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
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
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
therefore should not be strangers unto this duty And IV. To visite the sicke is commended in the Scripture Iob. 2.11 12 13. yea lauded by Christ in this place verse 36. And V. This duty shall be rewarded both on earth Psal 41.1 and in heaven in this place And therefore if people desire either the praise or reward of Christ they must visite the sicke Thirdly it is the Ministers duty to visite the sicke who are under his charge if as our Canon excepts the sicknesse be not contagious as appeares thus I. They must take care for their whole flocke in generall and for every member of their flocke in particular and therefore they must not absent themselves from them in the time of their sicknesse it being a fitting season to administer saving advice and counsell unto them Reade Ezech 34.1.2 3 4. II. People principally stand in need of consolation and comfort when they are sicke whence we see that Christ was cheered and refreshed in his agony by the company and consolation of Angels Luke 2â— 43 And therefore Ministers must visite their sheepe when they lye on their sicke beds III. Those who are sicke are exhorted to desire the visitation of the Ministers and the Ministers are commanded to visite those who are visited with the hand of sicknesse Iames. 5.14 And therefore they neglect both their duties to God and man if they be back-ward herein What are the fruits of hospitality that our Saviour Quest 3 reckons it up amongst the rest of the workes which shall be rewarded First if the studious Reader would see this enlarged Answ and seven fruits of hospitality expressed let him reade Stapleton Antidot animae pag. 181. 182 183. where he shall find something false something fabulous and something true Secondly God is so well pleased with this duty Answ 2 of hospitality to the poore and to strangers that he hath and doth often incline the hearts and affections of great personages to seeke the love and familiarity of them who are given thereunto although they be their inferiours and of low place in respect of the world and by this occasion those who descend from great houses doe often match with those who are obscure thus Raguel the Priest of Madian for his hospitality unto Moses was by the providence of God rewarded with this That that great and incomparable Prophet became his sonne in Law Exod. 2. Thirdly God is so delighted with this duty Answ 3 of hospitality that he hath made the wives of the lovers thereof fruitfull which were barren before and without children and by this meanes hath delivered them from that reproach which was counted great in old time as is cleare from the Shunamite 2 King 4 for whom the-Prophet of God obtained a sonne because she ordinarily received him with joy into her house Fourthly some for hospitality haue had their Answ 4 dayes prolonged by God as we may see in Rahab Iosh 2 And Fifthly it is of such force that by meanes of it corporall diseases have bene cured in the houses of them who have kindly entertained the servants of God even by the servants of God themselves as we may see from Acts. 18. Sixthly for this duty of hospitality God hath Answ 6 multiplied the store of the hospitable as is cleare from 1 King 17. where the widdow was rewarded for her entertainment to the Prophet with a multiplication and miraculous augmentation of her oyle and meale Seventhly it is of such vertue that it is oftentimes Answ 7 an occasion to many that be ignorant to come to the knowledge of God and of their salvation as Zacheus did who having received beyond his expectation JESVS CHRIST in to his house and entertaining him as kindly as possibly he might heare 's that which was as marrow to his bones viz This day salvation is come unto thine house Answ 8 Eightly some being given unto hospitality have instead of men entertained and received Angels into their houses yea God himselfe that is the second person in the B. Trinity as we see truely in Abraham who received Christ and two Angels into his house Gen. 18. and in Lot Gen. 19. and Hebrew 13.2 Object 2 The Papists object this place for justification by workes arguing thus We are judged according to our workes therefore wee also are justified by them Answ The last judgement is not the justifying of a man but a declaration of that justification which we had before obtained therefore the last judgement must be pronounced and taken not from the cause of justification but from the effects and signes thereof Perkins Object 3 From hence the Papists would also prove if they could that our good workes are the meritorious causes of life everlasting because good workes here are rendred as the cause why eternall life is rendred Their argument is this That is the meritorious cause of the Kingdome for which the Kingdome is adjudged and given to the sheepe But for these workes of mercy and charity the Kingdome is adjudged and given to the sheepe Therefore these workes are the meritorious cause of this Kingdome The Minor proposition they confirme thus The Judge here saith inherit the Kingdome for I was hungry and ye gave me meat For that is because ye fed me for the causuall particle Enim For doth expresse the true cause of the inheriting of this Kingdome Canisius Catech. Rhemist First some say that good workes are the efficient Answ 1 cause of the Kingdome but yet Non per modum meriti sed per modum viae medii not by way of merit but of meanes because as followes in the next Answer they are the way and meanes unto this Kingdome Answ 2 Secondly good workes are alleadged not as the meritorious cause or reason of life but as the way and order thereunto Habet vitam eternam fides c. Faith hath life eternall as a good foundation and good workes also whereby a righteous man is proved in word and deed Ambros officior lib. 2. Cap. 2. Good workes then are recompensed as testimonies and proofes of our faith or as signes shewing the sincerity of our faith and not alleadged as the meritorious cause of life eternall And this is evident from the very text For I. CHRIST saith Inherite the Kingdome or take and enjoy the Kingdome as an inheritance now an inheritance is not of merit Againe he saith which was prepared for you from the beginning of the world That is before ye were and before yee had either done good or evill and therefore it was prepared and is imparted freely II. The elect and faithfull themselves doe plainly deny all merit in these words Lord when saw we thee hungry or naked c. As if they would say it is nothing which we have done neither of such worth that thou O Lord should thus accept it as done unto thee or thus infinitely reward it Scultet Idea conc Pag. 646. Thirdly there is but one worke onely which Answ 3
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
Hildebrand Or Vertues and that for a double cause Either by reason of some praise or praise-worthy vertue observed in them as Philadelphus Or By reason of some admonition given to some vertue as Peter Boanerges Or III. In respect of some atchivements or deeds that are or have beene done as Africanus Scaevola Or IV. In regard of fortunate or unfortunate successe in our enterprises as Faelix Faustus Mara t Ruth 1.20 2. Names are somtimes imposed and alwaies retained being never either left or changed And herein observe these two things First when these names are given Secondly why or how they are given First consider when these names are given that are never changed 1. Sometimes before the birth hereof we have examples both in The old Testament as Ishmael Gen. 16.11 Isaac Gen 17.19 Iosiah 1 King 13.2 And New Testament as Jesus in this verse and Iohn Baptist Luk. 1.13 II. These names are somtimes given after the birth both by heathens and Christians First this is observed by heathens who give names to their infants some few dayes after their birth the Grecians the seventh day after they are borne the Athenians the tenth the Romans if a boy the ninth if a girle the eight u Plutquaest cent rom qu. 102. and all these in their solemnities did use some lotions and some manner of purging of the infant who was to be named x Rhod. è festo Pomp Againe this is observed by Christians who at the Sacrament impose some name upon the Childe to be baptised yea it is fitting that the name should be imposed upon the Childe non cum natus sed cum renatus y Muscul s Genes not when hee is first borne but when hee is borne againe that is in Baptisme it being the Sacrament of our regeneration and initiation into the Church Secondly consider wee now how these names which are not to bee changed are imposed upon children I answer First sometimes they are given casually without any solid ground at all this is too too ordinarie for so the childe have a name we care not what it be Secondly sometime they are imposed with reason and judgement and that three manner of wayes Either I. by reason of Distribution or Distinction that severall children may bee distinguished by severall names II. Or by reason of Notation of body as Rufus Simon Sylla Longimanus c. III. Or by reason of Recordation or Remembrance And this is two-fold First of Men. And secondly of Things Sometime names are imposed for the remembrance of men and this is two-fold either Politicke which is either Or Evill for vain-glory as Scanderbeg Or Lawfull for the remembrāce either Of kindred now living z Luk. 1.61 Or Of predecessors now dead Or Of friends whether alive or dead Religious which remembrance is for the imitation of the Patriarches Prophets Apostles or holy men c. Sometimes names are imposed for the remembrance of Things and that either First by-passed as Evah Enosh or the children of Ioseph a Gen. 49. and Naomi who changed her name into Mara in regard of her former losses and miseries Or secondly to come and that either of Hope as Benjamin or of Office and Direction Direction in names is two fold to wit Imponendo in the imposition of names here thou maist direct and dispose of the name according to thy owne wishes and desires and this is the office and part of the parent to name his child after what Patriarch or Apostle or Saint he will Recordando this belongs unto those that are named they must remember that their names are for this end that they may strive to imitate the vertues of those whose names they beare I have omitted to explaine the names here above mentioned for these three causes First because it would have swelled this question to too great a bulke and tediousnesse especially in these things which are lesse needful unto saving knowledge I desire to avoyd Secondly because to the vulgar Reader they are not so necessary to be known Thirdly because of the understanding Reader which is but meanely Conversant in Histories they are well enough understood Sect. 4 § 4. Hee shall save his people from their sinnes Hence it will bee objected Obiect how are wee saved from our sinnes when as yet wee fall daily into sinne and are overcome by it Answ To this I answer by Christ wee are saved first from the punishment of sin or from death for now there is no condemnation to those that are in Christ b Rom. 8.1 Secondly from the Kingdome of sinne because it shall not raigne in nor over those that are in Christ c Rom. 6.14 Thirdly and this freedome from the power and punishment of sinne is our justification and salvation And thus Christ here is said to save his people from their sinnes Quest 1 Further it may here bee demanded from what sinnes doth Christ save or free his people Answ I answer from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From their owne proper sinnes for these onely are they that condemne us Quest 2 Which are those proper sinnes from which Christ will save us Answ I answer First those that lurke and lye hid in our natures which are the cause of all the rest Secondly those actuall sinnes that flow from these wicked habits or at least spring from these reliques And both these wee are freed from by Christ Observ The maine worke of Christ qua Iesus as he is our Saviour is that which is here expressed to take away our sinnes part of which power the Pope and Papists ascribe unto Saints to the Virgine MARY and to themselves Nay the Pope doth shoulder for the whole power and doth usurpe as much himselfe as Christ can doe in that kinde for this is all Christ can doe to forgive his people all their sins fully and perfectly And Pope Paul the fift did say he would doe as much d Iubil Paul 5. anno 1620. Nay they say the Pope hath done more than Christ did For Pope Clement the 8th An. 1592 gave indulgentiam plenariā remissionē omnium peccatorum tam culpa quam poenae a full forgivenes of all their sinnes both in regard of the guilt and of the punishment thereof the last whereof they deny that Christ hath done in the doctrine of Satisfaction Yea the Pope hath done more than ever Christ did indeed if all be true which they say Gregory by his prayer did recall the soule of the Emperour Trajane from Hell e Revel Briget li. 4. ca. 13. Christ never did the like And thus wee see in regard of this principall blessing the forgivenesse of sinnes which wee receive from Christ Christ is opposed by the Pope and therefore hee is rightly termed f 2 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adversarie g Squire s 2 Thes 2.4 f. 152. Againe this verse serves to prove that the Virgine Mary is not excepted from the
Answ 2 the worship of God but onely perswades him to adde the worship of him thereunto that is to worship both God and him wherfore our Saviour well and properly answers by adding Solum alone teaching us that God is not rightly worshipped except he be onely worshipped or the worship of the creature is contrary to the worship of the Creator that is not onely the internall affection and worship of the heart which is forbidden in the first commandement but also the externall worship of the body forbidden in the second commandement non incurvabis nec coles thou shalt not bow downe unto nor worship any other thing besides the Lord. The word which the devill useth verse 9. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which belongs unto the outward worship of the body and is derived either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be vaine-glorious or one that loves glory or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I incline my selfe or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I kisse as the Papists doe the Popes feete or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hat and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a mooving of the hat Now all spirituall worship both externall and internall is the Lords prerogative and peculiar unto him alone and therefore hee is not truely worshipped except onely worshipped VERRS 12. Now when Iesus had heard that Iohn was cast into prison Vers 12 hee departed into Galilee Why did Christ depart from Iudea into Galilee Quest Answ 1 Many causes may be rendred hereof First some say he did this as he was one of Iohns auditors and therefore John being taken away Observ 1 hee would abide here no longer Teaching us that the godly will rather change their habitations and places of abode then be deprived of the ministrie of the word But this was not the cause of Christs departure and therefore I prosecute it no further Answ 2 Secondly some say Christ did this as he was God to revenge Johns imprisonment by taking away his grace and gracious presence from those that had persecuted John his messenger and Obser 2 forerunner Teaching us that God will bee avenged of those that oppresse and persecute his Ministers but this was not the cause neither of Christs departure and therefore I leave it Answ 3 Thirdly Christ did this as hee was a Man flying from that imminent danger wherein hee Obser 3 was teaching us that it is lawfull for us to flye persecution or any danger that hangs over our heads observing these cautions First if our calling will suffer it here it is more lawfull for people to flye from those cities that are infected with the plague then for Ministers because the calling of the one will rather permit it then the calling of the other Secondly if our flight or departure may be without the offence of the weake those that professe to have a sure trust and confidence and affiance in the providence and protection of God doe often give a great scandall to those that are infirme by their fearefulnes and speedy departure upon any conjecture suspition or probability of danger Thirdly if our life preserved by departure and flight may bring more glory to God and more benefit unto his Church then our death it is lawfull to depart Answ 4 Fourthly Beza denies that Christ fled First because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies redijt non discessit hee returned not hee departed Secondly because the place hee went unto was lesse safe then this from whence he departed Galilee beeing under the jurisdiction of Herod Antipas which Iudea was not Wherefore hee answers that Christ returned into Galilee that hee might succeede unto Iohn who was now shut up in prison in the Evangelicall office and preaching of the Gospel VERS 13. And leaving Nazareth Vers 13 hee came and dwelt in Capernaum c. Why doth Christ leave Nazareth Quest Answ 1 First because it was lesse safe say some But this was not the reason of it for first when Ioseph was afraid to goe into Iudea he turned aside into Nazareth Matth. 2.23 which was in Galilee verse 22. yea secondly Capernaum was the more famous place and therefore the more dangerous Answ 2 Secondly Christ left Nazareth because hee was there unworthily handled for first his word was there contemned and despised hence it is said that he did not many mighty workes there because of their unbeleefe d Matth. 13.58 Marke 6.4.5 Secondly he had violence there offered unto him for they rose up against him and thrust him out of the city and led him out unto the edge of of the hill that they might cast him downe headlong e Luke 4.29 VERS 14. That it might bee fulfilled Vers 14 which was spoken by Esaias the Prophet saying § 1. Vt impleretur that it might be fulfilled Sect. 1 Christ left Nazareth and came to Capernaum Object for another cause then the accomplishing of this prophesie to wit first because Iohn was cast into prison and secondly because the Nazarens were ungratefull unto him in not beleeving either him or his doctrine how then saith Saint Matthew that he did this That the saying of Isaias might be fulfilled I answer Answ Christ did depart from Nazareth for the forenamed causes but yet God doth direct this his departure unto a further end to wit that which is mentioned here by the Evangelist the accomplishing of the prediction Observ Teaching us that those things which proceede frō second causes are ordained by the providence of God unto a higher end Ioseph was sold wickedly and maliciously by his brethren but the Lord ordered it for good both to him and them a Gen. 45.5 The raine-bow proceedes from naturall causes but yet God hath ordained it as a signe or a memorandum of his promises b Gen. 9.13 Christ was slaine by the Jewes out of malice and yet did no more then was preordained by God c Acts 3.18 For first in him we live and move and have our being d Acts 17 28. Secondly he is not an idle spectator as some of the Philosophers in their idle speculations imagined of the passages of the world but his providence doth begin every motion or action Yea thirdly unto what end God at first intended any thing unto that same end he doth at last dispose of it Sect. 2 § 2. That it might be fulfilled which was written by Isaias the Prophet saying How is this Prophecie fulfilled Quest Answ I answer in that those that sate in darkenesse Esai 9.1 enjoy light by the preaching of the Gospel of Christ Esai 9.2 Vers 16 VERS 16. The people which sate in darkenesse saw a great light and to them which sate in the region and shadow of death light is sprung up Sect. 1 § 1. The people which sate in darkenesse Who were in darkenesse before Christ came Quest Answ All the world not some few of the Gentiles or Jewes onely but all men by nature without Christ were under darkenesse and death The
povertie Or II. because although they have enough in regard of necessary things that is sufficient for food and rayment yet they are not content but with an unsatiable desire wish for more and grieve for the want thereof The mourning of these shal not bee turned into mirth neither Thirdly some mourne and grieve Carnaliter these are they who sorrow for the punishment but not for the sinne as Pharaoh Cain and Iudas did and therefore shall be no more comforted than they Fourthly some sorrow Impiè wickedly these are they who mourne because it is not lawfull for them to sinne freely and without any punishment either humane or divine Many grieve that there are lawes forbidding drunkennesse fornication stealing and the like and wish that there were no sinnes forbidden or duties enjoyned because then they might live merrily whereas now they mourne by reason of restraining lawes This is a most infallible token of a wicked man and therefore such mourners have neither promise of blessednesse nor of comfort Fiftly some sorrow Diabolicè with a Divellish sorrow these are they who grieve unto the death that is unto desperation thus Achitophel grieves that his counsell is not followed and to put an end thereunto puts an end unto himselfe thus Iudas mournes that he hath betrayed his innocent Master and in his agonie hangs himselfe These mourners are utterly deprived of all comfort both here and hereafter Sixtly but we must doe thus if wee desire consolation in our sorrow to wit I. lament our owne sinnes and the sinnes of the Church land and common-wealth wherein we live II. let us hope for mercy upon the condition of true and unfained repentance III. and then it is lawfull for us to weepe and mourne for our afflictions which wee groane under because they are the fruits of sinne and occasioned thereby and blessed are they that thus mourne for they shall be comforted What comfort or consolation is it that shall Quest 4 be imparted unto these mourners First the world hath many solaces for those Answ 1 that are in distresse to wit honour riches pleasure security false counsell vaine comfort fained freedome and the like which I omit to enlarge because these are not the comforts here promised Secondly the comfort of these blessed ones Answ 2 doth consist in the Holy Spirit that true comforter What comfort or consolation doth this Paracletus or Comforter give unto these mourners Quest 5 Answ Three viz. First Temporall Secondly Spirituall Thirdly Eternall First the Holy Ghost gives unto the mourners in Zion Temporale solamen temporall comforts first Providence hee will so provide for them that they shall want nothing although it bee with them as Bias said Omnia mea mecum porto that they carty all they have about them as Hagar and Iacob who had no more then the cloathes upon their backes and the water in their bottles yet when those are spent and gone hee will provide more Secondly Protection and Deliverance he will protect defend and deliver them from all evill as carefully as hee doth provide for them what is good Many are the afflictions of the righteous but the Lord delivers him out of all that is either 1. takes away the affliction wholly or 2. takes away the sting thereof as he did unto Paul giving him sufficient grace to endure the temptation though he tooke not the buffet from him and therefore let us place all our hope and confidence upon God let us depend first upon him for whatsoever good temporall blessing wee stand in need of And secondly for deliverance either from the affliction if the Lord may see it good for us or from the evill of the affliction Quest 6 These are ordinary and generall things What particular temporall comforts doth this Blessed Comforter afford unto these true mourners Answ The Lord hath particular consolations First for all men Secondly for all dangers First for all sorts of men the Lord hath sundry sorts of comfort as we may instance in some few to wit Ministers Magistrates Poore men Godly men Professours First the Lord hath comfort in store or store of comforts for Ministers who are painefull and faithfull in their calling notwithstanding those many discouragements that they meet withall therein as for example First few will beleeve their doctrine this is irksome unto them and makes them in the anguish of their heart cry out Lord who hath beleeved our report and to whom is the arme of the Lord revealed o Esa 53.1 Secondly they are made a spectacle unto the world and to Angels and to men p 1 Cor 4.9 Thirdly sinne which by their preaching they labour to beate downe doth grow up and abound more and more Fourthly hence they grow weary of their lives as we see in Elias who desires that he may die because of the wickednes of the world q 1 King 19.4 so holy Ieremiah cries out Woe is me my Mother that thou hast borne me a man of strife and a man of contention to the whole earth r Ierem. 15 10. Yet let them lift up their heads and listen unto the comforts pronounced unto them For First God saith to Moses and Samuel and under them to all his Prophets and Christ to his Apostles and under them to all faithfull preachers They have not dispised you but me Secondly the Lord saith unto them feare not I am with you ſ Ierem. 1.8 Thirdly their labour shall not bee altogether in vaine in regard of others for some shall be stil converted wheresoever the Gospell is preached t Acts 17.34 Fourthly their paines shall not be at all in vaine in regard of themselves for they shall bee crowned Thus the Lord is pleased to comfort the sad hearts and lift up the drouping and hanging downe heads of his faithfull Ministers Secondly Magistrates they watch when subjects and inferiours sleepe they take care for all and yet though they bee thus faithfull and zealous they are not respected but rather disobeyed hated and sleighted by the vulgar sort of the sonnes of Beliall This is enough to make them mourne and a just cause of sorrow and therefore to comfort them the Lord bids them not to feare for hee will bee with them u Iosh 1.5 9. and their worke shall bee rewarded Thirdly poore men want in a manner all necessary things which makes them grieve but for these if good the Lord hath these comforts that 1. hee will give them needfull things though not superfluous to the supplying of their wants though not of their desires and 2. those things that hee with-holds from them hee detaines because hee sees them to bee poyson and hurtfull unto them Fourthly Godly and pious men dare not lye nor defraud nor cosen by false weights or false measures and therefore their gaines and meanes is very small but here is their comfort God will provide for them Secondly the Lord hath comforts and consolations for all perils and dangers and
bee an instrument to convert many Musculus sup Answ 2 Secondly some expound this of preaching and pietie together as if our Saviour would say shine in doctrine but withall let men see your Obser 2 good workes Gualt s Teaching both Pastors and people that to the knowledge of the word they must adjoyne the practise of pietie Or they must diligently labour to encrease both in knowledge and practise Quest 2 Why are both knowledge and practise thus necessarily to be adjoyned Answ 1 First because without the knowledge of religion our pietie and devotion is but blinde knowledge being the eye by which religion is directed and therefore they are necessarily to be conjoyned Answ 2 Secondly knowledge and practise are the two wings of religion without either of which our religion is lame and falles to the ground And therefore if with the Eagle wee desire to soare up unto heaven we must adjoyne and linke them both together Answ 3 Thirdly knowledge is not required in us or to be acquired by us for it selfe but that thereby we might be more enabled to performe our duties towards God which we cannot without the knowledge of the word and therefore it is requisite that first our hearts should be instructed in the knowledge of God and of his Law and of our Masters will and then carefully to performe what wee know our God requires of us Who are faultie in this particular First those who preferre ignorance before knowledge darknesse before light Secondly those who are remisse in seeking for knowledge who are ignorant and negligent in the use of the meanes of knowledge Vult non vult pigeâ— thâ—y love wisedome and say they long for understanding but other things wholly divert them from the quest thereof And therefore it is necessary to heare and read and learne and pray for the encrease of knowledge Thirdly they are too much defective here who labour for knowledge and rest only therein whether Pastors or people for we must not bee hearers onely or speakers onely or knowers onely but doers also because without a holy obedient and religious life our preaching hearing and knowledge is altogether fruitlesse Indeed it is true that a knowing Minister by his preaching may benefit others but not himselfe except hee bee a follower as well as a leader a Disciple as well as Doctour a practitioner as well as Teacher Fourthly those Ministers are principally faultie here whose lives are scandalous and conversations impious who doe not onely no good but also much evill These weave Penelopes web undoing as much by their evill life as they doe by their good doctrine destroying as fast with the left hand as they build with the right Thus much for the second generall answer to the first question the third and last remaines Thirdly some expound these words Let your Answ 3 light shine of pietie onely Thus Calvin most truely as though our Saviour would say as you are the light of doctrine verse 14. so shine in good workes that men seeing them may glorifie God Who are they that are commanded to let their Quest. 3 light shine or to hold forth a good example unto others First this belongs unto all in regard of all Answ 1 those to whom their life may be made knowne and that for these causes First because all men ought to glorifie God by their workes Secondly because there are none but they may exhibite something in their life whereby some others may either be confirmed or furthered by Thirdly because all men in their severall states and callings have some singular occasions of doing some good which others upon the like occasion offered ought and may imitate And therefore every one should labour to shine in the workes of holinesse and uprightnesse that others thereby might be provoked to the like Answ 2 Secondly they principally are enjoyned to hold forth the lampe of a pure life who either in age gifts or office are superiours unto others that is old men must be a president unto young Masters a patterne unto servants Fathers a copie unto children Magistrates an example unto people Ministers as Leaders unto their flocke and the like Read 2 Thessal 3.9 and 1 Tim. 4.12 and Titus 2.4.7 Now the reasons why this dutie of shining unto others belongs unto all sorts of superiours are these First because much is required of him to whom much is given w Luk. 12 48. and therefore the more God hath honoured any let them bee the more carefull to honour him the higher hee hath raysed any the more are they engaged to strive by the light of a holy life to advance his glory Secondly because the more eminent a man is in place the more conspicuous is his life and is the lesse hid as our Saviour sayth in the former verse save one A Citie set on a hill or a lighted candle put into a candle-sticke cannot bee hid Those who are in any high place cannot conceale their lives and actions but they will appeare to those who are under them either to their glory or infamy and therefore it concernes all superiours and Governours to be carefull that their light so shine unto others that God may be glorified by them and in them Thirdly because those who in place degree or rank are above others ought in going before to shew the right way to others Fourthly inferiours depend upon superiours and therefore for the most part compose themselves according to their example If a Ruler sayth Salomon hearken to lies all his servants are wicked x Pro. 29.12 And therefore all Governours had need to be wary lest they mislead those whom they must answer for and so their blood bee required at their hands Sect. 3 § 3. Before men What is the meaning of these words Quest Answ 1 First Musculus understands it of preaching the word as though our Saviour should say you must preach the word to all without respect of persons that is first to all nations and people whether Jewes or Gentiles Secondly to all of what order and degree soever whether rich or poore masters or servants Kings or subjects Thirdly to all of what condition qualitie or disposition whatsoever whether wise or simple ignorant or learned wicked or righteous obedient or rebellious for whether they will heare or whether they will forbeare the word must bee preached unto them y Ezech. 2.4 c. that those who will not amend may be left without excuse Answ 2 Secondly these words Let your light shine before men may be expounded of pietie also as well as preaching as if Christ should say you must bee carefull to order your conversation aright as well in regard of others as of your selves For first they are our brethren and therefore wee ought to love them Secondly by our evill example we may hurt pervert debilitate detain and keepe them backe from the wayes of grace and worke of the Lord. Thirdly by our good example wee may helpe convert
respect of the greatnesse or smallnesse of the sinne is not to bee admitted and that for these reasons 1 In respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of â—â—ne is death Yea sinne is the transgression of the Law 1 John 3.4 And every transgression of the Law is under the curse Gal. 3.10 2 In respect of the infinite Majesty of God which to violate can be no veniall sin of it selfe 3 In respect of the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection And therefore in these regards no sinne committed against God can in it selfe be veniall t White s Exod. 20. Confut. 5 â—rac 6. f. 330. Fifthly this motion and passion of anger even when it is sudden and unadvised though there be no further purpose nor intendment to Answ 5 hurt is guilty of judgement as is plaine in this verse Whosoever is angry with his brother without a cause shall be guilty of judgement that is shall be guilty of damnation for so judgement is taken in Scripture David prayes that the Lord would not enter into judgement with him u Psa 143.2 And Paul saith Thou that judgest another condemnest thy selfe v Rom. 2.1 where to judge and condemne are taken for all one to be culpable then of judgment is to be guilty of condemnation Thirdly we admit this distinction of veniall Answ 3 and mortall sinnes if it be understood not in respect of the nature of sinne but of the quality of the persons for unto those that beleeve and repent all sinnes are veniall and pardonable through the mercy of God Rom. 8.1 But to the wicked and impenitent all their sinnes are mortall Sixthly the Fathers side with us in our opinions Answ 6 holding that all these three sinnes here mentioned are mortall yea the Papists generally make anger whereof the principall question here is one of the seven deadly and mortall sinnes as Canisius Pupilla oculi Manipul Curatorum and the rest Chrysostome upon this verse saith Christus dat ultionem homicidio irae supplicium aeteruum adulterio concupiscentiae Christ doth not punish murder and spare anger or condemne adultery and acquit concupiscence but condemnes and punishes both the one and the other St. Augustine s saith that all these three are to be arraigned before Gods judgement-Seate where Hell shall be the reward of all If any object why then are the two former degrees Iudgement and Councell named Hee answers because there are severall degrees of punishment in hell according to the degrees of sinne on earth Saint Hierome condemnes the first degree of anger to be worse than idle words but these we must give account for at the day of Judgement when and where no sinnes that we must answer for are in their owne nature pardonable w Mat. 12.36 Saint Hilarie Non minus ira rea Evangelie quam homicidium lege Anger under the Gospel is no more a veniall sinne than murder was under the Law And therefore I shut up this question with this assertion That to be angry with our brother unadvisedly to call him Racha or foole in our anger are all mortall sinnes and deserve in their owne nature eternall fire Bellarmine tom 3. fol. 113. objects Object to bee angry with our Brother or to call him Racha doth not exclude us from the Kingdome of heaven and therefore they are not mortall sinnes The Antecedent he proves thus That which is not properly a precept but onely a degree of a precept cannot exclude us from the Kingdome of Heaven but to be angry with our Brother or to call him Racha is not properly a precept but onely a degree of that Commandement Thou shalt not kill Therefore this will not exclude us from the Kingdome of Heaven First here is Petitio principii a begging Answ 1 of the question hee taking it for granted without proofe that these two to call our Brother Racha or to be angry with him are no precepts which is the thing questioned Secondly if this were granted that these two were onely degrees of that Commandement Thou shalt not kill yet it would not hence follow that they are veniall sinnes which will not exclude us out of Heaven For to call our Brother Foole is but onely a degree of that Commandement and yet the Jesuite himselfe doth confesse that to be mortall and to deserve condemnation Bellarm. de Purgat lib. 1. cap. 4. tom 1. 1809. Answ 3 Thirdly because they are degrees of the precept as is confessed by the Cardinall therefore it cannot be denied but they must belong unto the violation and transgression of the Commandement and consequently deserve death because cursed is every one that continueth not in all things which are written in the Booke of the Law y Galath 3.10 There being no transgression so small but it shall be punished except it be repented of and washed away by the Blood of Christ Answ 4 Fourthly the Jesuite doth diametrally oppose Christ even in the very scope of the place Bellarmine saith the violation of the Commandement it selfe according to the letter excludes us from the Kingdome of Heaven but not the transgression of the degrees of the Commandement Christ here saith plainely that the Pharisees and Scribes did observe the Letter of the Law but that was not sufficient to bring them unto Heaven or to preserve them from Hell And therefore if we desire to be saved we must carefully observe the very degrees of the Commandements and therein our righteousnesse may exceed the righteousnesse of the Scribes and Pharisees because otherwise wee cannot enter into the kingdome of God Sect. 4 § 4. Whosoever is angry with his Brother Quest 1 Why are all Christians forbidden to bee angry Answ 1 First because Anger comes from the Divell as the authour thereof Give no place to wrath give no place to the Devill Ephes 4.27 Answ 2 Secondly because anger comes from our inbred corruption and pride of heart Non ab illius injurià sed a tuà superbia Basil hom de ira Anger proceeds not from the injury of others but from the pride of our selves that being the moving cause thereof Many are wronged and yet but some are provoked and some are not Why because some are patient and others are proud Now we should labour not onely to withstand the assaults of Satan but also to subdue our owne corruptions and pride and impatiencie in the suffering of injuries because these are the causes of Anger Answ 3 Thirdly Anger is forbidden us in regard of a three-fold pernicious effect thereof namely First it pleaseth not God Iam. 1.20 Those which are in the flesh cannot please God Rom. 8.8 But Anger is a worke of the flesh Gal. 6.20 And therefore cannot please God Secondly Anger is dangerous and pernicious to him that is angry for it hurts the heart it wounds the conscience it expels the holy Spirit and deserves to be
not at things which are seene but at things which are not seene l 2 Cor. 4.18 Where wee may observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to looke as the Archer looketh to the marke hee that beholdeth a woman thus hath an adulterous eye yea the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely to looke with the eye but with the heart signifying more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this onely signifies the beholding of an object simply which way a man may behold a woman without sinne but that signifies the intention of the minde which goes along with the eye and thus to behold a woman with the sight of the eye and the lust of the heart as evill is here forbidden If the sight of the eye be thus dangerous and readie to conveye lust unto the Quest 2 heart is it not then good to plucke out or put out our eyes First some of the Heathen knowing how unruly the eye was have pulled out their eyes Answ 1 thinking them most happy who were so blinde of which minde was Seneca when he said Nonne intèlligis partem foelicitatis nostroe esse coecitatem It addes no small deale unto our happinesse that wee are blinde Secondly these were mistaken for Christ requireth not this of us to plucke out our bodily Answ 2 seeing eyes but to pull out our sinfull eye in the next verse that is to take lust from our eye which is a Member of our sinfull body and then the eye of it selfe is a good member of the body § 2. Hee that looketh upon a woman to lust after hath committed adulterie with her already Sect. 2 in his heart Quest It is questioned here by many Whether the uncleane desires of the heart bee a breach of this Commandement thou shalt not commit adultery or of the last Thou shalt not covet Answ 1 First some of the Fathers have thought that the uncleannesse of the heart doth not belong unto this seaventh Precept God doth not by this Commandement cut off the sinfull thoughts but the sinfull act said Gregor in Ezech hom 13. Yea Augustine also is of this opinion That in this seaventh Commandement the worke of uncleannesse onely is noted but in the tenth the very concupiscence m Aug. in qu 71. in Exod. Answ 2 Secondly the inward sanctimonie and purity of the minde is here commanded and the contrary forbidden as appeares by these particulars First by the definition of puritie and chastitie which is to be holy both in body and spirit thus Saint Paul describeth a true Virgin n 1 Cor. 7 34. And thus he exhorts us to bee o 1 Thes 5. â—3 Secondly both the soules and bodies of thâ— faithfull are the Temples of the Holy Ghost and therefore ought to be kept holy p 1 Cor. 3 16. Thirdly Chrysostome urgeth these foure reasons I. From the interpretation of our blessed Saviour who sheweth that this Commandement is broken in the very inward lust and concupiscence in this verse II. From the analogie and correspondencie which it hath with other Commandements To bee angry with our brother without a cause is a breach of the precedent Commandement Thou shalt not kill So to desire a strange woman though the act of concupiscence follow not is against this Precept III. In respect of God who doth not so much looke to the worke of man as to his heart IV. Because concupiscence is the cause of adulterie all adultery proceeding from concupiscence q Mark 7.21 Chrysostom hom 12. in Mat. And therefore seeing the effect that is adultery and outward uncleannesse is forbidden in this Precept it followeth also that the very cause thereof which is concupiscence should be restrained Sect. 3 § III. Whosoever shall looke upon a woman c. hath committed adultery with her Quest 1 Why doth our Saviour here ascribe Adultery to the eye and a wanton looke Answ 1 First because the sence provokes unto act as the Apostle saith he plants and Apollo waters unto good 1 Cor. 3.6 So we may say the eye plants and the tongue and speech waters unto impurity and uncleannesse Secondly because the eye is the most quick Answ 2 sense ut vidi ut perij sometimes a glade of the eye brings a glance to the heart which sets on fire the whole course of nature Observe here that a man hath two eyes to wit I. Oculus informans the right eye whereby sometimes he casually beholds a woman this is not simply condemned as was shewed before § 1. II. There is Oculus depascens the left eye which delights in the beholding of beauty and is never glutted therewith this is faultie and here forbidden as was shewed before Indeede the first sight is sometimes a baite and proves at last mortall as we see in Evah whose sight of the Apple cost the world deare r Gen. 3.6 afterwards the sight of women caused those sinnes that at length brought the Dleuge Å¿ Gen. 6.2 The sight of Dinaâ— cost the Shechemites their lives t Gen. 34.2 And the sight of Joseph unto his Mistresse brought her to forget all woman-hood u Gen 39.7 And Davids eye first casually beholding Bathsheba occasioned adultery subornation to drunkennesse and murder Thirdly because the beholding of beautie Answ 3 is evill and doth pollute in it selfe if it be with delight and desire after it And hence in the law the brother and sister were to be cut off if they saw and did contemplate that is willingly and with delight one anothers nakednesse v Levit. 20.17 And therefore with Iob we should make a covenant with our eyes and not give way to alascivioâ—s looke What lookes must we principally avoide Quest 2 There is a three-fold aspect of women Answ namely First there is Visus solicitans a sight which perswadeth and counselleth unto evill and this is wicked Solomon saith He winketh with his eyes w Pro. 6.13 that is he laboures by wanton lookes winkes smiles and the like to seduce and allure These as absolutely wicked are to bee avoided Secondly there is Visus ruminans a pleasing and delightfull looke this Solomon forbids Let not thine eyes behold strange women x Pro. 23.33 And his father David telleth us it is a vanitie and therefore we should turne our face from it y Psal 119.37 This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very thing which is here forbidden Noli aspicere quod non licet concupiscere Doe not looke earnestly upon that which it is not lawfull for thee at all to covet Bern. Oculus impudicus impudici cordis nuntius Augustin Such lookes are often the fore-runners of unchaste actions and doe presage an unchaste heart Thirdly there is Visus casualis an accidentall or casuall aspect this is not evill in it selfe yet even in this wee must be warie and watchfull and not let our heart goe along with our eye § 4. To lust
contributions in their publike meetings and assemblies 2. In the Apostles time they sent reliefe publikly to other Churches 3. Christ commands that our light should shine before others that is that our good workes may be done in the sight of others Mat. 5.16 And therefore from these three particulars it is cleere that wee are not absolutely forbidden to give almes before men We give almes because God commands us Quest 2 and we expect a reward from him what need we then doe them before men if God see them is it not sufficient There is a good and necessary use of holding and shewing forth good workes Answ both in generall and particular First there is a necessary use of holding forth good workes in generall and that in a foure-fold regard namely 1. Of our God 2. Of our Neighbour 3. Of our selves 4. Of our profession First in respect of God it is requisite to doe good before men that so hee may be glorified Matth. 5.16 Secondly in respect of our brethren it is necessary that so we may be as lights and good examples unto them to encourage them in the way of God and to provoke them unto good workes Phil. 2.15 Thirdly in regard of our selves that we may procure a good name and fame unto our selves we must be carefull to procure things honest in the sight of all men Rom. 12.17 and 2 Cor. 8.21 and 1 Tim. 3.7 Fourthly we must shew forth outward good workes in respect of the Gospel which wee professe we must strive that the mouthes of all men may be stopped and that the glory of the Gospel may be advanced Whose mouthes is it that we must be principally Quest 3 carefull to stop First of Papists who brag and boast of their Answ 1 workes both of charity and religious exercises let those who professe Christ be ready to give to him that lackes and frequent in reading hearing meditating and praying let not Papists doe more in a blind zeale superstitiously then professours in a true zeale religiously Secondly they must stop the mouthes of prophane Answ 2 persons who are ready scandalously to say that they are outwardly holy but inwardly prophane they seeme without religious but within are vicious Let our lives actions and conversations be such that they may have no cause thus to detract us Secondly more particularly there is a necessary use of shewing forth this worke of Almes even before others for hee which is able to give much may give publikely and that for these two causes First that the poore knowing thou wilt give may beg of thee and make their wants knowne unto thee Secondly that thou mayst remove the imputation of covetousnesse and hard-heartednesse from thee which would bee cast upon thee if thou wert knowne to be rich in goods and not knowne to bee rich in good workes Quest 4 Who are faulty in this particular Answ 1 First those who pretend a love unto the poor and seeme to pitty them but give them nothing Answ 2 Secondly those who say they give in private and either doe not or else give so little that they would be ashamed to have it publikely beheld Answ 3 Thirdly those who deny to relieve the poore when they beg with this excuse they wilâ— not give publikely but this should not hinder them at all for it is lawfull to give publikely if so bee we doe it not for the praise of men Vers 2 VERS 2. Therefore when thou dost thine Almes doe not sound a Trumpet before thee as the hypocrites do in the Synagogues and in the streets that they may have glory of men Verily I say unto you they have their reward Sect. 1 § 1. When thou dost thine Almes Object The Papists say Almes must be done Intentione placendi Deo with an intention to please God thereby And for the proofe hereof object this place thus Our Saviour here reproveth the Pharisees because they gave Almes to be seene of men but we must give our almes in secret that God may reward us vers 5. as they seeke the praise of men so wee must seeke the praise of God f Bellarm. de bonis oper in particular li. 3. cap. 13. Answ Our Saviour Christ biddeth us not in this place in giving our almes to propound and set before us the praise and reward of God but only to take heed of the praise of men and to shunne the same by giving in secret and the praise or reward of God followeth upon this simplicitie and singlenesse of heart in giving of almes We grant that our almes-deeds are well pleasing and acceptable unto God through Christ for with such sacrifices God is well pleased Heb. 13 16. but yet we must not doe them onely for hope of a reward or the like respect but for conscience sake and out of duty towards God Sect. 2 § 2. Sound not a Trumpet Obser 1 We see here Christ 1. taxeth the accustomed vices And 2. particularly names Trumpets Synagogues and streets Yea 3. reproveth them calling them Hypocrites teaching us hereby that it is lawfuâ—l publikely to reprehend the sins of our dayes and the sinnes of our hearers Quest 1 What benefit reape hearers by being reproved for it should rather seeme to doe hurt then good First it tries hearers whether they be the children of God or not for many men deceive both themselves and others in many things who Answ 1 are discovered by spurning at reproofe the children of God are like David who takes kindly a particular reprehension 2 Sam. 12.12 but wicked men cannot endure thus to be touched to the quicke Secondly it is a meanes to humble hearers Answ 2 for it opens the eyes and awakes out of sleepe Reade 1 Cor. 14.24 c. being reproved he falls downe so the Prophet Esaiah telleth the people that their carnall security shall be talked of and reproved and it shall be a vexation to understand the report g Esa 28.19 Thirdly it is a meanes to make sinne odious Answ 3 unto us there is a certaine false sweetnesse in sinne which reproofe doth discover and often remove as we may see in Ahab who being reproved seemed by his sorrow to loath the sinnes which he had committed Fourthly it doth excite us to amend gentle Answ 4 reproofe makes a man carefull to reforme what is amisse What is meant by this phrase Sound not a Quest 2 Trumpet First some thinke that it was a Proverbe Answ 1 whereby was signified that they must not publish in the eyes of the world their almes-deeds thus Gualter s Secondly the phrase was not proverbiall but Answ 2 was derived from the custome of the Jewes who were called by a Trumpet to these kind of assemblies Thirdly it is observable that this was commanded Answ 3 by God in generall who caused Moses to make two silver Trumpets that by the sound thereof the assembly might assemble together at the doore of the Tabernacle h Numb 10.1 c. vers 19.10 yea by
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
First it is profitable for the taming and subduing of the flesh and internall corruption Secondly it is profitable for the disposing and exciting of the minde unto Prayer and the meditation of holy and heavenly things These two wee grant Thirdly it is profitable unto the worship of God For it is not the worship of God in it selfe but onely accidentally because it doth dispose a man unto the worship of God and so it is pleasing unto him Fourthly fasting is profitable saith the Iesuite for the satisfying of God for the sins wee have committed and for the appeasing of him This is false as appeares thus I. If fasting could satisfie for our sins and appease God then Christ died in vaine II. In those places of Scripture where wee read that God turned away his anger from the persons fasting as from Ahab Hester the Iewes and Ninivites even there this is not ascribed to their fasting but to their praying Fifthly fasting is profitable for the meriting and obtaining of temporall blessings and eternall mercies For Annah by fasting obtained a Sonne 1. Sam. 1. And Christ here promiseth that God will openly reward those who fast but this is false as appeares thus I Annah obtained her sonne by Prayer for this child I prayed and the Lord hath given mee my petition which I asked of him saith Annah unto Eli. 1. Sam. 1.27 II. God gives nothing of debt unto man because in nothing God is debter unto him as is shewed else-where III. Christ promiseth unto him that fasteth a free reward but it is for prayers sake for good things are given unto those who pray per se but to those who fast ex accidenti Now it is manifest that to him who prayes the reward is given not of merit or deb◠but of mercy and favour for the person praying is onely an humble begger asking an almes to whom nothing is owing and therefore much lesse is any thing owing unto him who fasts Vers 17 VERSE 17. But thou when thou fastest anoint thine head and wash thy face Sect. 1 § 1. But when thou fastest c. Quest Answ What is the meaning of this verse I will give no other answer unto this question here but onely that which the Father gives August serm 41. ad frat Christus nos jubet jejunare lavare faciem caput ungere Christ commands us to fast to wash our face and to anoint our heads wherein hee doth point out three Christian duties unto us Quid enim aliud jejunare nisi à malo declinare faciem lavare nisi bonum facere caput ungere ni si totum Deo tribuere What is meant by fasting but onely to turne and abstaine from evill what other thing is meant by washing the face then onely to doe good And what can the anointing of the head signifie but this that wee must dedicate our selves wholy unto the Lord and ascribe all glory and honour unto him in every good work wee doe Sect. 2 § 2. When thou fastest Our Saviour here doth not take away the object but still granteth the use thereof that is he doth not forbid fasting because hypocrites abuse it but doth notwithstanding allowe the exercise of it from whence I might observe two things namely Obser 1 First that those things which have bene long and palpably corrupted either by abuse or superstition may yet notwithstanding bee recalled and reduced unto a holy use But I passe by this Obser 2 Secondly that although the fasting of hypocrites be condemned yet there is a fast which is pleasing unto God and approved by him Object Fasting is an outward ceremonie and therefore ended in Christ Answ 1 First the ceremonies of fasting are properly in the rites thereof that is fasting in it selfe was not a ceremonie but these things in fasting were ceremoniall to wit sackcloath ashes and the rending of the garments Secondly all externall and adiaphorall Answ 2 actions are not antiquated worne out of date yea this of fasting is commanded Levitic 16.29 23.27 Numb 29.7 Ioel. 1.14.2.12.15 1 Corinth 7.5 Thirdly this duty of fasting is to be undertaken Answ 3 for the commodity and utility thereof as a remedy aginst many evils What necessity is there of fasting Quest 1 First we have cause to feare many temporall Answ 1 evils And therefore fasting conjoined with Prayer is a good meanes for the averting of them Secondly wee have committed many sins Answ 2 against our God therefore it is equisite that we should humble our selves by faring as Ahab did King 21. and Dan. 9.3 Thirdly our corrupt nature is rebellious Answ 3 warring against us wherefore by fasting it had need be tamed Rom. 7.23 and 1 Cor. 9.27 Fourthly naturally we are weake unto and Answ 4 dull in the performance of good duties and therefore it is necessary that wee should quicken and rowse up our selves by fasting for it corroborates us unto prayer and private meditations and the hearing of the word and every good worke Acts 13.3 and 14.23 and that by these meanes I. By quickning and sharpning the sense II. By taking away sleepinesse dulnesse and stupidity III. By kindling and enflaming our zeale What is fasting Quest 2 It is an exercise wherby wee abstaine from Answ 1 our accustomed foode for a time for certaine causes and that without superstition Aretius Calvine this is an outward Fast It is a religious exercise whereby wee deny Answ 2 unto our selves for a time all things that are pleasing and delightfull unto our nature and by conjoyning thereunto mourning and humiliation we arme our selves thereby unto the works of religion This is an inward fast How many parts are there of a true Fast Quest 3 Three namely First the foundation which is the sense of our poverty whether Answ Publicke of that whole Church wherein we live Private either Of our selves Of others as David did Ps 35.13 These are either Externall as a calamity either Fallen out already as Iosh 7. Iudg. 20. and 2 Sam. 1. Hanging over our heads which is both threatned by God Ionah 3.5 and feared by us Ezrah 8.21 Internall whether it bee through Sorrow for some sinne or sins committed Feare of temptatiō or inward concupiscence Weakenesse in the performance of good duties Secondly the outward practise thereof Thirdly the inward truth or life thereof Secondly the next part of a true fast is Praxis externa the outward practise thereof wherein there are these things required to wit First an abstinence from meate and drinke for a time This is either Absolute from all kindes of meate or drink for the time of the continuance of the fast as was observed by the Jewes Hest 4.16 and the Ninivites Jonah 3.5 Or Respective which is either in regard of The quality of the meate when men abstaine not from al sorts of meates but from all sorts of pleasant and delightfull meates The quantity of the meate Multi panem in pondere aquam in mensurà f
settled in the truth that nothing can remove them Answer 2 Secondly God sometimes permits it in judgement unto others because they will nor beleeve nor obey the truth Answer 3 Thirdly God suffers it that he may knit us the more close unto his word for when we see that Prophecies and Miracles and all other things may deceive us it will make us more carefull to adhere and sticke close to the Scriptures as the onely sure true and perfect rule of truth Quest 2 Who erre here Answer 1 First the Papists who bragge and boast of Miracles but of this something hath formerly beene said Answer 2 Secondly those who hope they are the children of God for lesse causes then the working of Miracles There are many who upon very slender grounds perswade themselves that they belong unto God as for example 1. Some say I have lived thus long and yet I was never brought into any poverty or want And therefore without doubt I am precious in the Lords eye sight 2. Some say my riches encrease daily I prosper in whatsoever I take in hand and therefore I perswade my selfe that I am one of Gods beloved ones 3. Some say I languished in such or such a sicknesse or disease from which there was so small hope of recovery that the learned Physicians had given me over and yet contrary to all hope and beyond all strength of nature the Lord raised me up againe to my perfect health and strength And therfore this his gracious dealing with me doth assure me that I am one of those whom he hath promised never to forsake faile or leave 4. Some say I escaped such or such a danger which was extraordinary and almost miraculous may I not therefore assure my selfe that I am one of Gods children seeing he was so ready to helpe and protect me in the time of need Thus many leane upon the staffe of Egypt trust to such deceivable hopes as will utterly faile them and frustrate their expectation For many notorious wicked men have bin preserved from want poverty have bin blessed with riches and abundance have beene restored unto health and recovered from some extreame sicknesse yea have beene preserved and protected from some eminent danger And the Wise-man in generall telleth us that neither love nor hatred is knowne by any externall thing Eccles 9.1 By what kind of faith doth wicked men worke Miracles Quest 3 There is a threefold kind of faith namely First a faith which consists of humane opinion Answer and perswasion whereby those things are beleeved to be no lesse true which are laid downe in the History of the Bible then are the Histories of Livie Suetonius and those who writ of n w and unknowne Ilands This kind of faith in many things is common to the Turkes and Jewes And therefore by this faith false Prophets doe not worke Miracles Secondly there is a faith whereby verily vively efficaciously we assent to the promise of the mercy of God being incited and stirred up by the divine blasts and motions of the Spirit of God This is justifying faiâ—h and therefore by this wicked men doe not worke Miracles Thirdly there is a faith which is called miraculous or the faith of Miracles by which no change is wrought at all in the party in whom it is neither is he made one haire better thereby This faith is a vehement motion and perswasion of the divine Spirit whereby a man is incited to worke Miracles and to begge this power of God wholy beleeving that it is Gods will that they should be wrought and that that which they desire shall be granted Now those which adhere unto this beleefe sometimes obtaine what they desire (l) Pet. Mar. in Judic c. 6. ver 37 38. pag. 87. 6. Verse 23. And by this kind of faith it is that wicked men and false Prophets worke Miracles Verse 23. And then will I professe unto them I never knew you Depart from me yee that worke iniquity I never knew you Where we must observe that Christ saith not Non nosco vos nunc I know you not now to wit when your hypocrisie is detected and discovered but nunquam novi vos I never knew you to wit not then when you professed the faith or prophecied or wrought Miracles in my name Now Nosse here doth not signifie a bare knowledge but approbation I never knew you that is I knew you and tooke notice of you but I did never approve of you Question 1 How can they worke Miracles who are unknowne unto God For usually and truely we distinguish of Miracles thâ—t they are either First false as 2 Thessal 2.9.11 And these are but Impostures and delusions Or Secondly true and these are wrought by faith Now doth not Christ know these that by faith in him worke Miracles We must distinguish of faith in this manner Answer In faith there are two acts to wit First a certaine assent or apprehension this is historical a faith which the devill may have Ja. 2. Secondly an application of the thing beleeved and this is two-fold either First weake and unstable as is in the Presumptuous faith And Temporary faith Secondly solid apprehending either Whole Christ or Christ in part which is called Saving faith Miraculous faith Now as was affirmed and confirmed before a man may have a Miraculous faith and yet be unknowne unto Christ but those in whom is wrought this saving faith are knowne unto him Whence Observat We may learne That a man may have some particular good spirituall gifts and things in him and yet not be a true faithfull child of God The Pharisee did many good things and yet was but an hypocrite Luke 18.11 c. Many workes shew themselves good outwardly which proceede not from a true roote as appears Hebr. 6.4.5 and 10.26 and 2 Pet. 2.20 c. Quest 4 What good things may be in him who is not truely good in heart and truely faithfull Answer 1 First he may lament his sinnes committed as Cain and Judas and Ahab did Answer 2 Secondly he may be true in his words and promises though he lose by it Answer 3 Thirdly he may be charitable to the poore and plentifull in charitable workes 1 Cor. 13.2 Answer 4 Fourthly he may professe the truth and joyne himselfe to the society of Gods children as did Simon Magus Acts 8. and Saul when he prophecied 1. Samuel Answer 5 Fiftly he may reverence the word of God as Herod did Mark 6.20 All these things a man may doe and yet not be a whit benefitted thereby unto salvation because they may be in an unregenerate man Quest 5 How may we know that we are the children of God Answer Labour for these things which follow for if they be in us we may be certainly assured of our filiation First let us labour to be truely begotten and borne anew of the holy Spirit John 3.5 Secondly let us labour to be baptized with fire Thirdly let us
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
They that be whole need not a Physician Sect. 2 The Pharisees were here faulty in a double regard to wit First being proud in themselves they contemned and despised others And Secondly they did not consider our Saviours office who was sent to call sinners unto repentance Now our Saviour answers to both these Calvin s to the first in this section to the second in the next Were the Pharisees so whole and righteous Quest 1 that they needed not Christ at all that our Saviour saith here of them The whole need not the Pbysician Christ here speaks ironically Answ not that they were so indeed but that they thought themselves so and being puffed up and carried away with this perswasion thought themselves to have no need of Christ at all From whence wee may learn That the opinion of our own righteousnesse drives us and keeps us from Christ Luke 18.11 Observ Iohn 7 47. and 9.41 Why doth the perswasion of our own righteousnesse Quest 2 hinder us from Christ First because such an opinion makes us swel Answ 1 and grow proud as we see in the Pharisee Luke 18.11 Now wee should come humbly unto Christ as the Publican did Luke 18.13 Secondly because such an opinion hinders us Answ 2 from praying for pardon of our sins or from begging helpe and strength against sin as we see in the Pharisee who puts up no petition unto God but only in his prayer proclaimes his own negative and affirmative righteousnesse Luke 18.11 whereas we should come unto the Lord that we might become humble suters unto him for mercy pardon favour and grace as the Publican did Thirdly because such a perswasion will hinder Answ 3 us from taking the physick which is prescribed by Christ namely Repentance and godly contrition and compunction For those who come unto Christ must come with a sense of their sins Mat. 11. â—8 But those who are opinionated of their owne righteousnesse can find no such cause of sorrow or need of râ—pentance Fourthly the lâ—â— cause why an opinion of Answ 4 our owne righteousnesse hinders us from comming unto Christ is taken from Christs omming into the world For I. Christ came not into the world to approve the righteous by his first comming for this is the worke of his second comming and belongs thereunto But II. He came first for this end to helpe the dead and those who were miserable this being the proper end of his first comming And therfore those who desire to come unto Christ must labour to find themselves to be sick wounded and miserable or else they come not aright unto him Sect. 3 § 3. But those who are sick In the literall sense wee see here that those who are sick stand in need of physick and the helpe and advice of the Physician From whence we may observe Observ 1 That medicines and physick are ordained by God against sicknesses and diseases Eccles 38.1.16 Object 1 Against this it will be objected 1. Physick and going to Physicians are blamed 2 Chron. 16.12 And 2. God hinders their effect and often will not give a blessing to the use thereof Ier. 46.11 And therfore physick is not to be used Answ 1 First Asa is blamed not because he used physick but because he trusted in it Answ 2 Secondly God sometimes indeed hinders the wished effect of physick for sin but it follows not hence that therfore none must use it Good meat doth not nourish some corrupt bodies but rather cause them more to abound with obnoxious humours shall therfore all refuse to eat good meat Answ 3 Thirdly God no where in his word prohibits the lawfull use of physick but commands it rather And therfore it is arrogant and insolent to condemne it as unlawfull yea to neglect the ordinance of God is to tempt his providence Object 2 But it will be objected again physick cannot of it selfe produce that good effect of health which is desired and therfore it is to no purpose to use it Answ Certainly it is most true that physick of it selfe cannot cure or recover unto health no more can bread nourish without the good blessing of God Deut. 8.3 And therfore in taking physick these three rules must be observed viz. First turn from thy sins which are the cause of thy sicknesse Eccles 38.10 Then Secondly use physick the ordinary meanes which God hath appointed for the procuring of health m Eccles 38.12 Thirdly then pray unto God for a blessing upon the means and that he would be pleased to make them good means for the effecting of health Eccles 38.9 Numb 12.13 Psalme 6.3 Quest 1 How doth it appear that it is lawfull to use physick and the Physicians aid in sicknesse Answ It appears by these particulars viz. First because God hath created many medicinable herbs roots and fruit which are not for meat but onely for medicine Now God created nothing in vain Secondly because God hath ordained all these for our use As the Lord made man the Lord of all the creatures so whatsoever good thing was created was made for mans use either that it might be good for mans food or for apparell or for houses and habitations for him or for medicines to cure and recover him Psalme 104 14 15. Thirdly because God hath given unto man the knowledge of herbs trees roots plants and the like and all for this end that man might use them for his good and admire and glorifie the great workeman of them 1 King 4.33 Ecclesiastes 38.6 Fourthly because the Lord himself hath used meanes Thus the Prophet from the Lord useth meale for the healing of the deadly pottage n 2 King 4.41 and salt for the healing of the waters o 2 King 2.20 and a bunch of figs for the breaking of Hezekiahs plague sore Esay 38.21 and Moses from God cast a tree into the waters at Marah whereby they became sweet p Numb 15.25 But those who are sick In the figurative sense of these words we may learne two things to wit First that by nature we are sick Secondly that except Christ heale us we cannot be healed First by these words Those who are sick stand in need of the Physician our Saviour would teach us That the naturall man is sick in soule by nature Observ 2 we were infected by Adam Rom. 5.12 and by him wholly corrupted both in soule and body What Analogy is there between sick men and Quest 2 naturall men First sick men have the cause of their sicknesse Answ 1 within in their humours so wee in our inward bowels for corrupt and evill concupiscence lodgeth within Secondly sick men have but bad or no stomacks Answ 2 to good meat so we so long as wee are naturall have no appetite at all unto holy duties meanes or exercises which are the food of our soules Thirdly the longer a man is sick the weaker Answ 3 he growes and the stronger growes his infirmity within him So the longer we continue in our
our affections and actions for these are sure signes of an effectuall vocation Sect. 4 § 4. The Righteous Quest 1 Whom did not Christ come into the world to call Answ The righteous Quest 2 Is righteousnesse displeasing unto Christ that he saith he came not to call the righteous Answ True and reall righteousnesse that is the righteousnesse of faith by or in Christ is not displeasing unto him 1 Cor. 1.30 Philip. 3.9 But our own false and painted righteousnesse is Quest 3 odious unto him Luke 18.11 Do sinners please Christ better then those who are righteous or why doth he preferre them in his society associating himselfe rather with Publicans and sinners then with Scribes and Pharisees for by this it appears that the Simonians and Gnosticks were in the right and not erroneous Answ 1 First our Saviour no where commends any sinners except only those who repent Secondly there were many causes why Christ did rather associate himselfe with sinners then Answ 2 with those who thought themselves to be righteous namely I. Because hereby he shewed his humility and lowlinesse of mind II. Because hereby occasion was offered unto him of preaching the word the work for which he was sent III. Because hereby hee shewed the power of his preaching that it was able to convert the worst IV. Because sinners were more apt and fit to hear the word then those who were conceited of their own righteousnesse for they were more humble in themselves and more quickly brought to a sight and acknowledgement of their sins How did not Christ come to call the righteous Quest 4 did not Christ call just Iames and pure Peter who never eat any unclean thing did not Christ call good Andrew and Iohn and many other who were righteous yea doth not the Apostle most truely say that those whom he predestinated them also hee called Why then doth hee here say I came not to call the righteous First to this Saint Ambrose sup answers that Answ 1 by the righteous our Saviour means the Scribes and Pharisees who presumed that they were righteous whereas indeed they were not but only vain and proud now Christ came not to call these who were thus well conceited and perswaded of themselves Secondly our Saviour here speaks of calling Answ 2 unto repentance as appears plainly both by Saint Luke Chapt. 5.32 and by Saint Mathew here for in both places it is said I came not to call the righteous but sinners unto repentance Now this Call belongs only unto sinners not unto Saints and those who are righteous Secundum quod tales sunt Those who were sinners he called unto repentance those who were truely righteous hee called to follow him that their grace might increase and they attain unto a greater measure of perfection in a spirituall life v u Carthus s But the best stand in need of repentance as followes by and by § 5. But sinners unto repentance Sect. 5 It is controverted betwixt us and the Papists whether the Sacrament of the Lords Supper were properly ordained for remission of sinnes or for the assuring of us of remission of sins and we affirme that although that blessed Communion and Sacrament have other uses yet the especiall and principall use thereof is to strengthen and assure our faith of the remission of our sins And we prove this thus Christ here saith I came not to call the righteous Argum. but sinners unto repentance But Christ in the Eucharist calleth us unto him Therfore he calleth sinners to come to the Eucharist that therby they may be assured of pardon and forgivenesse Bellarmine answereth Answ that Christ speaketh of his first calling unto faith and repentance not of inviting unto the Eucharist Bellarm. lib. 4. de sacram Cap. 17. resp ad arg 1. Reply 1 First where Christ saith I came not to call the righteous but sinners unto repentance wee must observe that he calleth all save only such as are so righteous that they need no repentance but such there are none in this life therfore hee calleth all Reply 2 Secondly Christ calleth all that thirst If any man thirst let him come unto me and drink Iohn 7.37 But what man thirsteth more then hee who desireth to be released of his sins Neither doth Christ here speak of the first call unto faith but even of such as did beleeve already as followeth in the next verse Hee that beleeveth in me out of his belly shall flow Rivers of water of life Reply 3 Thirdly our Saviour saith Come unto me all yee that are weary and laden and I will ease you Mat. 11.28 But these are they which labour under the burthen of their sins And therfore such are admitted to come to the Sacrament to find ease therby Willet Synops fol. 636. Argum. 2. Vers 15 VERS 15. And Iesus said unto them can the children of the Bride-chamber mourn as long as the Bridegroome is with them But the dayes will come when the Bridegroom shall be taken from them and then shall they fast Sect. 1 § 1. Can the Children of the Bride-chamber mourn Our Saviour in these words alludes to the custome of the Jewes in their marriages the rites and Ceremonies wherof were performed in the assembly of ten men at the least with blessings and thankesgivings unto God whence the house it selfe was called Beth-hillula the house of praise and their mariage Song Hillulim prayses and the Bride-groomes intimate friends which accompanied him and sung the Epithalamium or mariage song were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the Bride-chamber as in this verse The forme of the marriage Song in effect was this The chiefe of the Bridegroomes friends takes a Cup and blesseth it saying Blessed art thou oh Lord our God the King of the world which createst the fruit of the vine Afterward then he saith Blessed be the Lord our God the King of the world who hath created man after his own Image according to the Image of his owne likenesse and hath thereby prepared unto himselfe an everlasting building blessed bee thou oh Lord who hast created him Then followeth again Blessed art thou oh Lord our God who hast created joy and gladnesse the Bride-groome and the Bride Charity and brotherly love rejoycing and pleasure peace and society I beseech thee oh Lord let there suddenly be heard in the Cities of Iudah and the streets of Ierusalem the voice of joy and gladnesse the voice of the Bridegroome and the Bride the voice of exultation in the Bride-chamber is sweeter then any feast and children sweeter then the sweetnesse of a song And this being ended hâ—â— drinketh to the married couple § 2. But the Bride-groom shall be taken away and Sect. 2 then they shall fast It is controverted betwixt us and the Papists Object whether the institution of Lent be an Apostolike tradition or not they affirming that it is and Bellarmine lib. 2. de bon operib Cap. 14 sheweth seven causes of the institution therof
and in the Apostles Acts 4. and 5. and in the three Children Daniel 3. and in Daniel himself chapter 6. Quest 2 Whence comes it that those who are converted dare so confidently professe Christ Answ 1 First it proceeds from the love of God for the minde being filled with God and his love doth strive by all means to promote advance and set forward the glory of God and to expresse its love unto God by all means possibly Answ 2 Secondly this comes from the profit that they know is in the profession of Christ and Religion Here observe That the profession of Christ and Religion or Christian Religion is profitable in a three-fold regard namely First for Gods glory because he is honoured thereby Mat. 5 16. Philip. 2.15 Secondly for the example of our brethren because they are edified thereby Thirdly for the confirming of the truth of our own faith Gal. 1.10 Vers 33 VERS 33. And when the Devill was cast out the dumb sâ—â—kâ— and the multitudes marvelled saying It was never so seen in Israel § 1. And when the Devill was cast out Sect. 1 We see here that untill Satan was cast out his mouth was not opened nor his tongue unloosed whence in the Allegory we may learn Observ That the best remedy against sin is to be freed from Sathan so long as we are his slaves we remain in his obedience Luke 11.20 and 2 Timothy 2.26 And untill we are freed from him we cannot serve the Lord Luke 1.75 How doth this appear Quest 1 It appears by the consideration of these three particulars viz. First Answ because it was the cause of Christs coming into the World to destroy the works of Satan 1 Iohn 3.8 And therefore untill we be free from him we cannot be free from sin Secondly because this was the end of the preaching of the Gospel Acts 26.18 And therefore untill we be delivered from Satan we cannot serve God Thirdly because all sin comes from Satan and therefore the best way to be freed from sin is to be delivered from Satan The Schoolmen make the devill to be but onely Causa procatorctiâ—â— non proegoumena the impulsive cause of sin from without not from within and that I. Because by the corrupting and conquering of Adam he hath begot and bred in all men a pronenesse and inclination unto sin And II. Because sin often proceeds from the motion of the free will Sathan cogitatioâ—â—â— malanâ—â—â— non inumissor sed incensor Beda Satan is not the sender but the Incendiary of evill thoughts Indeed the Devill is three manner of waies the Author of sin namely First because the beginning of sin was from him Iohn 8.44 for he onely tempted Adam And Secondly because he alwaies urges prepares fits and objects allurements unto us for the world and the flesh are but his instruments whereby hee works And Thirdly because he further instigates our concupiscence Si non insanis satis â—â—sâ—â—â— If he see that our own concupiscence do not carry us headlong fast enough unto evill then he will spur it forward Hence he is said to walk to and fro 1 Peter 5.8 and hence he is called the Tempâ—es 1 Thessolonians 3.5 and 2 Corinthians 2.11 and 11.3 Multitude domâ—â—â— causa 〈…〉 Diâ—â—s de diâ—â—◠〈◊〉 The multitude of devils in the ayr is the cause of the multitude of evils in the earth Omnia muâ—tia iâ—â—â—â—tia à Diabâ—â— eâ—â—gitato Damasc liâ— 2. â— Vnto what evils doth Satan tempt and Quest 2 allure In generall he tempts unto all sin Answ but 〈◊〉 particularly to these to wit 1 to pride 1 Timothy 3.6 and 2 to uncleannesse and 3 to anger Ephes 4.27 and 4 hinders us from every good work 1 Thess 2.18 Sect. 2 § 2. The dumb man spake Quest 1 If this man were dumb how then could he speak and if he speak then how is he dumb because the Text saith The dumb spake Answ He retains his former name he had when he was dumb viz. The dumb man and this was very frequent in those places and times to retain the same name although there were some change wrought in the person hence mention is made of Matthew the Publican when he was none and Simon the Leper when he was cured and harlots and sinners when they were converted Quest 2 Why did these retain their old names when they were changed into new men and indeed were not such Answ 1 First this was done for the amplification of the miracle or to shew the power of Christ who could make men contrary to what they were by nature who could make a covetous man liberall and a persecutor a professor Answ 2 Secondly this was done because none are perfectly freed from evill but the reliques of sin remain in all and therefore they should labour and strive to grow and increase We see here that assoon as the Devill is cast out the dumb man speaks to teach us Observ That being once free from Satan we must be mute no longer but our mouths must be open to set forth the praises of the Lord 2 Cor. 4.13 Quest 3 How doth it appear that those who are freed from Satan will or ought to have their mouths full of good words Answ It appears thus namely I. By that opposition or contrariety of nature which is betwixt Christ and Satan for I. Satan linguam vel compescere vel corrumpere Muscul s he will either corrupt the tongue by corrupt and evill words or he will endeavour to curb the tongue from good and gracious words So long as the devill is in the heart so long the tongue is fruitfull in wicked but barren in good and holy words But II. Christ doth first open the mouth and untie the tongue And then Secondly doth sanctifie the tongue and make it a special instrument of Gods glory filling it with holy and heavenly speeches Secondly by the benefit of speech we have elswhere to speak of the utility of the tongue and therefore There onely name two speciall ends and uses thereof namely I. Therewith praise and worship we God Iames 3. And II. Thereby we communicate both our selves and our counsels unto our brethren Quest 4 How may we know whether we be freed from Satan or not Answ 1 First examine if thou have no tongue that is I. If thou have no tongue to praise God And II. If thou have no tongue to professe Religion And III. If thou have no tongue to pray unto God Iames 2.4 IV. If thou have no tongue to explain thy minde or to communicate counsell unto thy brother but art dumb in all these then it is a sign that Satan is not cast out for if he were then as here the dumb would speak Secondly examine if thou have not a filthy Answ 2 impure and corrupt tongue who continually belcheth out polluted words either against God or man or thy own soul Certainly this argues a corrupt and carnall heart Mat. 15.19 How must we so speak that thereby we
the plots and endeavours of the persecuters And therefore the phrase is true in this sense Every persecution makes for Gods glory either by abiding it or by fleeing from it but in this sense the objection is Non-sense David by flight escaped the traines which Saul had laid for him and his escapes and preservation did more magnifie and illustrate Gods glory than if he had yeelded his necke to the sword of the persecuter at the first yea we see what elegant Psalmes David composed in his flight wherein sometimes he gives thanks unto God that had made his feet like Harts feet that is swift to flee away Answ 3 Thirdly these words in the objection By persecution we are made better and called home unto God are ambiguous also for herein that is attributed to Persecution which is proper to the grace of God and his holy Spirit to make us better to convert us unto God is the work of divine grace and cannot be ascribed unto persecution as the cause thereof except onely by accident the Spirit of God being the true primary and efficient cause thereof Answ 4 Fourthly and lastly I answer I. It is most true that to flee in the time of persecution is not alwayes lawfull namely either first when flight hinders our vocation hence it was that Christ would not flee but cals Peter a Devill for perswading him unto it because then he should have left the worke undone for which he was sent Or Secondly when the will of God is revealed and thus Eusebius telleth us that Christ forbade Peter to flee from Rome because he should suffer there Now II. On the other side it is as true that it is not alwayes unlawfull to flee and decline persecution as we see by Ioseph and Mary who fled and Paul Acts 9.25 and 14.6 and 17.14 and Christ himselfe Mat. 12.15 Quest 5 If flight in the time of persecution be sometimes lawfull sometimes unlawfull then how may we regulate our selves or know when we may flee and when we may not Answ Let us moderate and square our selves herein according to these rules namely Rule 1 First never flee except thou be persecuted we must not run away for idlenesse as some doe before ever they be so much as questioned or flee for feare as Ionas did before he had any just cause The Text here is plaine When you are persecuted in one City flee unto another and therefore where there is no persecution for the Truth but liberty and freedome given to professe it and to injoy the holy Sacraments and the divine Ordinances of the Word and Prayer there must be no flight nor departure for we must not flee for cowardlinesse but for conscience sake because we would not tempt the providence of God Rule 2 Secondly in our flight let us respect Gods glory and before we flee seriously consider all the weighty circumstances of both sides whether in probability God may be more glorified by our staying or by our going for that must be our first and maine scope Thirdly we must before we flee respect the offending Rule 3 of the weake brethren carefully avoiding as much as in us lyes the giving of offence unto any Now weake Christians are offended often by the fearfulnesse and too swift flying of the Ministers who leave their charges and forsake their flockes upon every jealousie feare and suspition of danger whereas on the contrary they should be like good Leaders the first in the field and the last out the first to assaile and the last to retire and by their example animate their people and barten them on to be constant and couragious in the profession of the truth Fourthly we must before we flee respect our Rule 4 office and function examining whether that will be hindered by our flight or not Christ here saith when they persecute you in one Citie flee unto another thereby shewing that Ministers must not by their departure hinder the preaching of the Word or by their flight forsake their function but if they cannot be permitted without persecution to preach in one place then they must go unto another to preach because their lives rather then their vocations are to bee laid downe if it lye in their power Thus Paul being persecuted flees but he preacheth whether soever he goes Act. 14.6 And great reason there is for it because we are thereunto called and sent For Ministers should seriously consider the end of their flight and beware they flee not with Ionas that so they may bee free from preaching the Word and live in ease and idlenesse but if one Citie persecute them they must flee unto another that is not cast off the worke of the Ministery but in other places and times put out the Lords talent to usury and labour to improve their gifts to Gods glory and the peoples benefit amongst whom they live Fiftly in our flight wee must respect the enemies Rule 5 of God and religion For it they bee so exasperated and incensed against some particular Minister that his presence doth but make them sinne more grievously and set themselves against the Church more maliciously and cruelly then they may lawfully depart p Chem. harm fol. 1043. medio but more of this by and by in the seventh Rule Sixtly in our flight wee must respect the place Rule 6 wherein and persons with whom we live For if the departure of the righteous doe hasten anger and fury and judgement from God upon the wicked as Lots departure did upon the wicked Sodomites then we must not be hasty to depart but labour rather to stand in the gap and to with-hold judgement from them by counselling advising admonishing and reproving of them and by praying for them yea continuing to doe this untill either the Lord by some particular command call us away or untill they come to that maturitie and ripenesse of sin that they will not endure instruction admonition or reproofe but hate us for it and set themselves against us and that not one or two but generally yea in a manner one and all as the Sodomites did against Lot Now if in this case wee may say with the people of God wee would have cured Babell but shee would not be cured let us therefore forsake her And if wee have any command or vision or voice from God as the faithfull in Ierusalem had who being in the Temple heard a voice saying unto them Migremus hinc let us flee hence or as Ioseph had Mat. 2.13 then wee must follow the Lords call and depart Rule 7 Seventhly a Minister in his flight should consider whether he onely be not aimed at by the enemies of the truth who for some certaine causes beare a personall hatred and grudge against him and if they could but procure his departure then the Church should have peace and tranquillity Chemnitius harmon fol. 1043. medio is of opinion and I dare not gaine-say it that that Pastor sins against and breakes
Iohn 3.26 Whence I might observe That there will bee emulations in the Church of Christ and that among the godly but I passe this by Or II. Iâ—hn sent them by Christ that they might be instructed in Christ He was now shortly by death to depart from them and to leave them and therefore he sends them unto Christ that they might adhere unto and follow him To teach us Observ 2 That the nearer any approach unto death the more careful they should be to bring theirs that is those who are under their care and charge unto Christ Iacob blesseth his before his death Gen. 49. and Isaac Gen. 27. Because they knew that they must give an account of those who were committed unto them Quest 4 Must we not take care of those who are under us till a little before our death Answ Certainely wee must and ought alwayes to say with Ioshua Let others doe as seeme good in their owne eyes but we and our housholds will serve the Lord Yet here two things may be distinguished and observed namely First wee must prepare and instruct them and this is alwayes to bee done 2 Corinth 11.2 As Abraham taught his children Gen. 18. and family the feare of the Lord. And the sooner this be done the better it is Prov. 22.6 Eccles 12.1 Secondly to deliver some particular directions and instructions to those who are under our care and charge and this is to be done at or a little before our departure out of this life Thus David did both to Solomon his sonne and to his people 1 Cshron 28. and 29. Chap. When a Father or Master of a family can no longer remaine with their children or servants it is the Christian-like done to administer holy and religious counsell and advice unto them and to take the best care for them that possibly they can For herein we shall imitate our blessed Lord and Saviour who when hee was to depart recommended his Mother to Iohn and his flocke the people to Peter Iohn 21. Quest 5 Who are here justly to be taxed Answ 1 First those who instead of breeding theirs up to Christ bring them up to the devill and that either I. By teaching them to sinne as poore people often teach their children to steale and others their children and servants to lye and others to revenge injuries and to put up wrongs at no mans hand and others to slight and neglect the word and to bee carelesse of all religious worship Or II. By giving wicked examples unto them either of drunkennesse or whoredome or prophanenesse or the like Or III. By soothing them up and suffering them in their sinnes And this good old Ely could not wash his hands of Answ 2 Secondly they are faulty here who provide for their families but doe not teach them wheras we should teach them perpetually Deut. 6.7 yea have more care of their soules then of their bodies more care to teach them then to feed them and not like some who fat up their children and teach their cattle thus inverting the order both of nature and religion Thirdly they are here to blame who teach Answ 3 their children but neglect their servants or the rest who are under their tuition and care These must looke upon the fift Commandement and from thence remember that the King must give account of his people the Pastor of his flocke the Master of his family the In-keeper of those who eate and lodge within his gates What is the best meditation or worke wee Quest 6 can take in hand when we have cause to expect and looke for the approach of death Our best worke is Answ to doe as Iohn Baptist here doth to bring our children and family unto Christ Here observe that certainely our first care is to commit and commend our owne spirits into the Lords hands as David did Psalm 3.15 But this work the godly man doth long before his death Age dum sanus tum securus August Men are wont when they begin to thinke of death to set their house in order and to take in hand these things namely First to cast up their estates to prize all and then to draw their estate to a totall summe Then Secondly to appoint such and such legacies to such and such persons Then Thirdly if their children be marriageable to take care for the disposing of them in marriage Thus wee all should doe indeed with a little change viz. I. Let us cast up our accounts and render a reckoning unto our God how many talents wee have gained that is how many children or how many servants have wee brought in our life time unto our Lord Christ II. Let us dispose and appoint our Legacies give Christ unto thy family and give thy family unto Christ Remember that hee promised to give unto thee himselfe and his Father and his love now therefore before thou goest away assigne all these over unto thy children III. Let us marry our children before wee goe unto the Lord oh it is an excellent work and earnestly to be taken in hand for what is dearer unto a man then his children what should a man care for more then his children wherein can a man better shew his care for his children then here in marrying them unto the King of Kings and the Lord of Lords yea unto the Lord and King of heaven and earth The Papists take care to get their daughters into Nunneries and their sonnes into Abbies but our care should be to get them entred and admitted into the Free-Schoole of Religion before wee die and then both we and they shall be happy Hereunto three things are required of us to wit First to pray daily unto the Lord for them and that hee would season and sanctifie their hearts with saving grace And Secondly to instruct exhort teach and admonish them so long as we are with them but principally and most pithily and vehemently when we are to depart from them For the last words take a deepe impression in the hearts of those who have any grace at all And Thirdly let us bee lights and patternes unto them both of piety and purity in life and of courage cheerefulnesse patience and constancie in death Thirdly Iohn being in prison sends his Disciples unto Christ Causâ Christi totius Ecclesiae in regard of Christ and his Catholike Church And that either I. That hee might congratulate with Christ as wee are wont to say by way of rejoycing to our friends when they are returned after a long absence and expectation of them Venistine What art thou come Answer I dare not subscribe to this particular and that First because if this be the meaning of the Interrogation then these words or shall we looke for another are idly added And Secondly because Christ would not have returned an answer if a question had not been intended by Iohn And therefore the cleare fountaine of the word is not to bee troubled with the clay of mans inventions
God and therefore the knowledge both of the Sonne in the Father and the Father in the Sonne is perfect There are two things from this verse objected against the Holy Ghost which I will briefly and severally answer although in effect they bee but one God knoweth the Sonne the Holy Ghost Object 1 knoweth not the Sonne For no man knoweth the Sonne but the Father Therefore the Holy Ghost is not God This place excludeth no person of the blessed Answ 1 Trinity but only creatures and false gods And the meaning is this None that is no creature or Idoll god knoweth the Sonne of God but only the Father And this opposition is made to exclude creatures not to exclude the Holy Ghost Although the Holy Spirit be God yet is he not Obiect 2 Omniscient one that knowes all things for hee knowes neither the Father nor the Sonne the Father only knowing the Sonne and the Sonne only knowing the Father This Objection is in a manner the same with the former Answ and therefore the like answer will suffice for it I say therefore that is a Sophisme or Fallacie A figura dictionis because this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth onely exclude creatures and not the blessed Spirit who perfectly knowes God 1 Cor. 2.10 What knowledge doth our Saviour here speak Quest 2 of when he saith None know the Father or Sonne First Calvin thinkes that he speakes of that Answ 1 spirituall and divine knowledge which is communicated to the creature Secondly others suppose that he understands Answ 2 that infinite knowledge or comprehension of the infinite God which is only in God Thirdly our Saviour himselfe is his owne Answ 3 best Expositor in this verse None know either the Father or Sonne save onely those to whom God reveales them To teach us That none can know God without God Observ Exod 33.20 and 1 Cor. 21. Iohn 1.18 and 1 Iohn 4.12 Except God please to reveale himselfe to men they cannot know him as our Saviour often objected to the Pharisees yee know not the Father Why cannot men know God except he please Quest 3 to reveale himselfe unto them Answ 1 First because hee dwels in that inaccessible light that no eye can attaine unto 1 Tim. 6.16 Answ 2 Secondly because he is incomprehensible by nature Chrys impers s Quest 4 Who are blame-worthy in this particular Answ 1 First those who thinke that they can attaine unto the knowledge of the Father without the Sonne Object 3 Here it may be objected that there is a naturall knowledge of God Rom. 1.19.20.21 and therefore a man may know God without Christ Answ 1 First there is a double knowledge of God namely I. Theoricall and Dogmaticall and here perhaps they know something And II. Experimentall and here naturall men are ignorant and know nothing because they have not seene God Our Saviour saith Blessed are they that see God Matth. 5.8 because this sight begets an experimentall knowledge of him And therefore natural men who never had this sight can never have this knowledge Answ 2 Secondly the Dogmaticall knowledge of God is manifold For the proofe hereof observe that the knowledge of God is either I. Perfect and plenary and that either First absolutely to know Quantus Qualis est how infinite hee is and absolutely to comprehend and perfectly to know whatsoever is in him And thus only God knowes himselfe Or Secondly respectively when a man knowes God fully according to the capacity of the vessell And thus all the Saints in heaven know God Mat. 5.8 c 1 Cor. 13.12 II. Imperfect and this is either First cleare and bright and is wrought by the preaching of the Gospel and the operation of the blessed Spirit 2 Corinth 3.18 Or Secondly cloudy and darke and is begot and bred in naturall men by the relickes and sparkes of naturall understanding And this knowledge is all that a naturall man can have Answ 2 Secondly they are extreamely too blame who will judge of God without the revelation of him by Christ Caecus non judicat de coloribus The blind cannot judge or discerne of colours and yet many who are spiritually blind will undertake to judge and discerne of God although Christ never revealed him unto them Answ 3 Thirdly they are not guiltlesse or free from blame who being altogether ignorant of God dare yet trust in him For how can a man truly trust in him whom hee knowes not Answ 4 Fourthly and lastly they are here blame-worthy who presume to pray and offer up in sacrifice the Calves of their lips with the Athenians To an unknowne God Act. 17.14 For with what comfort or confidence can we pray to him whom wee know not Rom. 10.14 Vers 28. VERS 28. Come unto me all yee that labour and are heavie laden and I will give you rest Sect. 1 § 1. Come Our Saviour doth not say buy or procure this grace and consolation with infinite sufferings and labours but only Venite Come a most meane prize To teach us That the condition unto life faith Observ and salvation is most easie Esa 55.1 we must buy it but without money or money-worth Ephes 2.5.8 Titus 3.5 How doth the truth of this appeare Quest Thus namely First because we are saved by faith Answ and not by workes Ephes 2.5 8. Tit. 3.5 Secondly because Christ hereby would magnifie his grace Ephes 1.6 Rom. 4.16 Galath 2.21 Thirdly because Christ workes in us that which hee requires of us Heb. 8.8 from Ierem. 31.31 and Heb. 10.16 Esa 54.13 Rom. 11.27 from Esa 27.9 Fourthly we must doe nothing as a cause of our salvation Rom. 11 6. and 10.6 Psal 81.10 c. § 2. Vnto me Sect. 2 Two things might hence be observed to wit Observ First that there is no way or meanes to come unto salvation but only Christ Act 4.12 But of this elsewhere Secondly that the summe and top of our happinesse Observ 2 is to enjoy Christ and to bee brought unto him How it the truth hereof apparent Quest It appeares most plainely by these three particulars namely First because hee is able Answ and willing to save those who come or are brought unto him Heb. 7.25 Qui vult potest pater omnipotens est Hee that can and will save us is an Almighty and all mercifull God Musculus upon these words saith That there are tbree things in Christ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who would help others had need be Potent able to helpe and therefore Christ who promiseth to helpe all that come unto him had need be able and is indeed most able to succour releeve helpe those who doe come II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this thing of helping others there is not onely required Potentia ability to helpe but also Legitima potestas that is that hee who helpes hath received free power from God to save whom hee pleaseth Now this also is in Christ for hee saith in
sometimes we perswade and sometimes wee disswade with the tongue even as though it were in the power of the tongue to make our neighbour doe what we desire Secondly but the more principall and particular Answ 2 uses of the tongue are these I. It distinguisheth man from all other creatures For First the words of Angels are borrowed they assuming strange bodies when they spake unto men which by and by they laid aside But men speake with their owne tongues Secondly the Sea-monsters which have the forme of men or women in part speake not neither are heard to utter any language Thirdly the notes of birds are not called words or speech because they understand not II. It teacheth the Gospel and God and Christ and the promises of the word preaching the power of God unto salvation 1 Corinth 1.18.21 and the meanes to beget faith in us Rom. 10.17 But there can be no preaching without a tongue or speech III. By Colloquies conference and discourse both knowledge and grace is increased IV. By the tongue we set forth the praises of the Lord and therewith wee give him thankes for all his benefits In the malady of this man wee may further briefly observe two things namely Observ 1 First the cause of his dumbnesse which was the envie malice and power of Sathan in his heart Whence wee may learne That so long as wee are under the dominion and power of Sathan we are mute and speechlesse Quest 2 Who are spiritually dumbe Answ 1 First those who are negligent ignorant and cold in prayer Answ 2 Secondly those who either make no profession of Religion at all or else but a cold profession Answ 3 Thirdly those who have prophane and diabolicall tongues altogether ignorant of all holy communication or sanctified speeches Colossians 4.6 Secondly wee may observe here the effect of Sathans malice and envie namely the letting and hindering of their speech Whence we may observe Observ 2 That Sathan principally endeavours to bind the tongue that being an instrument both of Gods glory and our owne good and our brethrens edification For First God is glorified by the prayers praises and pious speeches of the tongue And Secondly wee are helped thereby the prayers praises and pious speeches of the tongue being meanes to increase our grace to obtaine blessings from God and to confirme us more and more in the service worship and worke of God Thirdly by the profession of the tongue we give a good example and encouragement to our brethren by our prayers for them wee may with-hold judgements from them and draw downe blessings upon them by our seasoned and sanctified discourses we may establish them and ground them more and more in the most holy faith and truth of Religion And therefore Sathan seeing how profitable an instrument the tongue is both in regard of Gods glory and our good and our brethrens edification doth therefore labour to tie the tongue Vers 24 VERS 24. But when the Pharisees heard it they said This fellow doth not cast out devils but by Beelzebub the Prince of the devils § 1. But when the Pharisees heard it Sect. 1 Why doe the Pharisees envie these good Quest 1 workes of Christs Because hereby hee was extolled and preferred both before them and their Ancestors Answ Wee see that although they cannot deny the worke yet they deprave the workeman and that only out of suspicion From whence wee may observe That it is a most malicious practise to traduce or calumniate any out of suspicion Observ for charity is not suspicious Indeed suspicion is a good Examiner but an evill Iudge Why may wee not censure and calumniate out of suspicion Quest 2 First because it is contrary to religion which teacheth us to passe by that which wee see and Answ 1 to suppose wee saw that which wee doe not that is take no notice of the evill we see and hope that there is that grace and goodnesse within which wee scarce can see to appeare without Secondly because if men might be censured and taxed upon suspicion then none could be free Answ 2 from blame for something or other there is in every man which might serve a judging censuring and carping Zoilus for a ground to build his calumnies upon How manifold is suspition and whether is all suspition evill and unlawfull or not Quest 3 First there is a suspition in evill things when a man is suspected to have done this or that Answ 1 Secondly there is a suspition in religious things when a man is suspected to bee but an Quest 2 hypocrite for all his Religion Now wee neither learne this of Religion neither doth religion allow of it Thirdly there is a lawfull use of suspition and that Answ 3 I. In civill things for the finding out of offences and offenders Men are often suspected and upon suspition attached for doing such or such a thing And by the carefull add prudent examining of them truth is often brought to light and murders and thefts often discovered II. In religious things for the avoiding of danger Christ wee see would not commit himselfe unto the Iewes Iohn 2.24 And why because hee suspected them Thus certainely the Lambe may suspect the Wolfe and the Dove the Hawke and because they know their cruelty towards them so suspect them that they may keepe themselves out of their tallons and hands § 2. He casteth out devils by the Prince of the devils Sect. 2 Is Sathan cast out by Sathan or how is he cast Quest 2 out First some say that Sathan may bee cast out Answ 1 by Sathan and they urge experience for it and that principle also Ab esse ad posse valet consequentia The argument is good which is drawne from the entitie or being of a thing to the possibility thereof that is such a thing hath beene therefore such a thing may be I. I answer that there are many wicked waies to cast out Sathan as hath beene shewed before Cap. 8.28 II. I answer that Sathan seemes to bee able to cast out Sathan two manner of wayes viz. First volenter willingly that so hee may deceive he often departs willingly but as though he were driven out by force that so he may deceive or bee honoured Veritatein dicit ut fallat Thom. 1.64.2.5 The Devill sometimes speaks true that he may deceive The Devill seemes to be subject to Constellations and to the aspect of the Moone yea to bee driven away and cast out by stones herbes verses and the like not that indeed he is subject unto them but I. Partly that he might defame the creatures by perswading us that there is a certaine deitie in them And II. Partly that hee might establish that diabolicall and wicked art of Magicke and Incantations Vide Thom. 1.115.5.0 Vbi plura Secondly Violenter violently the Schoolemen thinke that the superiour devils can by force drive away the inferiour Thom. 3.43.2 ad 3. But if this be so then their kingdome is divided and therefore
II. CHRIST doth not simply deny himselfe to be good but he denies it according to that opinion which the young man had of him who thought him to be but a merere man Now in this sence indeed Christ saith that no meere man is absolutely good Answ 4 Fourthly St. Ambrose lib. 1. de fide cap. 2. saith well Non dicit Christus nemo bonus nisi Pater sed nisi Deus Deus autem est nomen commune et naturae Christ saith not none is good but the Father but none is good save onely God now God is a common name to all the three persons of the blessed Trinity Answ 5 Fifthly neither the essence nor the attributes of God can be communicated unto any Creature whence our Saviour here saith There is none good but God onely that is after that sort which God is good to wit by his essence and nature and therefore truly and by himselfe good And this speech of our Saviours was not spoken without cause For looke what good is in the creatures the same is from the Creator 1. Corin. 3.8 and Iames 1.17 Now though the goodnesse that is in the creatures be from God yet is it imperfect whether it be I. Naturall as to be to live to have sence c. Or II. Gotten by art and paines as the liberall sciences vertues c. Or III. Supernaturall as the knowledge of God faith regeneration c. But at for God he hath them most perfectly and is good Who as he is JEHOVAH of himselfe so is he good of himselfe Man although he have all things good perfectly in respect of other creatures yet imperfectly in respect of God to whose goodnesse wisedome and power the like in creatures cannot be equall Answ 6 Sixthly Christ by these words There is none good but God doth neither deny himselfe to be good nor to be God but it was his mind hereby to reprehend in that party with whom he spake and in all others two things namely I. That when as wee see in our selves or others any good wee consider not that it is from God but admire the same as if it were of our selves whereas we should ascribe all glory and honour unto God who is the Author of whatsoever is good II. CHRIST by this his answere would reprehend this in us viz. That we consider not the corruption of our nature namely that all men are naturally evill and that God onely and wholly is good there being in him no evill at all Wherefore Christ by this speech of his would bring all men First to the knowledge of God that he alone is good indeed from whom all good things come And Secondly to the knowledge of our selves that wee by nature are evill and perverse Thus wee must not thinke that Christ denied himselfe to be good as though hee did exempt himselfe from being this one alone good God but onely in that sense that the Pharisee called him good who considered not that whatsoever was good in the man Christ the same was from God and consequently from his Deity § 2. If thou wilt enter into life keepe the Commandements Sect. 2 The Papists lay downe their opinion concerning the merits of workes in this manner and forme God giveth as well everlasting life and glory to men for and according to their workes as he giveth damnation for the contrary workes And men by their workes proceeding of grace doe deserve or merit Heaven Rhemist Rom. 2. § 2. and 1. Cor. 3. S. 2. Now for the proofe of the merit of our workes they produce this text Jf thou wilt enter into life keepe the Commanments and 1. Timothy 48. Godlinesse hath the promise both of this life and the next And whosoever shall forsake any thing for my sake shall receive an hundred fold in this life and in the life to come life everlasting And Iames 1. He shall receive the crowne of life which God hath promised to those that love him Now hence they reason life eternall is promised to good workes and therefore as he that promiseth is indebted by promise so he that worketh and fulfilleth the condition meriteth Or thus if the promise of eternall life be conditionall then it is necessary that those who would be saved should fulfill the condition But Christ hath here said If thou wilt enter into life keepe the Commandements and therefore unto salvation is required the condition of the fulfilling of the Law And therefore our fulfilling of the Law is necessary yea the proper and true cause of our salvation Or thus for Bellarmine de Iustific lib. 4. cap. 7. urgeth the point in controversie all these wayes life eternall is promised to workes and a promise made with a condition of labour doth not onely make the thing promised a debt but also that he which fulfils the worke may be said to merit the thing promised and may demand it as his wages which of right belong unto him The Argument seemes thus to be framed Whosoever shall fulfill the workes to which the promise of life eternall is made he merits Heaven Ex condigno and may challenge it as due debt But the faithfull fulfill those workes whereunto life eternall is promised Therefore they merit heaven Ex condigno and may claime it as their right by worke Answ 1 First here is a repugnancie in the termes for promise and merit or worke cannot stand together now promise not merit or worke is the object of Faith according to that of the Apostles It is by Faith that the promise might be sure Rom. 4.16 And that which is of Faith is not of debt or mans merit as the Apostle sheweth Rom. 4.3 And Ambrose veniam tanquam ex fiae speremus non tanquam ex debito Let us hope for pardon as of Faith not of debt Lib. 2. de paenit cap. 8. And therefore if Salvation be by promise it is not of merit but of faith Answ 2 Secondly the promise of eternall life indeed is conditionall in regard of the legall covenant or covenant of workes and depends upon the perfect and rigide observation of the Law and therefore our Saviour advisedly and of purpose referres this young man unto this covenant because he thought that by his good workes he could merit heaven Answ 3 Thirdly the promise of life eternall in regard of the Evangelicall covenant and covenant of grace doth depend vpon the condition of Faith and hereunto are referred all those who being sensible of their weakenesse and infirmity acknowledge themselves unable to keepe the Law or to merit salvation by any thing they can doe Answ 4 Fourthly of these who are under the covenant of grace the practise of good workes is required not as the condition of the covenant by whose exact observation they may acquire life eternall or by the violation thereof be deprived or debarred of eternall life but the practise of good workes is required of them as a subsequent condition for the testimony of their
sinne Answ 3 Thirdly an idle and lazy sluggishnesse hinders this call Agrippa was almost perswaded to become a Christian Acts 26.28 but not all together Vult et non vult piger the sluggard being called and awakened answereth to rise but deferres and procrastinates it crying Yet a little sleepe a little slumber a little folding of the hands to sleepe And therefore if wee desire this effectuall vocation let us I. Learne to deny our selves and to renounce all selfe-confidence and high conceits of our owne deserts and goodnesse And II. Let us learne to hate all Sinne and that with a perfect hatred And III. To cast off all sluggishnesse and avoide all idle endeavours and Soule-killing delayes and with speed alacrity and diligence undertake the labour of the Lord and the worke of our salvation unto which wee are called Object Some object these words against the wise and divine Providence of God He hath rejected more then he hath elected because many are called and but fewe are chosen Now this stands not with the providence of an all-wise Creator Answ 1 First it is not against the most wise providence of God that there is a greater number of wicked then godly because he maketh no man evill but whatsoever he made was very good and he onely suffereth the evill to be Answ 2 Secondly it is true that God hath rejected more then he hath elected but he did it not without good cause For I. Hereby he would shew that those who are chosen are chosen of meere grace and not for any merit or worthinesse of their owne And II. Hereby he would stirre up us to give grea-thankes unto him for so great a benefit in choosing us so few out of so great a multitude of men unto eternall life Sect 9 § 9. And few are chosen Quest 1 It is questioned by some whether there be a generall election or not that is whether all be elected unto life or not Answ Wee answer no and the trueth of our negation appeares thus First God hath mercy of whom he will have mercy and whom he will he hardens and therefore all are not elected Secondly our Saviour here saith Many are called but few are elected Thirdly few enter into the straite gate Mat. 7.13 14. But all that are elected unto life enter therein 2. Timoth. 2.19 And therefore all are not elected Rom. 8.30 Fourthly the Apostle saith plainly The election obteyned mercy and the rest were hardned Fifthly the goates shall goe into everlasting fire which was prepared for them from the beginning Matth. 25. And therefore all were not at the beginning elected Sixthly universall election is overthrowne by these Scriptures Iohn 13.18 and. 15.19 1. Corinth 1.26 and. 2. Timoth. 2.20 Iohn 17.9 Rom. 8.29 Seâ—venthly Election is out of a heape or masse or multitude to segregate or choose some things or some persons and therefore all are not elected Deuter. 7.7 Iohn 15.19 and. 1. Corinth 4.7 Some demand againe why there are but few Quest 2 elected and why God rejected so great a multitude of men that is predestinated more to death then to life For if the principall finall cause was his glory which is illustrated both in the manifestation of his wrath and power against sinne and in the demonstration of his riches grace and goodnesse towards the vessels of mercy could not this cause have place in the reprobation of a few as well as of many First who art thou O man that reasonest against Answ 1 God who hath knowne his minde or was his Counseller who is wiser then God who Rom. 9.23 and. 11.34 Secondly we deny that God should have Answ 2 bene as much glorified or his glory as much manifested by the reprobation of a few as it is by many for nothing could bee done more wisely or better then God hath done it And with this answer every godly man should rest satisfied VERS 18. Vers 18 Behold wee goe up to Ierusalem and the Sonne of man shall bee betrayed unto the chiefe Priests and unto the Scribes and they shall condemne him to death Why was it necessary that CHRIST should be Condemned and suffer and dye Quest First because it so pleased God Answ 1 Secondly because so he wrought and purchased Answ 2 our Redemption For it was necessary that hee should satisfie the divine Justice for our sinnes Thirdly because God so loved the World Answ 3 that he gave his Sonne unto death for the Redemption and Salvation thereof Iohn 3.6 VERS 22 23. Vers 22 23. But JESVS answered and said Yee know not what yee aske Are yee able to drinke of the Cup that I shall drinke of and to be Baptized with the baptisme that I am baptized with They say unto him Wee are able And hee saith unto them yee shall drinke indeed of my Cup and be baptized with the Baptisme that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall bee given to them for whom it is prepared of my Father § 1. Yee know not what yee aske Sect. 1 Wherein did the Sons of Zebedee erre in their requests that our Saviour here blames them Their petition and request was faulty and inordinate in three regards to wit Answ First because they desired the crowne before victory And Secondly because they desired and dreamt of a carnall Propinquity and nearenesse unto CHRIST And Thirdly because out of a certaine Presumption and pride they seeme to have made this request desiring the chiefest place and glory yea that they might be preferred before all the other Apostles Carthus § pag. 164. b. Sect. 2 § 2. But to sit on my right hand and on my left is not mine to give Object The Arrians objected this place against the Deitie and power of CHRIST thus The Mother of Zebedees children desiring that one of her Sonnes might sit at Christs right hand and the other at the left in the Kingdome of him hee answers To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Therefore CHRIST is not omnipotent or of absolute power and consequently is not God Answ 1 First the mother of Zebedees Children desired these things out of a humane affection acknowledging CHRIST onely to be a man and his Kingdome some Kingdome of this world Now our Saviour answers in her sence that as he is man it is not his to give so before when the young man called him good he answered there is none good but one that is God because the young man did onely attribute unto him a humane goodnesse Answ 2 Secondly this was spoken by Christ not onely in regard of his humane nature but also yea rather in respect of the present Ministery for which he was sent into the world and therefore Christ denies that it was his worke to assigne to the Elect divers degrees of
man doth frequently prevent danger whereas the secure fals into it Answ 6 Sixthly there can be no true security amongst us nor freedome from evill if we consider these things namely I. Our sinnes and the nature of them and our continuance in sinne And II. Our God whom we offend by our sinnes and who sees and registers all our sinnes and who is able to avenge himselfe upon us for our sinnes and whose justice and truth will not permit him to spare our sinnes without repentance And III. How God hath punished others for our admonition and terrour we have heard of Plague Famine Warre amongst our neighbours wherewith they have beene wasted which heauy judgements we cannot but thinke in regard of Gods infinite justice to have come upon them for their sinnes and we have cause to thinke that CHRIST saith unto us That they were not greater sinners then we are and therefore except we repent we shall likewise perish Wherefore it is most dangerous for us to be secure Quest 3 Who are here worthy of blame Answ 1 First they are extreamly faulty who thinke that state to be the happiest where there is no feare for the contrary is most true and security is a sure Answ 2 signe of approaching misery Secondly those also are to be taxed who thinke the godly to be melancholy men because they feare danger when neither danger nor distresse appeares Quest 4 What is here required of us Answ 1 First a serious consideration of the roote of our security we should consult with our selves and see from whence it springs and whether we have just cause to be secure or not Answ 2 Secondly it is required of us to be watchfull over our selves and wayes and to arme our selves against the Judgements of God and prepare to meete him And Answ 3 Thirdly to awaken others who are sleepy and secure because security shews that judgement hangs over their heads If we should see a house on fire and perceive some asleepe therein we would awaken them and not suffer them to perish how much more then should we doe so when we see men lulled asleepe in carnall security when the judgements of God hang over their heads And it is required Answ 4 Fourthly that we should meditate of our death and repent before our death It was the saying of a Rabbi Repent one day before thy death that is every day we should daily expect death and by unfained repentance prepare daily for it Fifthly we must doe as Noah did make an Answ 5 Arke against the over-flowings of Gods judgements and labour that our God may be reconciled unto us Answ 6 Sixthly it is required of us that we should bring forth fruit and grow and increase in grace labouring daily more and more for it for thereby we shall be kept from security What are the causes of security and the remedies Quest 5 against it First ignorance errour or an erroneous opinion Answ 1 of the nature of sinne and the providence of God causeth security Many thinke that God neither sees nor observes their sinnes neither will punish them because as some of the Heathens thought all these terrene and sublunary things are ruled by chance and Fortune The ignorance of God and of the nature of sinne or the incogitancy of both causeth security for no wonder if we doe not feare those things which we neither remember thinke of nor know The Remedy against this Cause is to thinke sinne to be out of measure sinfull and to learne to know the Lord to be Omnipotent Omniscient and Omnipresent We must remember that God sees all things and by his providence governes all things and hates sinne with a perfect hatred and will punish undoubtedly sinne in all those who will not repent them of it and turne from it Secondly a neglect of those meanes which God Answ 2 prescribes to be used causeth security and ignorance For none ordinarily are more secure then they who most neglect all exercises and duties of Religion Now the Remedy against this is to be diligent industrious and frequent in all holy means and duties both publike and private Answ 3 Thirdly incredulity of the word of God and of his judgements causeth security when mens hearts grow hard sleepy and unfaithfull neither beleeving the promises nor threatnings of the word nor the judgements of God then they grow secure Now this infidelity is strengthened by our sensuality for as the light of the Sunne darkens the light of the Starres so the light of sense darkens and obscure the light of holy and spirituall things we being naturally backward to beleeve any thing which is not plaine and perspicuous to sense The Remedy against this cause is to labour for the knowledge of the word and to assent to every good word of God as infallibly true yea to remember that Heaven and Earth shall passe away before one jot or tittle of the word fall to the ground unaccomplished because if God have spoken he will also certainly doe it And therefore we must feare his threatnings and beleeve his promises Fourthly a presumption of the mercy of God causeth Answ 4 at least corroborateth this in fidelity for when men thinke that he who made them will save them and though they sinne yet grace shall abound then they speedily waxe carnally secure The Remedy against this is not to presume of mercy without repentance obedience and faith the Lord having said That though he be mercifull and gracious c. yet he will by no meanes let the impenitent sinner goe unpunished Exod. 34.4 5 6. And againe that he that made men will not have mercy on them and he that formed them will shew them no favour if they be wicked and rebellious Esa 27.11 Fifthly prosperity causeth security and makes Answ 5 men fearelesse as we see in David who in his prosperity said that he should never be moved Psalm 30.6 And in Iob who said I shall dye in my nest Iob 29.18 And in the Church of Laodicea Revelat. 3.17 The remedy against this is I. To remember that neither love nor hatred is knowne by these things Eccles 9.1 And II. That all these outward things are vaine transitory and as mutable as the Moone And III. That all our riches and abundance cannot availe us at the last day nor free us from the judgements of God here Read Proverb 10.4 and 11.4 and Iob. 15.21 and 21.7 c. unto 14. verse and Psalm 73.3 c. unto the 18 verse Answ 6 Sixthly security is caused often by Gods lenity and long suffering or because sinne is not avenged but punishment deferred Wicked men thus wickedly ruminate with themselves J have sinned often and long and am yet spared and perceive that the threatnings of preachers are but scare-Crowes and therefore now J may be secure and need feare no evill though J runne on unto sinne as a Horse unto the battell The remedy against this is to remember Quod differtur non
is meritorious of eternall life and that is the merit of the Sonne of God Fourthly the Assumption is false for not for Answ 4 the workes of the sheepe but for the blessing of the Father whereby he hath blessed the sheepe with all spirituall blessings in CHRIST that is by and for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alsufficient and superabundant satisfaction and merite of Christ is the Kingdome ot heaven adjudged and given unto them Fifthly unto the causall particle enim For we Answ 5 answer that it signifies indeed a cause but not the meritorious cause of the Kingdome but a declarative cause of the just sentence pronounced by the Judge that is that his adjudging and giving of life eternall vnto the sheepe on his right hand was a just and righteous sentence because by their workes they had truely declared and shewed forth that they were Christs sheepe that is faithfull and beleevers If the studious Reader would see this Answer concerning Enim learnedly enlarged and fully prosecuted Let him reade Bp. Daven de just actual Cap. 32. pag. 411. obj 9. and Pareus s Page 848. b. and Amestus Bel. enerv tom 4. p. 207. Against our last words of our former Answer Object 5 they object againe The Judge doth not say inherite the Kingdome because you are faithfull or because you beleeved but because you fed me and cloathed me and the like And therefore For doth denote the meritorious cause and not a declarative cause onely of the justice and equity of the sentence First as the Iudge doth not say inherite the Answ 1 Kingdome because ye are faithfull so neither doth he say as they say because ye have merited and deserved it Secondly the Reason why our Saviour doth Answ 2 mention their workes rather then their faith we shewed before quest 1. of this § VERS 41 42 c. Vers 41 42. c. Then shall he say unto them on the left hand Depart from me yee cursed into everlasting fire which is prepared for the Devil and his Angels For I was an hungred and ye gave me no meat I thirsted and ye gave mee no drinke I was a stranger and ye lodged me not I was naked and ye clothed me not sicke and in prison and yet visited me not Then shall they also answer him saying Lord whâ—â— saw me theâ— an hungred or a thirst 〈◊〉 a stranger or naked or sicke or in prison and did not minister unto thee Then shall he answer them and say Verily I say unto you inasmuch as ye did it not to one of the least of these ye did it not to me Sect. 1 § 1. Depart from me ye cursed into everlasting fire The foure last things are Death Judgement Hell and Heaven and they are thus differenced Nothing is more horrible then Death nothing more terrible then Iudgement nothing more intollerable then Hell nothing more delectable then heaven Bern. And therefore blessed are they who by death are brought unto heaven but wretched and infinitely miserable are all they who by Iudgement are sent unto hell Quest 1 Which are the last words which shall be uttered in this world Answ Sphinx answers thâ—se in the text in this Elegiake Aspera vox Ite sed vox benedicta Venite Ite malis vox est apta Venite bonis that is This word DEPART the Goates with horrour heares But this word COME the Sheepe to joy appeares And hence Bernard in Psalm 91. prayes O Domine in die illo libera me a verbo Aspere O Lord deliver me at the great day from that soule killing word Depart Quest 2 What harme is there in this word Depart or in the whole sentence Answ These words are as so many mortall and ghastly wounds and poysoned arrowes sticking deepe in the flesh unto every wicked man For this sentence and doome doth containe five incurable and insufferable blowes which are given to such to wit First Depart get you gone flee hence out of my sight and from the society of the Elect for ever Secondly yee cursed which loved not blessing and therefore are now justly excluded out of heaven and deprived of all felicit and happinesse Thirdly into the fire not into the scorching flame or parching heate but into the burning fire Fourthly into everlasting fire not into a fire that will either burne and quite consume them or which will be consumed it selfe at the last which will either cause them to dye or dye and extinguish it selfe but into everlasting fire which shall never goe out but torment them world without end Fifthly with the Devill and his Angels as they said unto the Almighty depart from us we desire not the knowledge of thee or thy Law and wished that the righteous might be taken out of their sight so they shall be excluded and driven out of the presence of God and deprived of the society of Saints and Angels their companions thenceforward being onely devils wicked Angels and damned spirits Then will they oppressed with griefe crye out I. To the Sunne O Sunne hitherto thou hast refreshed us with thy comfortable light but now we shall never see thee more but must be cast into everlasting darkenesse And II. To the Aire oh aire thou hast often refreshed me with thy sweet breath and wholesome smell but now I must enjoy no aire but detestable stinking vapours and stifâ—ling sents And III. To the Earth oh eartn thou hast often delighted me with many rare dainties fruits liquors and the like but now I must never tast good bit or drop more but be reserved unto endlesse hunger And IV. To the Water oh water how often have I bene cheered with thy drops and draughts but now I must goe where I shall thirst eternally And V. To the faithfull oh holy Saints for your sakes and societies I have escaped many temporall judgements and enjoyed many temporall mercies but now I must never come into your company nor see you any more but must converse with devils for ever and ever And VI. Lastly to CHRIST oh holy Lord thou hast often called me unto repentance obedience and faith promising to receive me into favour to be reconciled unto me and to pardon all my sinnes but now for my impenitency and hardnesse of heart J am justly cast out of thy favour and presence and must now suffer for my sinnes insufferable sorrow and smart in everlasting fire And thus those who are not like unto the righteous in piety shall never be like them in eternall felicity This place is urged by the Papists against us to prove that Infants dying unbaptized shall not suffer any sensible torment in hell and is produced also by us agâ—inst them that they doe I will consider and treat briefely of them particularly Salmeron the Jesuite argues hence thus Those Object 1 who would not exercise the workes of mercy and charity are adjudged to everlasting fire but those who did are rewarded with life eternall Now children are neither of
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
promised his gracious presence For we must know that the name Catholique is diversâ—ly taken namely I. Sometimes for the whole Kingdome of Christ or for those who shall be saved and are ordained unto eternall life Acts 2.47 and 13.48 and Hebr. 12.22 Now the Church thus taken is partly militant on earth and partly triumphant in heaven and of this we say not Video Ecclesiam Catholicam I see the Catholike Church but Credo ecclesiam Catholicam I beleeve the Catholike Church because according to St. Augustine Fides non est vides II. Sometimes the Catholike Church is taken for the whole number of the faithfull that professe Christ in any one age upon earth being one flocke under one great Bishop Christ the chiefe shepheard 1 Peter 2.25 and 5.4 although gouerned upon earth by divers subordinate Pastours under him And of these also may the said Article of our Creed be understood III. All particular Nations or societies of people joyned together in the faith under one spirituall government may as similare parts use have the name of the whole and be called Catholike Churches Notwithstanding it is more proper to call such an one A Catholike Church indefinitely then Completively The Catholike Church Fifthly an Hereticall sect may like the devill Answ 5 2 Cor. 11. shewing as an Angell of light call themselves Catholikes though they be nothing lesse Revel 2.9 but even the Synagogue of Sathan Therfore the name Catholique in the Question propounded must be understood in the second sense mentioned in the former Answer viz. for all Christians upon earth and not for any particular society Jf any particular company call themselves by that name they are never the more truly Catholike for being so called then those Heretiques were truly pure spirituall and Apostolike that were called and knowne to the world by those names Cathari Pneumatici and Apostolici Some Papists have objected this place to prove Object 1 the infallibility of the doctrine of their Church arguing thus to wit That unto which CHRIST hath promised his presence for ever to the worlds end is free from errour and the doctrine thereof in all things is infallible But such is the Church to which Christ hath promised his presence Therefore the Church is free from errour and the doctrine thereof is in all things infallible First the meaning of this place is That howsoever Answ 1 Christs bodily presence ceased yet his providence should never faile to preserve and comfort them in all their troubles and help them in all their actions and by degrees so enlighten them also that they should not perish in their ignorance but be led forward to more perfection and thus Lansenius Concord Evang. Cap. 149. expounds the place Yea this must needs be granted to be all that is here meant and that I. Because Christ is not absent from his people every time they fall into an errour but remaineth with them still for all that either forgiving it or reforming it And II. Because notwithstanding this promise yet afterwards Peter one to whom the promise was made erred against the truth of the Gospell Galath 2.11 and was therefore by St. Paul rebuked and resisted to his face which thing could not have fallen out if this Promise had exempted the Church from all errour And III. If this promise priviledge the whole Church from errour because it is made to it then consequently it priviledgeth the particular Churches Pastâ—â—s and beleevers therein because it is made to them likewise but experience sheweth that these latter may erre and therefore the meaning must be as aforesaid IV. It is granted even by the Papists themselves that the Pope may erre See Mr. White the way to the true Church Page 194 416. which could not be if these words of our Saviours meant the Church of Rome and that infallible judgement which the Jesuit speaketh of who propounds this Objection And thus we deny not but constantly beleeve that Christ alwayes was is and shall be with his Church to the end of the World To conclude this worke Seeing God hath here promised to be present by his grace and gracious providence and protection with his Church and children unto the end of the world and hath hitherto for many yeares given us cause to say That there is no Nation or Church in the world unto whom he hath beene more gracious then unto ours given us such pious and prudent Princes as have ruled us in peace and led us in the paths of Religion couragiously supporting and constantly professing and maintaining the truth of Christ notwithstanding all the power policy and subtlety of Antichrist and all her instruments and adhaerents Let us therefore both fervently pray for the continuance of these unspeakable mercies and also heartily praise this great gracious and good God for the long continuance of them hitherto unto us and let us alwayes laud his Name and sing praises unto his Majesty saying Holy holy holy Lord GOD of Hosts Heaven and Earth are full of thy glory Glory be to thee oh Lord most High AMEN FINIS The Epilogue COurteous and kind Reader J have here sent thee the first Evangelist to peruse and J have the Second perfectly finished but much more succinctly and compendiously handled then this because the larger J am upon this the lesse I have to treat upon in the rest this Worke not being like a Snow ball rolled up and downe which growes greater and greater but like one lying in the Sunne which growes lesse and lesse Now although as I said the next Evangelist bee perfected yet untill I heare how St. Matthew is received and welcommed by thee I will not send St. Marke unto thee For as PHYDIAS said concerning his first Portraiture If it be liked I will draw more besides this if loathed 〈◊〉 one but this so say I concerning this my first Brat who must either credit or discredit his Father If thou thinke it not worth receiving or reading but reject it loathingly then I have done but if thou accept and entertaine it lovingly then I have but begun Thy pleasure and liking will be my Paines and thy dislike my Ease and therefore I will neither commend nor discommend what J have writ but commend thee unto the Lords gracious Protection and this Booke to thy acceptation Resting To bee employed to thy good if thou please R. W. A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS MISCELLANIE For the understanding whereof let the Reader take notice that this BOOKE is divided into two Parts or Tomes The first beginning CHAPTER I. and containes 528 Pages The second beginning CHAP. X. and containes 395 Pages Now Pt. 1. f. 1. or 8 c. signifies Part first and Folio first or 8 c. And Pt. 2. f. 1. 10 c. signifies Part 2. folio 1. 10 c Besides let the Reader note that a signifies the first Colume and b the Second A. ABility All Power and ability in Man unto good comes