upon or setled and taken roote in that part that it cannot be removed at length it killeth the whâ—le body So one raigning and remaining sinne is suffi ient to bring both body and soule to eternall perdition and destruction 2. Sometimes the palsie goes from one side to the other and from thence to the head So our naturall corruption leades us from one sinne and degree of sinne unto another untill at length it bring us unto finall impenitencie 3. Although this tough clammy flegme which is the cause of the palsie settle more in one place then in another yet is it spread dispersed through all the body so there is a generall corruption in out whole nature which showes it selfe more particularly in some sinne then in other 4. There is a kind of palsie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that drawes the sinewes of the legâ— together and makes lame And this I conceive was the cause of his lamenesse whom wee reade of Acts 3. So sinne makes us lame and unable to walke in the wayes of God and to run the race that is set before us Fiftly we may consider the cure of the Palsie Answer 5 and therein these things to wit 1. The cure of this disease is hindered and the disease it selfe made worse by the aire if it be either cold moist thicke or cloudy but is helped by the aire which is warme drie pure and cleare So sin is cured by these meanes viz First by a warme and hot zeale against sinne and for Gods glory And Secondly by labour industry and endeavour and not by ease and idlenesse See before Math. 7.5 And Thirdly by purity and sanctity in our lives and conversations And Fourthly by the comforts and consolations of the blessed Spirit And therefore let us labour for the fire of true zeale striving against all sin and endeavouring after all grace fervently and frequently and then we may expect the internall joy of the holy Ghost in our soules 2. The neglect
thing Quest 4 How is Christ to bee preferred before all other things Answ 1 First we must admire his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love of mankinde which is miserable without his love Answ 2 Secondly wee must desire his society and fellowship before all other things Psalm 27.5 Answ 3 Thirdly untill hee come and reveale himselfe unto us we must weepe and mourne for his absence Like Raebel who would not be comforted Mat. 2. Answ 4 Fourthly wee must forsake all worldly things that keep or hinder us from Christ Verse 40 VERS 40. He that you receiveth mee and hee that receiveth me receiveth him that sent me Object The Doway Disciples dispute from hence for the adoration of Saints thus Answer The honour of Saints redoundeth to the honour of Christ as Basil saith Honor serverum redumdat in câ—mmâ—â—â—em Dominum the honour of the servants redoundeth to the common Lord. pag. 8. The honouring of Gods servants as his Ministers doth redound to the Lord as our blessed Saviour here saith He that receiveth you receiveth me But to give part of that honour which is due unto God as all Religious worship is unto his servants is a dishonouring of the Lord himselfe for hee will not give his glory to another Esa 42.8 Willet Synops fol. 428. Vers 41 VERS 41. Hee that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and hee that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Sect. 1 § 1. He that receiveth a Prophet Quest 1 Whom doth our Saviour here meane by Prophet Answer To Prophecie or to bee a Prophet hath divers acceptions in Scripture namely First sometimes it is taken for the bookes and writings of the Prophets They have Moses and the Prophets Luke 16.29 Secondly sometimes for the whole word of God No prophesie of Scripture is of any private motion g Peter 1.20 Thirdly sometimes those unto whom God vouchsafed familiarly to reveale himselfe are called Prophets Thus Abraham was a Prophet Gen. 20 7. and Miriam a Prophetesse h Exod. 1â— 20. Fourthly ordinary interpreters of the word are called Prophets as in this verse He that receiveth a Prophet in the name of a Prophet Fiftly and lastly it is taken for those who were enabled by divine Revelation to lay open hidden secrets transcending all possibility of humane search Hence it is that Prophets in old time were called Seers 1 Sam. 9.9 and their Prophesie was termed a Vision Esa 1.1 because God extraordinarily enlightned their minds with the knowledge of these secrets Our Saviour here by receiving a Prophet Observ meanes by way of Hospitality to teach us that it is acceptable unto God to receive the Saints into our houses Hebr. 13.1 Why must wee bee hospitable unto the Quest 2 Saints First because they are our brethren and fellow Answ 1 members now no man ever hated his owne flesh but was ready to cherish and nourish it Rom. 12. and Cor. 1 12. Ephes 5.27 Secondly because they bring good yea excelllent Answ 2 things along with them and for carnal things administred unto them they administer spirituall 1 Corinth 9.11 For if wee receive Prophets they will teach us if we receive Righteous men they will lead and guide us by their example Thirdly because in them wee receive Christ Answ 3 as Abraham did Genes 18.1 c. and many besides Heb. 13.1 § 2. In the name of a Prophet Sect. 2 Our blessed Lord here sheweth how the affection is to be qualified and that wee must not onely truely love the Saints but also for this cause because they are Saints Whence Note That true love unto our bretheren ought to bee sincerely for religions sake Observ or we ought sincerely and intirely to love our bretheren because they are Religious 1 Iohn 2.9 c. 3.10 c. 4.20 For this love should bee in God and Christ and for his sake Who are heerein worthy blame and reproofe Quest 1 First hypocrites and dissemblers who have Answ 1 as Bernard sayes Melin ore verbalactis Fel in corde fraus in factis Peace in their words but warre in their thoughts love towards the Saints in their tongues but hatred in their hearts their words unto them beeing as sweet as honey and smooth as Oyle but their deeds beeing deceitfull and as bitter as Gall. Prov. 23.7 Iames 2.13 Our love unto the Saints must be sincere and cordiall not sinister and counterfeit Secondly those are here to blame who love Answ 2 the Saints onely for some second causes namely either I. Because they are their neighbours and their good neighbours from whom they receive no evill but upon every occasion all neighbourly offices Or II. because they are of a kinne or allyed unto them Or III. Because they are of meek affable and gentle natures and loving dispositions Or IV. Because they love them and theirs therefore they repay love with love V. Through vaine glory Thirdly they are here faultie who love the Answ 3 Saints onely with a mercenarie love that is for reward For Aliâ—d est serpare aliâ—d propter hoc Agerâ— it is one thing for a man to hope that the Lord will blesse him for his sincere love unto his Children and servants because this God here hath promised It is another thing for a man to love and receive the Saints for the rewards sake promised for this love is but self-love and such as God rejects not sincere love and such as the Lord promiseth to rewardâ— Quest 2 Which is the true respect of love Or for what respect must wee love our bretheren Answ 1 First in generall we must love the Saints for Gods sake or love the Lord in them Answ 2 Secondly and more particularly from this verse we are taught to love them for a threefold respect viz. I. Because they are Prophets and thus we must love them for the words sake which they bring or at least which they professe II. Because they are Righteous and thus we must love them for that sanctity and Purity and integrity which we see in them III. Because they are Disciples and thus wee must love them for their spirituall society and bond of charity as fellow travellers in a long journey love one another or as Country-men love one another in a strange place or remote Country § 3. Hee shall receive a Prophets reward Sect. 3 What is the sense and meaning of these words Quest 2 They may be understood two manner of waies namely First they shall receive that reward Answ which righteous men are wont to receive from the Prophets that is they shall be made Partakers of their labours August s Psalm 102. Whence wee may learne Observ That the Gospell becomes profitable to those who receive the Ministers the truth hereof evidently appeares I. From these places Luke 10.6 Acts 8.6 and 10.25.33.44 and 13.7.12.42 c. and 16.14 c. and 2 Corinth 7.15 Galath 4.14 15.
the word Amos 2.12 Fourthly some have no spare time or leasure to heare the word Luk 14.18 Fiftly some heare the word as a pastime or a jesting matter Ezeck 33.32 And not as they ought as a meanes to worke in them godly sorrow Eccles 7.4 Sixtly some will not be reproved salt bites and therefore they will not be rubbed with salt reproofs Amos 7.12 1 King 13.4 Seventhly some heare the word but absolutely and desolutely refuse to obey it Ierem 44.16 and 32.33 Eightly some would obey the Gospell but they procrastinate it and put it off from day to day as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God and as such shall bee punished by him What is the condition of those who are blinded Quest 6 and obdurate Miserable and wretched Answer For First the time will come when they shall give account unto God for all the time mispent for all the meanes of grace misused and for every sermon they heard in vaine Secondly such are justly deprived of the knowledge of Christ and made strangers unto him Ephes 4.18 Thirdly such are deprived of God the Father for no man knowes the Father but the Son and hee to whomsoever the Sonne will reveale him verse 27. Fourthly such are cut off from all hope of salvation Iohn 3.17 yea Fiftly they heape up unto themselues wrath against the day of wrath for their contumely and contempt against the Spirit of God Rom. 2.5 And therefore without doubt such are truely and deplorably miserable What are the causes of this obduration and Quest 7 hardnesse of heart First a selfe-conceit of selfe-wisedome and Answ 1 goodnesse He who is perswaded that he is wise enough learned enough and good enough hardens his heart against all good Lessons whether of admonition instruction or reproofe And Secondly a love of sinne He who is captivated Answ 2 and enthralled in the chaines of sinne and would not be awakened would not be untied would not be enlarged but desires so to continue hardens his heart against all meanes of deliverance And Thirdly a Lethargie of insensibility for hee that is not sensible of his sinne like the mad Answ 3 man sets himselfe against all remedies What are the remedies against hardnesse of Quest 8 heart Answ 1 First we must wash our soules with the teares of Repentance for our sinnes Answ 2 Secondly we must meditate daily of our small time and great danger Our lives at the longest are but short and our danger is infinite if wee should be prevented by death from preventing the punishments by repentance which we have justly deserued Answ 3 Thirdly pray we daily unto the Lord to take from us our hearts of stone and to give us hearts of flesh mollified and softned hearts Answ 4 Fourthly let the word of God have his perfect work in us and let us nourish all the sparkes thereof with the blasts of the Spirit and frequent meditation Sect. 4 § 4. From the wise and prudent Quest 1 How is Wisedome and Prudence distinguished Answ 1 First some say they are distinguished in objects because Sapientia wisedome consists in Sciendo in knowing but Prudentia prudence consists in Vtendo applicando in using and applying that which we know unto the good either of our soules or bodies And thus wisedome respects the speculative part and prudence the practica l Answ 2 Secondly some say they differ In modo acquirendi because Wisedome is infused but Prudence is acquired Wisedome is freely given by God but Prudence is procured and obtained by industry paines experience and observation Answ 3 Thirdly some in a manner make them both one saying that Prudence is in the inquiring after truth but wisdome in the acquiring of truth Hae duae virtutes veritatem prudenter quaerere sapientér invenire ita sibi implicatae sunt unitae ut una sine altera esse non possit a Prosp de vitá contemp Cap 29. Cavis 592. These two vertues prudently to seeke after truth and wisely to find it out are so involved one in another and so close knit one unto another that the one cannot bee without the other How is Sapientia Wisedome here held accounted Quest 2 or esteemed as an evill thing doth not the wise man say that the wise man feares and departs from evill Proverb 14.16 And blessed is he that finds wisedome Proverb 3.13 because she is better then rich Jewels Prov. 8.11 c. Eccles 2.13 and Iob. 28 28. Proverb 2.3 c. Answ 1 First the scope of our Saviour here is to shew that the cause of election is not our wisedome or Prudence but the good will and gracious pleasure of our God Answ 2 Secondly there is a double wisedome namely I. Divine this is praised by Solomon and St. Iames. 3.17 Flumen ex Eden in partes quatuor divisum significat quatuor virtutes prudentia contemplationem veritatis August de grat cont Manich. 2.10 Est fons vitae fons gratiae spiritualis fons virtutum caeterarum ad vitam aeternam Ambros de parad Cap. 3. Wisedome is the fountaine of life of spirituall grace yea of all vertues necessary unto salvation And therefore this wisedome our Saviour doth not account as evill II. Humane and carnall or the wisedome of the flesh now this is condemned and doth not commend us unto God But it may be objected that humane wisedome and prudence is commanded and commended Be wise saith our Saviour as Serpents Object Mat. 10.16 Yea Solon Lycurgus Thales Socrates and divers others are highly extolled for their wisedome Plutarch saith of Fabius and Marcellus that they were gladius clypeus reipublicae so may we say that wisedome is both the sword and buckler of the Common-wealth Besides wise men have spoken many things of God and that well as Hermes the Sybils Plato Seneca and divers others yea even humane wisedome was given by God unto Solomon as a great blessing And therefore how can it be evill There are divers sorts of wisedome Answ and prudence to wit First naturall and this sort of wisedome Solomon exceeded in Secondly Philosophicall and this is double namely either I. Morall teaching vertues and in this wisedome Propositi ∣ on 1 Socrates Plato and Aristotle were famous Or II. Politicall which is two-fold viz. either Propositi ∣ on 2 First that which consists in faining counterfeiting dissembling and supplanting Or Secondly sincere which consists in governing preserving and the like Here then these two Positions as undoubted truthes I lay downe I. Craftie and deceitfull wisedome is odious and abominable unto God II. All humane vvisedome is unable and too too vveake to acquire salvation From this second Proposition I will dravv my first Observation namely That no humane wisedome can bring us to Observ 1 the knowledge of God or Christ or the Gospel Read Rom. 1.22 and 8 6.7 1 Corinth 1.20 c. Why is all humane wisedome insufficient to Quest 3
pueros Antipa Iohanem Agrippa Iacobum clauditque in carcere Petrum Vers 2 VERS 2. And said unto his Servants This is Iohn the Baptist hee is risen from the dead and therefore mighty workes doe shew forth themselves in him Sect. 1 § 1. This is Iohn the Baptist Quest 1 What is the sense and meaning of these words Answ This is Iohn Baptist that is this Christ which teacheth so powerfully and worketh such great Miracles seems to me to be no other then Iohn the Baptist Now this may be two manner of waies understood namely First thus this is Iohn Baptist that is in both of them there is the like pietie the like Doctrine the like freedome liberty in reproving of vices and their manner of life is not much unlike and therefore in Christ Iohn may bee lively seene But Secondly it seemes rather that Herod by these words was of Pythagoras his opinion who held the transmigration of the soule or that the soules of the dead did passe into new bodies This Doctrine is ascribed to Pythagoras but Volaterranus shewes that it had other authors before him from whom Plato learned it as hee chanced to Travell along with them Now it is evident Plato held this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from many places of his workes For Ad finem lib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee tels us That through the hatred of a woman the soule of Orpheus went into a Swan and the soule of Thamyrus went into a Nightingall and the soul of Ajax into a Lyon and the soule of Agamemnon into an Eagle with divers other examples So againe In fine Timai Dialogi he tels us that the soules of unjust men passe into women and the soule of those who contemne Philosophy into Cattell and the souls of men who are wholly given to the world and worldly things into Fishes Many examples more hee hath in Phaedro which I omit Quest 2 Whether is this opinion to be embraced received or not And if not then why not Answ 1 First it is to be exploded because to the production of any creature whether man or beast there is necessarily required a Conjunction or copulation of the Male and Female of the same kind or Species that that is of which is produced according to the old principle Omne simile gignit suum simile Every creature begets his like And therfore how can the soule of a man goe out of a man into the body of a Beast Answ 2 Secondly this Doctrine is to be rejected because they themselves cannot tell what or whose soule passeth into the body of a Monster seeing by reason of the uncouth deformitie thereof no certaine Species can be defined No living creature say they can live without a soule nor no soule can animate any Body but the soule of an Individuum which hath a Species And therfore seeing there are many monstrous births unlike to al the several Species of living creatures in the world this must needs be an errour and as grosly false forsaken and avoided Answ 3 Thirdly this opinion is not to bee received for the absurdity of it For if a soule passe from one body to another then I demand whether it enter into a body already perfect and absolute or into some little Particle from which the body begins to be formed and fashioned The first the Pythagoreans dare not avouch because they know that I. A body cannot come unto maturity and perfection without a soule neither II. That two soules can live in one body Nor III. Can they tell how that soule which first is in the body doth depart out of it when the body is perfect that so a strange soule may come in because when the soule departs from any body the body dies Now if they say the second that the soule passeth into the body when the body is but small and newly begun to be fashioned then I would know how the soule which was even now most ample in an ample and large body can be contracted in so small a roome Fourthly it were a most absurd thing to embrace Answ 4 such an absurd opinion as this is or to say that of onebody are begot many bodies of divers Species and that one and the same soule can passe into many bodies of divers species Fifthly if the soule of a wise man and great Answ 5 learned Scholler passe into another man it neither reveales to him into whom it is entred nor remembers any thing it self of those things which it knew so well before which is most straâ—ge that the soule should be so forgetfull and therefore as a Tenet false and absurd is utterly to be rejected Now against this it will be objected Object that Christ himself Matth. 11 14. saith of Iohn Baptist This is Elias the same soule which of old was in Elias is now in Iohn Baptist First Iohn being asked whether he were Elias Answ or not answers no hâ— is not And therefore from the Scripture this expâ—siâ—ion is fâ—lse Secondly the meaning of our Saviours worâ—s Answ may be gathered from the An els speech 〈◊〉 â—â—chary Hee shall saith he convert many of the Châ—â—â—â—â—â— of Israel to the Lord their God and he shall goe before 〈◊〉 Messiah in the Spirit and power of Elias that he mâ—â— turne the hearts of the Fathers to the Children Luke 1.16.17 Now it is one thing to have the soul of Elias and another to come into the Spirit and power of Elias Yea it is worth observing that the Angâ—ll doth not onely say that he shall come in the Spirit of Elias lest some by Spirit had understood the soul but also in the Spirit and power Pamphylus martyr ex Orig. lib. 7. in Evang. Matth. Thirdly our Saviour in the place objected Answ 3 saith that Iohn was the Elias which was to come And therefore there was one Elias who of old preached in Achabs time another which was to come in the time of Christ and which was foretold by the Prophet Malachi Fourthly how can the soule of Elias be imagined Answ 4 to passe into the body of Iohn Baptist when the Scripture witnesseth that he laid not aside his soule at all neither died but was translated both with his body and soule into heaven that so to succeeding ages he might be in example or proof of the immortality of the soule and of a better yea an Eternall life VERS 3.4 Vers 3.4 For Herod had laid hold on Iohn and bound him and put him in prison for Herodias sake his brother Philips wife For Iohn said unto him It is not lawfull for thee to have her Many great causes the Baptist had to reprove Herod because many sins did concur in this one fact of his in taking his Brothers wife namely First Adultery in lying with another mans wife Secondly Injustice in rejecting and casting off an innocent wife for he was married when he fell in love with his brother Philips wife and then cast his
that there is in the servants of God hypocrisie or pride or sinister respects or secret ends or the like for which they scandalize them as though it were indeed as they sinisterly imagine Answ 2 Secondly the very Doctrine of the Gospell is hard and therefore is offensive to the nature of man who desires to walk in the way of ease Iohn 6.60 and 1 Corinth 1.16.21 Answ 3 Thirdly Sathan doth continually raise up some enemies or other and therefore the Church in no age hath or shall be free from some who therein shall give offence to Religion and the Gospel of Christ Acts 2.13 and 4.1 and 5 17 40. and 6.11 and 1 Cor. 16.9 Quest 3 What is here required of us Answ 1 First we must not wonder although the profession or professours of Religion be scandalized yea compassed about with calumnies for Christ himself was calumniated Luke 2.34 and 12.51 And the Primitive Church was reported to have sacrificed children to have been Nicolaitans with other wicked scandals slanders Answ 2 Secondly we must expect oppositions that so wee may be armed the better against them and that I. By a constant resolution that no detractions derisions slanders nor reproaches shall cause us to turn our feet out of the wayes of God And II. By circumspection and watchfulnesse Ephes 5.15 Thirdly we must take heed that we be not offended with any thing that happens or falls out but avoid the Ordinary causes of offences which are these to wit I. Some are offended with Religion because the persons of the Religious are despised Read Matth. 13.57 c. Mark 6.3 Iohn 7.41 47. II. Some are offended with Religion because the life of the Religious is somewhat popular and not so strict as they would have it Thus some stumbled at Christ when they said Why doe the Disciples of Iohn and of the Pharisees fast but thy Disciples fast not Matth. 9.11 Iohn 8.48 III. Some are offended with Religion because the Religious are still subject to the crosse and under the rod Matth. 26.31 and 1 Corinthians 15.19 IV. Some are offended even with the Doctrine of the Gospel Acts. 28.22 and 1 Corinth 1.23 And that either First because the Gospell is preached Acts. 4.2 and 13.45 c. Or Secondly because Christ publisheth and proclaimeth himself to be the Son of God Iohn 5.18 Or Answ 3 Thirdly because it seems absurd that we should obtain life by Christs death or be freed from death by him who was taken captive of death and subjected thereunto Thus the Two Disciples were offended because of Christs death Luke 24. And hence the Christians were made a mocking-stock of by the Iews because they beleeved in a crucified God Iohn 6.52.60 Or Fourthly because Christ abrogated the Law of Moses Acts. Or Fifthly because he gives salvation freely unto us without any merit or work of ours Matth. 9.3 Philip. 3.9 Or Sixthly some are offended because Religion is too severe and will not allow them sometimes to follow and fulfill the desires of their own hearts Or Seventhly some are offended with Christ because he is to liberall and free in reprehending of them Matthew 15.12 Iohn 8.33 45. Or Eighthly some are offended with the Gospell by reason of the many dissensions and diversities of opinion amongst Christians and this is the frequent Objection and cavill of the Turks and Heretikes Now these and all other causes of offence we should cautelously avoid and let nothing make us stumble at Christ or at Religion § 3. Vt Scandala that offences should come Sect. 3 The meaning of these words Woe bee unto the world by reason of offences is woe bee unto the world because many scandals shall arise therein and there shall be many offences in the plurall number Scandala to teach us That many offences are to be expected in the world Observ What is an Offence or Scandall Quest 1 First in generall the word is derived from the Answ 1 Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from halting because a stumbling blocke being laid in the way causeth a man to halt and fall Some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies that crooked part of the trap whereunto the bait is fastned upon which the creature eating and gnawing puls the trap down upon it self Suidas Secondly or the word Scandall comes from Answ 2 the Hebrew word or the Syriacke For Syrus saith that Machshula a Scandall comes from Cesal Impingo to beat knock or dash against it Now the Hebrews say that Michshol a Scandall comes from the root Casal which signifies to offend And therefore to scandalize and offend doth signifie a giving occasion unto others to stumble and fall and hurt themselves Thirdly more particularly this word Scandall Answ 3 is taken three manner of wayes to wit I. Sometimes for evill losse and an impediment and thus it is frequently taken in the old Testament II. Sometimes it is taken for an offence against the conscience of our Brother who is zealous for Gods glory Thus the Athenians were an offence unto Paul whose heart burned and whose Spirit was troubled in him when he saw their Idolatry Acts 17.16 III. Sometimes it is taken for a tentation whereby our Brother is drawn unto sinne Now these two latter properly are Scandals and offences but not the rst The meaning therefore of the point is this That so long as we live in the world we shall heare and see many things which will offend us if we be zealous for Gods glory yea many things whereby God is dishonoured and Religion scandalized yea we must expect temptations and provocations from others unto evill that so we may arme our selves against them and labour to prevent them Quest 2 How many sorts of Scandals or Offences are there Answ There is a double offence or Scandall namely First Scandalum datum an offence which is given and this Offence is either I. In the will of the Agent and that whether it respect First a mans self that is either I. His gain pleasure or satisfaction now this is understood of those who tempt others unto adultery or drunkennesse or murther or lying or theft or perjury c. Or II. His pride not caring who is offended Sic volo Thus I will doe let others think what they will I care not Now these are blame-worthy not so much because they look upon their brethren in envy as because they doe not respect them in love for we should bear that love unto our Brethren that we should not offend them at al if it lay in our power for if we willingly offend these little ones when we are left free we are inexcuseable and subject to the woe denounced in the Text. Or Secondly these voluntary offences respect our brethren when men do those things which are offensive to the Children of God and that out of envy and for this end that they may be offended
see their faults the more evidently And Answ 2 Secondly because hereby also God shall be justified in his Judgements And Answ 3 Thirdly because hereby God would teach us to moderate all dissensions suites and differences that arise betwixt us and our brethren with the spirit of meekenesse and in love laying aside all bitternesse enuy malice rancor and the like Sect. 3 § 3. Not having on a wedding garment Obser Our Saviour by these words teacheth us That God is very angry and will severely punish all those who come without the robe of CHRISTS righteousnesse unto his Table Quest How or by what meanes may we obtaine this wedding garment Seeing it is so dangerous for us to come without it unto this holy Sacrament of the Lords Supper First wee must be carefull to strip us of our Answ 1 ragges and dis-robe our selves of all our sinnes We must put of the old man of sinne before we can be cloathed with this wedding garment Reade Isaiah 5.5 7. Ephes 4.22 Secondly we must desire this garment and long Answ 2 to be cloathed with CHRIST and to be found having on his righteousnesse Yea we must seriously long for CHRIST before all other things Read Psalm 27.4 and 42 2. and Esay 55.1 Philip. 3.9 Thirdly wee must seeke it where it may be Answ 3 had that is in the word with watchfulnesse and prayer Reade 1 Corinth 10.16 and Iames 1.18 § 4. Take him away and cast him forth Sect. 4 Because our Saviour here saith that this presumptuous and unprepared person was utterly rejected and cast off by God it will not be amisse to propound a question or two concerning these termes of Rejecting casting off and casting away How manifold is casting off Quest and casting away Twofold Answ namely First Literall and Historicall and this is either I. Of living Creatures as Genesis 21.15 Hagar cast away her Sonne Ismaell Or II. Of inanimate things and thus First some cast away their Jdols and strange Gods as Genesis 35.2 Isa 31.7 Ezechiel 20.7 Secondly some cast away their weapons as 2. Samuel 1.21 Thirdly some reject their meat this Paul would have none to doe but to eate what is set before them and give thankes 1 Timothy 4.4 Fourthly some reject and cast away their riches and possessions as Eccles 3.6 Fifthly some reject their houses and habitations as 2. Chron. 11.14 Sixthly some cast away their garments as Ezechiel 26.16 Ionah 3.6 Marke 14.52 Secondly Metaphoricall and Figurative and thus it is either referred I. To the Church whom God saith was cast out Ezech. 16.5 into the Fields that is deprived and destitute of all helpe Or II. To men and that many wayes For First sometimes man rejects casts off and slights man as Psalm 22.6 Lament 3.45 Esa 54.6 and 66.5 Yea even sometimes the Ministers and Prophets of the Lord 1. Samuel 8.7 Secondly sometimes man rejects and casts off God and that divers wayes viz. either I. By casting off the Law Commandements and obedience of God as Levitic 26.43 and 1. Sam. 15.23 and 2. King 17.15 Esa 5.24 Hose 19.17 Amos 2.4 Or II. By casting off the Lord himselfe as 1. Samuel 8.7 Or III. By casting off and slighting the correction of God Proverb 3.11 and 15.32 Or IV. By slighting divine and heavenly wisedome Proverb 8.33 Or V. By rejecting the protection of God as Esa 8.6 it is said The people cast away the waters of Shiloah that is they were not content with those defences they had nor would adhere to the promise of God who had said that he would preserve them and by his owne holy arme and power save them from all their Enemies but provided other prohibited and humane helpes for the driving away of their Enemies Or VI. By slighting and rejecting the Sacrifices of God as 1 Samuel 2.29 Thirdly sometimes man rejects and cast off and away his sinnes as Romans 13.12 Or III. Jt is referred sometimes to God who is said to reject and cast of man as Levit. 26.11 44. and 1 Samuel 15.23 Ierem. 22.28 Ezech. 32.4 Hose 9.17 Now in this Rejection observe these three things to wit First God rejects and casts off none without their fault and demerit Iob. 36.5 Secondly God will never indeed reject and cast off his elect people Esa 41.9 Thirdly yet notwithstanding I. Man falsely imagines oftentimes that God hath cast off his peculiar people as Ierem 33.44 The Lord hath cast off his people They looking upon the present miseries and calamities of the Lords people judged them thereby to be wholly rejected of God II. Sometimes particular Saints may falsely thinke themselves to be rejected of God as Ionah did I have said I am cast out of thy sight Ion. 2.4 III. Yea sometimes GOD doth indeed reject and cast off a people with whom he hath made an externall and conditionall covenant and thus the Jewes are rejected and cast off Quest 2 Why doth God reject and cast off any particular person or people Answ 1 First because they slight and neglect the Sacrament and thus he rejects those who refuse to come to the wedding when they are invited Answ 2 Secondly because they come unreverently and unpreparedly to this holy Sacrament and thus he rejects this man who came without a wedding garment Answ 3 Thirdly because they reject his word and Law and thus he rejected Saul 1 Samuel 65.23 Quest 2 Why will not God cast off utterly any of his Elect people Answ The principall causes are these namely First his owne free Mercy and Love Levitic 26.44 Esa 54.6 Secondly his Covenant made with them Levit. 26.44 45. Thirdly his Truth Levit. 26.44 45. Fourthly because hee is their God Levit. 26.44 Esa 41.9 Fifthly because they are the servants and people of God Esa 41.9 Sixthly because they are elected by him Esa 41.9 Seventhly because his love is constant and immutable Ierem. 31.36 37. Quest 4 What is the fruit of mans rejecting of God Answ When man shall reject either God or his word or his Sacraments or his correction or his protection and providence and the like he may then expect these things viz. First the desolation ruine and destruction of the Land that is if the rejection of God be generall and nationall Levitic 26.43 and 2 Kings 17.15 18. Hos 9.17 And Secondly the wrath of God 2. King 17.15 18. Esa 5.24 And Thirdly the invasion of enemies this is also to be understood of a generall casting off God Read Esa 8.6 7. And Fourthly the evill of punishment either upon their bodies or estates Levitic 26.43 And Fifthly eternall condemnation thus because this man cast off the feare of God and presumptuously approached into his presence cloathed with his sins therefore he is here cast into utter darknes § 5. Into utter darkenesse Sect. 5 We see here that this poore miserable man is cast into utter darknesse that is into the eternall torments of Hell because he came to this spirituall wedding without a wedding garment Whence it
our duty in regard of these and other good meanes is to trust him no lesse when we have them then when we want them Iohn 13.15 Now from this Confidence proceeds hope 2 Chron. 20.1 and Isa 8.17 and Psal 27.14 which brings forth spirituall courage which courage consists in these things namely First in spirituall security Psal 3.5 6. And. Secondly in constancy in good things And Thirdly in patience in time of trouble and adversity as 2 Samuel 15.10 11 12. and Iames 5.11 and Hebr. 11.27 Thirdly we ought to have God in our Affections and that I. By loving him as Deuter. 6.5 Luke 10.27 and in this place that as we know and beleeve him to be good yea the chiefest good so wee love him above all and this love is then in truth in us when we love his word and Commandements Iohn 14.15.21.23 Psal 119.55.97 and discover our love in often thinking and speaking of God to his glory Psal 119.55 Acts. 17.28 Iames. 1.17 Malach. 3.16 and by desiring of his presence 2 Tim. 4.8 Psal 27.4 and 422. and by being zealous of his glory above all things and doing his will cheerefully Psal 16.3 and 119.97 â—31 Contrary to this love is such a love of our selves and wordly pleasures as causeth us to leave those duties undone which God requireth of us 1 Ioh. 2.15 16. and spirituall slothfulnesse Revelat. 3.15 and inconsiderate zeale Luke 9.54 whereas the true love of God will move us with Moses and Paul to wish our selves accursed rather then that the glory of God should any thing at all be stained by us Exod. 32.32 Rom. 9.3 II. Wee must have God in our Affections by fearing him above all other things because he above all others is most powerfull and just Matth. 10.28 Esa 8.13 Hebr. 12.28 29. Gen. 18.27 Iob. 31.23 Now this feare workes in us a care to approve our selves unto God in all things Proverb 8.13 Gen. 20.11 Rom. 3.18 and is a child-like feare Psal 130.4 Gen. 39.9 and 1 Peter 1.17 Opposites unto this feare are the servile and slavish feare 1 Iohn 4.18 and presumption 2 Samuel 4.5.7 Eccles 11.6 Deuter. 29.19.20 Iude 4. and desperation Gen. 4.13 and 1 Kings 19.4 Acts. 16.27 and 2 Cor. 2.7 Now this good feare of God is then in us when it is strongeâ— to move us to good then the feare of men is to keepe us from good or to move us unto evill And when we doe not the good we doe onely or principally for feare of men but of God Now from this good feare proceeds Reverence of the Majesty of God in regard whereof we should carry such holy shamefastnesse in all our actions that no unseemely behaviour proceed from us that may any wayes bee offensive to him This holy Reverence was specially prefigured Deut. 23.12 14. Where men are enjoyned when they would ease themselves to goe without the Hoast and carry a Paddle with them to cover that withall which came from them because saith the Lord I am in the midst of them whereby the impurity and filthinesse of the Mind was forbidden more then of the body and the equity thereof reacheth also unto us Contrary hereunto is irreverence and prophanesse when men regard not how basely vilely and unseemly they behave themselves before God Quest 2 How is the love of God called the first Commandement Answ Because it is the Spring and fountaine of the rest Now it is the Fountaine of the rest in a double regard to wit First because it is the efficient and impulsive cause And Secondly because it is the finall cause or end which the rest propose which is for to declare our love towards God That is the love of God constraines us to obey him Quest 3 Why is the love of God called the great Commandement Answ 1 First because it is the end of all the rest of the Commandements and of our whole Obedience for therfore we ought to doe well unto our Neighbour because we love God and that we may shew our obedience to him thereby Answ 2 Secondly because that is the principall worship for which the Ceremoniall lawes were ordained and so is opposed unto the Ceremoniall worship which was appointed for this Morall law § 4. And the second is like unto it Sect. 4 Why is the love of our Neighbour called the Quest 1 second Commandement First because it containeth the summe of the Answ 1 second Table for if wee love our Neighbour as our selfe wee will neither murther nor hurt him Secondly because the love of our Neighbour Answ 2 must rise out of the first Table even from the love of God How is the second Table like unto the first or Quest 2 Why is it said to be like unto the first First because the second Table of the Morall Answ 1 law as well as the first hath a preheminence and excellency above the Ceremonials and therefore in regard of this dignity and priority it is like unto the first Secondly because the same kind of Punishment Answ 2 even everlasting Death is threatned against every transgression as well of the second as of the first Table Thirdly in regard of the coherence and dependance Answ 3 which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse hee first have the feare of God whose Image he reverenceth in his brother Fourthly in regard of the Law-giuer which was one and the same of both Iames 4.12 And Answ 4 therefore as often as we sinne against our brother we sinne against our Father whose Lawes we transgresse and violate Fifthly the second Table is not like unto the Answ 5 first in order or quantity or dignity But Sixthly in regard of the subject matter or qualities Answ 6 which is Love in both and of the condition which is one in both for a true sincere and perfect Love is required both towards God and our Neighbour And Seventhly because as the Love of God is the Answ 7 head or chiefe of all those things which we owe unto him so the love of our Neighbour is the head of all those things which we owe unto him Here against the words of the text it may be Object 1 objected The second Commandement is like unto the first therefore the first is not the greatest The love of our Neighbour is like unto the love of God Answ because it appertaineth to the Morall worship which is described in the first and second Table The Answers of the former question solve this Objection and therefore I enlarge it not It may be objected againe If the second Table Object 2 be like unto the first then our Neighbour is to be made equall with God and is to be equally worshipped and loved First the love of our Neighbour is like unto Answ 1 the love which we owe unto God in respect of the kinde but unlike in respect of the degree Secondly the love of God and of our neighbour Answ 2
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
it leads men unto most notorious offences so it ends and brings men unto most fearefull judgements How many are the causes of Desperation and Quest 2 what are they that knowing them we may learne to avoid this fearefull offence which Iudas here fell into The causes of Desperation are many namely Answ First a shame to confesse sinne or to have sinne to be knowne many are so confounded when thâ—y thinke of the shame which wil redound unto them when some sinne they have committed is published that to prevent it they desperately cut the thread of their owne lives Secondly the next cause of Desperation is the multitude of sinnes many reviewing the Catalogue of their offences find them to be in number numberlesse the sight whereof doth so amaze and affright them that they despaire of mercy with Iudas in the text Thirdly another cause of Desperation is the greatnesse enormâ—ousnesse of the offence many see some sinne which they have committed to be so hainous and horrible that with this traytor they despaire of mercy and hasten vengeance by their desperate enterprizes Fourthly the next cause of Desperation is the continuance in sinne many calling to mind how long they have wallowed in the puddle of iniquity despaire of mercy and desperatly lay violent hands upon themselves Fifthly another cause of Desperation is a certain pusillanimity of mind for many considering the many and great workes which God requires of them unto salvation do utterly despaire of heaven and like faint-hearted Cowards give over the work and warre unattempted excusing themselves with the old proverbe Vni atque geminis praestat involvi malis they may as well sit still as rise and catch a fall they may as well never undertake the taske as take it in hand and be enforced to give it over againe unfinished Sixthly the next cause of Desperation is a false imagination or judgment of our selves and works many are so sensible of their weaknesse and inability to serve the Lord and so sensible of their lukewarmenesse in his service and worke and of the power and strength of temptation that they are ready to despaire because if they belonged unto God then undoubtedly they thinke that it could not nor should not be thus with them This cause hath place sometimes in the faithfull in whom it is onely temporall not at all finall Seventhly another cause of Desperation is the weight of some temporall affliction many being under some heavie burden of corporall calamity thinke to free themselves from it by putting a Period to their lives skipping thus as the Proverbe is out of the pan into the fire and passing from corporall paines to eternall punishment Eighthly the last cause of Desperation is Infidelity many distrust of the truth of the promises of the power and love of God and of the valew of CHRISTS death as though neither God nor CHRIST could nor would save them although they should repent crying our desperately with Cain My sinnes are greater then God can forgive Quest 3 What are the remedies against Desperation or these causes thereof Answ The Remedy against this great evill is a sure trust and confidence in the mercy love power and truth of God who hath promised that his mercy shall be above all his workes and above all our sinnes if we will but repent And therefore let us learne and labour truly to repent and turne from our sinnes and we may find hope and comfort and be assured of mercy and favour More particularly First if the shame of the world terrifie us then let us remember that if men condemne us for sinne they will commend us for repentance yea this shame iâ— temporall but the infamy of desperate persons is perpetuall and eternall and although men blame them for sinning yet God will pardon them and blot all their sinnes out of his remembrance wherefore they need not set by the shame of men if they have the praise of God Secondly if the multitude and magnitude of our sinnes come into our remembrance let us repent us of them and be truly sorrowfull for them but not despaire because the mercy of God is infinite and the merits of Christ are of an infinit valew and worth and his blood which was shed for penitent sinners is sufficient to purge us from all our sinnes Thirdly if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sinne then let us remember that the time of our former ignorance God will not regard but willingly passe by if now from henceforth we labour to redeeme the time devoting our selves wholly up to the service of our God Fourthly if we begin to despaire and doubt that we shall never be able to doe that which God requires of us unto salvation then remember Conanti aderit Deus God will be present with us if we doe our endeavour yea he will accept of the will for the deed if he see that with our minds we serve the Law of God yea he will give us both the will and the deed and inable us in some measure to doe those things which he requires of us if in sincerity of heart we desire and endeavour to serve him Fifthly if we be dejected and plunged into the pit of sorrow through the sense of the weaknesse of grace and the strength of corruption in us we must then remember that the Lord hath promised to strengthen the weake and to cause the barren to bring forth and to feed and nourish babes untill they come to strength and to the measure of perfect men And he is faithfull in his promises and tender in his affections unto all his children wil neither quench a smoaking flaxe nor breake a bruised reed nor reject nor cast off any of his babes because they are sicke and weake Sixthly if the sense of any heauy affliction lying upon us be ready to sinke us in the Whirle-poole of desperation let us then remember that I. The deare children of God have endured longer and heavier afflictions then we have or doe as we may see in Ioseph Iob and David II. That afflictions doe attend all those who would be saved yea that they who would come unto heaven must suffer affliction it being given unto them to suffer Philip. 1.29 III. That God will lay no more upon us then he will inable us to undergoe By these and the like meditations we must strengthen and arme our selves against doubting and desperation VERS 9 10. Vers 9.10 Then was fulfilled that which was spoken by Ieremy the Prophet saying And they tooke the thirty peeces of silver the price of him that was valued whom they of the children of Israel did value and gave them for the Potters field as the Lord appointed me Then was fulfilled that which was spoken by Ieremy the Prophet Sect. From what Prophet or place doth the Evangelist Quest 1 cite these words First for answer unto this the next qu. I
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
from God Part 2. fol. 1. a. b. To which of Christs Apostles he gave Power and what power hee gave them Pt. 2. f. 1 b. Absence See Presence Abuse The best and most lawfull things may be abused Part 1. fol. 243. b. Account Divers necessary questions concerning our Spirituall account and reckoning with God Pt. 2. fol. 328 329 330. Actions Workes Divers profitable questions concerning the definition division necessity and nature of Workes in generall and good workes in particular Pt. 1. f. 72 a b. and 154. a b. 158 b. 177. b c. 179. a. b. 266 b. 270. b c. 341. b. 425. b c. 427. a. 471 a. 50â— b. 506 a. Pt. 2. f. 16 b. and 129 a. Divers questions concerning the merit reward examination and regulating of good Workes Pt. 1. f. 98 b. c. 158 a b. 258 b. 259 260. 266. 269 b. 270. 403 b. 426 b. 428 b. and Pt. 2. f. 46 b. 73 a. Who are enemies unto good Workes pt 1. f. 161. b. 259 a. 273 a b. Vnbeleevers cannot performe good Workes Pt. 1. fol. 262 a. Whether the Workes of the Righteous be perfect Pt. 1. fol. 330 331. Questions concerning Supererogatory Workes Pt. 1. f. 188 a. and pt 2. f. 235 a. 337 b. Adiaphorall things Ceremonies The Ceremonies of our Church used in Baptisme and the Lords Supper are lawfull Pt. 1. f. 67 b. and pt 2. f. 354. b. 355. Circumstances may make indifferent and lawfull things unlawfull and how pt 1. fol. 98 a b. Lawfull and Adiaphorall things are to be regulated according to a three fold rule Pt. 1. f. 98 a. Divers questions concerning Offences given and taken by Ceremonies and Adiaphorall things Pt. 2. fol. 207 208 c. and pt 1. f. 496. a b. Admonition Advice Counsell Who hide their Counsels and how it may lawfully be done Pt. 1. fol. 32. a b. Wee must Admonish Counsell and advise our Bretheren how and why Pt. 1. f. 153. a b. and pt 2. fol. 19. a b. Questions concerning Evangelicall Counsels unto Perfection Pt. 1. f. 186 a. 226 a. 262 b. and pt 2. fol. 243 b. 286 b. c. Adoption The nature markes and signes of adoption Pt. 1. f. 113 a. 487 488. Adversity Affliction Divers questions concerning the Causes end utility removall reward and benefits of Affliction and our duty in affliction Pt. 1. fol. 50 b. 112 b. 142 a. 169 a b. 303 a b. 314 a b. 362. and 439 b. and 448 a. and pt 2. f. 58 59. and 159. and pt 1. fol. 489. The Lord afflicts his Church and why pt 1. fol. 78 a. Vnlawfull meanes are never to be used in Affliction and misery and why pt 1. fol. 99 b. 100 a. Advice See Admonition Adultery Fornication adultery and uncleannesse must be avoided and why pt 1. fol. 216 a b. and 227 b. c. Divers questions concerning the division effects punishments and remedies of adultery fornication and uncleannesse pt 1. fol. 216 c. to fol. 223. Affections A right use of the affections helpes us in Gods service pt 1. fol. 41 b. Affliction See Adversity Agreement Vnity Concord Questions concerning our Vnion with Christ pt 2. fol. 278 a b. The Vnity and Vnion of the Church and faithfull is manifold pt 2. f. 8 a. 40 a. How brotherly Unity and Concord are to be continued pt 1. fol. 321 b. c. Christ loves Amity and unity amongst brethren pt 1. fol. 120. Allegories Figures It is lawfull to use Allegories and Figures in preaching pt 1. f. 120 b. Rules observeable in the Allegorizing of any Scripture pt 1. fol. 43 a. Almes Charity Divers questions concerning the division necessity impediments and remedies thereof and rules to be observed in the distribution of almes pt 1. f. 153. 155 156 157 158 160 b. 248 b. 268 269. Who are enemies to Almes-deeds and workes of charity pt 1. fol. 150 b. 151 a b. 267 a. Whether Almes-deeds be meritorius pt 1. fol. 160 a. and 267 a. Ambition Ambition is often the cause of arrogancy and arrogant presumption pt 1. fol. 46 a b. Amen What is meant by this word Amen part 1. fol. 321 b. Amity Love Divers questions concerning Love in generall the definition and division thereof and of our Love unto God pt 1. f. 133 b. 252 b. 334 b. 335. and pt 2. f. 54 b c. 286 287 288. Divers questions concerning the Love of our brethren Pt. 1. fol. 120 a. 159 b. 252 b. and pt 2. f. 56 b. 57 a. 135 b. 288 b. 289 a. Concerning the Love of our enemies See Enemies How Love is the fulfilling of the Law pt 1. f. 405 a. pt 2. f. 289 a b. Whether Love be a meritorious worke or not pt 1. folio 254. a. Anabaptists Famalists Separatists The Conventicles of Anabaptists and Familists are not warrantable pt 1. fol. 125 b. 126 a. Separatists are unpleasing unto God pt 2. folio 8 a b. The faithfull must be separated from the world and how Pt. 1. f. 175 b. Angels Divers questions concerning the evill Angels pt 1. f â—7 a. 140 b. 346. â— Questions concerning tutelary Angels part 2. fol. 214 b. Anger Divers questions concerning the nature originall causes effects degrees kinds and punishments of anger and the remedies against it pt 1. fol. 44 45. 105. 108. Christians must not be angry why pt 1. fol. 197. a. And what commendable anger iâ— Pt. 1. fol. 198 b c. and pt 2. fol. 297 b c. Whether anger be a â—eniall or mortall sinne pt 1. fol. 196 197 b. Anguish Griefe Mourning Divers questions concerning godly Mourners and mourning and the comforts and blessednesse which belong unto such Mourners Pt. 1. folio 142 143 144 145. There are divers sorts of Mourners pt 1. fol. 143 a b and 509 a. The outward expressions of sorrow are divers pt 2. fol. 8â— b. Answers All our Answers must be gentle and to the matter and why Pt. 1. fol. 114 a. Antichrist Who is Antichrist pt 1. folio 19. Whether he be one particular man pt 1. folio 17 b. and pt 2. fol. 315. b. Whether Antichrist be yet come pt 2. fol. 312 a. 313 a b. Antiquity When and how farre Antiquity is to be beleeved pt 1. fol. 189 b. 190 a b c. 194 b. Antiquity is a good proofe in controversies pt 2. fol. 233 a. Apostacy Backsliding The causes why so many are in danger to fall back and why so many doe fall back from Christ and Religion pt 1. fol. 132 b. and 506 a. and pt 2. fol. 28 a. 69 a b. Those who forsake and fall from Religion shall be forsaken pt 2. f. 6 a. Apostles Disciples Divers questions concerning the 12 Apostles and Disciples of Christ pt 1. fol. 134 135. 140 a. 171 172. 467 a. 495 a. and pt 2. fol. 1 a b. 2 a b. 12 a. 27 b. 387 b. Ministers must be Disciples before Apostles and why pt 2. fol. 1
evill servant his Lord was wroth with him and delivered him to the Tormentors c. verse 34. IV. The Parable being expounded Christ forthwith doth explicate what his scope is in this Parable saying So likewise shall my heavenly Father do also unto you if yee from your hearts forgive not every one his brother their trespasses Answ 3 Thirdly from these words of our Saviours in the Parable therfore we must not infer that God will impute unto us and punish us for those sins which once he had clean remitted and done away because this doctrin is contrary to divers plain places of Scripture as hath else-wher been shewed but wee must marke how Christ concludes onely one thing from the whole Parable and that conditionally and therefore unlesse we remit and forgive our brethren who injure and wrong us wee shall bee punished by God for those offences committed against him In a word Christ by this Parable would shew that they are miserably mistaken and deplorably deceived who thinke that either God hath forgiven or will forgive them their sinnes although they neither have forgiven nor will forgive their brethren their trespasses Zanch. miscel de remis peccat pag. 288. Initio CHAP. XIX Vers 3 4 5 6 VERS 3 4 5 6. The Pharisees came unto Christ tempting him and saying unto him is it lawfull for a man to put away his Wife for every cause And hee answered and said unto them Have yee not read that hee which made them at the beginning made them male and female And said For this cause shall a man leave Father and Mother and shall cleave to his wife and they twaine shall bee one flesh Wherefore they are no more twaine but one flesh What therefore God hath joyned together let not man put asunder Sect. 1 THe Pharisees demanded of Christ whether it were lawfull for a man to put away his Wife for every cause Quest The Pharisees here propound a question unto CHRIST concerning Divorce Whether for every cause a man may put away his wife or not Answ To this Christ answers negatively that for every cause a divorce is not lawfull And this hee proves by divers Arguments or reasons namely First from the authority of the Institutor of Marriage which was God vers 6. Whom God hath joyned together let no man put asunder Secondly from the Antiquity of the institution of marriage which was from the beginning Vers 4. At the beginning God made them male and female and joyned them in marriage together Thirdly from the manner of the conjunction and union which is betwixt a man and his wife vers 5. Twaine shall bee one flesh Fourthly from the excellency of the conjugall bond and tye vers 5. A man shall leave Father and Mother and shall cleave to his wife Sect. 2 § 2. And they twaine shall be one Flesh Quest 1 Whether is Polygamie and Digamie lawfull or not That is whether is it lawfull for a man to marry two wives or more then two Answ 1 First Polygamie is unlawfull for after marriage the man hath no more power over his body but his wife neither hath the wife power over her owne body but her husband but it was never lawfull for the wife to have more husbands then one at once therefore it was never lawfull for the man to have more wives then one at once Answ 2 Secondly there are two sorts of Digamie namely I. Lawfull and improperly so called and this is when men have had more wives then one but not at once but successively one after the death or lawfull divorce of another II. Unlawfull and this is two-fold to wit either First direct Digamie when men have two wives at one time And Secondly indirect Digamie and this is when a man having put away one wife unjustly marries another and of this sort of Digamie the Apostle speakes 1 Tim. 5.9 Shee must be the wife of one husband A wife might not by the law of God if shee had not violated her faith to her husband nor stained the marriage bed bee divorced from her husband but it was permitted amongst the Iewes Now such a woman as was unjustly divorced from her husband and married to another was the wife of two husbands that is I. Shee was the wife of the first husband still Iure divino by the law of God And II. Shee was the wife of the second husband onely Iure humano by humane Law What manner of union is betwixt man and Quest 2 wife that our Saviour here saith they are but one This union and conjunction of the husband and the wife Answ by which they become to be but one flesh may be easily understood if wee doe but turne our eyes to the end of that Union Now the end of this union was that man might have a helper and assistant in readinesse yea and that like unto himselfe Now man stood in need of such a helper in many regards viz. First for the procreation of Children and issues sake Now although properly the Father be Genitor the begetter yet he cannot beget a child alone And hence it is that the off-spring which is brought forth must acknowledge both Father and Mother but not as two but as one Parent Vnus enim ab uno est Secondly man stood in need of a helper for the education of children Now it is impossible ordinarily for a man to have any who will bee more tender and carefull over his children then his wife shee being Mother unto them Thirdly man stands in need of a helper and assistant that may communicate and partake with him both of weale and woe both of prosperity and adversity For our joy is encreased when wee have others who rejoyce with us esteeming our joy their rejoycing and our good their glee and our sorrow is decreased when wee have copartners who mourne and weepe with us bearing a part of our burden as though our griefe were theirs Now ordinarily there is not a greater fellow-feeling of one anothers affaires or occurrences betweene any then there is betwixt the husband and wife Fourthly this union of the husband and the Wife is seene in the communion of all things all things being common betwixt them If the studious Reader would see these two last particulars amplified and enlarged let him reade Cameron Myrothec Pag. 96.97 § 3. Those whom God hath joyned together let no man put a sunder Sect. 3 Some object this place thus against marriage after a lawfull divorce Object CHRIST saith Whom God hath joyned let no man separate therefore after divorce they still remaine man and wife before God and may not marry to others Answ The party offending breakes the bond of marriage and so sinneth grievously both against God and the yoke-fellow but the innocent party marrying againe after lawfull divorce onely taketh the benefit of that liberty whereto God hath set him free through the unlawfull breaking of the bond by the party offending Perkins It is controverted
betwixt us and the Church of Rome whether there are more causes of divorce then Fornication only and they hold the affirmative and wee the negative Separation from bed and board may be admitted say they for divers causes Concil Trid. sess 24. can 8. Bellarm. lib. 1 de Matrim c. 14. Now against this their opinion we urge this Argument drawne from this place Argum. What God hath joyned together man must not separate But the Papists in devising so many separations as they doe from bed and board doe put asunder those whom God hath coupled for where the duties of marriage are broken off there marriage it selfe is also dissolved if the man and wife be no longer bound to render the carnall debt one to another and other services of love the bond of marriage it selfe is loosed betweene them and consequently they are divided whom God hath coupled This is Chemnitius his Argument and is opposed by Bellarmine and amply answered by Dr. Willet synops 777. 778. To which place I referre the Reader It is controverted also betweene us and the Church of Rome Whether the Pope can dispense with those who are married and both the practice of the Pope and the opinion of the Popish writers shew that by his dispensation he can dissolve lawfull and perfect Matrimony Now against this we produce this place That which God hath joyned Argum. man must not separate or put asunder Hereunto we may adde Luk. 16.18 and 1 Cor. 7.10 In which places both Christ and St. Paul say That man and wife joyned by Christ must abide during life together or live unmarried and not be severed by the Popes dispensation Answ Bellarmine Lib. 2. de Monach. Cap. 28. and divers others say That those who are married may be separated if the one party be desirous to enter into holy Orders though the other be not agreed if their marriage be not consummate by carnall copulation but was only publikely ratified and confirmed by the rites of the Church and the consent of both parties More plainely their opinion is this The Pope by his dispensation may dissolve a marriage in these two cases to wit First if either the man desire to become a Monke or the woman a Nunne And Secondly if the marriage have been onely publikely ratified but not consummate by carnall knowledge and the reason to prove this which is given both by Bellarmine and others is That CHRIST speakes here onely de matrimonio consummate and that Matrimonium râ—turâ— with which the Pope dispenseth is not de jure divine Hereunto we reply First CHRIST speaketh here absolutely and Reply 1 maketh no mention at all of copulation or Popish consummation Secondly Matrimonie with Papists is a divine Reply 2 Sacrament and consequently it both is perfect without carnall copulation and also indispensable by the power of man If we may beleeve their owne famous Iesuits Melchior Canus who saith Spiritus sanctus et Sacramenti gratia per coitum non datur Canus de locis Lib. 8. Cap. 5. Pag. 246. The holy Ghost and the grace of Sacrament is not given by copulation Thirdly it is absurd to say that marriage begins Reply 3 to be a sacrament by carnall copulation and was not a sacrament by the Priests action Fourthly it followeth hereupon that there Reply 4 was not perfect matrimonie betweene Adam and Eve for their matrimonie was in the state of innocencie and before all carnall knowledge Fifthly it followeth hereupon that the marriage betweene Ioseph and Mary was not perfect matrimonie for there doubtlesse wanted carnall copulation and yet the Angell of God feared not to call her Iosephs wife Sixthly both the Pope hath dispensed with marriages or by his dispensation dissolved them even after copulation and also many popish Doctors deny that he may give dispensation for the dissolving of those marriages which are ratified and performed according to the rites of the Church with the consent of both parties although not consummate by carnall copulation If the learned Reader would see this to the life prosecuted and proved I referre him to B. Davenant De Iudice controv pa. 138. 139. and Mr. Bels bold challenge pag. 36. 37. 38. 39. 40. VERS 7.8.9 They say vnto him Vers 7.8 9. why did Moses then command to give a writing of divorcement and to put her away He saith vnto them Moses because of the hardnesse of your hearts suffered you to put away your wives but from the beginning it was not so And I say unto you whosoever shall put away his wife except it be for fornication and shall marry another committeth adultery and who so marrieth her which is put away doth commit adultery § 1. They say vnto him Sect. 1 The Pharisees here demand of Christ Quest whether Moses coÌ„manded that which was unlawfull Hereunto our Saviour answers these things namely First Answ he denies not but that Moses gave a commandement concerning a bill of Divorcement Secondly he grants that Moses did permit them to put away their wives but he denies that Moses gave any such commandement Thirdly he gives the reason why Moses did permit that which in it selfe was unlawfull viz. because of the hardnes of their hearts for the avoyding of a greater inconvenience namely murder as was shewed before Chap. 5.31 Fourthly he shewes the true and onely cause or the onely true cause of divorce namely adultery Whosoever putteth away his wife except iâ— be for fornication c. Sect. 2 § 2. Why did Moses command to give a writing of divorce and to put her away What is the difference betweene Repudium a putting away of a wife and Divorsium a Divorce Modestius saith they differ thus Repudium a putting away hath place belongs unto those who are contracted thus after Ioseph and Mary were contracted he thinking her to be with child was minded Repudiare to put her away Math. 1.19 but Divortium a Divorce is a separation of man and wife after that matrimonie is consummated both by publike legall rites and carnall knowledge Reupdium Inquit est inter contractos at Divortium inter maritum et uxorem Post matrimonium consumatum Sect. 3 § 3. But from the beginning it was not so Bishop Cowper in his seven dayes conference observes hence That if controversies of Religion were decided as our Saviour decided the question concerning Divorcement the quarrell betweene us and the Church of Rome were soone ended For being demanded whether men might put away their wives as Moses permitted them He answers no because from the beginning it was not so caving this to us as a Maxime in Religion and a most sure rule whereby to try trueth from falsehood What hath not beene from the beginning let it be rejected as a noueltie Now how many novelties there are in the Church of Rome which cannot be proved to have been from the beginning is proved by B. Cowper pag. 7. 8. 9. c. And divers of our owne learned * See Bp.