is no solid or sincere Religion but onely a forme 2 Tim. 3.5 Or Answ 3 Thirdly because the Master of the family doth not teach and instruct his houshold many follow Religion in some sort themselves but doe neglect to instruct their families and to teach their wives children and servants their duties Or Answ 4 Fourthly because either the head or parts of the family doe follow some other respects besides Religion and conscience namely either covetousnesse or gaine or partiality or selfe-will or the like Quest 4 What are the remedies against these domesticall dissensions Answ 1 The best remedy in all these is to run unto God Mic. 7.7 as for example I. If our friends or kindred or those who are neerest in the bond of nature unto us be angry or at strife with us then let us goe unto God and labour that he may be our friend and we shall then be happy and have cause to rejoyce in the middest of these jars and distastes If we be injured and unjustly wronged by any who are neere unto us or whosoever and that we must suffer and endure those wrongs then let us respect the promises of God made unto such and rejoyce our selves in them Answ 2 Secondly some understand this verse of the dissensions which shall arise amongst the godly Quest 5 How many sorts and kinds of peace are there Answ Three namely First the peace of the wicked or that peace which wicked men have amongst themselves this our Saviour spake of verse 34. Secondly the peace of the godly amongst themselves this is both commanded Ioh. 14. and also promised The God of peace will give peace unto the righteous Esa 57. Thirdly the peace of the righteous with the wicked and this our Saviour speaks of in this place Here observe that it is understood two manner of wayes to wit either I. Indicatively onely Or else II. Imperatively also First this may be understood Indicatively onely shewing what shall come of preaching and thus it seemes to be understood by that which went before Whence we note That the preaching of the Gospel will beget jars and dissensions Observ amongst the neerest and deerest friends for some will beleeve and some will belye the Preachers and preaching of the Word some will practise it some will persecute it some will desire to injoy it some others envie it Like the two theeves whereof the one prayes unto Christ and the other reviles him Many more examples hereof may be seen in Scripture both in the Athenians Act. 17. and in the Scribes and Pharisees and Sadduces and others Acts 13.45 and 14.13 19. and 18.6 8. and 19.23 and 21.30 and 23.7 and Ioh. 6.52 and 7.40 c. and 9.16 and 10.19 c. Why doth the preaching of the Gospel breed Quest 6 this variance betweene fathers and children masters and servants friends and friends First because no man can serve two masters Answ 1 Matth. 6.24 The children of God and of the world or Belial cannot agree Secondly because Religion and the word Answ 2 withdrawes men from their pleasure profit and gaine and therefore doth exasperate them against their dearest friends Moses and Aaron if God had not preserved them had paid dearely for bringing the Israelites from the flesh-pots of Egypt Exo. 16.2 Saint Paul was in danger of death for dispossessing a Damosell because she brought much money to her Master so long as shee was possessed Act. 16.18 Afterwards for speaking against Dlana Demetrius by an uprore and insurrection had likely to have slaine him because Paul spake against his profit Act. 19.24 And thus when Preachers speake against mens lucre and darlings they are hated by those who otherwise love them Thirdly because the word is a hard saying to Answ 3 flesh and blood Iohn 6.60 Or because men cannot endure reproofe Lot was well liked by the Sodomites for any thing we know untill he reproved them but then they threaten him Gen. 19.9 So many when once the word reproves them will endure it no longer but spurne against the reproofes and set themselves against the reprovers Fourthly because naturally men cannot endure Answ 4 that others should bee thought to be better then themselves for those who endeavour not to bee good indeed doe yet desire to be thought to bee good Esay 65.5 And hate those whom the world thinkes better then themselves as we see in Cain who hated his brother Abell because he was better in Gods esteeme and more beautifull in his eye then himselfe was Gen. 3. Fiftly the preaching of the word begets dissension Answ 5 amongst deare friends because thereby one becomes more blessed then another God promiseth and performeth that hee will blesse those who obey his word but curse the disobedient And hence the blessed are hated of the other as Iacob was by his brother Esau Gen. 27.41 And therefore we may observe the perversenesse of our nature and impiety of our dispositions in this particular that those whom 1. Nature and 2. Civility and 3. Custome and 4. Acquaintance hath taught us to love yea whom 5. we have loved indeed wee now hate onely because they are religious Quest 8 Who hate others or become enemies unto others for religion only Answer Many yea in a manner all sorts of people as for example First wives are offended with their husbands and husbands with their wives because they are religious Iob 2.9 Secondly Children are angry against Parents because with the bridle of religion they seeke to restraine them of their unbridled wils Thirdly Parents are often angry with their Children because they are young Saints and too religious and Masters dislike servants because they are too pure and religiously bent Fourth servants stomack their masters because they observe such pious practises in their houses wil rather leave them then submit themselves to be taught and instructed and catechised by them yea utterly refuse to be examined at home what they learnt at Church And thus I might have gone through all rankes and qualities and degrees whatsoever Secondly this verse may be understood Imperatively also as appeares by that which followes To teach us Observ That the strongest bonds of nature are to bee broken and neglected for religion Deut. 33.9 and Psalme 73.25 c. David must leave his Countrey and Rebecca her kindred if God call and command it As justice is painted blind without never an eye so Religion makes men Vnoculos to have but one eye and therefore they only behold and love Colos 3.15 and serve the Lord contemning all other things though never so strong as for example First Propinquity familiarity and intimacy is a strong bond and yet Religion makes us forsake our most neare and deare and familiar friends if they labour to seduce us and lead us aside from God or if they be hinderances unto us in his service Secondly Nature is a strong coard yea what nearer bond can there bee then is that of the Child to the Father and
than the death suffering and satisfaction of Christ Act. 4.12 Answ 4 Fourthly in this sign we may see how worthy they are of eternall death and destruction who do not place all their trust and confidence in the death and Resurrection of this son of God Chemn harm pag. 804. fine Sect. 2 § 2. For as Ionas so Christ c. Quest Wherein was Ionas a Type of Christ Answ 1 First he was a Type of him in his death and that in these regards I. As Ionas was sent out of Iudea unto the Ninevites who were Gentiles to preach repentance unto them that thereby they might be delivered from a dreadfull judgement which hung over their heads And as hereby he was a publisher and proclaimer of Gods universall grace which is extended even to the Gentiles as well as to the Jews So Christ ought to be a Preacher of the Grace of God and that not onely unto the Jews and Israelites but also unto the Gentiles for he was sent to be a light unto the Gentiles and the salvation of the Lord to the uttermost parts of the earth Isa 49.6 Rom. 3.39 Gen. 22.18 II. As Ionas when the sea raged and the tempest grew impetuous offered himself to death that the Mariners and the rest in the ship might be preserved from shipwrack so Christ when the wrath of God waxed hot against us for our sins laid down his life for us lest we should perish for ever and that by his death we might be saved Mat. 20.28 Iohn 11.50 III. As Ionas voluntarily and of his own accord offered himself unto death when the Marriners would gladly have preserved him so did Christ lay down his life of himself for us when no man took it from him Iohn 10.18 IV. As the tempestuous sea was calmed and quieted when Ionas was cast therein so Christ by his death pacified and appeased his Fathers wrath tamed the madness and rage of the world and the Prince thereof yea so took away the horrour and fear and sting of death that unto the godly which beleeve in him it might no longer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all terrible things the most terrible but rather as a peaceable and quiet sleep or as a welcome and desired rest Secondly Ionas was a Type of Christ in regard Answ 2 of his Resurrection For I. As Ionas perished not in the water but was swallowed of a great Fish who carried him three daies in his belly but at length cast him safe upon the dry shore so Christ did not perpetually remain in the grave for it was impossible that he should be holden by it Acts 2.24 but death and the devill being overcome he was restored and raised up again unto life Hos 13.24 II. As Ionas being delivered from the belly of the Whale preached Repentance unto the Ninevites and therby brought salvation unto them so Christ being risen from the dead by his Apostles did preach Repentance not onely to the Jews but to the Gentiles also that thereby they might be brought by grace unto glory III. As Ionas who was cast by the Mariners into the sea was a means to convert and turn them unto the true God so Christ by his death converted many unto his Father Acts 2.41 who were Authors of his death § 3. As Ionas was in the belly of the Whale Sect. 3 What sort or kinde of Fish was this which swallowed Ionas Quest First Rondeletus saith that it was a certain Answ 1 fish which was both in mouth and belly and in all her inward parts so capacious and large and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she could easily swallow a man alive and in whose belly often have been found men whole yea sometimes all armed Basilius saith that it was a Fish much like to some great hill inbignesse And Augustine saith that in Africa he saw a fish whose mouth was like some great cave Secondly Doctor Medcalf the Hebrew Professor Answ 2 in Cambridge in his Lectures upon Ionah doth affirm That for certain this fish which swallowed Ionas was no Whale he proves it thus because the Whale hath Lungs and breaths and like man hath a wind-pipe and therefore the passages through which the meat passeth are so straight that by no means she is able to devoure a whole man Object But against this it may be objected that in this verse it is said that Ionas was three daies and three nights in the belly of the Whale and the 70 render it a Whale and Iosephus Antiquit. saith A cero devoratum esse Ionam Jonas was devoured of a Whale Answ 1 First some say that God created a new Whale for this very purpose to swallow Ionah and therfore created him without Lungs or wind-pipe and made all the passages so wide and vast that it might devoure a man whole Answ 2 Secondly others better say that Christ here follows the interpretation of the 70 which as it was vulgar and familiar so also it was ordinarily quoted of all whether it were according to the truth of the originall or not that is the Septuagints translation was so frequent amongst the Jews and of such esteem with them that they cited Scripture usually as it was rendred by them never seriously weighing whether their interpretation were agreeable to the Text. Answ 3 Thirdly others yet better say that the Whale is generally put for every great Fish for it was ordinary with the Jews to apply the name of a known Species to the Genus Because the Canaanites were principall Merchants and the Arabians most notable Theeves and the Chaldeans excellent and singular Astrologers therefore the Jews called every Merchant a Canaanite and every Thief an Arabian and every Astrologer a Chaldean thus attributing the name of an ordinary Species to the Genus thereof And on the contrary the 70 were wont to give the name of the Genus to a more known or notable Species and thus sometimes instead of Nilus or Euphrates they would say a Flood And thus the Greeks cals every great Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Whale and Homer calleth Phocas Sea Calves Whales and Virg. Immania cete great Whales for great Fishes and hence Cetarius signifieth a kinde of Fish-monger or seller or taker of great sea-Fish And from this propriety of speech our Saviour calleth this Fish a Whale because dag gadol was a great Fish Sect. 4 § 4. So the Son of man shall be three daies and three nights c. Quest How is Christ said to be three daies and three nights in the heart of the earth when he was but one whole day and two nights in the grave Answ That this may be the better understood and more cleerly resolved we will lay down these three things namely First that divers nations begun their day at divers times the Babylonians and the Chaldeans reckoned their day from sun-rising to sun-rising The Astrologians counted the day from noon to noon from the time that the sun was at
§ 2. Come unto his Baptisme Wherein doth Sect. 2 Baptisme excell circumcision Quest that these that were circumcised runne thus unto Iohns Baptisme I answer some m Peter s Gen. 17. say there is a threefold preeminence Answ 1 of Baptisme beyond circumcision First in the facilitie or easinesse of it because it is not so painefull to the flesh as circumcision was Secondly in the universality and liberty for Baptisme is free for both sexes for all Nations that professe Christ at all times whereas circumcision belonged onely unto the Israelites and to males and was tyed to the eighth day Thirdly in the efficacy because baptisme absolveth a man from all sinne and the punishment thereof § 3. Oh generation of Vipers Why doth Sect. 3 Saint Iohn call the Pharises and Saduces Vipers Quest 1 First some say for their ingratitude it being Answ 1 the nature of the Viper to eate the bowels of his damme thus our Saviour blameth them for their unthankefulnesse unto the Prophets of the Lord that were sent unto them Oh Serpents and generations of Vipers how can ye escape the condemnation of hell b Matth. 23.33 But this doth not seeme to be the reason of this phrase in this verse Secondly as the Viper hath his teeth buried Answ 2 in his gummes c Plin. lib. 11. cap. 37. so that one would thinke it were a harmelesse beast and could not bite so also had these deceitfull hypocrites their secret corners and conveiances wherein they so cunningly couched their wickednesse that they were taken of all other to be the most innocent Answ 3 Thirdly because their malice was of a venemous nature Pliny saith immedicabile venenum there is no antidote to expell the poyson of a Viper nor medicine to cure him whome it hath stung and therefore the inhabitants of Melita d Act 28.4.5.6 1 attribute murther unto Paul they said he was a murtherer because the Viper fastened on his hand 2 they say vengeance will not suffer him to live because now there was no hope to escape death being thus stung 3 although hee had throwne the Uiper into the fire yet they expected when he should have swolne and fallen downe dead suddenly as if it were in vaine to use any meanes to prevent the venome of this serpent 4 when they saw he had no harme they said hee was a God and not a man thus mortall was the venome and poyson of a Uiper esteemed And thus Saint Iohn by this Phrase shewes unto the Pharisees and Sadduces that by nature they were Uiperlike having first no good thing in them at all any more then the Uiper but secondly that they had in them the gall of bitternesse and an incurable evill Quest 2 How did Iohn know what these Pharisees and Sadduces were that he passeth this sharpe censure upon them Answ 1 I answer First some say by their habite as the Monkes are knowne and thus our Saviour saith that they be knowne by their Phylacteries f Matth. 23.4 Muscul s Answ 2 Secondly others say that Iohn knew it by their by-past conversation but this is not likely because Iohn was in the wildernesse and therefore how could hee know what their life had beene Answ 3 Thirdly others say that Iohn knew it by asking the people what they were but it is not likely that upon the report of the common multitude Iohn would thus bitterly have reproved them Answ 4 Fourthly Iohn knew by the revelation of the Spirit of God thus Calvin sup Quest 3 If Iohn did not certainely of himselfe know what they were why doth he so quickly reprehend them or why doth he thus astonish or affright them Answ I answer because the Holy Ghost had taught him that they stood in neede of reprehension Quest 4 Is it lawfull for Ministers to reproove their hearers Answ I answer it is for Saint Paul commands Timothie to rebuke them that sinne g 1 Tim. 5.20 Quest 5 Why must sinners be reprooved by Ministers Answ 1 I answer first because it shewes their zeale towards God in not respecting man more then the Lord. Answ 2 Secondly because they are Chyrurgeons sanus non eget medico the whole needeth not the Physitian but the sicke party the wounded stands in neede of a Chyrurgeon and where the wound is festered there is neede of corrasives How farre may Ministers reproove those that sinne I answer First it hath beene lawfull to reproove Quest 6 them by name thus Paul reprooved Answ 1 many as for example Hymeneus 1 Tim. 1.20 Philetus 2 Tim. 2.17 Phygellus and Hermogenes 2 Tim. 1.15 Alexander 2 Tim. 4.14 and the incestuous person 1 Cor. 5. But our Canons now forbid this Secondly it hath beene lawfull to reproove Answ 2 great men by their names thus Elijah reproves Ahab saying it is thou that troublest Israel and thy fathers house h 1 King 18.18 thus Nathan reprooves David saying plainely unto him thou art the man 2 Sam. 12.7 thus Christ calles Herod Fox Luke 13.32 But these reproofes were extraordinary and therefore as extraordinary examples are not to be imitated Thirdly it is lawfull for Ministers to reproove Answ 3 their people and that without feare of their frownes or anger because the Lord bidds them lift up their voices and tell his people of their sins i Esa 58.1 and he is able to defend them What sinners are Ministers most sharpely to Quest 7 reprehend I answer Answ Hypocrites and such as goe about to justifie themselves as the Scribes Iohn 9.41 and the Pharisees and the Sadduces in this verse Why are these more sharpely to be reprooved Quest 8 then others seeing they seeme in the eye of man better then others I answer First because they sinne more hainously Answ 1 then others for they lye against God as Ananias did a Acts 5. they so long deceive men with their false showes and outward appearances that at length they thinke they can deceive God himselfe Secondly because they are not moved with Answ 2 generall reprehensions or comminations when the Lord threatens the world they take no notice of it as not at all concerning them thinking themselves to be just and good and therefore excluded from those meanes b Ioh. 9.41 wherefore it is necessary that such either be privatly admonished or particularly reproved VERS 8. Vers 8 Bring forth therefore fruits meets for repentance This verse is like Golias sword sometimes it fights for us sometimes it seemes to fight against us for First the Papists object this place to prove Obiect 1 that wee may satisfie the wrath of God for the punishment due unto sinne arguing thus Bring forth fruits worthy of repentance here Saint Iohn preacheth satisfaction by doing worthie fruits of penance as fasting prayer almes and the like To this we answer first fruits worthy of repentance Answ 1 are no satisfaction for sinne or the punishment thereof but onely arguments of true repentance or effects not
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
the Law is Love thy neigbour as thy selfe but he who kills himselfe loves not himselfe yea if it were lawfull for a man to kill himselfe he might argue thus I must love my neighbour as I love my selfe but I care not to kill my selfe And therefore I may murder him Secondly the Law is Thou shalt not kill It is worth observing that the Lord in the ninth Commandement saith Thou shalt not beare false witnesse against thy neighbour but here the Lord speaketh indefinitely Thou shalt not kill that is neither thy selfe nor thy neigbour Indeed it is lawfull for men to kill beasts and therefore the Law is Non hominem occides Thou shalt kill no man but hee who kills himselfe kills no other then a man therefore it is a direct breach of this Commandement 4. When thou killest thy selfe either Reason 4 First thou murdrest an innocent man and so becomes guilty of innocent blood Or Secondly thou murdrest a guilty man now this is unlawfull Suppose a man have privatly to bâ— bad or murdred his brother it is not lawfull therefore for him to goe hang himselfe because hee must neither bee his owne judge nor executioner nor deprive himselfe of the space of repentance Reason 5 5. It is a practise which cannot bee patronized by any president in Scripture that is none of the Saints or holy men who are recorded in Scripture for such have done it although they have beene subject to extraordinary great evills and miseries both in body and good name Looke upon Ioseph David Job and wee shall set them to have beene sometimes a very Map of miserie but yet they never went about that wee read of to lay violent hands upon themselves but patiently underwent and endured the crosse Saint Paul being extreamely grieved and perplexed by reason of those strong remainders of corruption which were in him cryeth out Me miserum quis liberabit Oh wretch that I am who shall deliver mee he doth not answer himselfe Ingâ—â—â—m a halter shall deliver me Indeed this practise hath presidents in Scripture and may bee patronized by the example of wicked men for wicked Soul fals upon his owne sword (q) Sam. 31.4 treacherous Achitophel hangs himselfe (r) 2 Sam. 17.20 and traiterous Iudas together with unjust Pilate murther themselves but no righteous men have done so in all the word Objection 2 If any object here the example of Sampson who pulled the house upon his owne head I answer Answer 1 First hee was a Type of Christ who was to dye for his people Answer 2 Secondly hee intended directly to kill the Philistines not himselfe although hee did foresee that his owne death must necessarily follow M. Thirdly wee have to consider the punishments allotted unto this unnaturall sinne Punishment of selfe-murther namely 1. The Athenians punished him who did attempt to murther himselfe but was by some meanes prevented with the losse of the right hand cutting it off Rhoding 2. The Ancients held that death of all others most infamous and did forbid buriall unto such by this law Qui sibi manum admoverit insepuleus jaceat Rhoding Let not him bee buried but cast into the high way like a dead dog who layeth hands upon himselfe 3. God is angry with such as a Master with his slaves who kill themselves If a man buy slaves that they may worke his worke and enrich him thereby he cannot but be exceedingly incensed if they should kill themselves and by that meanes frustrate his expectation So the Lord hath both created and redeemed us for his service and therefore hee is sore offended with him who by the shortning wilfully of his dayes defraudes him of his expectation and declines his worke 4. This sinne is greater then disobedience and therefore shall bee more severely punished He who kills himselfe in the battell is more exceedingly to be blamed then hee who denieth to fight for hee may disobey and repent as the younger sonne in the Parable who said I will not and yet afterwards went But hee that cuts the thread of his owne life can never doe service any more 5. God will reject such a soule so sent unto him Josephus being hid in a cave with fiftie â—â—re who would have killed themselves disswaded them from it by this argument If we send our soules unto God before hee call for them hee will not receive them when they come Shewing most truely that we must expect Gods time for the dissolution of our lives as good old Simeon â—â—d Lord now litheâ—â— thiâ— thy servant depart in peace Luke 2.29 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Siryach renders Ianuam câ—ncurà aperis Lord now thou openest the prison dores So. S. Paul saith I desire to be dissolved Phil. 1.23 to wit of the Lord. And therefore wee should patiently endure all afflictions and temptations and trials whatsoever and avoide this monstrous selfe cruelty as we would the torments of hell § 7. And few there be that finde it Sect. 7 How are there few that walke in the strait way Question 1 when there are many in heaven Answer 1 First absolutely there are many in heaven Isa 60.4.16 * Matth. 8.11 Revel 7.9 Secondly but comparatively there are but few and thus our Saviour meanes in this place teaching us that there are but few truly pious or religious in comparison of the wicked Or Observat That there are but few who walke in the narrow and strait path of pietie in comparison of those who walke in the broad and wide way of sinne and iniquitie Read Matth. 20.16 and 22.14 and Psalm 14.3 and Isa 53.1 Rom. 9.27 How doth it appeare that there are but few who Quest 2 walke in this strait way First from divine examples wee reade of eight Answer 1 onely preserved from the deluge 1. Pet. 3.20 of two onely who came into the Land of Canaan of all those who came out of Aegypt Numb 14.30 of Lots faâ—â—ly onely in wicked Sodome Genes 19. of Elius onely in the sight of the world 1. King 19.10 Secondly this may be proved from experience Answer 2 who teacheth that there are many rebellious many ignorant many hypocriticall many halfe converted but very few truely religious vel duo vel nemo Good Christians are to bee esteemed among us as good Publicanes were in Rome where a faithfull Publicane was so rare that Sabinus for his honest managing of that office in an honourable remembrance thereof had certaine Images erected with this superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the faithfull Publican I dare not say as an Athenian said who being commanded by the Roman Embassadors vvho came to Athens to goe cal the honest men of Athens to come to the Embassadors vvent to the Tombes and bid the dead men come and being demanded the reason thereof ansvvered that the honest men of Athens vvere dead and that there vvas not one novv to be found alive This I most not say but I
was said before Question 5. That is let us examine our selves by these signes namely First whether doe wee forsake all things for Christ that is I. All our sins because we know that sinne is contrary to the service of Christ yea directly opposite unto Christ therfore for Christs sake we desire to abstaine from sin and whatsoever is evill Deut. 8.19 Hos 2.7 Rom. 6.2.18.22 This is a good signe of a good servant II. Doe wee for Christs sake deny our owne wils submitting our selves wholly to be guided and directed by him Numbers 15.39 and Iob 31.7 Certainly it is a hopefull signe of a happy servant Thus wee must examine our selves whether we acknowledge Christ only to be our Master or whether Sathan the world sin or our own wils be our Master Secondly examine whether thou carriest thy selfe as becometh a servant for it is not enough for a servant to acknowledge such an one to bee his Master but hee must behave himselfe also like a servant both in mind humbling himself unto his Master and in life doing the worke and service of his Master and that not with eye service but in singlenesse of heart So the servants of the Lord must serve him with their minds and hearts and inward man 1 King 14.8 Mat. 8.19 and 15.9 Deut. 30.10 Rom. 7.15 19 and also in their lives working the Lords worke and not their own Mat 5.16 Psalme 38.20 Ephes 4.1 Philip. 2.15 and 1 Tim 6.18 and 1 Pet. 2.19 Thirdly examine we whether we worke the worke of the Lord industriously or negligently servants must be both painfull and carefull and constant in their Masters service And so must wee I. Be diligent in the service of the Lord and the exercises of Religion not performing them remisly superficially or sleightly â—ut diligently and industriously Phil. 2.12 anâ— 3.12 Heb. 12.4 II. We must be carefull as wâ—ll as painfull lest through carelesnesse heedlâ—â—nâ—sse or forgetfulnesse we do something which we should not or leave undone something which wee should do Ephesians 5.16 III. We must be constant and perseverant in the service of Christ as well as industrious and carefull Wee must not take the Plow of God in our hands and loâ—k back wee must not begin in the spirit and end in the flesh we must not begin the Lords worke and give over But wee must continue running till our race be finished we must continue fighting untill the last enemy Sathan bâ— overcomâ— we must continue working untill the Evening and Sun-set of our life Num. 14.24 and 32.11 Deut. 1.36 Iosh 14.14 How must we follow Christ Quest 8 First in faith walking by faith not by sight Answ 1 2 Cor. 5.7 placing our whole confidence and affiance in him l 1 Sâ—m 12.14 Buâ— this is Christs worke Iohn 6.29 Philip. 3.14 hee only enabling us hereunto Secondly as wee must follow Christ by faith Answ 2 beleeving in him so vvee must follovv him by obedience obeying of him in whatsoever he requires of us Deut. 13.4 Iohn 14 15. Thirdly we must follow Christ in profâ—ssion Answ professing him before men and our selves to bee his servants Romans 10.10 Fourthly wee must follow Christ in imitation Answ 4 Philippians 2.5 and Ephes 5.1 Hebr. 12.2 and 1 Pet. 2.21 and 1 Iohn 2.6 and 1 Cor. 4.16 and 1 Thessal 1.6 Wherein must we imitate Christ Quest 9 First in humility for hee was humble Mat. Answ 1 11.28 Secondly in patience for he was as a Lambe Answ 2 dumb before the Shearer 1 Thess 2.14 Thirdly in love towards our brethren for he Answ 3 loved all his 1 Iohn 3.16 Fourthly in love unto our enemies for hee Answ 4 doth good unto the evill Mat. 5.44 Fifthly in freedom from fraud and deceit Answ 5 for no guile was found in his mouth 1 Pet. 2.22 Sixthly in the love of goodnesse and good Answ 6 duties for he was given unto prayer and holinesse Luke 22.39 § 4. Let the dead bury their dead Sect. 4 Is the burying of the dead to bee neglected and omitted as evill Quest that our Saviour will not permit this Disciple to bury his Father Answ 1 To bury the dead is a Christian worke and therfore Christ doth not simply prohibite it Râ—ade Gen. 25.9 and 35.29 and 47.29 Iosh 24.30 Amos 2.1 Quest 2 Why doth humanity and Christianity require that the dead should be buried Answ 1 First because it was given as a curse not to be buried but to be cast out like a dead Dog anâ— hence I conceive it was that the Fathers and Patriarkes were so carefull to provide for their Funerals Genesis 49.29 m Gen. 50.25 Answ 2 Secondly because to lay up the bodies of those who are deceas d doth testâ—fie our hope of the Resurrection Our Saviour to this Disciple who desired leave to goe bury his Fath r answers Let the dead hury their dead but follow thou me As if he would say thou art nâ—w called from amongst the dead and therefore let them alone and meddle no more with them but follow mâ—e In these words then our Saviour Christ would have us to observe Observ That we are all dead untill we be called and quickned by Christ Quest 3 What death doth our Saviour hâ—re mean Answ Theâ—e is a three-fold death namely temporall of the bâ—dy spirituall of the soule eternal both of body and soule Now the Text speaks of the second the meaning therefore therâ—of is That all men by nature are spiritually dead in sinne Quest 4 How doth this appeare Answ 1 First from these places of Scripture Luke 15.24.32 Iohn 5 25. Romans 6.13 and 2 Cor. 5.14 Ephes 2.1 and 5.14 and Colos 2.13 Answ 2 Secondly because sin hath slaine al Rom. 3.23 and 5.12 Here two things are to bee observe viz. I. God created us pure good and living creatures both in soule and body giving unto man a double perfection to wit First Naturall and thus in his body he had strength agility nimblenesse soundnesse health beauty and the like and in his soule reason will memory judgement yea all the faculties therof perfect Secondly Spirituall which consisted in these two things namely I. An immunity from sinne man in his first creation being without spot or wrinkle II. In strength unto good man in his first forming being able to perform whatsoever God required of him Now this spirituall perfection is called in Scripture sometimes Vprightnesse as Eccles 7.29 sometimes Glory Rom. 3.23 sometimes Honour Psalme 8.5 II. The sin of Adam hath corrupted all the sons of Adam both in soule and boâ—y Vulnera tur in naâ—â—â—tibus expoliatur in gratuitis u Beda Gloss ord s Luk. 10. Mankind by the sin of the first man is wounded in his naturall faculties but killed outright in his spirituall as appears thus First although our naturall faculties remaine yet they are wounded with a deepe and double wound viz. I. Hâ—betantur in tanto they are dull senslesse blockish and brutish in regard
of what they were at first before the fall II. Divertuntur a vero objecto All the members of our bodies and faculties of our souls are now as so many instruments of the service of sin and satan man by nature rebelling against God both in soul and body Secondly our spirituall faculties and graces whereof the present Text speaks are wholly and altogether killed and that in this order I. Adam by sinning forsook and left God a August civit Dei 13.13 â—ence Thomas calls originall sin Ablationem menâ—s à Deo aversionem voluntatis Aq. 1.2.82.2 An alienâ—tion of the soul and aversion of the will from God II. Adam having forsaken and left God loseth originall righteousnesse Hence Aquinas o Thom. 1.2.82.1 ex Ansel saith Originale peccatum est carentia justitiae originalis Originall sin is a deprivation of originall righteousnesse III. Adam having lost his originall righteousnesse is then forsaken of God Desertus ab eo prius p Aug. civ Dei 13.14 whom first he forsook for as God was primus in Amore so he was ultimus in desertione that is God loved us before we loved him q 1 Ioh. 4.10 but God left us not untill we had left him Deseruit Adamum Deus id est abstulit gratiam quâ stare potuit r Aug. de corr gratia God forsook Adam that is withdrew from him his grace whereby he might stand And this was true death Illud Gen. 2.17 intellige cum anima deseritur a suâ vitâ viz. Deo Å¿ Aug. de civit Dei 13.15 That death which is threatned Gen. 2.17 is a spirituall death when the soul is separated from her life that is God t Ephes 4.18 IV God having left and forsaken man hence followeth these two things to wit First corruptio impacta sin and uncleannesse doth seaz upon man radically and hereditarily insomuch as the Father now doth derive sin as well as life unto his childe as Gehazi did leprosie to his posterity u 2 Kings 5.27 yea every man is contaminated and corrupted from the crown of the head to the sole of the foot Esa 1.6 the very imaginations and cogitations of man being evill Gen. 6.5 and 8.21 Omnes animae partes inficit Sin hath now tainted and polluted all the parts of the soul saith w Thom. 1.2.82.8.3 3.3 Thomas yea four deadly wounds did man receive by sin said Beda Glos ordin s Luc. 10 In ratione ignorantia In voluntate infirmitas In irascibili malitia In concupiscibili concupiscentia I. In his reason II. In his will III. In his irascible faculty IV. In his concupiscible He was wounded with Ignorance Weaknesse Malice Lust and concupiscence Secondly Potestas boni ablata God having lefâ— man he left grace and the power of doing good so that now though he would do good he cannot and though he would not do evill yet he doth it daily Rom. 7.18 19. Postquam anima Deum deseruerat samulam carnem subditam omninò non habebat x Aug. â—iv Dei 13.13 After the soul ran away from the Lord her God her servant the flesh would be no longer subject or obedient unto her but as she rebels against her Master God so the flesh rebels against her Mistris the Soul So that now Man by his own strength can neither I. Do any thing that is good Rom. 7.14 19. Neither II. Have any good desires for God gives the will as well as the deed Phil. 2.13 Neither III. Think a good thought 2 Cor. 5.3 Answ 3 Thirdly that which hath been said that all men naturally are spiritually dead in sin will most evidently appear by a plain observation of the Dâ—grees of Adams fall which were these I. Sathan under the form of a Serpent tempts man Gen. 3.1 c. Heb. 2.14 II. Adam is overcome by the Tempter and sins against God Gen. 3. and Rom 5.12 14. III. Adam by eating of the forbidden fruit violates and tramples the Law of God under his feet Gen. 2.17 IV. From the violation of the Law springs up corruption that is the Law being broken man became to be corrupted Iob 15.14 and 25.4 Psalm 51.7 V. Mans nature being corrupted sin presently shews it self in the life and actions growing and encreasing in strength daily more and more VI. Hence we were detained in the chains of death and sate in the shadow of death Luke 1.79 as condemned persons are reserved unto the day of execution Object Against that which hath been said that naturally men are dead unto all good it will be objected The Morall man performs many good works yea doth many duties which the Law of God enjoyns And therefore we are not killed out-right in our spirituall faculties Answ In every good action there are two things to be considered namely Instrumentum operans Anima movens First the work wrought then secondly the first mover of the work The action performed must be good and such as the Law commands and the intention must be good also in the performance of the work for otherwise the action is not accepted Simon Magus made a dead body to stir the eyes head and body but it was far from true life so a Morall man may perform a Morall good work but yet it is but a dead work because it proceeds not from the life of Grace Heb. 9.14 Quest 5 How or wherein are naturall men dead Answ 1 First they are dead in regard of Grace and that in a double respect viz. I. They can do nothing that good is Rom. 7.14 18. All their works being either foolish or proud or counterfeit or hypocriticall or pharisaicall or weak or performed for fear of God or man II. They cannot cease to sin 2 Pet. 2.14 Rom. 7.5 Answ 2 Secondly they are dead in regard of life eternall for so long as they are naturall there is no hope of heaven or salvation Iohn 8.21 and Rom. 6.16 21 23. Answ 3 Thirdly they are dead in regard of joy and comfort for to the naturall man there can be no true peace indeed a man may sleep in a wildernesse amongst wilde beasts or in the ships Mast y Prov. 2â— 34. and neither perceive nor conceive nor fear danger but when he awakes he will with terrour and amazement consider of his perill so Naturall men may lull themselves in a carnall security and cry peace peace unto themselves but if ever they awake they will have an horrible expectation of wrath to come z Heb. 10. â—7 Fourthly they are dead in regard of sense for Answ 4 I. They are not sensible of their evill condition nor perillous estate Esa 28.14 Revel 3.17 Nor II. Are sensible of their wants or of those good things which they are deprived and disinherited of and therefore not being sensible of the lack of them do not earnestly endeavour for them or seriously desire them Psalme 42.1 and 63.1 and Iohn 3.19 What things must not the naturall
man trust Quest 6 in or adhere unto First not to his naturall strength in performing Answ 1 of what is good for that is but weaknesse Iob 14.4 and 15.14 Secondly not to his wit or wisdom in understanding Answ 2 of what is good for although he may understand many things which concern his body and temporall estate and be very crafty in outward things yet spirituall things he is not able truly to take up 1 Cor. 2.14 Thirdly not to his wisdom in avoiding of Answ 3 evill for Sathan is more crafty to tempt and assault than any naturall man can be to resist and withstand temptation because naturally our judgment erres and our care sleeps Fourthly not to the strength of his resolution Answ 4 many a man resolves that he will never swear more nor be drunk more nor fall into his accustomed sins any more but yet at length starts aside like a broken Bow turning with the Dog to his vomit of sin Indeed a natural man may be resolute in worldly things but not in the things of the Lord because he hath no true love unto God or goodnesse within nor any true change of his affections Fifthly the naturall man may not trust to his Answ 5 own honesty in obeying for he cannot obey God either generally in all things or perpetually for all times but onely sometimes and in some things which comes far short of true obedience Sixthly he must not trust to his conscience Answ 6 in repenting or condemning of sin for I. Often the naturall man condemns another mans sins but not his own And II. Often erects a false repentance as the Drunkard after his Cups and the Swearer after his Oathes will cry God mercy and beat their hands upon their brests and think this their repentance will serve the Lords turn and procure from him pardon Yea III. Oftentimes the naturall man seems to expresse a great measure of hearty sorrow but it is for the punishment not for the sin as Ahab did 1 Kings 21. And therefore God will not accept of it Seventhly and lastly let not the naturall man trust to his confiâ—ence or faith in beleeving for Answ 7 the faith of such is but blinde presumption Esa 28.18 Thus I say the naturall man must neither trust to his strength in working nor to his wit in understanding nor to his prudence in avoiding nor to his power in resolving nor to his honesty in obeying nor to his conscience in repenting nor to his confidence in beleeving for in all these he may be deceived Quest 7 What things or works may a spiritually dead naturall man do The naturall man may do these things to wit Answ First he may sin greedily with the full bent and consent of the will Ephes 4.19 he may run on unto sin as a horse unto the battell Secondly he may perform naturall works as eat drink sleep and the like Thirdly he may perform politick and civill works as buying selling trading purchasing c. Fourthly he may perform Morall works or the acts of vertue he may give Alms forgive offenders love true and honest dealing be chaste and temperate and the like Fifthly he may perform religious actions quoad materiam informem in regard of the dead letter or livelesse outward work for he may hear the word he may pray he may fear the wrath and anger of God he may be pricked in heart yea with Herod Mark 6.20 he may obey in many things Reade Heb. â— 4 5 6. But Sixthly he can do nothing well quoad formam form lly or in regard of the manner of dâ—ing This form of goo works is faith and witâ—out this nothing we do can be pleaâ—â—â—g unto God Deus râ—â—uâ—e â—ator Adverbiorum God rewards Benè onely that which is wâ—ll done in regard of the manner And therefore naturall men being without faith all their works are but like Sodoms fruit or deaf Nuts or as Bellarmine saith a carkasse which hath strong and well set members but wants life Quest 8 Is there no hope of life then to the naturall man Answ He may live again although he be dead But by the help Of another not Of himself and that Miraculously not Naturally or Physically A man that is dead cannot infuse life into himself but he may be restored unto life by another as many were whereof we reade in holy writ But even this is above nature and plainly miraculous for any to restore a dead man to life So is it with naturall men they are dead in sin and it is not iâ— their power to quicken themselves or to infuse the lâ—fe of grace into themselves but it is the work of another namely of Christ and that not by any naturall but by a supernaturall work who regenerates us by his Spirit Ioh. 3.3 4 5. How may dead men be revived and restored Quest 9 unto life They must do as Martha did when she desired Answ that her dead brother Lazarus might bee raised up to life that is First they must fetch Christ unto the dead soule Then Secondly they must pray that the stone of insensibility may be removed that is that their hard hearts may be mollified and softned and made sensible of sin Thirdly pray that he may heare the voice and call of Christ and word of God which calleth him from the grave of sin and perdition Fourthly pray that being called and hearing Christs voice hee may come out from the grave of sin forsaking it and leaving it for ever Fifthly pray that his face being unbound hee may see Christ Iohn 11.44 Sixthly when he is raised up by Christ and seeth him then let him sup with him and stay with him and never depart from him Revelations 3.20 Seventhly by how much longer hee hath laid in the grave of sin or death or by how much the worse hee stinks in regard of his wicked life by so much the more fervently and constantly pray untill he be raised and restored How may we know whether we are spiritually Quest 10 dead or not Examine in thee these things namely First art thou given to thy pleasure Answ following that with joy but hearing the word of God with wearinesse calling that a hard saying b Iohn 6.60 Then certainly thou art but a dead man Secondly art thou glewed unto the world and thy wealth and profit Iames 4.4 1 Iohn 2.15 Vndoubtedly then thou art yet dead in sin Thirdly art thou puffed up with worldly wisedome which is contrary to the wisedome of the Spirit then it is a signe that thou art not as yet quicked Rom. 8.6 c. These three hold men diversly to wit First pleasure luls men asleepe Secondly the world compels men as in chaines to obey and serve her Thirdly wisedom deludes and deceives men with false shewes Fourthly art thou not as yet regenerated and changed then certainly the life of grace is not as yet infused Iohn 3.5 Fifthly dost thou not as yet beleeve then it is
funerals and this was either I. Cruell and bloody that the sound or yels of those whom they sacrificed might not bee heard and for this end the Jewes had all sorts of lowd instruments in a manner which sounded when they offered up their children unto Moâ—â—â—â— that so the cries of the babes might not pierce the Parents cares Or II. Their custome was superstitious viz. for the pacifying and appeasing of their gods this was most usuall with the Gentiles and is most dangerous to be imitated by Christians § 2. And the people making a noise Sect. 2 Whether was this action of these in making Quest 1 clamours and out-cries lawfull or not First in generall it is lawfull to mourn for the Answ 1 dead As might be proved I. From the practise of the Fathers Zach. 12.11 Gen. 23.2 and 1 Sam. 25.1 and 2 Sam. 1.24 and 11.26 II. From the approbation of our heavenly Father 1 King 14.13 III. From the Apostles warrant 1 Thess 4.13 c. Philip. 2.27 IV. From the making of the booke of Lamentations 2 Chron. 35.25 V. From our blessed Saviours example who wept for Lazarus Iohn 11.35 Secondly these here transgressed and sinned Answ 2 in what they did as also did divers others in their mourning and that in a three-fold regard namely I. Because they did not observe a mean or moderation in their mourning but mourned as they do who are without hope from vvhence we may learn That we must not mourne immoderately for the dead 1 Thess 4.13 Why may we not exceed in our lamentations Quest 2 for the losse of dear friends First because they and we at the last shall rise Answ 1 againe David weeps not when the child is dead because he shall goe to him 2 Sam. 12. Answ 2 Secondly wee must not mourn immoderately for the dead because death to the godly is happy and therfore excessive teares bevvrayes onely selfe-love and not true love at all Revel 14.13 Ier. 22.10 Non deflentur pucri nec senes quinquagenarij Alex. ab Al. 132. b. II. This sort of mourning was evill because a multitude or great many wept and mourned Multitudo tumultuans Now it is good to weepe with those who vveep c. Rom. 12.14 if it bee cordiall but if as here only for a forme or fashion sake vvithout any true sense of sorrovv then it is blame-vvorthy III. There vvas another fault in this mourning namely that they hired procured and brought together others to mourne for those vvho vvere dead Alexandria conducti Threnodes Rhod. 17.21 Sect. 3 § 3. And hee said unto them give place or depart Quest Why doth Christ drive away and cause to depart these Minstrels and Mourners Answ 1 First because they made a foolish and tumultuous noise Answ 2 Secondly because hee will not have the mysterie he is about communicated to such as these where we may observe two things namely I That Christ separates and cals whom hee pleases And II. That these were unworthy to stay with him because they were only led with sense and that either First externall regarding only their vanities and accustomed superstitious solemnities Or Secondly internall being carried away and transported through sorrow for the death of the Damosell Now the way unto Christ is to estrange the eyes from the world and to lift them up unto heaven Answ 3 Thirdly our Saviour causeth these to depart because the Maid was not finally dead and therfore although mourning be lawfull in measure yet now there was no need of it Answ 4 Fourthly our Saviour dismisseth these because they were Mockers as followeth § 5. Sect 4 § 4. The Maid is not dead but sleepeth Object The Papists object this place for the proofe of their equivocation and mentall reservation our Saviour saith here The Maid is not dead but sleepeth now the Damosel was naturally dead and therfore the words must be understood with this mentall reservation In respect of my power and will l Parsons Mitig. Pag. 365 Answ 1 First in this example there can neither bee shewed any secret confession or any interrogation put against or besides equity and truth nor any injury offered unto Christ nor any cause compelling Christ to use any equivocation by a mentall reservation but his speech was such as he usually used in his conversation with men n Conscide pag. 32. And therefore this example is unfitly brought for the confirming of the doctrine of equivocation m Amesius lib. 5. Secondly the sense of our Saviours words is clear and manifest enough by the circumstances thereof without any mentall reservation at all Answ 2 for he spake this to those who with mourning and weeping prepared to celebrate the exequits of the dead Damosell and by these words would have them know that presently hee will raise her up as though shee were but awakened out of a sleepe Now how could our Saviour expresse this unto them in more fit and pregnant words then he here useth v n Amesius ibid. Thirdly the Papists exposition is true that in respect of Christs divine power they that are Answ 3 dead are said to be but asleep which is a most frequent and ordinary phrase of Scripture Reade Tolet in hunc locum So that this speech is not equivocall but Metaphoricall and the Metaphor of calling Death a Sleep was most familiar with the Hebrewes and is most aptly used by our Saviour in this verse seeing that the raising of a dead woman to life was no more difficult unto him then the awakening her out of sleepe which he intended presently to do And therfore both his denying her to be dead and his affirming that she was but asleepe were but verball Amphibologies which all they might have understood who were not scornfull and incredulous contemners of his sayings Fourthly the Popish Priests equivocation as Answ 4 this I am no Priest meaning as ordained to kill a Calfe or such like is so farre beyond the horizon and sight of any mans capacity that he may sooner claspe hold of the man in the Moon then by any intimation of words or circumstance of speech reach unto such a reserved conceit o Mort. encount l. 2. cap. 10. p. 144 For the further clearing of this Objection I propound this question What is the true sense and meaning of these words The Maid is not dead but sleepeth Quest 1 First some understand them literally as though Answ 1 she were not dead indeed naturally by a separation of the soule from the body but only shee seemed to them as though she were dead Here observe that many times sick persons appear to the living to bee dead and that one of these wayes to wit either I. By swounding and fainting Lipothymià Or II. By some deep and dead sleep wherby all the senses are bound arising either from drunkennesse or much watching or extraordinary labour and wearinesse Or III. By some invincible Lethargy Or IV. By the suffocation of the Matrix Or V.
prevalent And therefore they are more like fiends then Fathers that shew unto their children examples of drunkennesse uncleannesse swearing prophanenesse lying covetousnesse and the like Answ 5 Fifthly Parents should nourish cherish and encourage those who are good but bridle the rebellious and stubborn children with the rod of correction and gentle chastisement Now al these may be understood both of Parents and Masters and Magistrates because they all belong unto them all Sect. 2 § 2. And he tooke her by the hand Observ The means wherby our Saviour raiseth this Damosell are his word and hand Marke 5.41 Luke 8.54 to teach us therby the manner of the conversion of a sinner or that the strength of our conversion doth consist in the voice hand of Christ wherby only those who are spiritually dead are restored to life How doth it appear that wee are converted Quest 1 and quickned only by his word and hand It appears thus First because his word is strong Answ and powerfull as thus appears I. It created the world and all that therein is Gen. 1. and Iohn 1.1.2 II. The word shall raise us up at the last Iohn 5.25 III. The word overcomes Sathan Mat. 4. and makes the Souldiers fall to the ground IV. The word converts us Iohn 5.25 Rom. 1.16 Iames 1.18 Secondly because the hand of God signifies his power and providence What method doth Christ use in the conversion Quest 2 of a sinner First wee are dead by nature Ephes 2.1 and Answ 1 can do nothing that is good Rom. 7.14.18 and 2 Cor. 3.5 Secondly Christ speaks unto us in his word Answ 2 that is by his word speaks unto our hearts or with his words gives his Spirit whereby our hearts burne within us Luke 24. and our consciences are awakened Act 2.37 Thirdly then he takes us by the hand and Answ 3 drawes us unto him by the coards of love Cantic 1.3 bending and enclining our wils to consent unto his Fourthly then we rise from sin to grace and Answ 4 with this Damosell from death to life § 3. And the Maid arose Sect. 3 It is controverted between us and the Church of Rome whether the prayers of the living or any other works of theirs doe profit the dead And they hold that the soules who are tormented in Purgatory doe find great ease by the prayers of the living and therfore wee ought to pray for them Bellarm. lib. 2. de Purg. Cap. 15.18 Now they undertake to prove this because wee deny it from this verse thus Christ while he lived profited the dead Object for he raised to life the Rulers daughter in this verse and the Widowes sonne Luke 7. and Lazarus which were dead Therefore even so the members of Christ ought one to helpe another the living the dead Bellarm. ibid. First they must prove these to have been in Answ 1 Purgatory or they prove nothing to the purpose Secondly if they were able which indeed is Answ 2 impossible for them to prove this yet it were but a fresh mans Argument Christ raised Lazarus and some others from death unto life Therfore we ought to pray for the dead Or thus Christ by his divine power did recall the soule againe unto the body either from heaven or Purgatory Therefore the prayers of the living will helpe the soules of the dead which are in Purgatory torments and afford them some case These are strong Arguments and follow faire and farre off Answ 3 Thirdly Christs miraculous actions were not done for our imitation And therfore it followeth not that upon the miraculous works of Christ wee should build the ordinary duties of Christians yea Saint Augustine telleth us that Christ is not to bee imitated in such workes as these Non hoc tibi dicit non eris Discipulus meus nisi ambulaveris supra mare aut nisi suscitaveris quatriduanum mortuum c. He saith not unto thee thou shalt not be my Disciple unlesse thou canst walke upon the sea and raise one unto life who hath been dead foure dayes But learne of me for I am humble and meek Answ 4 Fourthly if prayer for the dead be unto us as the raising of the dead was unto Christ then as all the dead who are in Purgatory should bee prayed for so Christ should have raised againe all that went then to Purgatory or else by the Iesuits conclusion he failed in charity as we doe now if we pray not for the dead as he bears us in hand Answ 5 Fifthly though the Saints departed and the faithfull living are members of the same body and so are bound in love one to the other yet it followeth not that one should pray for the other They with us and we with them do wish and long to see the redemption of the sons of God accomplished But charity bindeth us not to pray one for another because we know not one the particular needs of another Answ 6 Sixthly to pray for any deceased is against the rule of charity for love beleeveth all things and hopeth all things 1 Cor. 13.7 And wee ought to hope the best of the dead to wit that they are at rest but in praying for them wee presuppose they are in misery and so need our prayers And therfore in so doing we hope not the best of them as charitie willeth Vers 26 VERS 26. And the fame hereof went abroad into all that land Quest Why did Christ prohibite this miracle to be divulged as is plain he did Marke 5.43 Luke 8.56 Answ 1 First he did it lest he should seeme desirous of vaine glory Muscul s Or Answ 2 Secondly he did it lest it should either provoke the Pharisees or excite the people to conferre some vaine worldly honours upon him as elsewhere they did when they would have made him a King Musc s Answ 3 Thirdly this prohibition was but temporary Gualt Calvin s that is they were for a time enjoyned to conceale it and afterwards to publish it Or Answ 4 Fourthly this prohibition was given only to the Parents lest they should be proud of their daughter who was raised unto life Gualt s Or Fifthly our Saviour did rather forbid them to Answ 5 divulge the manner of her raising then the thing it selfe Calvin s Or Sixthly some thought tesie Calv. that our Saviour Answ 6 forbad them that thereby they might be the more carefull in the publishing of it because Nitimur in vetitum But this I would have none to beleeve Seventhly Christ prohibits the publication Answ 7 hereof that the power of God might the more appear in the spreading it abroad VERS 27. And when Iesus departed thence Vers 27 two blind men followed him crying and saying Thou sonne of David have mercy upon us § 1. And when Iesus departed thence Sect. 1 Whether is this the same History which is mentioned by this same Evangelist Chap. 20.30 Quest The time when this was done Answ doth shew that they are two severall Histories Now
as Mat. 24. where somethings are spoken of the destruction of Ierusalem some things of the generall judgment Or else Secondly secundum totum when the same words may be taken in either sense As I will establish the Kingdome of David my servant Psalm 89.34 This may either Historically be understood of David or Typically of all pious and religious Kings So the Lord saith of Salomon If hee sinne I will chasten him with the rods of men but my loving mercy will I never take from him Psalm 89.30.31 This may either literally be understood of David or figuratively of all the Children of God So Hebr. 13.5 I have said I will never faile thee nor forsake thee which is spoken Historically of Iosua Chap. 1.5 But the Apostle understands it Typically of all the children of God Now of this nature is this present Scripture for these things were Typically fulfilled in them and shewed forth unto us for an example 1 Corinth 10.11 As appeares thus Iohns Disciples desire to know whether Christ bee the true expected Messias or not Christ proves that he is Because I. He cures and heales the bodies of men both of blindnesse lamenesse deafnesse deadnesse and Leprosie yea all these both historically and Allegorically And because II. He enlightens the minds of men by the Gospel Christ cured their corporal maladies for the blind received their sight c. Here observe First I confesse that these things have an Hystoricall truth that is that Christ did truely and really cure corporall blindnesse as Iohn 9.29 Secondly that the Prophesies concerning Christ doe in part speake of the same as Esa 35.5 It is foretold that the Messias should open the eyes of the blind and the eares of the deafe c. yea otherwise our Saviours Argument were nothing They desire to know whether hee be the Christ or not He saith he is and proves it thus The Messias shall heale the lame blind deafe and leprous and shall raise the dead Esa 35.5.6 But I doe and have done all this Therefore I am the Messias Thirdly withall wee must confesse that the Prophet Esay in that place doth look higher then these ayming at spirituall graces as well as corporall benefits and cures If the learned Reader doubt of this let him Reade Tremes s Esa 35.5.6 and Muscul and Hyper. s Fourthly therefore it is lawfull for me to ascend or to proceed from the body unto the soul In this place then we are admonished that it is Christ who doth enlighten the eyes of the minds who purgeth us from the Leprosie of sinne who frees us from death c. Gualt s Two things are very observable in this text namely I. What we are by nature Deafe blind lame Leprous and dead And II. That all these maladies are removed and cured and that onely by Christ of these therefore in this order The blind receive their sight here two things are considerable viz. First that by nature wee are blind Secondly that by Christ wee are illuminated and enabled to see Observ 1 First by nature we are ignorant blind and blockish in spirituall things 1 Cor. 2.14 Ephes 4.18 Quest 4 What is required unto true spirituall sight Answ 1 First for answer to this Question I referre my learned Reader unto Antoninus part 1. Titul 3. Cap. 3. § 1. 2. 3. c. where many rare things are taught concerning spirituall fight Answ 2 Secondly for the satisfaction of the vulgar Reader wee will adde some things and answer that unto spirituall fight many things are required To wit First the purity of the eye For if the spirits of the eye be perverted either by Melancholly or anger or the Iaundice then all things will seeme yellow or greene or the like Thus Mala mens Malus animus If the mind be corrupted then the man is corrupted for Mens eujusque est quisque the mind is the man if the eye therfore be darke how great is that darkenesse if the understanding be perverted so is also the judgement and affections And therefore let us labour for a pure and sanctified mind free from the infection and perturbation of sinne Secondly unto sight there is required the strength of the eye that it may perfectly apprehend the object for a weak sight apprehends a thing imperfectly like the man who said hee saw men walking like trees So when in Religion we see In enigmate onely as in twilight or the dawning of the day that is see something but very darkly and obscurely wee must then labour that our eyes may be perfectly opened that therby we may be able to perceive things truely and as they are in their owne nature as followes in the next particle Thirdly unto sight is required the liberty of common sense that so wee may bee able to judge of things that differ And therefore we must not be like children in understanding as the Apostle saith When I was a Child I spake as a Child I thought as a Child I understood as a Child 1 Cor. 13.10 We must not judge of Religion or the service of God with a carnall eye or the eye of naturall reason but with an eye truely informed that hereby wee may bee able to judge of things truely and aright A melancholly man often thinkes men to be Beares and a mad man friends to bee enemies and hence often-times fleeeth in the face of the Physitian that desireth to cure him Thus in Religion we often thinke the Lord hates us because hee will not give us that which wee desire although it bee as bad as Rats-bane for us Wee cannot endure reproofe from the Ministers of God neither that they should speake unto us but desire rather that they would willingly permit us to runne headlong unto destruction And thus so long as common sense is captivated wee cannot judge of things as they are Wherefore let us labour that our understandings may be enlightned and our judgements truely informed Fourthly unto fight there is required the light of the Sun or Moon or of a candle for three things are ordinarily required unto sight to wit I. The Organ that sees and takes up the Object II. The Object that is apprehended by the Organ And III. The Midst by or through which the Organ doth perceive and receive the Object Although there bee an Object which may bee seene and the Ayre also enlightned yet if a man want eyes hee cannot see that Object Therefore unto sight an Organ is necessary If a man could see and the ayre were enlightned yet if the Object were not in fight or if we could conceive no object to be objected unto the eye then the eye could apprehend nothing Therefore unto sight an Object is necessary If there were an Organ and an Object that is if a man could see or have an eye yea that eye were open and awake yet could he not see if either there were no midst or if the midst were dark For First if there bee no midst betwixt the
begets both paine in the Eare and duls the hearing Now Christ cures this by taking away our hard and stony hearts and giving us hearts of flesh Ezech. 11.19 Acts 2.38 Thirdly there is the infirmity it selfe or deafenesse this Christ cures by opening and boring our Eares Iob. 33.16 Esa 50.5 c. Acts 16.14 Esa 55.10 and enabling us to heare the word of God with joy and comfort II. The next impediment of the Eare which Christ takes away is drynesse or want of moysture in the Eare This hee cures by sending rain and watring our hearts with the deaw of Heaven and with the grace of his holy Spirit Reade Deuter. 32 2 Esa 30.20 c. and 44.3 and 55.10 Thirdly the ringing and tinckling in the Eare hinders the heareing this is blind zeale and is cured by Christ who enlightens our understandings and enformes our judgements and suffers us no longer through a false zeale with Saul to persecute Christ and his members Acts. 9.4 or in his members but with Paul to suffer yea to dye If God require it for the glory of Christ and the good of his body the Church IV. The weakenesse of the braine is a great impediment to the hearing Now this Christ cures by enabling us to heare the word of God profoundly that is as he did to Ezeâ—hiel enabling us to hear with our eares to receive in our hearts al the words that the Lord speaks unto us Ezec. 3 1â— and not like the seed in stony ground who for want of depth of roote and ground withered and died Mat. 13.5 V. Sleepe and Lethargie hinders the hearing this Christ cures by enabling us to heare the word with delight as Esay commands us 58.13 And with joy as Ieremiah did Thy words were found and I did eate them and they were the very joy and rejoycing of my heart Ierem. 15.16 Secondly Christ doth not onely take away the impediments of hearing but repaires and restore the losses of the Eare which are principally Answ 2 Life and Spirit I. Christ gives life unto us Iohn 1.4 and 14.6 Dead men cannot heare and therefore he quickens us as follows in the next Section II. Christ gives his Spirit unto us Cantie 4.16 Ioel 2.28 c. Esa 44.3 whereby wee are enabled to understand what wee heare and to practise in some measure what we understand § 5. The dead are raised up As in the former Section so also in this wee Sect. 5 have two things to consider of namely I. That by nature we are dead II. That by grace we are quickned First by nature we are dead Quest 1 Who are here meant by the dead Answ 1 First there is a three-fold death namely Temporall Spirituall and Eternall Answ 2 Secondly there is a two-fold Spirituall death viz. I. A death to sinne in the Dative case now this is Mortification II. A death in sinne in the Ablative case And this is the death here spoken of Answ 3 Thirdly the meaning therefore of these words The dead are raised is this that all men by nature are spiritually dead in sinne but the children of God are restored unto life by Christ Now of these in their order and first of the first the state of nature Observ 1 First I say wee learne hence that all naturall men are dead in sinne Quest 2 How doth this appeare Answ 1 First from these places Rom. 3.23 and 5.12 Colos 2.13 Ephes 2.1.5 c. Answ 2 Secondly because otherwise Christs death had beene needlesse Rom. 5.6.8 and 2 Cor. 5.14 but of this by and by in the state of grace Answ 3 Thirdly it appeares plainely that all men naturally are dead in sin because all were killed in Adam Rom. 5.15.17.18 and 1 Cor. 15.21.22 For I. The Image of God which was in us at first is now lost Gen. 2. But is renewed by Christ Ephes 4.24 At first the heart was converted unto God And the beames of love did inflame and kindle the hearts to love the Lord above all Psal 63.1 But now we are averse from the Lord. II. Wee are now guilty of death 2 Cor. 3.7 And subject to the Law which is the Minister of death and therefore wee are called dead men because by the Law wee are condemned and adjudged unto death III. Wee are by nature subject to the wrath and anger of God And his Iustice will not suffer us to goe unpunished Colos 3.6 IV. Our nature is so polluted that it produceth nothing but sinne and impurity Colos 2.13 V. Wee are by nature the servants of sinne and Sathan Rom. 6.20 and 2 Tim. 2.26 and 2 Pet. 2.14 And hence the body was called by the Ancients Tartara Sepulebrum mortuorum Pistrinum animae b Rhod. 287. And therefore these things considered wee may safely conclude that all men by nature are spiritually dead in sinne Observ 2 Secondly wee have now to consider of the state of grace Suscitantur namly That Christ frees all those who are his from the death of sinne Iohn 5.24 c. Esa 9.2 and 2 Tim. 1.10 Quest 5 From what death doth Christ free his Answ 1 First hee freeth them from eternall death Ioh. 5.24 and 2 Thess 1.9 Revel 2.11 and 21.8 Answ 2 Secondly he freeth them from spiritual death and this is that which is here meant and is understood either I. Of our fredome and deliverance from our enemies Rom. 7.2 that is First from sinne and the kingdome thereof Rom. 6.2 Or Secondly from the Law and the curse thereof Rom. 7.4 How or by what meanes may we or are wee Quest 6 raised from death unto life First by God and Christ Psalme 90.3 Rom. 4. Answ 1 17. and 7.25 and 11.15 Secondly by the preaching of the Gospel 1 Answ 2 Pet. 4.6 Thirdly by faith in Christ Iohn 5.24 c. Answ 3 Fourthly by a spirituall death of sinne Rom. Answ 4 6.2.5.8.11 and 8.10 and 6.3.6 Fiftly by charity and love wee know that Answ 5 wee are translated from death unto life because wee love the brethren 1 Iohn 3. VERS 7.8.9 And as they departed Verse 7.8.9 Iesus began to say unto the multitudes concerning Iohn what went you out into the wildernesse to see a Reed shaken with the wind But what went you out for to see a man clothed in soft raiment Behold they that weare soft clothing are in Kings houses But what went you out for to see a Prophet yea I say unto you and more then a Prophet § What went you out for to see Sect. 1 What use is there of an Interrogation or Quest 1 why are questions asked First some aske a question that they may bee Answ 1 instructed and thus the Disciples propound many questions unto Christ Secondly some aske questions for this end Answ 2 that thereby others may be instructed and thus our Saviour here interrogates the people Thirdly some aske questions to see or try Answ 3 whether others know that which is enquired And this is ordinary
to death hee feared the multitude because they counted him as a Prophet verse 5. Answ 2 Secondly Augustine thinkes that Herod did truely feare Iohn and willingly heard Iohn and heartily grieved at the Maide request Answ 3 Thirdly Carthusian s thinkes that those words in the 5. verse of this Chapter are to bee understood of an unwilling will when Herod would have put him to death that is with a will mixed with an unwillingnesse and some reluctancie And indeed the letter of the History both here and in Marke 6. doth seeme to side with Augustine that the plot was not laid by Herod but by Herodias thus to bring Iohn to death UERS 12. And his Disciples came and tooke up the body and buried it and then went and told Iesus It is evident by many passages in the Gospel Ver that the Disciples of Iohn did envie Christ and emulate his glory but now Iohn being dead they goe unto Christ and shew him vvhat had hapned vvhich argues that their former emulation vvas abated at least if not altogether â—â—nished Whence it may be demanded What was the cause that now they doe envie Christ as before First because they saw and perceived thy Christ and Iohn was led by one and the â—â—me Spirit and neither of them did envie or labour to suppresse the glory one of another but did rather labour and study to exalt the honour and fame of each other Secondly because Iohn being in prison had Answ 2 sent his Disciples to Christ that by his gracious words and miraculous workes they might learne that hee vvas the true promised and expected Messias vvhose Fore-runner he vvas VERS 13. When Iesus heard of it Vers 13. hee departed thence by ship into a desart place apart and when the people had heard thereof they followed him on foot out of the Cities Whether did Iesus depart Quest 1 Saint Luke saith into a defart Answ named Bethsaida Luke 9.10 that is the house of hunting because it was full of wild beasts and was therefore so called for the much hunting which was there used What was the cause of our Saviours departure Quest 2 unto that desart The cause was two-fold namely Answ First that hee might escape danger Herod had now beheaded Iohn and therefore when Iesus heard of it hee departed that hee might not fall into the Tyrants hands the time of his suffering being not yet come And this cause is here expressed by Saint Matthew Secondly that his Disciples might rest themselves and this cause is plainely laid downe by Saint Marke Chap. 6. verse 30 31 32. VERS 14. Iesus went forth Vers 14 and saw a great multitude and was moved with compassion towards them and hee healed their sicke From verse 13. to 22. is shewed our Saviours care for the multitude whence it may be asked What is the office of a good and faithfull Minister Quest 1 of Christ First to reduce from errour those that goe Answ 1 astray Secondly to cure the soules of those who are Answ 2 spiritually sicke Thirdly to feed those who are hungry or hunger Answ 3 starved And all these wee see here in Christ What are the signes of false shepherds Quest 2 First to seduce and mislead their flocks into Answ 3 errours And Secondly to sleight and neglect those who are sicke And Answ 2 Thirdly to devoure and prey upon those Answ 3 who are well and sound For all these are diametrally opposite unto Christ Quest 3 Who is the true and faithfull Shepherd of the soule Christ For Answ First it is hee who teacheth all and reduceth those who wander into the right way Iohn 6. Secondly it is hee who cureth and healeth all Psalme 36. and 103.3 and 107.20 Thirdly it is hee that feedeth all Psalme 104. and 145. And therefore those who teach and instruct in the truth and reduce stray sheep into the way of truth and feed the hungry and cure the sicke soules doe it by vertue of that power which is derived unto them by Christ Vers 19 VERS 19. And hee tooke the five loaves and the two fishes and looking up to heaven hâ—e blessed them Quest Why did Christ lift up his eyes unto heaven Answ 1 First to signifie that his power and efficacie in working Miracles was from his Father according to that Iohn 6. which hee saith I can doe nothing of my selfe c. Answ 2 Secondly to teach us that we must expect and desire that the use of the creatures may be blessed unto us by God we cannot hope that our meat will turn to the nourishment of our bodies except the Lord blesse it and give it this power neither can we expect a blessing from God except wee desire and pray for it And hence according to the present practise of our blessed Saviour wee use to give thankes before meat Vers 24. VERS 24. But the ship was now in the midst of the sea tossed with waves for the wind was contrarye Quest 1 What is here Allegorically meant by the ship and the sea Answ By the Sea is meant the World and by the Ship is meant the Church Quest 2 Why is the Church meant by the Ship Answ 1 First because as the Marriners and Passengers are saved in the ship from drowning so are the faithfull saved in the Church For as none were saved but those who were in the Arke so none can be saved but such as are within the Church for Extra Ecclesiam nulla salus Secondly because as the ship never abides Answ 2 long in any one certaine place so the Church is not tied to any one Citie or nation perpetually but as the Ship is carried by the wind so the Church is gathered by the Holy Spirit whether hee please for the wind blowes where it lists Iohn 3. Quest 3 What resemblance or Analogie is there betweene the Church and a Ship Answ For answer hereunto observe that in a Ship there are many things namely First there is Nauelerus the Master and Pilot of the Ship and this is Christ who is I. Potens an able Pilot and can defend the Church against all Pirats whatsoever II. Bonus a good Pilot and doth graciously gather up or let loose the saile as hee sees most fit 〈◊〉 sometimes his Church sailes with ful sailes and is in a prosperous and peaceable estate sometimes it is as it were becalmed and stands at a stay yea sometimes tossed to and fro with the waves But the good Pilots care is such that although it seeme for a while to make but a smal progresse yet he doth preserve it even then from danger III Sapiens Christ is so a wise Pilot and doth so direct this Ship his Church through quicke sands and rocks that at length it arrives to the haven of happinesse and eternal rest Secondly there are in a Ship Remiges the Mariners and these are the Ministers of the Church who helpe to manage this Ship and to carry or transport it from haven
made unto all First sometimes God makes some speciall promises to some particular persons as he promised to his Apostles that they should be able to cast out Devils if they would but beleeve Secondly sometimes God makes some generall promises unto all and thus he promiseth life eternall unto all men if they will but beleeve Iohn 5.9 unto 16. Fourthly that faith which is exhibited to a Answ 4 speciall promise and that which is given to a generall agree in this that as that which is promised generally comes to passe if it be beleeved and comes not to passe if it be not beleeved because if such promises be not credited God is made a Lyar as much in man lyes and therefore justly he refuseth to do what he promised the condition on mans part not being fulfilled So as often as that which is specially promised is beleeved it comes to passe according to the promise made but if the promise be not beleeved it comes not to passe Fifthly these things premised we answer thus to the Question The Question was in what credulity our Saviour upbraids and taxes both in his Dâ—isciples and the Jews or why he twits and reproacheth them both for want of faith And the Answer is because neither the one nor the other beleeved his word I. Christ had given power to his Apostles to cast out Devils but they beleeve not this word of their Masters because if they had beleeved it they should then have cast out all unclean Spirits II. Christ had openly professed to the Iews that he was the promised Messias and the Son of God and therefore had power to cast out Devils and to work Miracles and to give health and salvation to all those who would beleeve in him but they doubted of this and would not credit it and therefore both Disciples and Iews are here justly taxed and called a faithlesse generation Sect. 2 § 2. And perverse generation Our Saviour by this exprobration of his Disciples and the Iews would teach us what all men are untill they be truely converted and turned unto God namely faithlesse and perverse From whence two Questions will arise Quest 1 What names are given by Christ unto natural men or all men before their conversion Answ The appellations given unto them by Christ are many and therefore I but only name them The naturall and unregenerate man is called 1. First an evill man Luke 6. The evil man out of the evill treasure of his heart c. 2. Secondly flesh Iohn 3. That which is borne of the flesh is flesh c. 3. Thirdly flesh and blood Matth. 16. Flesh and blood hath not revealed this unto thee c. 4. Fourthly the world Iohn 1. The world knew him not 5. Fifthly terrene and earthly Iohn 3. Hee which is of the earth is earthly and speaketh of the earth 6. Sixthly the Children of this world Luke 16. The Children of this world are wiser c. 7. Seventhly a wicked and adulterous generation Matth. 12. 8. Eighthly a faithlesse and perverse generation in this place 9. Ninthly a generation of vipers Matthew 12. and 3. 10. Tenthly corrupt and rotten Trees Matth. 7.18.19 11. Eleventhly the Children of that evill one the Devill Matth. 13. and John 8. 12. Twelfthly stony and thorny fields Mat. 13. 13. Thirteenthly lost sheep Matth. 15. Luke 15. and a lost groate Luke 15. 14. Again Prodigall Children Luke 15. 15. Again evill servants Matthew 18. and unprofitable servants Matth. 25. 16. Againe Vnjust Stewards Luke 16. 17. Againe foolish Virgins Matth. 25. and foolish men Matth 7. 18. Againe Idle Servants Matth. 20. 19. Againe Men that fit in darkenesse and in the shadow of death Matth. 4. Luke 1. 20. Again Plants not planted of the Father Mat. 15. 21. Againe they are called Workers of Iniquitie Matth. 7. And 22. Lastly dead men let the dead bury their dead Matth. 9. And thus by these names we may learn what wee are by nature that so loathing our selvs and detesting our present condition wee may flee unto Christ for freedome from it What are the properties of naturall and unregenerate Quest 2 men First they want originall righteousnesse having Answ 1 lost it by Adams fall Secondly instead of that originall righteousnesse which was in them at first they have unrighteousnesse and originall corruption or sin in all their parts working that which is contrary to the will and word of God both in the internall motions of their mind and will and in their externall members Matth. 7. and 12. and Iohn 8. Thirdly they are the slaves of Sathan Mat. 12 Answ 3 Iohn 8. and 12. and 14. Fourthly they are guilty both of the wrath Answ 4 of God and of corporall punishment and of eternall death Iohn 3. Luke 13. and 16. and Iohn 8. VERS 18 19 20 21. And Iesus rebuked the Devill and hee departed out of him Vers 18.19 20.21 and the child was cured from that very houre Then came the Disciples to Iesus apart and said why could not wee cast him out And Iesus said unto them because of your unbeliefe for verely I say unto you if yee have faith as a graine of mustard seed yee shall say unto this Mountaine remove hence to yonder place and it shall remove and nothing shall be unpossible unto you Howbeit this kind goeth not out but by fasting and prayer I have spoken something already for the satisfaction of the vulgar Reader concerning the weapons against Sathan and the power which some wicked men may have over him and the meanes and wayes both wicked and warrantable by which he is or may be cast out and dispossessed Chap. 4.4 § 1. qu. 1 2. and Chap. 7.22 § 3. qu. 1 2 3. and Chap. 8.16 qu. 1 2. and verse 28. § 1 2. and Chap. 12.22 § 2. Our Saviour here saying If yee have faith yee Quest 2 may remove Mountaines may move this question Whether the Apostles or any other did ever remove Mountaines First certainly the Apostles would have removed Answ 1 Mountaines if they would because Christs words are true and they had a particular perswasion through faith to effect this or that miraculous thing Secondly others farre inferiour to the Apostles in faith and holinesse have removed Mountaines as followes by and by and therefore no doubt but they could have done so also if need had required Answ 3 Thirdly many things yea many great things certainely were done by the Apostles which are not recorded and therfore we know not but they may have removed Mountaines although no such thing be upon record Answ 4 Fourthly greater things then these were done by the Apostles and are recorded to have beene done by them as to restore the dead to life for to call backe a soule to the body is more then to remove a Mountaine and therefore if they did not remove mountaines yet without doubt they could have done Answ 5 Fifthly Eusebius Eccles hist lib. 7. cap. 25. relates that one Gregory a
reward given to men according to their meede and therefore it is necessary that there should be a Resurrection Iustin Martyr Sect. 2 § 2. Yee erre not knowing the Scriptures It is questioned betweene us and the Church of Rome whether the Scriptures be necessary or not and we affirme That they are necessary for the people of God the reading preaching and understanding thereof being the onely ordinary meanes to beget faith in us Argum. And this wee confirme from this place by this Argument That whereby we are kept from errour and doubtfulnesse in matters of faith is necessary but this is performed by the Scripture Therefore it is necessary Here two things are to bee shewed namely First that the Scripture keepeth us from errour this is cleare from these words yee erre not knowing the Scripture where our Saviour shewes that the ignorance of Scripture was the cause of their errour And Secondly if our knowledge were onely builded upon Tradition without Scripture we should then be doubtfull and uncertaine of the truth Thus St. Luke saith in his Preface to Theophilus I have written saith he that thou mightest be certaine of those things whereof thou hast beene instructed Whence wee conclude that although we might know the truth without Scripture as Theophilus did yet we cannot know it certainly without it § 3. But shall be as the Angels Sect. 3 The Papists teach us to pray unto the Saints and that we may be the easilier induced to learne this lesson they assure us That the Saints heare our prayers and because they feare we will not credit this without proofe therefore our learned Countreymen who can draw Quidlibet ex quolibet produce this place for the proofe thereof arguing thus As CHRIST proveth here that in heaven the Saints neither marry nor are married Object because there they shall be as Angels So by the very same reason is proved that Saints may heare our prayers and helpe us be they neare or farre off because the Angels doe so and in every moment are present where they list and neede not to be neere us when they heare or helpe us Rhemist sup § 4. First our Saviour CHRIST speaketh not of the Answ 1 soules departed at this time but after the Resurrection and therefore the Argument is absurd Secondly CHRIST doth not in all points compare Answ 2 the Saints after the Resurrection to Angels for then they should be invisible and without bodies as the Angels are but in that they have no need or use of marriage Thirdly it is false that the Angels may be present Answ 3 in every moment where they list for they cannot be in more places at once then one neither are they where they list but where God appointeth them Fulke Whether are or ought the Saints and faithfull in this life to be like unto the Angels Quest and wherein They should labour to be like the Angels Answ in these things namely First in rejoycing at the conversion of sinners Luke 15. And Secondly in reverencing the divine Majestie like the Angels who cover their faces before him Esa 6.2 And Thirdly in standing ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. And Fourthly in executing the will of God for the manner as the Angels doe that is with cheerefulnesse with sincerity and without wearinesse VERS 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Verse 32 Quest 1 How or in what regards is the Lord called Deus viventium the God of the living Answ 1 First Ratione causalitatis providentiae because he both created all perfect living creatures and also provides for all Now providence hath place onely in those things which have an existence or being in rerum naturá but when God pronounced these words unto Moses Exod. 3.6 the Patriarches were corporally dead and their bodies dissolved and therefore it was necessary that their soules should remaine and be alive Answ 2 Secondly the creature is referred unto God in a reall relation which is not founded but onely in an entity and being and therefore that whose God God is said to be must needs be really something and consequently those Patriarches who were not in regard of their bodies were in regard of their soules Quest 2 How may we prove or conclude the Resurrection of the body from hence Answ 1 First because the reasonable soule being the forme of the body and the substantiall part of man hath alwayes a naturall inclination unto the body neither hath a perfect subsiestnce in it selfe but doth desire to be in man now nature doth nothing in vaine and therefore the soule which for a time is separated from the body shall at last be eternally united and conjoyned unto the body Answ 1 Secondly because the reasonable soule cannot obtaine perfect felicity untill she have reassumed the body in regard of that naturall affection which she hath unto the body And therefore there shal be a Resurrection of the body Quest 3 How can this verse stand with Romans 14.9 For it is said Here God is not the God of the dead but of the living And There CHRIST died that he might be Lord both of the dead and living Answ Our Saviour here denies that God is the God of the dead that is that he will not give grace and glory to those who are corporally dead and shall rise no more and hence he doth evince the Resurrection of the dead by â—his argument Glory cannot be conferred upon dead men as dead men But glory shall be conferred upon Abraham and all the faithfull Therefore they shall not remaine alwayes dead or in an estate of death but shall rise againe at the last Hence the Apostle saith That CHRIST is Lord both of the living and of the dead that is of all the faithfull who either now live or are dead but shall rise at the last day and of dead shall be made living as it is said in the Creed Hee shall judge both the quicke and the dead that is those who now are dead shall live againe at the last day VERS 37.38.39.40 Vers 37 38. c. JESVS said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind This is the first and great Commandement And the second is like unto it Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets § 1. Thou shalt love the Lord thy God Sect. 1 Whether can we love the Lord above all things Quest as wee are here enjoyned by nature or by grace We cannot love the Lord above al things by nature Answ and therefore grace is simply necessary thereunto as appeares thus First the love of God is shed abroad in our hearts by his holy Spirit Rom. 5. and the fruit of the Spirit is love Galath
Faith and willing to be baptized must then be admitted unto the Sacrament of Baptisme and baptized in the name of the Father and of the Sonne and of the holy Ghost Marke 16.16 Acts 10.47 But these two Answers are to be understood of those who are of yeares of discretion and not of Infants Who ought to bee or may bee Baptized Quest 6 Those who are baptized are either Answ I. Men of ripe yeares or yeares of discretion Now these Adulti doe either First not professe the Faith of Christ or are without the Church of Christ and these are not to be baptized Or Secondly doe professe the Religion of Christ and desire to be baptized and these as was said before are to be admitted Or II. Infants now these are either Answ 3 First the Children of Iewes Turkes and Heathens who are without the Church and these are not to be baptized Or Secondly they are the Children of those who are wiihin the Church and these are to be baptized Quest 8 Whether is the Sacrament of Baptisme necessary or not Answ 1 First it is necessary because it is commanded in this verse and Marke 16.16 For as we must pray if we would be blessed because God hath commanâ—ed it Matth. 7.7 and as we must eate if we would live because according to Gods owne ordinance that is the meanes to preserve life so we must be baptized because God hath ordained that by that doore we should enter into the Arke the Church Answ 2 Secondly but Baptisme is not absolutely necessary unto salvation as appeares thus I. God did precisely command that Circumcision to which Baptisme answers now should be on the eighth day before which time without doubt many dyed and yet it were absurd peremtorily to set downe that they were damned II. Jf Circumcision had beene absolutely necessarily unto salvation then Moses and Aaron would not have omitted it for 40 yeares in the Desart III. This Doctrine of the absolute necessity of Baptisme was unknowne to the ancient Fathers and primitive Church who therefore did oftentimes forbeare baptisme although we approve not of this their fact till a little before death Hence Constantine the great was not baptized untill a little before his death and Valentinian by reason of his delay was not at all baptized whom notwithstanding Ambrose pronounceth to be in heaven And Bernard in his 37. 77. Epistle affirmeth that not every privation or want of Baptisme but only the contempt and palpable neglect of it is damnable IV. The Papists themselves confesse that the Baptisme of the Spirit Baptismas flaminis and Martyrdome Baptismas sanguinis are sufficient without the Baptisme of water that is where or when it cannot be had unto salvation V. CHRIST himselfe saved the Thiefe upon the Crosse without Baptisme Luke 23.43 And therefore it is not so absolutely necessary that without it none can be saved Quest 9 What doe we promise in Baptisme Answ 1 First we promise to renounce sinne Rom. 6.6 and 1 Cor. 6.19 and Acts 3.26 and 1 Peter 4.6 Answ 2 Secondly to serve the Lord in newnesse of life all the dayes we live on the Earth Rom. 6.4 and 7.6 and 2 Corinth 5.17 Galath 6.15 Ephes 4.22.23 and 4.1 and 1 Peter 2.9 and 1 John 2.6 Sect. 5 § 5. In the name of the Father c. In this forme wherein the Apostles must baptize those who are instructed our Saviour by nominating of the Father Sonne and holy Ghost doth plainly insinuate and teach unto his Apostles the profound mistery of the Trinity and Unity For these three names Father Sonne and holy Ghost doe expresse the Trinity of divine persons and this phrase In nomine non in nominibus in the name in the singular number and not in the names in the plurall doth evidently shew the Unity in Trinity or that these three ever blessed persons have but one essence and nature Pet. Galat. Lib. 2. Cap. 12. page 63. medio § 6. And of the Sonne Sect. 6 From these words we may draw this plaine Argument against the Arrians Argum. who deny the Deity of CHRIST He in whose name we are baptized is truly and essentially God But we are baptized as well in the name of the Sonne as of the Father and holy Spirit in this verse Therefore the Sonne is aswell God in nature and essence as the Father and holy Spirit are and consequently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same nature and substance with the Father § 7. And of the holy Ghost Sect. 7 Deuterius an Arrian Bishop being at Bizantium as he was about to baptize one Barbas after his blasphemous manner saying J baptize thee in the name of the Father through the Sonne and in the holy Ghost which forme of words is contrary to the prescript rule of Christ who in this place commanded his Apostles to baptize all Nations In the name of the Father the Sonne and the holy Ghost the water suddenly vanished so that he could not then be baptized Wherefore Barbas all amazed fled to a Church of purer Religion and there was entertained into the Church by baptisme Socrates in his Ecclesiasticall History Lib. 7. Cap. 17. reporteth the like History of a Jew who had beene oftentimes baptized and came to â—aulus a Novation Bishop to receive the Sacrament againe but the water vanished and his villany being detected he was banished the Church Because I have spoken divers things in divers places before of the Father and the Sonne here therefore thus briefly passe them over speaking something more largely of the holy Spirit because hitherto I have treated of that divine person more sparingly How many things are requisite to be knowne Quest 1 concerning the holy Ghost Two namely Answ First Nomen his name He is called 1. Spirit Then 2. Holy Secondly his nature wherein two things are observable viz. I. Veritas the truth thereof wherein two things are included to wit First that he is God with God Secondly that he is a distinct person from the Father and the Sonne II. Priprietas the properties thereof namely that First he proceeds from the Father and the Sonne Secondly that he is equall to the Father and the Sonne Thirdly what his operations and workes are What is meant by this word Spirit Quest First this word Spirit is taken either First literally and that two manner of wayes to wit either Answ 1 I. For an invisible corporeall essence as for example First sometimes for the aire and wind Secondly sometimes for the blast or breath of the Lungs Or II. Spirit is taken for an invisible incorporeall essence which is two-fold namely either First created as Sathan specters the reasonable soule of man and the good Angels Secondly uncreated and thus God the Father God the Sonne and God the holy Ghost are called Spirits Secondly figuratively and thus it is taken either I. Spiritually and thus First the power and Deity of Christ is sometimes called Spirit And Secondly sometimes the
the Law pt 1. f. 118 b. and Pt. 2. fol. 275 b. 365. Without humiliation and compunction no comfort and consolation pt 2. folio 98. The division of humiliation and the meanes thereunto pt 2. fol. 275 b. 365. and pt 1. fol. 494 b. Conclusions See Collections Concord See Agreement Concupiscence Many necessary and profitable questions concerning the internal concupiscence of the heart pt 1. fol. 87 b. 101 b c. 222 223 b c. Condemnation Punishment All wicked men shall be punished and condemned at the last and why pt 1. f. 409 b. 410 a. 428 a. 429. Condition Estate Our estate and condition is often happy when it seemes miserable pt 1. fol. 35 b. Confession Divers questions concerning the kinds properties and necessity of Confession pt 1. folio 58 b. 59 a. 69. and 493 b. Controverted questions concerning Auricular confession pt 1. fol. 68 b. 69 489 b. 490. Confidence See Faith Conscience Divers questions concerning the division of Conscience in generall and the nature of an evill conscience and the necessity of a good pt 1. f. 29 a. pt 2. f. 16 b. 277 b. 302 b. 350 b. 365 a. 366. Consistory Sanhedrim Questions concerning the Iewish Consistory Sanhedrim Iudgement soâ—ts pt 1 f. 195. and pt 2. f. 27 b. 187 b. Consolation See Comfort CoÌ„stancy Inconstancy Perseverance Perseverance in obedience is hard pt 1. folio 61 b. Meanes or helpeâ— unto perseverance pt 1. f. 133. Inconstancy becomes no Christians pt 2. f. 69. b c. Consultation Deliberation who offend in their Consultations Pt. 1. folio 15 b. How Deliberation and dâ—lay differ pt 1. folio 15 b. 6â— b. Deliberation requisite in wrighty actions pt 1. folio 15 b. and 60 b. Contempt Contemners Despisers To Despise Divers questions concerning the contempt of the Word and Preachers thereof Pt. 1. fol. 119 a. and 441 a. and 450 b. Pt. 2. f. 50 b c. 86 b. 87 a. 90. 300 b. Contentation Christians must be contented and why and the rules observeable thereunto pt 1. fol. 11 b. and 35 b. Contention DissentioÌ„ Discord Strife Iarres Dissention hinders religion part 2. fol. 40 a. The causes of domestical Contentions and jarres and the remedies against them pt 2. fol. 50 51. Who are sowers of Discord and strife pt 1. fol. 168 b. Contrition See Compunction Conventicles The Conventicles of Separatists unlawfull pt 1. f. 125 b. 126 a. 523 a b. Conversation Life Divers questions concerning our temptations after the purpose and endeavour of a new Life pt 1. fol. 84 b. 85 b. Profitable questions concerning the purging and regulating of our Lives and conversations Pt. 1. fol. â—5 416 417. and Pt. 2. folio 16. b. 17. 135. 166. Divers questions concerning the kinds of Life and the nature of Life in generall and of a Christians Life and Spirituall life in particular pt 1. fol. 304 305. 417 418. 472 473. and 492. b. c. and pt 2. folio 50 a. An austere life is commendable and why pt 2. fol. 7 a. See Austerity The Life of the wicked is shortned pt 1. fol. 430 a. Conversion Repentance Penance What Repentance John Baptist preached Pt. 1. fol. 55 b. Objections for popish Penance answered pt 1. fol. 55 b. 56 c. Divers questions concerning the kinds parts properties meanes methode necessity and signification of Repentance and the felicity of the truely penitent pt 1. fol. 57. 60. 204 a. 313 b. 4â—7 512 b. 520 a. and pt 2. fol. â—â— 82 83. a. 84 b. 85 86 a. 87. a. â—75 276 a. 302 b. c. 362 b. Questions concerning false Repentance pt 2. fol. 364 b The â—â—â—â—dest â—ay be converted pt 2. fol. 〈…〉 b 〈◊〉 Althoâ—g◠〈◊〉 can doe nothing in the worke of Conversion yet he is inexpâ— repeâ—◠〈…〉 2. f. 274. Corbâ—n â—hat 〈◊〉 sigâ—ified by the 〈…〉 pt 2. fâ—l 59 ◠〈◊〉 298 â— Corne. Who are Corne and who are chaffe pt 1. folio 78 a. Corruption How manifold Corruption is pt 1. folio 427 a. Covetousnesse Avarice World Worldlings and Temporall things Divers questions concerning Covetousnesse and the love and service of the World pt 1. folio 333. b. 334. 338. 481 a. and pt 2. f. 363. Divers questions concerning the nature and wickednesse of this present world pt 1. fol. 122 a. 408 a. and pt 2. folio 40 b. The difference betweene the Worldling Hypocrite and godly man pt 1. folio 226 a. The difference betweene Temporall or worldly things and heavenly pt 1. folio 329 b. Councell Synode Divers questions concerning the infallibility power and calling of lawfull Councels Part 1. fol. 30 a. and pt 2. fol. 218 a. 221 b. 222 b. What the Iewish Councels were pt 2. folio 27 a. Councell See Admonition Craft Deceit Double dealing Fraud Christians must be free from all Fraud false dealing and the like and why pt 1. folio â—61 a. Creatures What we may learne from the Creatures pt 1. folio 344. Crosses See Adversity Cruelty Questions concerning the fruits effects nature and kinds of Cruelty Pt. 1. folio 43 b. 44 a. and 45 b. 479 b. c. Customes Questions concerning the Customes of Nations and the kinds of Customes Pt. 1. folio 261 c. D. DAnger Distresse Perill Trouble Questions concerning the dangers and troubles of the Apostles and faithfull and the remedies against them and deliverance from them Pt. 1. f. 31 a. 35 a. 50 b. and pt 2. fol. 27 b. Whether danger may be feared and how pt â— fol. 41 b. and f. 362 a. Darknesse See Blindnesse Day How the Day of old was divided Pt. 2. fol. 257 a. and 382 a. Deafenesse Divers Questions concerning the kinde and causes of deafenesse and the remedies against it Pt. â— folio 6â— 69. Death Questions concerning the division desâ—â—â—â—â—â—â—ctation 〈◊〉 and welcoâ—â—â—ng of Death pt â— fol. 61. 70 a. 196 b. 320 a. and pt 1. folio 510 a b. Questions concerning sudden Death and the uncertainty of the houre of Death pt 1. folio 328 b c. 430. and pt 2. folio 320 a. Questions concerning our Spirituall Death and deliverance there-from Pt. 2. folio 70. The dead have no benefit by the indulgences of the Church Pt. 2. folio 326 a. and pt 1. folio 512 b. Living men appeare to be dead and that many wayes Pt. 1. fol. 509 b. Debts Questions concerning the kinds of Debts and what debts we must forgive our brethren and why pt 1. fol. 309 b. and pt 2. fol. 223 b. 224 a. Decrees Although Gods Decrees be sure yet meanes must be used pt 1. folio 51 a. Delay Procrastination How deliberation and delay differ pt 1. fol. 15 b. 60 b. Whether it be good or not to protract our obedience pt 1. folio 85 a. Deliberation See Consultation Deliverance What is meant by this word Deliver Matth. 10.17 They will deliver you part 2. folio 27 a. Deniall Selfe-deniall Questions concerning Deniall in generall and the kinds thereof and Selfe-deniall in particular Pt. 2. folio 47 48 49 b.