to be feared that thou art yet alive in nature but dead in grace Wherein must naturall men labour to acquire Quest 11 life First in generall in the whole man that is Answ 1 both in the body and soule in the outward life and in the inward man in the will and memory and reason and spirit and mind Ephesians 4.24 and 1 Thess 5.23 Answ 2 Secondly more particularly we must labour to acquire life in three things to wit I. In sensu in our sense and apprehension Nothing comes unto the understanding which was not first in the sense and therefore we must labour that our understandings may be enlightned and that the scales of ignorance may fall off from our eyes because sense is the outer gate of the soule Ephes 1.18 Rom. 11.8 and 1 Iohn 2.11 In a word he that desires the light of grace must labour first to be sensible of the blindnesse of nature and he who longs for spirituall life must strive to be sensible of that spirituall death wherein he lies buried Luke 11.34 II. In fide in our faith and confidence faith is the eye wherby wee see God Mat. 5.8 faith brings us to saving knowledge Iohn 17.3 and workes in us true experience of the love of God c Philip. 3.10 And therefore let us not content our selves with dead dreams or carnall conjectures but labour for a true lively working and applicative faith III. In robore in our strength and power that is labour that wee may bee strengthned with might and power in the inward man d Ephes 3.16 not contenting our selves with the power of nature which is but impotency it selfe Now this living or lively power which we must labour for is three-fold namely First Potestas pugnandi power to fight against sinne and Sathan manfully untill we have prevailed e Heb. 12.4 and 1 Pet. 2.11 Secondly Potestas obediendi power to obey God in some good measure in that which he requires of us in a new life Thirdly Potestas amandi gaudâ—ndi power to love God and good duties and to rejoyce in the performance thereof Esay 58.13 Quest 12 From whom is this life to be acquired Answ 1 First we must seeke it of God the Father Esay 25.8 Hos 13.14 Rom. 4.17 Answ 2 Secondly we must seek it of God the Sonne Luke 1.78.79 Iohn 1.4 and 2 Cor. 5.15 and 2 Tim. 1.10 Answ 3 Thirdly wee must seek it of God the Holy Ghost Iohn 6.63 Rom. 8.10 11. and 1 Cor. 6.11 And therefore let us invocate God the Father in the name and mediation of God the Sonne to infuse this spirituall life of grace into us by the operation of his blessed Spirit Quest 13 What means must we use for the obtaining of this spirituall life Answ 1 First wee must be watchfull and circumspect over our wayes Ephes 5.15 for grace is not found in the way of security or with sleeping upon the bed of case Colos 3.1 Answ 2 Secondly we must be diligent in hearing Iohn 5.24 25. and 2 Tim. 1.10 Now there are two things to be heard namely I. The Law this wee must hear that we may be humbled therby Rom. 7.9 II. The Gospel this we must hear that we may be counselled and comforte therby 2 Cor. 2.16 Answ 3 Thirdly we must die unto sin Generatio unius est corruptio alterius the vivifying of grace is the mortifying of sin And the more grace increases the more sin decreases Rom. 6.11 and 1 Cor. 15.36 Now there are two kinds of death namely First Concupiscentiae of sinne and lust Colos 3.5 for all sins evill affections and lusts are to be mortified Secondly Confidentiae of hope and confidence for wee must deny our selves not trust at al in any thing we do Fourthly wee must labour to beleeve Iohn 8.24 Answ 4 And that by a faith not of our own framing but of Gods infusing Colos 2.12 Fifthly we must persevere in all these as long Answ 5 as we live that is both in watchfulnesse and hearing and mortifying of sinne and beleeving with a faith approved by works Revelat. 2.11 Ephes 6.13 What shall wee gaine by this spirituall life Quest 14 that we must take so much paines for the procuring of it First if wee be made partakers of this life Answ 1 of grace then we shall bee made fellow Citizens of the Saints yea the Heirs of God Rom. 8.17 Ephes 2.6.19 Second by this spirituall life we gain spiritual Answ 2 liberty 2 Cor. 3.17 from sin Rom. 6.14 8.11 Thirdly by this life we gain light and knowledge Answ 3 and spirituall rejoycing Esay 9.2 Luke 1.80 and 1 Pet. 1.8 And therfore it is worth al the paines VERS 25. And his Disciples came to him Vers 25 and awoke him saying Lord save us wee perish § 1. His Disciples came to him Sect. 1 This action of the Disciples in comming to Christ may teach us the degrees of our comming unto Christ How do we come unto Christ Quest or by what steps First the carnall man is absent from Christ Answ 1 and a stranger unto him Mat. 18.11 Luke 15.13 Ephes 2.12 and 1 Pet. 25. Secondly therefore God sends affliction as Answ 2 to the prodigall poverty and to the Jews misery Psalme 107. Thirdly and then we come to him Psal 119.67.71 Answ 3 One of these two wayes either I. By prayer as the Disciples here did crying Lord save us Or II. By repentance as the Prodigall did Father I have sinned against heaven and against thee § 2. They awoke him Sect. 2 Christ indeed is sometimes absent from his children which is here expressed by his being asleep How is Christ absent from his children Quest First sometimes he is absent from them by Answ 1 withdrawing his grace from them and permitting them to sin thus he absented himselfe from Peter and David for a time Secondly sometimes he is absent from them Answ 2 in comfort when hee permits them to fall into grievous afflictions thus hee absented himselfe from Iob for a time and from David Psal 22. Sect. 3 § 3. Save us or wee perish The Disciples here in their distresse pray unto Christ and are preserved whence we may learn Observ That the prayers of the righteous shall certainly be heard Object But many pray whom God answers not Answ 1 First God is alwayes able to heare and helpe us if he please Daniel 3.17 Answ 2 Secondly if he do not helpe us when we pray yet he will turn his deniall and our distresse unto our good for all things worke together for the best unto the righteous Rom. 8.28 Answ 3 Thirdly and although hee do not helpe us at the first yet he can afterwards as we see in Israels fighting against Benjamin who was overcome once againe Iudg. 20.21.25 although God bad them fight verse 18.23 but at length they wholly overcome them verse 35. c. Vers 26 VERS 26. And hee saith unto them why are yee fearfull O yee of
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
by omitting some thing as the Divell doth here It is written saith he God will give his Angels charge to keepe thee that thou dash not thy foote against a stone but he leaves out the maine thing in vijs tuis c Psa 91.11 to keepe thee in thy wayes now hee tempted Christ to an unwarrantable tempting of Gods providence and therefore would have had him thus to goe out of his way wherefore fraudulently he keepes backe that particular in thy wayes Secondly this may be done falsò explicando by a wrong sense and interpretation or by a false explication of the words Thus Usurers abuse the parable of the talents and Papists falsly explicate these Scriptures He gave to every man a penny Mat. 20. And he shall not come out untill he have paid the uttermost Farthing And behold here are two swords And avoid an heretike and divers others of which God assisting me in their proper places Thirdly this is done falsò applicando by a false application of the Scripture or by a wrong deduction by a begging of the question Thus the Papists abuse Daniel God is called by him the Ancient of dayes therefore they may paint him like an old man the Jewes say it is blasphemy for man to equall himselfe with God therefore Christ blasphemes Who can recko◠up the genealogie of the Messias but they ca◠reckon up Christs as Matthew and Luke doe both by Ioseph and Mary and therefore he is not the Messias Thus errours may be built upon the Scripture by a false application of them And therefore we had need be very wary and cautelous both how we read and heare and expound and apply the Scriptures and when any false teachers or Sathan or our owne corrupt heart would teach us to finde out Scripture for the strengthning or maintaining of sinne or errour let us say as old Isaac said this is Iacobs smooth voice but Esaus rough hands The words are Gods but this sense explication and application is the Divells § 3. He will give his Angells charge ever thee Sect. 3 c. The Divells scope is here to draw Christ unto presumption and he endeavours it by faire glosses and sweete blandishments viz. First saith he there is no danger in the thing at all neither any cause of feare for thou shalt be kept and preserved by the Angells Yea Secondly thou maist be assured of it for Deus jussit God hath commanded his Angels concerning thee and therefore they dare not but looke carefully unto thee wherefore mitte te deorsum cast thy selfe downe From whence wee may observe Observ that the Divell makes all sinne to appeare beautifull to our sight and sweete to our tast like the forbidden apple which was faire to looks upon and good for food and the end was good also being knowledge and honour a Gen. 3.4.5 Hence unlawfull delights are called the pleasures of sinne because sinne seemes full of pleasure and delight the divell is a subtle fowler that deceives us with his sweete musicke and like the Panther hides his devouring jawes letting us see nothing but a faire delectable and sweet smelling skin he can cry like a Crocodile untill he have drawne us out of our way he will embrace us with a Ioabs arme and salute us with a Iudases kisse yea his care is not to terrifie us but to allure us Quest How doth the Divell allure and intice us Answ By these two wayes and meanes First by propounding unto us the sweetnesse of sin hee makes sinne seeme sweet to every sinner Drunkennesse seems sweet to the drunkard although it be hurtfull to the body to the estate to the reputation and credit Adultery seemes delightfull although it be the cause of bastards ignominy disgrace and most loathsome diseases lying bragging boasting dissembling please many a man although others deride them and flout them for it and will not believe them yea swearing and blaspheming although it be neither any way pleasing or profitable yet our corrupt nature delights too much in it as appeares by the too frequent use of it and therefore let us not be deluded with an outward shew but remember that although the face seemes faire yet it is but painted and if the vizard were taken of sin would appeare out of measure sinfull though the Cup seeme of Gold yet the draught therein is poyson the wayes of sinne being death b Rom. 6.23 and no better then Circes cup which of men will make us beasts and therefore let us withstand all the temptations of Sathan with the consideration of the end of sinne Secondly the divell deludes and deceives us by making us to presume of pardon hee tells us Si quoties peccant homines sua fulmina mittat if God were as severe as some make him none could be saved but he is not ready to punish but rather to pardon hee will accept of us at any time though at the last gaspe as he did the thiefe upon the crosse yea if we wil believe him he wil tell us that wee need not feare though our sinnes be great for great Saints have beene as great sinners as wee are David was an adulterer Noah a drunkard Lot an incestuous person yea Christ came to save sinners and therefore thou maist presume of pardon But we must remember that Christ came to save onely penitent sinners not impenitent there were many theeves adulterers drunkards incestuous persons c. whereof were saved vel duo vel nem◠very few there were many widowes in Israel but the Prophet was sent to none but to her alone of Sarepta Why did Christ save one theefe upon the Crosse Because none should despaire of mercy upon the condition of true repentance Why did Christ save but onely one that we read of at lifes last period Because he would have none to presume of mercy and to procrastinate their repentance VERS 7. Iesus said unto him It is written againe Vers 7 thou shalt not tempt the Lord thy God § 1. It is written againe Is the Scripture contrary Sect. 1 to it selfe or one place therein unto Quest 1 another that our Saviour saith it is written againe No but our Lord hereby shewes Answ that the Divell concludes falsly because hee gives the Obser 1 sense contrary to another Scripture Teaching two things hereby unto us first that from the Scriptures by a false collection and deduction may bee drawne things contrary unto religion but of this in the former verse Secondly that Obser 2 is not the true sense of any Scripture which doth thwart and crosse or contradict any other Scripture and therefore the true sense of the word is to be drawne from the same harmony God is not mutable c Numb 23.19 neither are his words our words d Esa 55.8 and therefore his words remaine the same for ever e Esa 40. one sentence of Scripture is not contrary to another but they all make up one truth and all proceede from
griefes whatsoever as for example First if thou bee in any temporall danger then here is thy comfort that all things shall worke together for the best unto thee x Rom. 8.28 Secondly if thou bee derided for the profession of religion the holy Comforter will afford internall consolation unto thee Thirdly dost thou mourne for the sinnes of others and art in feare for them then here is thy comfort viz. 1. If they be righteous men who have sinned and for whose sinnes thou art troubled thou must remember they stand or fall to their own Master y Rom. 14.4 2. If they bee wicked men for whose sinnes thou mournest and whose persons thou art afraid of in regard of their sinnes yet thou maist be comforted through hope What hope can we have in bewailing the sins Quest 7 of the world and of wicked men Chrysost imperf First it may be that by thy prayers tears counsell Answ 1 advice some may be converted although the Apostle feares the worst and heares bad enough of those unto whom he writes yet hee hopes the best Heb. 6.9 Secondly the audaciousnesse and boldnesse of Answ 2 the wicked in sinning shall not be perpetuall for Christ will come to judge the world and therefore hence wee may have some comfort in our mourning for the sinnes of the wicked Thirdly God will glorifie himselfe either by Answ 3 converting them from sinne or by confounding them for sinne Wherefore in regard of Gods glory wee are not utterly deprived of comfort in our sorrow for their sinnes Answ 4 Fourthly at least when wee see apparantly that they belong not unto God we then mourne no more that is if we see them die in their sins as they lived in their iniquities then wee are to cease our mourning for them and therefore in bewailing the sinnes of the world wee have this hope that either our mourning shall be turned into mirth by their amending or shal be brought to end by their death Fourthly if thou grievest for thy owne sinnes committed against thy God thou maist hearken what the Lord saith and hee will speake peace unto thee he will tell thee he desires not the death of a sinner but rather that he should turne from his sinnes and live He will tell thee that the sacrifices of God are a broken and contrite heart and such a sacrifice he will not despise z Psa 51.17 Yea thy Christ will tell thee that if thou feele thy sinnes to be a burthen unto thee that hee will ease thy shoulders of that load if thou wilt but come unto him a Mat. 11.28 Thus the Lord hath particular comforts for all the griefes of his children or whatsoever their causes of mourning be And thus we have seene the first consolation which wee have from this Blessed Comforter and that is temporall Secondly the Holy Spirit gives unto all holy mourners spirituall solace and that two wayes first by mitigating their affliction by inward comfort hence they can rejoyce in tribulation b Rom. 5.3 yea hence they can cheerfully endure death c Rom. 8.36 as we see in Paul Acts 20. and in the other Saints Heb. 11.35 c. And in the Apostles who rejoyce that God is pleased to thinke them worthy to suffer for Christs sake d Acts 5.41 Secondly by giving unto them internall peace of conscience both with themselves and with their God e Phil. 4.7 insomuch as they become thereby more then conquerers in their greatest afflictions and tryals f Rom. 8.31.37 and 2 Cor. 1.4 Thirdly this Paracletus will give unto these mourners in Zion eternall consolation in the new Jerusalem which is above where and when Death shall be swallowed up in victory and all teares wiped from off their faces g Esa 25.8 and Apoc. 7.17 Revel 21.4 And their temporal mourning changed into eternal mirth as Abraham saith to Dives of Lazarus he in his life time received paines therefore now hee is comforted h Luk. 16.25 and hence it is called everlastâ—ng consolation i 2 Thess 2.16 yea joy and comfort which the heart of a mortall man is not able to conceive off k 1 Cor. 2.9.10 Quest 8 How many degrees are there of this Eternall Consolation Answ Two to wit First from death when the spirit returnes unto God that gave it and the soule is caried by the Angels into heaven to enjoy the joyes of that celestiall paradise with Christ for ever and ever The second is from the resurrection when the body beeing united into the soule both are made partakers of that eternall blisse when we can see God with these same eyes l Iob. 19.26 having put on immortality as a garment and our corruptible bodies being made incorruptible And therefore from the consideration hereof we may see how blessed a thing it is to mourne and to want comfort for a while here on earth and how wide they shoot that thinke those happy that laugh and rejoyce here on earth Extrema gaudij luctus occupat the end of temporall joy is eternall sorrow as wee see in Dives thou in thy life time receivedst pleasure saith Abraham therefore now thou art tormented m Luk. 16 25. We see worldlings rejoyce and expose themselves wholly to profuse laughter and mirth according to that of the Prophet The harpe and the violl the tabret and pipe and wine are in their feasts n Esa 5.12 with joy and gladnesse slaying Oxen killing sheep eating flesh and drinking wine o Esa 22.13 in bowles chaunting to the sound of the violl inventing instruments of musicke and anointing themselves with the chiefe ointments p Amos 6 5.6 But all this jollity doth not argue felicity the lives of worldlings being meerely tragicall that is merry in the beginning but the Catastrophe death and misery Balthazar feasts but by and by trembles and within few houres is slaine Dan. 5.5 And many more like him spend their daies in good things and in a moment goe downe into the pit q Iob. 21.13 And therefore let us remember how vaine all the joyes of this world are and not place our felicity in them or thinke our selves happy because we enjoy them but rath r thinke blessed are they that mourne What comforts may we be supported withall Quest. 9 in the time of our sorrow What consolations may wee propound unto our selves in our distresse that we may the more patiently beare and undergoe it Ruminate in the day of mourning and time of griefe of these five things Remember first Answ that affliction is common with thee unto all the faithfull and therefore thou mayest the better beare it r Heb. 12.8 Secondly remember affliction may bee grievous to the body but it is joyous to the soule our Saviour sayth Feare not him nor that which can kill the body but feare him and that which can cast body and soule into hell fire And therefore we should not
together For First in the world my fault shall be hid the better if he be gone to whom the wrong was done Secondly if he were a holy and good man then I know hee would forgive me before he died for he durst not then harbour vengeance or malice in his heart Thirdly if he were a wicked and ungodly man then 1 hee dares not goe unto God to accuse me or 2. if he durst yet God would not heare him for he heares not sinners And therefore these things considered what hurt or danger can it be unto me though he die before our jarres be composed First what will it availe thee that the wrong Answ 1 done by thee unto thy brother should by his death be concealed from the world considering that both God the Devill and thy owne conscience sees knowes and remembers it Secondly if thy brother were a member of Answ 2 Christ then certainely he would forgive thee but it doth not hence follow that thy guilt is washed away or thy sinnes pardoned by God for before him thy sinne remaines unblotted out because thou didst not reconcile thy selfe unto thy brother before hee was taken hence by death Thirdly if thy neighbour against whom thou Answ 3 hast sinned were a wicked man then First hee dares goe unto God more impudently and cry out unto him for vengeance more enviously and with a greater and more perfect malice then a holy man would or durst Secondly and although if he be wicked God will not heare him when hee prayes for some blessing for himselfe yet he will heare him when he complaines upon thee For That were contrary to Gods justice not to heare the cry of him that is wronged This is according to Gods justice to heare the complaints of the oppressed and to revenge them § 2. While thou art in the way What is meant Sect. 2 by these words Quest 1 Some understand them Allegorically Answ Dum in via whilest thou art in the way that is in hà c vita whilest thou livest Thus Chrysostome oper imperf And all the Fathers What doth our Saviour imply in these words Quest 2 thus Allegorically understood First Christ hereby would teach us that this Answ 1 life is the way both of good and evill men of corne and chaffe of wheate and tares which God will not as yet separate Secondly our Saviour would teach us that Answ 2 this life is the way unto Judgement or that so long as we live here on earth we are but travellers unto the tribunall seate of God It is appointed unto all men once to die and after death comes judgement c Hebr. 9.27 where wee see life brings us to death and death unto Judgement Thirdly Christ would hereby teach us that Answ 3 the remembrance of the Judgement of God should detaine us from jarres and discord one with another The remembrance of the Reward will perswade us unto patience in wrongs Punishment will terrifie us from seeking revenge What will it helpe a man to revenge himselfe upon his brother and himselfe therefore to bee judged and condemned by God and therefore we must so meditate of the severitie and terrour of the last day that wee may avoid dissensions and embrace Christian charity Quest 3 From the second answer to the former question it may bee doubted why our judgement shall be no longer deferred then death Answ 1 First there is a double day of Judgement to wit first generall of all flesh this shall not bee untill the end of the world when all the elect shall be gathered together Secondly particular of every individuall and numericall man whether righteous or wicked and this shall bee at their death when the righteous shall goe unto rest and the wicked unto woe poore Lazarus as soone as he dieth is carried into Paradise but rich Dives into the painefull prison of eternall destruction d Luke 16.22.23 Secondly this life is the very last period of Answ 2 Gods long suffering and therefore the night of death being come God will deferre Judgement no longer Answ 3 Thirdly the justice of God cannot bee violated neither shall it ever be made voide Iustice and mercy hath kissed each other but not crossed thwarted or contradicted each other And therefore mercy at death gives way unto judgement For the understanding hereof observe That there are 2 parts of Gods mercy viz. First to pardon the penitent and those who are reconciled And here the suffering of Christ doth satisfie the mercy of God Secondly to expect those who are obstinate rebellious and disobedient that they laying hold upon mercy and turning unto God might be saved e 1 Tim. 2.9 and Pet. 3.9 And this part of Gods mercy shall bee satisfied at the last dreadfull day Rom. 2.4 and 2 Thes 1.8 Quest 4 What must we doe to bee made partakers of everlasting mercies as well after this life as in this life Answ Remember seriously and frequently these three things First that wee are strangers and pilgrimes in this life and altogether uncertaine how neare we approach unto the gates of death And though we see not our Judge yet hee standeth before the dore f Iam. 5.9 Secondly remember our life is lent us not to sinne or to corrupt our waies but that wee might be converted g Rom. 24. because our good and gracious God desireth not the death of a sinner but rather that he would repent and live h Ezech. â—3 1â— Thirdly remember that after death there is no mercy to be expected by those who have not laid hold upon mercy while they were in the way as the tree falls so it must lye wherefore let us spend our lives I. in striving wrastling and fighting against sinne and out owne innate corruptions Heb. 12.4 II. In watchfulnesse and circumspection against evill and the occasions thereof Ephes 5.15 III. In growing and encreasing in the waies of grace 1 Pet. 2.2 IV. In redeeming the time by-past of our lives by being zealous of good workes devoting our selves wholy and sincerely unto the service of the Lord. § 3. He shall not come out untill he have paid the Sect. 3 uttermost farthing The Doway men undertake to prove Purgatory from hence by the justice of God Object because when any dieth penitent and yet hath not made any full satisfaction they must suffer for that which remaineth after death and bee purged before they can enter into rest which remnant of debt our Saviour calleth the last farthing and saith here it must be paid and therefore there is a purgatorie wherein this satisfactorie punishment must be inflicted i Doway Bible pag. 33. First if a man die truely penitent all his sinnes are forgiven him in Christ and none of his Answ 1 transgressions shall bee mentioned unto him Thus the thiefe was received unto mercy upon the crosse there being no further satisfaction required of him Secondly the satisfaction to Gods justice is Answ 2 not payed by us but
left Fourthly Christ names these two to teach two things unto us Observ namely I. That we must leave the most dearest things for God of which else where II. That the most profitable things may bee unto us impediments of religion Quest 3 How can those things which are profitable unto us hinder us from Religion Answ 1 First sometimes as occasions unto evill either by blinding the minde or by alluring our affections Premit afflictio dum timetur prosperitas dum amatur Gregor Adversitie sometimes drives us to murmuring and despaire Prosperitie sometimes to pride and the love of the world Answ 2 Secondly sometimes as Tempters unto evill and thus friends sometimes by their counsell tempt hereunto Christ foretelleth that he must goe to Ierusalem and suffer there but Peter perswadeth him rather to stay where he was and not goe thither q Mat. 16.22 although hee was sent by his death to purchase our redemption Quest 4 Whence comes it that those things which are good for us in themselves become unto us impediments and lets unto religion Answ This comes from the craft and subtiltie of the Divell who like a crafty fisher baites the hooke with that meate which the fish loves best The Divell tempts us in all things by all meanes I. Sometimes he tempts us to abuse the good creatures of God unto excesse II. Sometimes unto revenge III. Sometimes hee bewitcheth us with the love of them IV. Sometimes through feare of our lives estates or the like hee labours to hinder us from the profession and practise of religion Quest 5 How may we avoide this Answ 1 First in thy actions doe not propound thy owne Pleasure or Profit or Gaine but let the glory and honour of God be the maine scope in all things whatsoever thou dost Answ 2 Secondly love nothing too much but enjoy the world as if thou possessedst it not 1 Cor. 7.30 If the Lord so blesse and prosper thee that thy riches encrease yet set not thy heart upon them r Psal 62.10 Take heede thou dost not love thy friends too much lest thou be drawne to say as they say and doe as they doe and that in evill Set not thy heart upon thy Children lest thy affections oversway thy judgement Neither set thy heart upon thy Wife lest she turne it from God as Solomons wife did VERS 31.32 It hath beene said Vers 31.32 whosoever shall put away his wife let him give her a writing of divorcement But I say unto you that whosoever shall put away his wife saving for the cause of fornication causeth her to commit adultery And whosoever shall marry her that is divorced committeth adultery § 1. It hath beene said Sect. 1 Our Saviour here changeth his former forme Quest 1 of speech for hee neither saith Audivistis yee have heard that it hath beene said neither ab antiquis that it hath beene said of old but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum autem fuit but it hath beene said where Sed But doth shew that these words doe belong unto those which went before as if our Saviour would say It hath beene said by you Thou shalt not commit adultery but thou maiest give a bill of divorcement to thy wife and send her away and then lawfully marry another and so under a pretext of marriage thou maiest doe what thy heart lusts after Thus said the Scribes and Pharisees but this Christ taxeth and denies shewing that notwithstanding these pretences their fact was no other then adultery Why doth our Saviour condemne every pretence Quest 1 of impuritie to be adultery First in generall because deceit doth not Answ 1 loose but binde perjurie Pretextes makes all things worse because men thus thinke that they can deceive and mocke God Secondly in particular because God expects Answ 2 and requires exact puritie at our hands we being the vessels of the holy Ghost ordained and called unto holinesse and therefore all impuritie is esteemed as adultery in his sight Reade Esay 52.11 and 1 Thes 4.4 and Ephes 5.3 c. and 4.29 Is hee an Adulterer before God who under a Quest 2 pretence of marriage doth commit fornication and afterwards marrieth her whom hee hath so defiled He is It was not Shechems marrying of Dina Answ that could make him guiltlesse before God Gen. 34. as we may gather by that heavie judgement which fell presently after upon him and all his people for it Is it not good to satisfie the partie who hath Quest 3 beene deflowred by marrying of her First this is good but that was evill the end Answ 1 was good but the beginning starke naught it is good to marry the partie defiled but it is evill first to use her as an harlot Secondly wee here may further distinguish Answ 2 the point thus Some commit fornication Betweene their contracting and the consummation of their marriage without doubt this is sinne in Gods sight Without any contract where consider First the purpose which is manifold 1. Some pretend and intend marriage These are much to blame to begin thus preposterously viz. at fornication for thus they first celebrate their Espousals with the Divell and then afterwards with God and therefore cannot expect that God should blesse it at all or give them joy in that estate 2. Some pretend marriage if the woman abused and enticed prove with child but not otherwise these are worse than the former 3. Some intend to abuse a woman unto fornication but not to marry her at all though she should bee with child These are by much the worst of all Secondly the end here observe Some refuse to marry those whom they have committed fornication withall and these as was said are the worst of all Some consent and agree to marry those whom they have defiled but yet this doth not satisfie for the fornication committed and therefore thou must yet acknowledge thy selfe to be impure Quest 4 Who are guilty of adultery before God by reason of these false pretences or what pretexts of uncleannesse doe the sonnes of Belial make unto themselves who shall notwithstanding be condemned by God for adultery First those who marry in unlawfull and prohibited Answ 1 degrees as they are not linked by God but against his Lawes so they cannot expect any other verdict then the doome of Adulterers Secondly those who being in other Lands Answ 2 marry wives having wives alive in their owne Nations these are direct Adulterers by this Text. Answ 3 Thirdly those who pretend a certaine necessitie of thus sinning as for example First some pretend a necessity of committing fornication or adultery for issues sake thus Lots daughters cause their father to commit incest that they might have children r Gen. 19.31 and therefore they who rather desire to have bastards than to be childelesse are adulterers before God Secondly some pretend a necessity of uncleannesse for the preserving of life Here observe women sometimes pretend a necessity of committing fornication or
no such thing as a Kingdome of God and therefore it is but a fopperie to grieve for the losse of a thing which is not And thus the God of this world blindeth their eyes making them beleeve that as it is with the beast so also with man there is no more of them after death no reward for righteousnesse and therefore let them take their pleasure while they may I now come to answer the question Answ although I will not prosecute it amply but prove it briefely First if there be a God then there is a Kingdome of God But the former is true Therefore also the latter I. From the confession of all nations it appeares that there is a God because all worship something II. This is cleare also from the terrour of conscience which wicked men have as wee might shew by the examples of Herod and Nero but that something hath beene said before Chap. 2. ver 3. both of Herod and this horrour of conscience III. That there is a God is evident from the nature of Sathan wee grant that there is a divell which is spirituall invisible and eternall a parte post and shall wee denie that there is a God IV. From the creation of the world for either I. the world was made and then by whom but by God Or II. It was not made but is eternall now what a shame is this to give eternity unto the earth and to denie it unto God Secondly If there bee a resurrection of all either unto death or life happinesse or misery then there is a Kingdome of God and place of happinesse But the Resurrection is proved from these scriptures Esay 25.8 Apoc. 21.4 and 2 Pet. 3.13 and 1 Cor. 15. where it is proved by many arguments Therefore there is a Kingdome of God Quest 4 Where is this Kingdome of God Answ In heaven as appeares thus First from Scripture Phil. 3.20 and 2 Cor. 5.1 and Col. 1.5 Secondly it is called Jerusalem which is above Gal. 4.26 and Col. 3.1.2 quae supra Thirdly Christ ascended up into heaven Luke 24.51 Acts 1.9 and Ephes 4.8 so also Elias Fourthly the elect which are upon the earth at the last day shall be caught up in the clouds and shall meete the Lord in the ayre f 1 Thes 4.17 Fifthly there is a promise made us of a new heaven Esay 65.17 and 66.22 and 2 Pet. 3.13 and Apoc. 21.1 And therefore it is evident that this Kingdome of God is in heaven Sect. 3 § 3. Thy will bee done in Earth as it is in Heaven Quest 1 What is observable in this Petition Answ Two things namely First the thing desired viz. That the will of God may bee perfected Secondly the measure to wit as sincerely in earth as in heaven Object Bellarmine produceth this place to prove the possibilitie of fulfilling the law of God arguing thus We pray according to Christs prescription Thy will be done as in heaven so also in earth wherin we desire grace and abilitie to fulfill the law of God and we either attaine unto this perfection in this life or wee pray this prayer daily in vaine Answ 1 First in this prayer wee are taught daily so long as wee live to pray for pardon of our daily sinnes as we every day say give us this day our daily bread so also every day forgive us our trespasses and all the ancient Fathers confesse that this petition is necessary for al the Saints so long as they live But to those who obey God on earth as he is obeyed in heaven there is no neede of remission or pardon Therefore there is none obey God so on earth for although this be here desired by the Saints yet it is never obtained in this life Answ 2 Secondly this petition is three severall waies interpreted by the Fathers all which oppose Bellarmines argument I. Thy will be done in heaven so also on earth that is as thy will is accomplished in the Angels so let it bee also in men In this sense it is manifest that the regenerate doe not obtaine what they daily beg for untill they obtaine to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto the Angels II. Thy will be done in earth as it is in heaven that is let thy will bee obeyed as in the righteous so also in the wicked here first Bellarmine would blush to say that all wicked men should fulfill the law of God although we thus pray or shall equall the righteous in obedience Secondly in this sense the fulfilling of the law is not included because all those doe not for the present fulfill the law who are called righteous but humbly confesse and acknowledge their sinnes striving hard to the marke III. Thy will be done in earth as in heaven that is let the flesh assent unto thy will as doth the spirit neither let the flesh lust against the Spirit but as a good Spirit doth not resist thy will so let not the body resist the spirit This sense doth wholy overthrow the Cardinals argument for this perfect subjection of the flesh unto the Spirit although we pray for it in this life yet wee doe not obtaine it untill the end of our life Thirdly that which the Jesuite saith that Answ 3 we pray in vaine that the will of God may be obeyed in earth as in heaven except we attaine unto this perfection in this terrene and corruptible body is most false and vaine For he prayes not in vaine who in the time appointed obtaines what hee prayes for Now by this prayer unto God wee daily procure a greater measure of grace from him and approach nearer unto the perfect fulfilling of the will of God and at the length obtaine perfect righteousnesse Bishop Davenant de justitia actuali Cap. 52. pag. 562 563. Why doe we pray Thy will be done will not Quest 2 the Lord accomplish all his owne will Hic non oramus ut faciat Deus quod vult nam faciet omnia quacunque voluerit sed ut nos possimus facere quod ipse vult Answ Cyprian s we doe not here pray that God would doe what he himselfe desires for he will doe all his pleasure but that we may be able to doe whatsoever hee requires of us § 4. Thy will be done The ordinarie question is here what will of Sect. 4 God is here meant Signi an Beneplaciti Que 2.1 Whence this question may be demanded Hath God two wills Is there composition opposition or mixture in God As God is one so his will is one Answer but by reason of the consideration or the divers parts of this will wee terme it diversely Thus the Schoole men say Voluntas Dei respectu Modi Secreta Revelata Respectu object Decreti Mandati Respectu natura Signi Beneplaciti That which belongs unto our institution is this The Will of God is taken some times for that which Hee hath decreed to doe He would have done by us And is called Voluntas
First we learne hence that in Heaven God is perfectly worshipped and obeyed without any defect or failing at all Quest 3 How doth this appeare Ans 1 First in Heaven we shall be like unto the Angels Mat. 22.30 But they serve the Lord perfectly Psal 103.20 21. Ans 2 Secondly in Heaven we shall be like Christ 1 Iohn 3.2 therefore without sinne Ans 3 Thirdly in Heaven wee shall rest from our labour Revel 14.13 therefore from sinne Ans 4 Fourthly in Heaven death shall be destroyed and consequently sinne for sinne is the sting of death 1 Cor. 15.55 c. Ans 5 Fifthly in Heaven we shall put off all corruption 1 Cor. 15.42 and in all things we shall be perfect compleat in knowledge 1 Cor. 13.10 yea perfect men Ephes 4.13 Sixthly all mutable and changeable things Ans 6 shall cease in Heaven and therefore sinne All things there then shall be eternall as God is And there shall be time no longer What meanes must wee use to be made partakers Quest. 4 of this Kingdome where we shall perfectly obey our God First meditate upon a three-fold life namely Answ 1 1. Of Adam in Paradise 2. Of our selves in the flesh 3. Of the life which is lead in heaven First meditate upon the life of Adam in paradise that so we may remember from whence wee are fallen and repent Revel 2.5 Yea consider our losse and seriously bewaile it Remember what thou wert there namely I. Innocent pure without sinne created after the Image of God Genesis 1.29 Ephesians 4.24 II. Secure and safe in peace and tranquillitie for there was neither danger nor death nor enemies III. Familiar with God In Paradise Man durst talke with his Maker without feare IV. In the Garden mans wisdome was excellent hee could name the woman and all the creatures with names suting unto their natures But by sinne man hath lost all these Oh who would not desire to recover this condition And therefore remember if thou wert in heaven thou shouldest have all these and much more and shouldst never lose them Secondly meditate upon our life which wee leade in the flesh what manner of life it is To wit that here is First calamities and sudden chances Secondly poverty and want the best standing in need of many things Thirdly troubles crosses griefes frettings and never quiet Fourthly and the sinnes which thou hast committed thou committest daily this would make any tender conscience cry out Woe is me that I am constrained to dwell in Mesech Psalm 120.5 Fifthly infirmities and weakenesses whereby we are not able to doe what wee should First Temptation ariseth and assault us unto evill Secondly many sinister ends we have in the performance of good duties Thirdly a sluggish wearinesse and unwillingnesse seizeth upon us in good workes Fourthly if any good duty be performed willingly and cheerefully we are ready presently to brag and boast of it Fifthly we are very uncertaine and inconstant in the way and worke of the Lord And therefore what cause of mourning doth this life afford unto us Sixthly blindnesse of minde so that we can neither Meditate of eternall joyes Nor Understand spirituall things 1 Cor. 2.14 Seventhly all things are fraile nothing is stable And therefore who is there who would not be weary of this life when he seriously remembers these things Thirdly meditate upon that life which the Saints lead in Heaven that so we may hunger the more earnestly after it Remember there First that an end shall be put to all evils for ever all things there being sweet and happie Secondly mutability shall be taken away all things there being eternall and stable Thirdly the chaines of sinne shall be broken and the minde shall be free from all evill there shall be chastity without any uncleannesse sanctitie without any pollution gravity without any foolishnesse temperance without any gluttony there the minde shall be alwayes sober holy pious wholly and alwayes addicted to the love of God Fourthly We shall see God face to face Mat. 5.8 Revel 22.4 Answ 2 Secondly let us consider our folly who yet wallow in the puddle of sinne and acknowledge our danger who are deceived by Satan as by Dalilah was Sampson Answ 3 Thirdly let us remember the danger of procrastination and delay For I. Satan is crafty II. Sinne daily increaseth within us both in regard of quantity and quality III. We daily are estranged more from God and stray farther from him IV. Death comes daily creeping upon us oh consider how many fall into the snares of death at unawares when they thinke of no such thing at all Answ 4 Fourthly let us recall our spirits from the love of all earthly things with Mary chusing the better part and placing our affections upon those things which are above using the world as though we used it not 1 Cor. 7.30 And thus much for the first thing observable in this petition that in Heaven God is perfectly worshipped and served Secondly from these words Thy will be done on earth as in Heaven we learne that God is not perfectly worshipped in earth for otherwise Obser 2 what need we pray Or that the will of God is ordinarily violated upon the earth 1 Iohn 5.19 Quest 5 How doth this appeare Answ 1 First there are many in the world who know not the will of God the Gentiles are ignorant of the truth and Word of God yea how many Sects are there in the world both in China Aethiopia Turkie Persia and India yea how many Papists Heretickes Familists Libertines and Separatists who understand not aright the will of God And therefore no wonder if they doe not obey it Secondly in the Church there are many wicked many disobedient unto the will of God Answ 2 Thirdly the godly in the Church are infirme Answ 3 and weake the best of all sinning often 1 Iohn 1.8 9. How many sorts of people are there in the Quest 4 Church who doe not fulfill the will of God Many but principally these five namely Answ First prophane persons to whom nothing but sinne and iniquity is pleasing Secondly morall and civill honest men who are without all taste or rellish of Religion Thirdly Hypocrites who have a forme of godlinesse but deny the power thereof in their hearts b Tim. 3.5 Fourthly those who are halfe converted as Agrippa was halfe perswaded to become a Christian and Herod contented to do halfe the work of a Christian man Mark 6.20 Fifthly those who stick at the threshold and cleave in the barke of Religion tything mints and straining gnats but neglecting the greater things of the Law What is required of the righteous within the Church towards these Quest 7 Wee must endeavour to helpe them to fullfill the will of God Answ by these meanes to wit First by counselling advising exhorting and perswading them unto obedience Secondly by shining before them in a holy life and conversation that what our exhortations cannot our examples may doe Thirdly by our
Thirdly that wee may know that wee are altogether unworthy of those creatures having lost our right of the use of them by Adam except onely as they are restored by Christ againe unto us to be used Fourthly that hereby wee may beleeve that the use of the creatures is sanctified unto us by prayer Fifthly that thus we may desire God to make them profitable for the health of our bodies Sixthly that wee might pray unto God to preserve us from intemperance and excesse wee being so prone unto gluttony in eating and to healths quaffings and drunkennesse in drinking Seventhly because after wee are full wee are forgetfull after we have received the good blessing of God we are very prone to unmindfulnesse of them Deut. 8.12 14. Eightly I adde another reason why we must consecrate and sanctifie the creatures before we eate of them and that is taken from authority namely I. Of Saint Paul who commandeth us to use it 1 Tim. 4.4 5. II. Of Christ and the faithfull who frequently used it III. Of the ancient Church Chrysostome d Hom. de fide Annae concludes Oportet tum in initio tum fine It behoves us to give thankes both before meat and after If the studious Reader desire to see the custome of the Greeke Church in this duty of giving of thankes I referre him to Clemens lib. 7. Constitutionum If hee desire to know the manner of the Latine Church let him repaire to Chemnitius exam concil Trid. part 4. pag. 108. § 2. Our daily bread Sect. 2 What is the meaning of this word Daily Quest 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By Interpreters is diversly rendred Ans 4 namely First some supersubstantialem or supersubstantiall bread Origen and Hierome and they expound it either I. Of Christ Or II. Of the word of God Or III. of the Sacrament giving this reason for this exposition Quia absurdum de terrenis cogitare It is absurd to thinke of earthly things in our prayers Secondly some interpret it Crastinum quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm s Give us this day bread for to morrow as naturall parents doe provide for their children against the next day Thirdly but most truely it is rendered Vulgarem quotidianum quotidiè usitandum our ordinary usuall and daily bread thus Hier. s Luc. 11 and Chrysost and Senens 6. and August epest ad Probam and all our Moderne Interpreters Syriacus panis necessitatis nostra out necessary bread And Augustine gives three worthy and weighty reasons against the other interpretations namely First because the Easterne Churches did not communicate or assemble unto the solemne places of divine worship every day and therefore they did not understand this word either of Christ the word of God or the Sacrament Secondly because if it were meant of the Sacrament then it were not lawfull for them to use this prayer on that day they communicate when one they have comunicated which yet was usuall with them to say the Lords prayer after the Sacrament Thirdly because it is not lawfull for us to pray contrary to this forme as was said before vers 9. question 7. And therefore either temporall things are understood and meant in this petition or it is not lawfull for us to pray for them at all which is proved false by Christs own practise Father if it be possible take this cup from mee and before in this verse The meaning then of this verse is give us our vulgar and daily bread which may serve for our ordinary use Teaching us that in temporall things no great matters are to be prayed for Why may we not desire rare great eminent Quest 2 and extraordinary temporall blessings why may wee not pray for high honours and abundance of riches at Gods hands First because temporall things are not to bee Answ 1 desired for themselves but out of meere necessity and therefore wee must crave herein onely necessary things Secondly because it is a signe of a coveteous Answ 2 minde and of a minde not contented with the Lords allowance nor his lot to seeke for great things at Gods hand Thirdly because it is hurtfull for us and that Answ 3 in a threefold regard to wit I. In the Common-wealth greatnesse and riches is the occasion of hatred envy war and death because such a one shall not escape if hee transgresse the law because he is rich Eccles 5.12 II. In the body it hinders the peace quietnesse and tranquillitie thereof for the cares and affaires of a rich man will not let him sleepe Eccles 5.11 and Psal 127.2 III. In the soule riches pearce that thorow with many sorrowes 1 Tim. 6.9 10. And therefore we should learne to bridle our desires praying onely unto the Lord for necessary things and no further What temporall goods may we pray for Quest 3 Answ Temporall goods are either First Necessaria necessary both for Being thus food and raiment are necessary Well-being both in Body thus the health of the minde body and members are necessary Estate goods for the executing of our calling These are to be prayed for Secondly Competentia competent either unto The comfort of our life Or A full and ample estate Or Honour and a high estate These are not to be desired from God but may be received if given by him Thirdly Superflua superfluous things whereof there is no laudable use These are neither to bee desired detained nor reserved such as these were of old banished per Ostracismum Rhoding Alex. ab Alexand. And therefore having necessary things we should bee therewith contented e Perk. upon Mat. 6.25 Quest 4 Why should we desire onely necessary things at Gods hands Answ 1 First because whatsoever is more then these doth us no good at all that is a mans portion which hee doth enjoy and therefore if a man have sufficient for use he hath enough and though hee had more yet hee could eate no more nor endure to weare any more apparell Answ 2 Secondly honour is but an idle aire and windy vessell as followes in another place Answ 3 Thirdly as riches increase so molestations arise and they encrease who spend them Eccles 5.10 Answ 4 Fourthly if a man give way to his owne desires he shall never be satisfied Eccles 5.9 but his heart will be like the horse-leach that cries give give and hath never enough Prov. 30 15. Answ 5 Fifthly by seeking after superfluous things we lay a stumbling blocke before our owne soule Riches being the thornes which choake the seed of the word Mat. 13. Answ 6 Sixthly we are uncertaine how long we shall live and therefore if we be not contented with necessary things but greedily seeke for more wee may in our abundance heare Dives call Stulte hâc nocte thou foole this night shall they take away thy soule and then whose shall those things be for which thou hast wearied and ruined thy selfe Content is like a wall upon the top of a hill from which if a
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
Lord will looke upon us as good trees and accept our obedience as sanctified fruit Sect. 3 § 3. It shall be hewne downe These words may be considered either generally Q. or particularly R. Observat 1 Q. First in generall our Saviour here showes that all wicked men at length shall be punished Or although God spare wicked men a long time yet at length hee will certainly punish Reade Iude 5. Psalme 50.21 and 62.12 and 96.13 and Matth. 16.27 Acts 17.31 Rom. 2.2.6.16 and 1 Pet. 1.17 Revelat. 22.12 Deuter. 10.17 Besides these places wee may recollâ—ct these examples namely 1. Of the Angels who kept not their first stations 2 Pet. 2.4 c. 2. Of the old world after 120. yeares threatning 1 Pet. 3.20 3. Of Sodome after Lot was departed and the other foure Cities there Gen. 19. 4. Of the Israelites whom the Lord preserved in and delivered from Aegypt and yet afterwards destroyed when they sinned against him Jude 5. 5. Of Balthazar who was punished at length although long spared Daniel 5. 6. O Babylon and Antichrist who although God hath suffered already long and wee know not how long he may yet suffer yet this wee know that at length they shall bee destroyed Revel 18.7 c. Why will the Lord punish the wicked at the last Question 1 and not spare First because otherwise hee should not bee just Answer 1 Rom. 3.5.6 hence it is said that Mercy and Truth are met together righteousnesse and peace have kissed each other Because the time will come when hee will judge the sonnes of men with justice and truth as here he spares and forbeares in mercy for otherwise how could his justice appeare Secondly because God hath decreed and ordained Answer 2 that hee will bee glorified by all the sonnes of Adam either by their conversion or by their confusion And therâ—fore it is just that those who will not glorify him on earth by a holy life and consequently in heaven by a happy should glorifie him in hell by a wretched and miserable Reade 2 Thess 1.6.8 and 2.12 Question 2 Who are here to be blamed Answer 1 First thus who presume of mercy without any good ground who crie peace peace while sudden destruction hangs over their head 1 Thess 5.3 who make a covenant with hell are at an agreement with death Esa 28.15 But let us not deceive our selves for what we sow such shall wee reape Gal. 6.7 and 1 Cor. 6.9 Answer 2 Secondly those who neglect their conversion putting it off from day to day These should remember that this life is not a pastime neither will end in sport well may it bee Canonicall at first but the Catastrophe will bee Tragicall For Extremâ— gandii luctus occupat The end of that mirth is heavinesse Prov. 14.13 Chrysostome upon this verse elegantly resembles us to Children and that in many regards viz. 1. They build houses of sticks and slates and cardes and the like making also feasts in them but neither will their houses keepe them warme nor all their dainties and provision which they thinke curious fill their bellies Thus wee lay out our money upon that which is not bread and spend our labour and paines for that which profiteth not Isa 55.2 2. They waile and mourne as though they were quite undone if their houses bee throwne downe or their unsavoury provision broken and defaced and wee laugh at their folly and yet indeed are the worse children and most foolish of the twaine For wee mourne as much for the losse and want of some temporall things which wee may live well enough without and which comes as farre short of spirituall graces as childrens houses doe of the most sumptuous and stately Palaces 3. They will doe any thing rather then learne they had much rather doe some painefull worke then goe to their bookes So wee thinke the word of God a hard saying yea although it bee that one thing which is necessary Luke 10.41 yet wee can take more delight in hearing vaine and unprofitable tales or bookes read or told unto us then we can doe in hearing or reading or meditating upon the word of God 4. They please themselves a long time in these vanities but at length they profit them nothing so wee delight our selves in the things of this world and trifle away our time for the trash thereof which profits us nothing Proverb 10.2 neither can deliver or preserve us in the day of wrath Proverb 11.4 5. They repent them afterwards of their lost time crying out daily Oh mihi praeteritos referat si Jupiter annos If their dayes were to beginne againe they would spend them better then they had done Sâ— will wee when it is too late wish that our lives were to beginne againe that we might work out the worke of our salvation with feare and trembling 6. The onely difference betweene us and children is that their vanities end in jeast ours in earnest theirs tend unto play but ours unto perdition For we shall be cut downe R. Secondly these words shall be cut downe Question 3 may be handled more particularly What is meant by this phrase of cutting downe Answer It may signifie two things to wit First a cutting off from this life S. Secondly a cutting off from Christ heaven and Observat 2 hope T. S. First by hewing downe is meant a cutting off from this life as if our Saviour would say every tree which bringeth not forth good fruit shall bee cut down before his time Or The life of the wicked shall be shortned Read for the proofe hereof Iob 21.21 15.32.33 Psal 55.24 Pro. 14.11 15.27 Psalme 37.20 c. and 73.18 c. Ioh. 5.3 c. Why shall the dayes of wicked men be shortned Question 4 by the Lord Answer 1 First because the promise of long life is made only to the godly Exod. 20.12 Deut. 25.15 and 1 King 3.14 Prov. 3.16 and 9.11 and 10.27 and 28.16 Psalm 91.16 and 128.6.7 Answer 2 Secondly because such as men sow such they reape Iob 4.8 but iniquitie is a kinde of graine and therefore he who sowes iniquitie reapes the fruits of the same Job 31.12 Galath 6.7 Answer 3 Thirdly because it maks much for Gods glory For 1. If God onely should punish wicked men in the world to come then this present world would not see his judgements or justice which is necessary sometimes to be And hence therefore 2. Hee lets them flourish for a time and then suddenly cuts them downe Psalme 37.20 and 73.18 and 92.7 That the godly may see it and seeing it say verely there is a God that judgeth in the earth Psalme 58.11 Question 5 How doth God execute his judgements in the world upon wicked men Or how doth hee take them away Answer Many ways namely First sometimes hee cuts them off in just vengeance and anger Thus he hewed downe the Spies Numb 14.37 Pharaoh Exod. 10. Ieroboam 1. King 14.12 Baasha 1
By some beginning Apoplâ—xie But none of these had place in this Maid she being truly dead Secondly some understand these words Miraculously Answ 2 as if our Saviour would say As yet after the course of nature she is dead but I will restore her unto life Thus the Prophet from the Lord saith Morieris to Hezekiah thou shalt die Esay 38.1 and afterwards vives thou shalt live 2 King 8.10 But these words imply something more for they doe not belong only to this Dâ—mosell but also unto us Muscul s Offendit naturam mortis piorum Guali s Thirdly some understand these words Philosophically in regard of the soul which dieth not Answ 3 therfore neither the Maid because Mens cujusque est quisque And therfore death is called a dissolution because the soul dieth not but returneth unto God that gave it Eccles 12 7. And therfore David commends his soul unto God Psal 31.5 as doth also Christ Luke 23.46 and Stephen Acts 7.59 But these words imply something more than this because this opinion neither affirmeth nor proveth any thing concerning the Resurrection and therefore may be maintained by a Sadduce Answ 4 Fourthly these words The Maid is not dead but sleepeth may be expounded Theologically because the whole man shall live again hereafter in the Resurrection and that either I. Generally because at the last day the body of every one shall be raised and united again to the soul Or II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because onely the godly shall live for ever a life of felicity and glory Ergo docet quae conditio mortis spem resuscitationis Gualt s In these words our Saviour teacheth us the condition of death namely Observ That death is not a finall dissolution but only as it were a sleep for a time Quest 2 How doth the truth of this appear The truth hereof appears by these particulars viz. Answ First because death is common unto all and hath ceazed upon all and therefore is not a finall dissolution nor totall destruction of soul and body Secondly because those who dye are said to sleep as appears I. By the godly before the Law Gen. 47.30 And II. By the godly under the Law as 2 Sam. 7 12. and 1 King 2.10 and 11.43 And III. By the wicked under the Law as 1 King 14.20 c. and verse 31. and 15.8 Esa 14.18 And IV. By the Saints under the Gospel Iohn 11.11 Acts 7.60 and 1 Cor. 11.30 and 15.18 Thirdly because sleep is like to death for so it binds all the senses that it makes the body seem to be livelesse because in sleep the body moves not perceives not regards not either wife or children or possessions or employments or affairs or pleasure or beauty or health Psal 76.5 And hence Sepulchers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dormitories or sleeping houses Fourthly because death is like unto sleep for we sleep for a time and then awake and rise So we shall all arise from the grave of death Reade Iob 19.25 Psal 16.9 c. Daniel 12.2 and Mat. 25.32 c. Iohn 5.28 and 2 Cor. 5.10 Quest 3 What happinesse do they enjoy that sleep in the Lord Answ 1 First now they enjoy the sight of God that beatificall vision Mat. 5.8 and that in fulnesse Bâ—â—n ex Psal 34.8 Answ 2 Secondly now they are free from all mutation change danger and fear Thirdly and their very bodies at the last day Answ 3 shall awake unto glory 1 Cor. 15. What is required of us in regard of this sleep Quest 4 death Let us prepare our hearts for a happy Resurrection Psal 57.7 doing as men do Answ who are ready to lay themselves down to sleep namely First before they sleep they shut bolt and lock the doors for fear of Thieves so let us bolt and lock the doors of our hearts that sathan do not enter let us seek to be secure from him by Christ that is let us labour that we may be certainly assured that Christ is our Mediatour Intercessour and Advocate who will obtain for us at Gods hands remission and pardon of all our sins Secondly before men sleep they hide lock up or make sure their purses and money so we must be carefull to lay up our treasure in heaven Matthew 6. Thirdly before men sleep they provide and prepare something to cover them lest they should take cold so we must labour that we may be cloathed with the covering of Christs righteousnesse Rom. 13.12.13 Fourthly men before they sleep dispose and lay ready in order their garments that they may finde them and cloath themselves with them when they awake lest they be found naked so we must labour that we may have the garments of sanctity and sincerity otherwise we shall be found naked and like him without a wedding garment cast into everlasting fire And thus if we desire that death may be a happy sleep and our Resurrection a happy awakening we must be watchfull against sathan and carefull to adorn our selves with sanctity and piety but principally carefull that Christ may be our Mediatour and we cloathed with his righteousnesse and then death shall be but like a sweet sleep and the last Trump like a joyfull sound summoning us to our Coronation and everlasting inheritance § 5. And they laughed him to scorn Sect. 5 Christ we see here both speaks and does promiseth and performeth and yet is derided for which they are justly excluded and caused to depart to teach us That deriders mockers and scoffers Observ shall be shut out from Christs presence Gen. 21.9 Gal. 4.29 c. Why shall these be put out from Christ Quest 1 First because on their part it argues pride Answ 1 and insolencie that they will not hear Christ Prov. 13.1 Secondly because this scoffing and derision is Answ 2 terminated in God whether it be I. Against God himself as Gal. 6.7 Or II. Against Christ as Luke 22.63 and 23.11 Or III. Against Gods word as Act. 2.13 and 2 Pet. 3.3 Or IV. Against his Messengers as 2 Chron. 30.10 Lâ—m. 3.14 15. Or V. Against the godly or the true Church as Psal 22.7 and 35.15 and 119.51 Esa 37.23 Or VI. Against the poor and weak who hath no helper 1 Sam. 17.42 Now against which soever of these derision be directed yet it is terminated in God and therefore no scoffers shall come or be suffered to abide in Christs presence Quest 2 Who is here blame-worthy Answ 1 First those who deride the dejected Here observe that there are two sorts of evils namely Culpae Poenae Now wicked men sometimes deride their brethren for evils either First Active of sin thus the Ammonites laughed because the Sanctuary of the Lord was prophaned Ezech. 25.3 Now Charity covers a multitude of sins n 1 Pet. 4.8 and therefore Christians should deride none for this kinde of evill Secondly Passive of punishment thus Iob complains that base persons disdained him when Gods hand was upon him
not given the worship due onely unto God to Idols and set up the abomination of desolation in the holy place IV. They should marke if they have not invented other sacrifices besides Christ by which they hope to be saved as the Church treasure and the Popes pardon and merit of their own workes c. V. They should consider if they have not diminished and lopped off an essentiall part of a Sacrament from the Church taking away from their Laity the Cup although the contrary was both plainly prescribed by Christ and practised by his Apostles If they consider these and many more things wherin they have degenerated from the primitive Church they will have small cause to boast Secondly they erre here that boast of their Answ 2 profession and vocation without sanctification certainly outward things are insufficient to bring us to heaven for therunto is available only the application of the death of Christ revealed to the heart by faith But yet these things cohere and go together as the Tree and the fruit doth And therefore let none dreame of a vocation without sanctification for whosoever is called and regenerated is sanctified Rom. 8.30 1 Cor. 6.11 Thus we have the first reason why the Apostles must not preach to the Apostate Samaritans N. Secondly the word must not be preached to Answ 2 the Samaritanes because they were odious to the Israelites according to the womans speech The Iewes have no commerce or Communion at all with the Samaritanes Iohn 4. And hence the Samaritanes would not receive Christ into one of their Cities because they perceived he was going to Jerusalem Luke 9.53 And the Jewes thought that they could not disgrace Christ more than by calling him a Samaritane Å¿ Ioh. 8.49 So inveterate was the hatred betwixt the Jewes and the Samaritanes Why were the Samaritanes so odious unto the Quest 5 Jewes First because they being Gentiles possessed Answ 1 the inheritance of the Israelites as appeares 2 King 17. Secondly the Jewes hated them because they Answ 2 were Idolaters and that I. Under Ieroboam 1. King But II. More under Salmanassar for he brought in amongst them five Nations or five severall sorts of Heathenish people with their houshold and Country Gods t Ioseph Antiq. 9.14 or rather seven sorts of Idolaters 2 King 17. who ceased not from their Idolatry though they were extreamly punished with Lyons Thirdly the Jewes hated the Samaritanes because Answ 3 they were perpetuall enemies unto the Jewes reade Ezra 41.2.10 Nehem. 41. c. Yea when the Jewes were in affliction u Ioseph Antiq. 9.14 and 11.4.8 the Samaritanes denied that they were Jewes or any thing of kinne unto themv. Fourthly the Samaritanes were hatefull unto Answ 4 the Jewes because they despised the Prophets admitting and embracing onely the Pentatenâ—h or five Books of Moses Carthus s And Fiftly because in imitation of the Jewes Temple Answ 5 in Jerusalem the Samaritanes built one in Garizim which was founded by Sanballat in the time of Alexander the great and dedicated to Iupiter the defender of strangers 2 Macch. 6.2 and Ioseph Antiq. 11.7 8. And about this the woman disputes with Christ Iohn 4.20 Our father 's worshipped in this mountaine and ye say that in Ierusalem is the place where men ought to worship Now the reason why they thought that God was to be worshipped in this mountaine was this because Iacob erected there an Altar unto the Lord Gen. 33.20 And because Simeon and Levy and Iudah and Issachar and Ioseph and Benjamin stood upon this mountaine Gerizzim to blesse the people when they came over Iordan Deut. 27.12 Observ 2 From the third answer we may observe That those who are enemies to the Church of God shall be rejected reade these places and we shall see that God wil love those who love his Church and hate those who hate his Church and set himselfe against those who set themselves against his Church Gen. 15.14 Psalm 129.5 Exod. 23.22 Deut. 33.29 Esa 29.7 and 41.11 and 60.12 Ierem. 12.14 Acts. 7.7 Quest 6 Why will the Lord reject and destroy the enemies of his Church Answ 1 First because the Church is the Lords portion and the lot of his inheritance and therefore those who are enemies unto the Church are enemies unto God Reade Deut. 32.9 c. Psalm 17.8 Zachar. 2.8 and 12.2.3.9 and 14.12 Iudg. 5.31 and 2 King 19.22 Esa 49.25 Ioel 3.2 Philip. 1.28 Answ 2 Secondly because it is an Argument of a wicked reprobate man to oppose the religious or religion of Christ Egone ausim vel joco lacessere August Object 1 Against this answer it may be objected Saul persecuted and opposed the Professors and profession of religion Act. 8. And yet he was no Reprobate Answer But he repented of it and continued not in it and therefore was pardoned 1 Tim. 1.13 Quest 7 How are the godly and religious opposed Answ 1 First Accusando by accusing of them unjustly of any crime Answ 2 Secondly Deridendo by deriding and scoffing them for their religion Answ 3 Thirdly Impediendo by hindring the progresse of Religion and their progresse in Religion by taking away in toto or lessening in tanto the preaching of the Word Answ 4 Fourthly Odiendo by hating them in heart And thus we have the second reason why the Apostles must not preach to the Idolatrous Samaritanes An ∣ sw 3 O. Thirdly the word must not be preached to the Samaritanes because they were not Iewes at all but Gentiles for all the Israelites were carried captive 2 King 17.6.18.20.23 and all the Cities were replenished with Heathens either by Salmanassar 2 King 17.24 or by Esar Haddon Object 2 Ezra 4.2 Against this it will be objected that they professe themselves to be Israelites Iohn 4.20 yea at the least they were mixed with Iewes for in such cases when they led any Cities into captivity they were wont alwayes to leave some and to reserve some remainders of the true Inhabitants as Ierem. 52.16 and 2 King 24.14 and 25.12 Answ 1 First when all are not carried into captivity but some are left for the most part if not alwaies the Scripture doth express it as Ier. 52.16 And therefore where no such thing is expressed we are not bound to beleeve it Secondly they doe not seeme to be mixt and that Answ 2 I. Because none knew the externall worship of God 2 King 17.26 As appeares by this message sent to the King of Assyria The nations whom thou hast removed and placed in the Cities of Samaria know not the manner of the God of the Land c. And II. Because the King of Assyria upon this message sent one Priest unto them to instruct them 2 King 17.28 Thirdly their professing of themselves to be Answ 3 Iewes was but hypocriticall and counterfeit as the Hagarens call themselves Saracens when the State or Common-wealth of the Iewes was in prosperity then they would be Iewes but when the Iewes were
Iohn 3.26 Whence I might observe That there will bee emulations in the Church of Christ and that among the godly but I passe this by Or II. Iâ—hn sent them by Christ that they might be instructed in Christ He was now shortly by death to depart from them and to leave them and therefore he sends them unto Christ that they might adhere unto and follow him To teach us Observ 2 That the nearer any approach unto death the more careful they should be to bring theirs that is those who are under their care and charge unto Christ Iacob blesseth his before his death Gen. 49. and Isaac Gen. 27. Because they knew that they must give an account of those who were committed unto them Quest 4 Must we not take care of those who are under us till a little before our death Answ Certainely wee must and ought alwayes to say with Ioshua Let others doe as seeme good in their owne eyes but we and our housholds will serve the Lord Yet here two things may be distinguished and observed namely First wee must prepare and instruct them and this is alwayes to bee done 2 Corinth 11.2 As Abraham taught his children Gen. 18. and family the feare of the Lord. And the sooner this be done the better it is Prov. 22.6 Eccles 12.1 Secondly to deliver some particular directions and instructions to those who are under our care and charge and this is to be done at or a little before our departure out of this life Thus David did both to Solomon his sonne and to his people 1 Cshron 28. and 29. Chap. When a Father or Master of a family can no longer remaine with their children or servants it is the Christian-like done to administer holy and religious counsell and advice unto them and to take the best care for them that possibly they can For herein we shall imitate our blessed Lord and Saviour who when hee was to depart recommended his Mother to Iohn and his flocke the people to Peter Iohn 21. Quest 5 Who are here justly to be taxed Answ 1 First those who instead of breeding theirs up to Christ bring them up to the devill and that either I. By teaching them to sinne as poore people often teach their children to steale and others their children and servants to lye and others to revenge injuries and to put up wrongs at no mans hand and others to slight and neglect the word and to bee carelesse of all religious worship Or II. By giving wicked examples unto them either of drunkennesse or whoredome or prophanenesse or the like Or III. By soothing them up and suffering them in their sinnes And this good old Ely could not wash his hands of Answ 2 Secondly they are faulty here who provide for their families but doe not teach them wheras we should teach them perpetually Deut. 6.7 yea have more care of their soules then of their bodies more care to teach them then to feed them and not like some who fat up their children and teach their cattle thus inverting the order both of nature and religion Thirdly they are here to blame who teach Answ 3 their children but neglect their servants or the rest who are under their tuition and care These must looke upon the fift Commandement and from thence remember that the King must give account of his people the Pastor of his flocke the Master of his family the In-keeper of those who eate and lodge within his gates What is the best meditation or worke wee Quest 6 can take in hand when we have cause to expect and looke for the approach of death Our best worke is Answ to doe as Iohn Baptist here doth to bring our children and family unto Christ Here observe that certainely our first care is to commit and commend our owne spirits into the Lords hands as David did Psalm 3.15 But this work the godly man doth long before his death Age dum sanus tum securus August Men are wont when they begin to thinke of death to set their house in order and to take in hand these things namely First to cast up their estates to prize all and then to draw their estate to a totall summe Then Secondly to appoint such and such legacies to such and such persons Then Thirdly if their children be marriageable to take care for the disposing of them in marriage Thus wee all should doe indeed with a little change viz. I. Let us cast up our accounts and render a reckoning unto our God how many talents wee have gained that is how many children or how many servants have wee brought in our life time unto our Lord Christ II. Let us dispose and appoint our Legacies give Christ unto thy family and give thy family unto Christ Remember that hee promised to give unto thee himselfe and his Father and his love now therefore before thou goest away assigne all these over unto thy children III. Let us marry our children before wee goe unto the Lord oh it is an excellent work and earnestly to be taken in hand for what is dearer unto a man then his children what should a man care for more then his children wherein can a man better shew his care for his children then here in marrying them unto the King of Kings and the Lord of Lords yea unto the Lord and King of heaven and earth The Papists take care to get their daughters into Nunneries and their sonnes into Abbies but our care should be to get them entred and admitted into the Free-Schoole of Religion before wee die and then both we and they shall be happy Hereunto three things are required of us to wit First to pray daily unto the Lord for them and that hee would season and sanctifie their hearts with saving grace And Secondly to instruct exhort teach and admonish them so long as we are with them but principally and most pithily and vehemently when we are to depart from them For the last words take a deepe impression in the hearts of those who have any grace at all And Thirdly let us bee lights and patternes unto them both of piety and purity in life and of courage cheerefulnesse patience and constancie in death Thirdly Iohn being in prison sends his Disciples unto Christ Causâ Christi totius Ecclesiae in regard of Christ and his Catholike Church And that either I. That hee might congratulate with Christ as wee are wont to say by way of rejoycing to our friends when they are returned after a long absence and expectation of them Venistine What art thou come Answer I dare not subscribe to this particular and that First because if this be the meaning of the Interrogation then these words or shall we looke for another are idly added And Secondly because Christ would not have returned an answer if a question had not been intended by Iohn And therefore the cleare fountaine of the word is not to bee troubled with the clay of mans inventions
contempt of the world 1 Iohn 2.15 that is although we may make use thereof as of an Inne for a night yet we must neither serve it nor love it nor delight in it 1 Cor. 7.30 And IV. In a true deniall of our owne wils and wayes Matth. 16.24 and an earnest desire to know what the good and perfect will of God is Rom. 12.2 Ephes 5.10 And V. In a serious labour to fructifie increase daily in every good worke Reade Rom. 12.1 and 2 Corinth 5.15 and 1 Tim. 6.18 And therefore we should diligently examine our selves by these things whether ever we truely repented us of our sinnes or not seeing that without it all our other labour in religion is lost Quest 6 By whose aid and helpe must we repent Answ By the aid and assistance of God for he circumciseth the heart Deut. 30.6 And he converts and turnes us Ierem. 31.18 Verse 21.22 VERS 21.22 Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty workes which were done in you had beene done in Tyre and Sidon they would have repented long agoe in sackcloth and ashes But I say unto you it shall be more tolerable for Tyre and Sidon at the day of judgement then for you Sect. 2 § 1. If the mighty workes which were dâ—ne in thee had beene done in Tyre and Sidon Quest 1 Who were these men of Tyre Answer 1 First they were Gentiles not Iewes yet Answer 2 Secondly in the times of David and Solomon they were friends to the Israelites as appeares by 2 Sam. 5.11 and 1 King 5.1 Answer 3 Thirdly it was a place of singular traffick and trading Zach. 9.2.3 Answer 4 Fourthly they were sometimes enemies to the people of God Psal 83.7 Ezech. 26.2 Answer 5 Fiftly they were a people whom for their sinnes God had menaced and threatned to punish Esay 23 1. c. Ierem. 27.2 Ezech. 26. and 27. and 28. and 29.18 Amos 1.9 Yea they were captivated seventy yeares and yet returned unto their fornication Esa 23.16 their sinnes were divers viz. I. They were the enemies of the Israelites as was shewed before II. They trusted to their wisedome and riches Zachar. 9.2.3 III. Being returned from their long captivity they turne againe to their former fornication Esa 23.16 IV. Tyre thought her selfe and boasted of her selfe as a God Ezech. 28.2 and 27.1 c. And yet if the mighty workes which were done in Corazin and Bethsaida had beene done in her shee would have repented in sackcloth and ashes Whence we may observe Observ 1 That there are none so wicked but they may be converted by the Gospel Christ came into the world to save sinners and by his preaching Publicanes and Harlots were reduced to his Dominion yea the Gospel is a generall Antidote against all infection of sinne and a general salve for all sores it is the Elixar of life and nothing is incureable in regard thereof it being the power of God unto salvation Rom. 1.16 that is the preaching of the Gospel 1 Cor. 1.24 And therefore nothing is impossible unto God neither can any thing at all hinder him Here observe that there are two things which hinder a Physician from curing namely First the time many diseases being taken in time are easily helped but being let alone a while they become incurable This cannot hinder the Lord for Nullum tempus occurrit Deo he cals men to the gates of death and then hee saith Come againe yee sonnes of men yea at what time soever whether at the first or third or ninth or eleventh houre a sinner repents he shall find mercy Ezech. 18. And therefore the length of time or continuance in sinne cannot let the Lord from healing Secondly the kind of the disease and malady some diseases are incureble unto man but nothing is impossible unto God for hee can pardon all our sinnes Ezech. 18.22 He can heale all our infirmities Psalm 103.3 yea although our soules were as red as blood by reason of the pollution of sinne yet hee can make us as white as the driven snow Esa 1.16.18 Quest 2 How were these of Corazin worse then they of Tyre or what is the end of this comparison which our Saviour makes betwixt them Answ 1 First it is usuall with the Lord to shame some sinners by the example of others as Mat. 12.41.42 where our Saviour reproacheth them with the Ninivites and the Queene of the South and againe verse 19. taxeth their pride by the example of Infants and elsewhere reproveth the rich by comparing them with the Widow who cast in two mites into the treasury But in these examples hee compares them with those who did well but in the Text with those who did wickedly Now it is no wonder if these of Corazin and Bethsaida were worse then the good but how were they worse then the Infidels and Gentiles Secondly the Galileans were neere to the men Answ 2 of Tyre and the luxury and unbridled life of the Tyrians was knowne unto the Galileans and hated and condemned by them and for this their wickednesse were despised of them Therefore our Saviour compares the Galileans with the men of Tyre that they may know in how great danger they are and how they are as bad and worse as they are who in their esteeme deserve to be hated and contemned for their wickednesse and ungodly lives Thirdly but how were the Galileans worse Answ 3 then the Tyrians because they of Tyre sinned ignorantly but these of obstinate malice Whence note That the sinnes of Christians after they have Observ 2 knowne and received the Gospel are worse then the sinnes of Heathens and Infidels who are not taught by the preaching of the word And as their sinnes are greater so shall also their punishment For hee who knowes his Masters will and doth it not shall be beaten with more stripes Why are the sinnes of Christians worse and Quest 3 greater then the sinnes of Heathens First because Infidels have only the law of nature Answ 1 but Christians the law of God and the Gospel Here Chrysostome compares the Galileans with those of Tyre for these had only the law of nature to leade them but those besides and above that had the Law of God and the Gospel and the Miracles of Christ and therefore the Galileans sinned against the whole blessed Trinity For I Christ spake and preached unto them And II. The Holy Ghost by some generall notions did cooperate with the word And III. God the Father did confirme the word preached by Christ with signes and miracles And therefore great was their sinne in contemning this word and in shutting their eyes against this cleare light Answ 2 Secondly in Infidels there is an invincible ignorance the naturall man not being able to understand spirituall things 1 Cor. 2.14 but in Christians a vincible because they are taught by the Gospel which is the meanes of knowledge Quest 4 What is required of us and all those who injoy
the word Amos 2.12 Fourthly some have no spare time or leasure to heare the word Luk 14.18 Fiftly some heare the word as a pastime or a jesting matter Ezeck 33.32 And not as they ought as a meanes to worke in them godly sorrow Eccles 7.4 Sixtly some will not be reproved salt bites and therefore they will not be rubbed with salt reproofs Amos 7.12 1 King 13.4 Seventhly some heare the word but absolutely and desolutely refuse to obey it Ierem 44.16 and 32.33 Eightly some would obey the Gospell but they procrastinate it and put it off from day to day as Nehem. 9.29.30 and 2 King 17 14. Now all these are contemners before God and as such shall bee punished by him What is the condition of those who are blinded Quest 6 and obdurate Miserable and wretched Answer For First the time will come when they shall give account unto God for all the time mispent for all the meanes of grace misused and for every sermon they heard in vaine Secondly such are justly deprived of the knowledge of Christ and made strangers unto him Ephes 4.18 Thirdly such are deprived of God the Father for no man knowes the Father but the Son and hee to whomsoever the Sonne will reveale him verse 27. Fourthly such are cut off from all hope of salvation Iohn 3.17 yea Fiftly they heape up unto themselues wrath against the day of wrath for their contumely and contempt against the Spirit of God Rom. 2.5 And therefore without doubt such are truely and deplorably miserable What are the causes of this obduration and Quest 7 hardnesse of heart First a selfe-conceit of selfe-wisedome and Answ 1 goodnesse He who is perswaded that he is wise enough learned enough and good enough hardens his heart against all good Lessons whether of admonition instruction or reproofe And Secondly a love of sinne He who is captivated Answ 2 and enthralled in the chaines of sinne and would not be awakened would not be untied would not be enlarged but desires so to continue hardens his heart against all meanes of deliverance And Thirdly a Lethargie of insensibility for hee that is not sensible of his sinne like the mad Answ 3 man sets himselfe against all remedies What are the remedies against hardnesse of Quest 8 heart Answ 1 First we must wash our soules with the teares of Repentance for our sinnes Answ 2 Secondly we must meditate daily of our small time and great danger Our lives at the longest are but short and our danger is infinite if wee should be prevented by death from preventing the punishments by repentance which we have justly deserued Answ 3 Thirdly pray we daily unto the Lord to take from us our hearts of stone and to give us hearts of flesh mollified and softned hearts Answ 4 Fourthly let the word of God have his perfect work in us and let us nourish all the sparkes thereof with the blasts of the Spirit and frequent meditation Sect. 4 § 4. From the wise and prudent Quest 1 How is Wisedome and Prudence distinguished Answ 1 First some say they are distinguished in objects because Sapientia wisedome consists in Sciendo in knowing but Prudentia prudence consists in Vtendo applicando in using and applying that which we know unto the good either of our soules or bodies And thus wisedome respects the speculative part and prudence the practica l Answ 2 Secondly some say they differ In modo acquirendi because Wisedome is infused but Prudence is acquired Wisedome is freely given by God but Prudence is procured and obtained by industry paines experience and observation Answ 3 Thirdly some in a manner make them both one saying that Prudence is in the inquiring after truth but wisdome in the acquiring of truth Hae duae virtutes veritatem prudenter quaerere sapientér invenire ita sibi implicatae sunt unitae ut una sine altera esse non possit a Prosp de vitá contemp Cap 29. Cavis 592. These two vertues prudently to seeke after truth and wisely to find it out are so involved one in another and so close knit one unto another that the one cannot bee without the other How is Sapientia Wisedome here held accounted Quest 2 or esteemed as an evill thing doth not the wise man say that the wise man feares and departs from evill Proverb 14.16 And blessed is he that finds wisedome Proverb 3.13 because she is better then rich Jewels Prov. 8.11 c. Eccles 2.13 and Iob. 28 28. Proverb 2.3 c. Answ 1 First the scope of our Saviour here is to shew that the cause of election is not our wisedome or Prudence but the good will and gracious pleasure of our God Answ 2 Secondly there is a double wisedome namely I. Divine this is praised by Solomon and St. Iames. 3.17 Flumen ex Eden in partes quatuor divisum significat quatuor virtutes prudentia contemplationem veritatis August de grat cont Manich. 2.10 Est fons vitae fons gratiae spiritualis fons virtutum caeterarum ad vitam aeternam Ambros de parad Cap. 3. Wisedome is the fountaine of life of spirituall grace yea of all vertues necessary unto salvation And therefore this wisedome our Saviour doth not account as evill II. Humane and carnall or the wisedome of the flesh now this is condemned and doth not commend us unto God But it may be objected that humane wisedome and prudence is commanded and commended Be wise saith our Saviour as Serpents Object Mat. 10.16 Yea Solon Lycurgus Thales Socrates and divers others are highly extolled for their wisedome Plutarch saith of Fabius and Marcellus that they were gladius clypeus reipublicae so may we say that wisedome is both the sword and buckler of the Common-wealth Besides wise men have spoken many things of God and that well as Hermes the Sybils Plato Seneca and divers others yea even humane wisedome was given by God unto Solomon as a great blessing And therefore how can it be evill There are divers sorts of wisedome Answ and prudence to wit First naturall and this sort of wisedome Solomon exceeded in Secondly Philosophicall and this is double namely either I. Morall teaching vertues and in this wisedome Propositi ∣ on 1 Socrates Plato and Aristotle were famous Or II. Politicall which is two-fold viz. either Propositi ∣ on 2 First that which consists in faining counterfeiting dissembling and supplanting Or Secondly sincere which consists in governing preserving and the like Here then these two Positions as undoubted truthes I lay downe I. Craftie and deceitfull wisedome is odious and abominable unto God II. All humane vvisedome is unable and too too vveake to acquire salvation From this second Proposition I will dravv my first Observation namely That no humane wisedome can bring us to Observ 1 the knowledge of God or Christ or the Gospel Read Rom. 1.22 and 8 6.7 1 Corinth 1.20 c. Why is all humane wisedome insufficient to Quest 3
to depart or swarve from the rule of right reason Thus every veniall sin is against right reason and against the Law of nature which is given to every one in his creation or in his birth and nativity Of this same opinion is Durandus in 2. sent dist 42. q. 6. and many of the Schoolmen Iosephus Angles in 2. sent pag. 275. and Fisher the Bishop of Rochester Rossensis Artic. 32. advers Luth. and Bellarmine unawares confesseth the same against himself Bellar. com 1. pag. 84. If the Reader would see the severall testimonies and words of the fore-quoted Authors and this Argument cleerly handled let him reade Master Bels Challenge pag. 81 c. unto 86. Fourthly Gerson de vita spiritual lect 1. part 3. in 1. corol hath these words No offence of God is veniall of its own nature but only in respect of Gods mercy who will not de facto impute every offence to death though he might do it most justly And so I conclude that mortall and veniall sins as they be such are not distinguished intrinsecally and essentially but onely in respect of Gods grace which assigneth one sin to the pain or torture of death and not another This Gerson who thus writeth was a famous Popish Bishop and a man of high esteem in the Councell of Constance and if his words be well marked they are able to confound the Papists and to confirm the point delivered by us For I. He telleth them plainly that every sin is mortall of its own nature And II. That no sin is veniall save onely in respect of Gods mercie And III. That God may Iustissimè most justly condemn us for the least sin we do And IV. That mortall and veniall sins are the same intrinsecally and essentially and differ but accidentally that is to say they differ in accident but not in nature in quantity but not in quality in mercie but not in deformity in the subject but not in the object in imputation but not in enormity save onely that the one is a greater mortall sin than is the other Fifthly because the least offence that can be imagined remaining eternally in respect of the stain and guilt of it though not in act as do all sins unremitted must be punished eternally for else there might some sinfull disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain not ordred by divine justice Now whersoever is eternity of punishment there is an everlasting expelling and excluding from eternall life and happinesse and consequently every offence that eternally remaineth not remitted excludeth from eternall glory and happinesse and is rightly judged a mortall and deadly sin Field of the Church lib. 3. pag. 147. Sixthly all sins are mortall in them who are strangers from the life of God because they have dominion and full command in them or at least are joyned with such as have and so leave no place for grace which might cry unto God for the remission of them But the elect and chosen servants of God called according to purpose do carefully endeavour that no sin may have dominion over them and notwithstanding any degree of sin they run into they recover that grace by repentance which can and will procure pardon for all their offences VERS 37. For by thy words thou shalt be justified Vers 37 and by thy words thou shalt be condemned What is Justification Quest 1 First some say Iustificare to justifie signifieth Answ 1 Iustum facere to make just by a renovation or change of our nature but this is false for hereby our Justification and our Sanctification are confounded and made one thing as though to justifie were the action of God in regenerating and re-creating us Secondly to justifie is the work of God in Answ 2 judging us and therefore Iustificare to justifie doth signifie Iustum pronunciare that is to pronounce righteous and this is manifest by these two reasons namely I. Because in Scripture Justification is opposed to condemnation as in this verse By thy words thou shalt be justified and by thy words thou shalt be condemned II. Because in Scripture Justification is sometimes defined to consist in the remission of sins sometimes in the forgiving of wickednesse sometimes in the covering of sin and not imputing of iniquity and sometimes it is described by the imputation of righteousnesse All which do prove manifestly that Justification is the action of him who is the Judge of mankinde in absolving man from sin and the punishment thereof Who is it that justifieth man God alone as appears by these two particulars Quest 2 to wit First the Lord is the onely Judge of all Answ therfore it belongeth onely unto him to justifie He is called the Judge of all Heb. 12.23 And Act. 17.31 it is said He hath appointed a day in which he will judge the world in righteousnesse Of which day also the Apostle speaketh Rom. 2.5 16. And the reason hereof is given by the Apostle Rom. 14.7 8. to wit because he is our onely Lord to whom we both live and dye and to whom every one shall give account of himself Whereby it is cleer seeing God is the onely Judge of the world that to justifie and to condemn must onely belong unto him Secondly Justification consisting in the remission of sins and the not imputing of iniquity it necessarily followeth that none save God onely can justifie because none except the Lord can forgive sin as is cleer Mark 2.7 Luke 5.21 and Esa 43.25 and 44.22 and Psal 31.2 and 2 Corinth 5.19 Verse 38 39 40. VERS 38 39 40. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee But he answered and said to them An evill and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas For as Ionas was three daies and three nights in the Whales belly so shall the son of man be three daies and three nights in the heart of the earth Sect. 1 § 1. There shall no sign be given to it but the sign of the Prophet Ionas Quest What and how many things may we learn from this sign Christ that is from his death and Resurrection Answ 1 First from hence we may learn how great and horrible the pollution and guilt of sin is and how great the severity of divine justice is seeing that God would rather give his onely begotten and most dearly beloved Son to death than let sin go unpunished Answ 2 Secondly in this sign we may see more than a fatherly goodnesse and mercie in God for as a father hath pity upon his children so hath the Lord upon us Psal 103.13 yea he spared not his own and onely naturall son but gave him to death for us Rom. 8.32 that we might be freed from eternall destruction by him Answ 3 Thirdly from hence also we learn that there is no other way or means for us to obtain salvation by
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
19. of Psalm 118. And this was that Hymne which CHRIST and his Apostles here sang VERS 31. Then saith JESUS unto them Vers 31 All ye shall be offended because of mee this night for it is written I will smite the Shepherd and the sheepe of the flocke shall be scattered abroad How may we know Quest whether we are of Christs flocke and the sheepe of his pasture or not First Stapleton in Iohn 10. giveth us divers Answ 1 true markes of Christs sheepe which we distinguish thus I. Some of them are in the heart 1. In corde and inward man as for example First sheepe must be simple 2 Cor. 11.3 that is we must be I. Obedient without disputing Psal 80.1 yea labouring to bring every rebellious thought unto the obedience of God 2 Cor. 10.5 And II. Patient in all afflictions tribulations injuries and the like Matth. 10.16 Luke 21.19 Philip. 1.28 And. III. Jnnocent and harmelesse Matth. 5.9 and 1 Peter 2 1. Secondly sheepe must be fearefull that is we must be I. Fearefull of our enemies sheepe will not stand lo looke or gaze upon the wolfe but flee by and by so we should shunne every appearance of evill and the occasions of sinne as we would eschew Sathan himselfe And II. Fearefull of our feet and pathes and affections labouring to subdue them II. Some of the signes of the sheepe 2. In ore are in the mouth and toung that is we must be First Vnivoci of one toung and speech both in prosperity and adversity giving thankes unto God in all estates and conditions as Iob did 1.2 For sheepe have but one voyce alwayes And Secondly Sapidi men of seasoned tongues as sheepe loves to eate in salt pastures so should we have all our words seasoned with the salt of grace and our speeches savouring of religion and sanctification Marke 9.50 Colos 4 6. III. One marke of a sheepe is to be seene in the life thereof 3. In vita that is they are sociable and will goe together and so should wee love our brethren because they are sheepe of one and the same folde belonging unto one and the same Shepheard Iohn 13.35 Answ 2 Secondly the principall notes and signes of CHRISTS sheepe are these two namely I. To renounce the world and whatsoever is evill whether of opinion or Practise and this is that which CHRIST meanes when hee saith That faithfull sheepe will not heare the voyce of Strangers Iohn 10.4 5. And II. To heare and obey the voyce of CHRIST expressed and laide downe in the Word Iohn 10.4 5. Vers 33 VERS 33. Peter answered and said vnto him Though all men should bee offended because of thee yet will I never be offended Quest Whether is this Protestation of Peters to be condemned or commended Answ It is to be condemned and blamed because it argued a great Presumption in him as appeares thus First the thing whereof hee presumed viz. to dye with CHRIST was no small matter Secondly hee was never tryed in this kind before and consequently knew not his owne strength and therefore it argued a great deale of Presumption in him so rashly to promise the performance of so great a worke the bitternesse wherof he never so much as tasted Thirdly although Peter had formerly beene tryed in this kinde and had acquitted himselfe manfully yet hee could not here be excused of a singular inconsideration and presumption because by this his protestation hee opposeth the words of CHRIST which he had confirmed from the testimony of the Prophet verse 21. Fourthly Peters presumption appeares also herein that he preferre himselfe before all the other Apostles yea all the world Though all men should forsake thee yet I will never forsake thee Vers 37.38 39. VERS 37 38 39. And hee tooke with him Peter and the two Sonnes of Zebedee and began to be sorrowfull and very heavy Then saith hee unto them My soule is exceeding sorrowfull unto death tarry yee here and watch with me And hee went a little further and fell on his face and prayed saying O my Father if it be possible let this Cup passe from mee neverthelesse not as I will but as thou wilt Sect. 1 § 1 And he beganne to be sorrowfull and very heavy Quest 1 What sorrow heavinesse and feare was Christ subject unto First there is a double sorrow and heavinesse namely I Inordinate which hinders reason and this Answ 1 the Philosopher saith happens not to a wise or constant man much lesse therefore to Christ The righteous saith Salomon sorroweth for nothing that is with that immoderate and in ordinate sorrow which causeth death 2 Cor. 7.10 II. Ordinate good vertuous and naturall which followes reason and excludes vanity Secondly there is a double feare namely Answ 2 I. Inordinate this the righteous ordinarily is not subject unto he being as bold as a lyon fearing nothing as the wise man saith II. There is a naturall feare which is free from all blame Thirdly Christ was onely subject to a naturall Answ 3 feare and sorrow or subject unto them as they are naturall affections and passions or rather according to Hierome Propassiones appetitus sensitivi Why did CHRIST assume these passions or Quest 2 suffer himselfe to be subject unto them First to shew the truth of his humane nature Answ 1 Secondly for our consolation that we might Answ 2 not be too much dejected when we perceive in us some feare of death seeing that Christ feared it Carthus s pag. 213. b. § 2. If it be possible let this cup passe from Sect. 2 me Jt is observed by some of our Divines that some phrases of Scripture have a contrary signification as for example the Prophet Ieremiah saith Chapt. 23.9 I am like a drunken man whom the wine hath gone over that is whom the wine hath overcome but here let this cup passe over me that is Let it not touch me in a contrary signification How could Christ desire that this cup might Quest 1 not touch him If we consider Christs desire Let this Cup passe materially onely Answ according to Christs infirmity as he was man then he wisheth that this Cup might not touch him but when he considers this cup formally with all the circumstances that he must drinke this Cup for to expiate the sinnes of men and satisfie the wrath of God then he cannot let this Cup passe In this prayer of Christs we may observe foure things I will name the three first and prosecute onely the last First CHRIST here prayeth for a thing in respect Obser 1 of Gods decree not possible that the Cup might passe from him and therefor afterward he saith verse 42. If this Cup cannot passe away c. Secondly Christ here prayeth for that which Obser 2 was not granted viz that the Cup of death and sorrow prepared for him might passe Thirdly Christ here prayeth in his humane and Obser 3 naturall desire somewhat diversely from Gods will yet with submission of his will
shew us the fruits and effects of Covetousnesse Answ 1 that so we might beware of avarice it selfe The onely cause that we read of which moved Iudas to betray his Master was covetousnes therfore we should avoid it with all our power through liberality some have entertained Angels into their houses yea Christ himselfe but through covetousnesse some have expulsed CHRIST out of their coasts as the Gergesines and some have sold Christ unto death as Iudas here did Wherefore let the horriblenesse of the fruit make us abhorre the tree Answ 2 II. This History was written to shew us Gods anger against Murderers such as Iudas was he being a maine a better in the death of CHRIST Hence we may learne Observ That murder as a great evill is to be avoided and shunned Quest 5 Why must we so carefully beware lest we fall into this sinne of murder Answ 1 First because it is contrary to God for he gives life and therefore he will not have the life of creatures to be taken away but murderers take away life whence Sathan is called a murderer and Lyar Iohn 8.44 Answ 2 Secondly because life is the best temporall gift which God gives unto man and thâ—refore the Devill saith Skin for skin and all that a man hath he will give for his life Now a murderer robs him whom he murders of this most precious temporall blessing Answ 3 Thirdly we had need carefully to avoid this sinne because God will not have it pardoned or suffer it to be forgiven Read Exod 21 23. and Deuter. 19.13 Numb 35.31 Hence Iacob inveighes against yea curses his Sonnes cruelty and murder although it was done for to revenge that great indignity which was offered unto their Sister Dinah Genes 49.7 Answ 3 III. This History was written to shew us Gods anger against Traitors for we read but of two that hanged themselves and they were both traitors Achitophel and Iudas And therefore Salomon saith J hate a Traitor Having handled some generals concerning this history it remaines now that we should treat particularly of these two verses Quest 6 How many things are observable in these two verses Answ These two namely First Iudas his repentance wherein we have three particulars observable to wit I. The occasion thereof viz. when he saw that Christ was condemned § 2. II. The action which is twofold to wit First he repented him of what he had done § 3. Secondly he made restitution of the money backe againe § 4. III. His confession which is twofold namely First he confesseth his owne sinne § 5. Secondly he confesseth Christs innocency § 6. Secondly the Priests answer unto him wherein two things are observable viz. I. Their excuse of themselves What is that to us § 7. II. Their laying the blame upon him See thou to it § 8. Sect. 2 § 2. When he saw that Christ was condemned What is meant here by Seeing Quest 1 First some by Video to see understand Intelligo Answ 1 to perceive or understand as if the meaning of our Evangelist were when he understood that Christ was condemned to death c. according to those phrases Loquere ut videam speake so that I mâ—y understand and know what thou saiest and Christ saw their hearts that is knew the thoughts of their hearts as if Iudas before now knew not that Christ should dye or that his death was intended or aimed at by the Pharisees But this cannot be thus For I. Christ had plainly foretold his death The Sonne of man must be betrayed into the hands of sinfull men and crucified and had told Iudas that it should be by him II. The Scripture saith plainly the Scribes and Pharisees sought to slay Christ and Iudas hereupon askes what will ye give me and I will betray him unto you Matth. 26.15 And therefore he could not be ignorant that his life was aimed at III. If he were not guilty of the death of Christ then why was his punishment so great Secondly to See is to consider or intently looke Answ 2 into the thing done as if before he had not sufficiently foreseene the nature of the fact the infamy that would follow the doer thereof the end of the fact and the wrath of God against him that did it these things he had not observed nor taken into his consideration before but now he saw them most clearely when the fact was done Whence two things may be observed to wit First that for the most part men sinne inconsiderately never considering what they do till the deed be done and then like fooles say Non putaram I did not thinke it Secondly that the conscience is quicker sighted when the sinne is committed then it was before for although before sinne we see not the nature fruit or end of it yet after sinne we do Rom. 6.21 § 3. Hee repented Sect. 3 What arguments or signes or shewes of repentance Quest 1 may a Reprobate have The Reprobate may have a certaine repentance in him of sinne whereby Answ First he doth acknowledge his sinne And Secondly is prickt with a feeling of Gods wrath for sinne And Thirdly is grieved for the punishment of sinne And Fourthly doth confesse and acknowledge his sinne And Fifthly acknowledgeth God to be just in the punishing of sinne And Sixthly desireth to be saved And Seventhly promiseth repentance in his misery and affliction in these words I will sinne no more And all these it may be were in Iudas Js not repentance good hath not the Lord exhorted all unto repentance and promised pardon Quest 2 to every penitent person Ezech. 18. Matth. 3. Acts 3.19 Why then is Iudas his repentance named and himselfe not pardoned First as there is a good and true repentance so there is a bad and false and therefore although Answ 1 some repentance be good yet all is not Answ 2 Secondly repentance is divided into two parts namely humiliation and conversion mortification and vivification Answ 3 Thirdly the repentance here spoken of signifies onely humiliation Answ 4 Fourthly we divide humiliation either I. According to the motion thereof Or II. According to the moving cause thereof Or III. According to the effect thereof First humiliation is divided according to the motion thereof thus I. There is a solitary or sole humiliation when sinners are onely dejected and cast downe by reason of their sinnes II. There is a humiliation conjoyned with comfort and a certaine ere ion of the Spirits to some joy Quest 3 Hath this humiliation alwayes place in the righteous or have the godly alwayes some joy and comfort commixed with their humiliation Answ No for often they are destitute of all hope and comfort for a long time as Psalm 32.6 Quest 4 Doe the godly then despaire when they are destitute of this hope and comfort Answ There is a double desperation namely First temporall and this is incident to the righteous as appeares by Iob. 3. and David Psal 32. and 80. Secondly finall
First it was an absurd reasonlesse answer for Answ 1 Pilate enquires after CHRISTS fault and they answer they would have him punished Hee saith What evill hath he done and they say Crucifie him they object nothing against him and yet cease not crying to have him punished And Secondly it was a troublesome rude unmannerly Answ 2 and importunate answer to desire a mans death whom they could not justly taxe or accuse of any evill yea to desire it with an unamimous consent and to baule for it with one mouth and mind and to answer at least implicitely â—e hath done no evill but what of that Let him notwithstanding be crucified VERS 24 25 26. When Pilate saw Vers 24 25 26. that he could prevaile nothing but that rather a tumult was made he tocke water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Then answered all the people and said His blood be on us and on our children Then released he Barabbas unto them and when he had scourged JESUS he delivered him to be crucified § 1. He washed his hands Sect. 1 How many sorts of washing of hands were there amongst the Jewes Quest There were three sorts in use amongst them Answ viz. First Pharisaicall and superstitious now this was reproved And Secondly Ordinary for outward decencie and this was allowed And Thirdly in token of innocencie and this was commanded the Elders of the neighbour Cities in case of murder Deuter. 21.6 And this is that washing which Pilate here practiseth and unto this the Prophet David alludes Psal 26.6 I will wash my hands in innocencie and so I will compasse thy altar § 2. His blood be upon us and upon our children Sect. 2 What may we learne from this answer of the multitude Quest First we may learne hence the custome of the Answ 1 Jewes in capitall offences viz The Iudges and witnesses when sentence of death was pronounced against the malefactor did put their hands upon the condemned persons head saying Sanguis tuus super caput tuum Thy blood be upon thine owne head Now unto this the people have reference in these words His blood be upon us and upon our children As if they would say Be not thou so scrupulous to judge an offender for if thou think est thou dost an unjust thing let the vengeance of his innocencie fall upon us and our posterity Secondly we may learne by that which followed that this their answer was of a deepe dye and Answ 2 a loud crye For in that great and terrible siege of Ierusalem there died by the famine and pestilence an innumerable number by fire and sword 1000000. 2000 were found who either killed themselves for one killed another 7900 were taken Captives whereof 7000 were sent into Egypt and some were slaine and some reserved for triumph and all those who were 16. yeares of age or under together with many other of the common sort Caesar sold for thirty a peny that as they or their Fathers sold CHRIST for thirty pence so thirty of them by the just judgement of God were sold for a peny (o) Patriarches pilgrimage pag. 48. fine Jf the Reader would see this illustrated to the life and what heavie judgements followed the Iewes after this loud crying cry of theirs and how they were cursed in their soules and bodies and persons and land and estates Let him then read Mr. Weemse his 4. degenerate Sonnes Page 328 329 330. c. Answ 3 Thirdly we may learne hence that sometimes God answers and plagues wicked men even according to their owne wicked desires and curses upon themselves For the better understanding hereof observe that in the Market place in Ierusalem close by Pilates house stood a high seate or Tribunall made of faire stone curiously wrought on which Pilate taking water washed his hands before the people saying I am innocent of this mans blood unto which the people cried His blood be upon us and upon our children which afterwards fell upon them by Gods appointment according to their owne wish For in the same place and close by the same seate were two bloody massacres executed upon them the one by Herod because they would not give him money out of their Treasury which they called Corban for the making of a watercourse and the other by Florus Generall of the common souldiers and this was more cruell and barbarous by much then the former Vers 28 29 30. VERS 28 29 30. And they stripped him and put on him a scarlet robe And when they had platted a Crowne of thornes they put it on his head and a reed in his right hand and they bowed the knee before him and mocked him saying Haile King of the Iewes And they spit upon him and tooke the reed and smote him on the head c. Quest What may we learne from the passion and suffering of CHRIST upon the crosse Answ The Lessons which we may learne hence are many namely First we may learne the intollerable anguish and paine that he suffered for us Moses was not able to hold up his hands from morning untill night but was glad to have a stone put under him and his hands held up how great then was our deare Saviours paine who hung upon the crosse by the hands all the weight of his body hanging upon his armes Secondly Christ died an accursed death Deut. 21.22 to teach us that he onely takes away the curse from us by his death making all those happy and blessed who beleeve on him Thirdly Christ in his death was lifted up on high viz on the crosse that so all eyes might be upon him according to his owne speech when I am lifted up from the earth I will draw all unto me Iohn 13.32 He was raised up that all might looke upon him as their onely preserver from the wrath of God and reconciler unto God and Doner of spirituall grace and heavenly glory Fourthly Christ in his death hung betwixt heaven and earth in the midst to shew that he is the onely Mediatour betweene God and man Fifthly CHRIST hung in the aire to shew that by his death he overcame Sathan the Prince of the aire Sixthly when CHRIST hung vpon the crosse all his body was dyed with the blood which issued from his hands and feet and side to teach us that our sinnes for which he suffered was of a scarlet and bloody die Esa 1.18 Seventhly Christ in his death held downe his head as it were offering himselfe to be kissed by us thereby teaching that he gave himselfe to death out of his unspeakable love towards us Eighthly by the Crowne of thorne which was set upon Christs head is shewed that by his death he hath purchased a perpetuall Kingdome for us and will make us all Kings with his Father the King of Kings Revel 1.11 Ninthly his armes were stretched abroad in his death as if thereby he would destribute unto
helpe nor pray for them and therefore Christians may maintaine it now yea if this Argument be good the Iewes prayed unto the Saints in the time of the Old Testament and therefore Christians may in the time of the New then so is also this The Iewes believed that the Saints were then in Heaven in the glorious presence of God and therefore Christians should beleeve so also which is contrary to the beliefe of the Papists And thus by this Argument they have entangled themselves in a Maze and labyrinth come out as they can Answ 4 Fourthly besides these Answers one more is given to the place very full and unanswerable They who said that CHRIST called upon Elias were either I. Gentiles who were Romans Souldiers and of this opinion was St. Hierome saith Salmeron as being the common opinion yoâ— also their own Maldonate and Iansenius Now if this be true then the foresaid Argument is but heathenish viz. The Heathens thought that Christ prayed for helpe unto the Saints therefore Christians may be of the same beliefe For the Heathens wee know did invocate many Gods Or II. These were Iewes now admit we that they were then they must either have beene First of the vulgar sort and ranke and then we may thinke they erred by reason which Maldonate noteth of their ignorance of Scriptures and so the Argument is unreasonable which hath no better patronage then Ignorance Or Secondly they were of the literate and learned Iewes and if so then they were spoken either I. In earnest now suppose this though there is no proofe of it and that it is denied by the Popish Doctors yet doth it not necessarily concerne the Invocation of Saints departed but of the living because some Jewes held an opinion as Arias Montanus observeth that Elias yet living did sometimes appeare unto men And so the argument is insufficient concluding an Invocation of the dead from the invocation of a person living Or II. These words were spoken by the learned Iewes in scorne and contempt of Christ as by the confessions of our Adversaries some Fathers have affirmed then is their argument being taken from mockery apparently frivolous And thus is their probable Argument for Invocation of Saints become by foure necessary suppositions either Heathenish or childish or impertinent or ridiculous Bp. Mort. App. Lib. 3. Cap. 7. § 3. Page 375. VERS 48. And straightway one of them ran Vers 48 and tooke a sponge and filled it with vinegar and put it on a Reed and gave him to drinkâ— Why did they give this sharpe Quest and better unto Christ For the answer hereof we must observe Answ that in the time of execution they gave the malefactor Granum thuris in calice vini A graine of frankincense in a cup of wine Maimon in Sanhederim Cap. 13. And this they did give to cause a giddinesse in the condemned persons head that thereby he might be lesse sensible of the paine St. Marke calleth this Câ—p Wine mingled with myrrhe Mark 15.23 This and thus the Iewes were wont to doe but the Souldiers here in mockery mingled Vinegar and Gall with it verse 34. of this Chapter And afterwards gave him a second cup in derision when they tooke a Sponge and filled it with Vineger and put it on a Reed in this verse St. Marke in the first Cup mentioneth the custome of the Iewes which in it selfe had some shew of compassion for the ground of this custome was taken from that Proverb 31.6 Give strong drinke unto him that is ready to perish St. Matthew here mentioneth onely their wicked mixture contrary to the received custome so that one Evangelist must expound the other This first Cup was so usually given before execution that the word Calix A cup is sometimes in Scripture put for death it selfe Father if it may be let this Cup passe from me verse 39. Chapter 26. VERS 51 52 53. And beheld the vaile of the Temple was rent in twaine from the top to the bottome Vers 51 52 53. and the Earth did quake and the Rocks rent and the graves were opened and many bodies of Saints which slept arose and came out of the graves after his Resurrection and went into the holy City and appeared unto many Sect. 1 § 1. And the Rockes rent Quest What may we observe from this renting of the Rocks or what did it signifie Answ 1 First the renting of the Rocks is a signe of the anger of God Nahum 1.6 Answ 2 Secondly it is an Argument of the innocency and Majesty of Christ as though the hard Rocks could not indure this wicked and most unjust Murder of their Creator Answ 3 Thirdly Christ is the Rock of our salvation 1 Corinth 10.4 And therefore because the soule of CHRIST was loosed from his body by death accordâ—â—g to that prediction that he should be cut of from the land of the living Esa 53.8 the Rocks Answ 4 were rent Fourthly the Pharisees blaming Christ Luke 18.40 because he suffered the Children and his Disciples to salute him with those acclamations and applauses which were due unto the Messias onely our Saviour saith If these should hold their peace the stones would speake Which was truly accomplished at this time for when the Disciples durst not speake the stones did by renting in two preaching Christ to be the true promised Messias Answ 5 Fifthly this renting of the Rocks doth accuse the obstinacy and hardnesse of the Iewes who were more obdurate and flinty then the very Rocks for those rent at this horrible murder of the Lord of glory but they neither relented at it nor repented them of it Read Zach. 7.12 and Ierem. 5.3 and Esâ— â— 10 Answ 6 Sixthly this renting of the Rocks doth shew how God in his anger doth not powre out his whole indignation out remembers mercy He who rent the Rocks in pieces could as easily have destroyed the whole people of the Iewes and reduced them unto nothing but he rather desired to shew the mightinesse of his power in the inanimate creatures the unspeakablenesse of his mercy in yet offering salvation to so unworthy wicked a generation In this place we read how the earth was shaken and moved yea how it cleft and gaped but we read of none who were swallowed up therewith the Rocks are rent but men are not torne in pieces though harder and more obdurate then the Rocks the graves open that the dead may arise not that the living may be swallowed up for so great and horrible wickednesse as they had committed Answ 7 Seventhly from this renting of the Rocks let us learne to rent our flinty hearts by true and unfaigned repentance Ioel 2 1â— lest in the day of judgement for our impenitency and hardnesse of heart we be forced to cry and call to the Mountaines to fall upon us and to the Hils to cover us from him which sits upon the Throne Revel 6.26 Sect. 2 § 2. And many which slept arose and came out
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