blessed man because I. God by thus exercising of him shewes that hee loves him and II. The Divell by these strong assaults shewes that he fears maugre all his might hee shall loose him Secondly the other principall and particular cause why Christ was tempted was to shew the power of Christ in the victory and conquest of Sathan according to Saint Paul And having spoyled Principalities and Powers hee made a shew of them openly triumphing over them in it r Col. 2.15 that is in the Crosse It may here be asked What did Christ triumph Quest 7 over Answ I answer First over our sinnes and guiltinesse so that now sinne shall have no more dominion over us s Rom. 6.14 Secondly he triumphed over death O death I will be thy death O grave I will be thy destruction sayd the Prophet of Christ t Hosea 13.14 to whom the Apostle agrees in these words Christ hath abolished death and brought life and immortality to light u 2. Tim. 1.10 Thirdly hee triumphed over Sathan not onely in his resurrection but also in his temptations the Divell being alwayes put to the worst Hence wee see that the Divels could not goe into the Herd of swine untill Christ gave them leave thus also the unnamed Authour of the Hebrewes sayth That Christ came to destroy him that had the power of death that is the Divell x Heb. 2.14 and Saint Iohn y 1 Ioh. 3.8 testifieth that for this purpose the Sonne of God was manifested that hee might destroy the workes of the Divell And thus Christ triumphed over Sathan in this place § 4. Of the Divell Are all temptations from Sect. 4 the Divell Quest 1 I answer temptations are two fold viz. Answ First Divine whereby God tempts man Secondly Diabolicall whereby the Divell tempts man First there are Divine temptations whereby God tempts man How doth God tempt man Quest 2 I answer Answ God tempts and tryes two things in man viz. First his Faith whether hee be firme therein or not and this God doth by false Prophets false miracles false Apostles and persecutions Read for the proof◠hereof these place Deut. 13.3 Mat. 24.24 Secondly God tempts o◠tryes mans obedience whether he will continue in the service of the Lord or no Now this the Lord doth sometimes by grievous and heavy commands thus he tempts Abraham by that heart-wounding message every word whereof was a sword in his bowels Take thy sonne thy onely sonne Isaac whom thou lovest and goe offer him up unto me a Gen. 22.2.3 Thus the Lord tries Gideon whether he dare with onely three hundred men bid battle against the Host of the Midianites and the Amalekites b Iudg. 7.7 and thus he tempted Iob to see if he would continue in his integrity Secondly there are Diabolicall temptations Quest 3 whereby the Divell tries us How doth the Divell tempt man Answ I answer by these wayes and meanes First sometimes he calls the truth of Gods Precepts in question that wee might give the lesse credite thereunto and the more unto him And thus he tempted Evah Yee shall not dye at all but shall be like God c Gen. 3.4.5 knowing good and evill Secondly sometimes hee calls the truth of Gods promises and threatnings in question because often they that doe ill succeed well the Prophet gives us a president of this in the perverse Jewes Yee have said it is in vaine to serve the Lord and unprofitable to keepe his ordinances yea the proud are happy they that worke wickednesse are set up and they that tempt God are even delivered d Malach. 3.14.15 This is the divells malice thus to tempt us that so wee might the lesse care for or feare or regard either the consolations or comminations of the word Thirdly sometimes he makes the word of God seeme hard unto us that so although wee assent unto the truth of it yet we cannot consent unto the practise of it because it is displeasing to our nature or contrary to our disposition or requires more paines then we can endure to take and this made the Jewes cry out upon the doctrine of Christ because it was a hard saying not a false saying and they could not endure it not they could not lawfully obey it and therefore they reject both Doctor and Doctrine e Ioh. 6.60 Preacher and Sermon Fourthly sometimes the Divell teacheth us to abuse Scripture unto the patronage of impiety and thus he abuseth it himselfe in this Chapter labouring by the false alleadging of Scripture to perswade Christ to tempt Gods providence thus he teacheth others to abuse the parable of the talents unto Usury and those words the Sabbath was made for man unto the prophanation of the Sabbath arguing thus from thence It was made for man therefore if man have any occasions he may ride his journeyes or may buy and sell upon that day Fiftly somtimes the divell propounds the inticements of the world unto us thereby frequently bewitching and insnaring of us Sixtly sometimes he spurres forward the desires of our nature and flesh and enflames our appetites unto unlawfull lusts and delights Seventhly sometimes he urges the examples of wicked men unto us that thereby we might be the more emboldened to sinne by their president and paterne Lastly sometimes he tempts us by others exasperating the world against us by hatred or derision or contempt or persecution or wicked counsell or the like Vers 2 VERS 2. And when he had fasted fourty dayes and fourty nights he was afterwards an hungred Quest 1 Why did Christ fast Answ I answer in or for a double respect viz. first in regard of his office and calling which he was to undertake Secondly in respect of his temptation which he was to undergoe First Christ fasted in regard of his function which he was to undertake that he might bee the better prepared for it this reason is given by some but I omitt it because the text seemes to point at the next Secondly Christ fasted in regard of his temptation which he was to undergoe that he might be prepared thereunto How many sorts of fasts are there I answer five First there is a necessary fast when men abstaine because they have nothing Quest 2 to eate Secondly there is a naturall fast Answ this is a voluntary abstinence because a man is not hungry and this is occasioned two severall waies 1 from the naturall constitution of the body and thus Hippocrates saith senes faciliùs jejunant old men are easily perswaded to fast 2 from some sicknesse which hath taken away the appetite and made all meat loathsome unto the stomach Thirdly there is a civill fast which is two fold either 1 commanded by the Magistrate for some civill end as victory or the like thus Saul commands the people to fast untill night least otherwise they should have beene hindred from the pursuite of their enemies Or 2 this fast is undertaken without a command
for the Direction of our life and that in these foure regards First it shewes us our errours All things that are reproved are made manifest by the light and whatsoever doth make manifest is light e Ephes 5.13 This light is regula sui obliqui the rule of truth and falshood in the night wee erre and misse our way but the day light shewes us our errours and therefore wicked men hate the light they therefore that know not themselves to bee sinners and sinfull creatures are not enlightned with this light for it shewes our sinnes and errours unto us Secondly this light doth enlighten the aire or dispose the meanes of knowledge both externall and internall that is thereby wee are inabled to reape benefite by the meanes to obey those things which we know God by Christ giving unto us both the will and the deed f Phil. 2.13 And therefore those that receive no benefite at all by the Ministerie of the Word neither obey God are not Christs Thirdly this light expelles darknesse as a candle doth presently enlighten the most darke room therefore those that yet remaine in the shadow of death partake not Christ those that bring forth no other fruit than the workes of darknesse and sinne doe not as yet enjoy this light Fourthly this light directs our steppes in the wayes of God unto that which is good he is our Way Light and Life g Ioh. 1.4 Ambulare vis Ego via Falli non vis Ego veritas Mâ—ri non vis Ego vita h Aug. s Ioh. 14.6 Wouldst thou walk I am saith Christ the way Wouldst thou not be deceived in thy walking I am the truth Wouldst thou not dye I am the life Thus Christ is our chiefest light without which we erre and by whom we may know how to moderate and direct our lives according to the will of God And therefore those that desire to obey God aright let them heare Christ let them come unto the light and let them learne the word other teachers may lead us aside but the word is a certaine guide and they doe well that attend thereunto i 2 Pet. 1.20 Thirdly this light and bright Sunne cleares the heavens and comforts the conscience the Sunne comforts all creatures in a manner and Christ is comfortable unto all his children the message of the rising of this bright morning Starre was newes of great joy k Luke 2.10 When Christ comes unto Zacheus he rejoyceth l Luke 19.6 when this light shined in Samaria there was great joy in that Citie m Acts 8.8 when the Eunuch was made partaker of Christ hee goes home rejoycing n Acts 8.39 When the Keeper of the prison was converted unto Christ he rejoyced exceedingly o Acts 16.34 Doe all rejoyce that are made partakers of Quest 5 Christ They doe Answ except onely those that are as yet infirme and weake that is First those that are not as yet sure of it Children have life long before they are apprehensive of it and the babes of Christ are made partakers of him before they certainly know it Secondly those that have weake eyes doe not rejoyce in the light of the Sunne so those whose affections are yet captivated with the love of sinne Iohn 3.19 or the love of the world 1. Iohn 2.15 doe not rejoyce in this light And therefore those who thinke they enjoy Christ and yet doe not rejoyce in the fruition of him must know that the reason is because either they love some sinne or the world too much Fourthly this light is profitable for us unto eternall life this is the end of all The Sunne renewes the earth after winter is past so after the winter of this life this light will renue our dayes by making us partakers of life everlasting And therefore whosoever are destitute of light are destitute of life whosoever are without Christ are without salvation Who are without Christ Quest 6 First Heathens and Infidels who are Answ 1 extra Ecclesiam both out of the visible and invisible Church Secondly Heretikes who hold tenets that Answ 2 overthrow fundamentall truths Thirdly ignorant persons who neither Answ 3 know the doctrine of faith repentance or obedience Fourthly prophane and wicked persons who Answ 4 either obey not at all or not with a true and sincere heart who either know their masters will and doe it not or may know their masters will but will not The reader perhaps will thinke it necessary that I should have shewne the meanes how this light may bee obtained which I had indeed set downe but that it followes more naturally in another place and therefore now I omit it in this VERS 17. Vers 17 From that time Iesus began to preach and to say Repent for the Kingdome of Heaven is at hand § 1. From that time That is after that Iohn was cast into prison Hence two questions are made Sect. 1 Quest 1 First why did not Christ begin sooner than thus to preach Answ 1 First some a Aretius say because God would have it so and we are not to enquire after any other reason Answ 2 Secondly some b Hierom. sup answer this Christ did in regard of his doctrine because the Gospell was to bee preached and published after the Law Now Iohn preached the Law and therefore Christ preacheth not so long as Iohn continues preaching but when hee is cast into prison and debarred from preaching then Christ beginnes But I rather think that Iohn preached the Gospell though not perfectly than the Law because our Saviour sayth of him that hee was the least in the kingdome of heaven c Matth. 11 11. that is in the Church of Christ in the New Testament and therefore if hee belonged to the Church of the Gospell it is most likely that hee preached the Gospell although not so clearly as now it is taught because Christ had not as then finished the worke of our redemption Answ 3 Thirdly this was done in respect of Iohn Baptist lest otherwise hee should have been thought rather Christs companion than his fore-runner if they had preached both together d Chrysos sup yea hence it was that John while hee had libertie onely preached and baptized but wrought no miracles e Ioh. 10.48 because hee would not bee thought to bee equall unto Christ but onely one that made way for him Answ 4 Fourthly this was done in respect of Christ lest that his preaching should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any witnesse f Chrysos sup as the Jews falsly sayd to him Thou bearest witnesse of thy selfe therefore thy testimony is nothing g Ioh. 8.13 that is thy testimony is of small worth if it bee confirmed onely by thy owne mouth But this calumniation Christ proves false Yee sent sayth hee unto Iohn and he bare witnesse of mee h Ioh. 5.33 yea Iohn plainly averres this Yee your selves beare me witnesse
earthly and temporall blessings and therefore wee must not expect so to bee rewarded our life is hid with God Coloss 3.3 and consisteth not in the abundance of earthly possessions Luk. 12.15 Life eternall onely being absolutely called Life Wherefore we must await for our Crowne and recompence untill we come thither Thirdly prosperitie in temporall things seldome Answ 3 proves good at least often proves hurtfull for us in regard of our spirituall estate and condition as appeares by these two particulars First Prosperitie doth often take off and abate the edge of our affections unto God making us say as Peter did bonum est esse hîc It is good for us to stay here e Matth. 17.4 or as another sayd Haec faciunt nos invitos mori wee unwillingly depart from these although it be to go unto God Thus Prosperitie in worldly things bewitcheth us with the love thereof but adversity and povertie weaneth us from the world and maketh us weary of it Secondly Prosperity drawes us into sinne hence Adam was easily seduced in Paradise and David when he was quietly seated in his throne and Salomon when silver was as plentifull as the stones in the streets very few there are that can rightly beare themselves in an equall and just ballance in the time of plentie and abundance yea many there are who can carry themselves fairly soberly modestly and unblameably in povertie and a low estate who runne headlong to destruction by some sin or other when they are great or rich And therefore they erre and decline â recto from the truth who being poore serve God that they may be made rich for this should not be done neither should great things bee expected in this life f Ierem. 45.5 because we know not how banefull riches may prove unto us wee must bee content with those generall promises that God hath made unto us that we shall have food and rayment and that wee shall want nothing that the Lord sees and knowes will bee good for us and unto us and that he will lay nothing upon us but what hee will enable us to beare yea that all things shall worke together for the best unto us in this life and we shall be made eternally blessed in the life to come VERS 4. Blessed are they that mourne Vers 4 for they shall be comforted Blessed are they that mourne c. Peccata Ingentibus non solum peccata remittit panas sed solationem retribuit Deus g Chrysos variis To those that mourne for their sinnes God doth not onely grant remission of the guilt and punishment but also comfort and consolation If this promise be true how comes it to passe Quest 1 that the faithfull and godly cannot draw joy and comfort from it in the time of their mourning The causes why the children of God doe often not conclude true and solide consolation unto themselves from hence in the day of sorrow Answer are these First sometimes some strong and powerfull temptation that doth so strongly and frequently assault them that they cannot enjoy the comfortable sight and light of the Sunne for that thicke cloud that thus doth interpose it selfe Secondly sometimes the remainders of infidelitie which abide in the faithfull hinder them from laying hold upon this saving comfort by a sure and certaine faith Thirdly the conscience of our owne proper indignitie and unworthinesse of this comfort principally after the committing of some grievous sinne David and Peter weepe and that bitterly but cannot for this cause speedily apply comfort unto themselves Quest 2 How is this promise of comfort accomplished unto those that mourne for their sinnes Answ It is fulfilled and performed foure manner of wayes First when God tempers and allayes the sorrowes and afflictions of those that mourne according to the measure of their strength that is layes no more upon them then they are able to beare h 1 Cor. 10.13 Secondly when God removes the griefe with the causes thereof Thus hee comforted Manasses by delivering him out of the hands of the King of Assyria and bringing him againe to Jerusalem into his kingdome i 2 Chro. 33.13 Thirdly when God gives inward comfort to the heart conscience by his word or by his Spirit making his children even to rejoyce in tribulation k Rom. 5.3 Thus Saint Paul sayth that in Asia hee was pressed out of measure above strength insomuch that he despaired of life 2 Cor. 1.8 yet God comforted him in his tribulation that he might bee able to comfort them which were in any trouble by the comfort wherewith hee himselfe was comforted of God 2 Cor. 1.4 yea as the sufferings of Christ did abound in him so his consolation also abounded by Christ. 2 Cor. 1.5 Fourthly this promise of comfort is accomplished when God by death puts an end to all the miseries of his children bringing their soules to eternall life Thus was Lazarus comforted l Luk. 16.25 and daily many of Gods dearest Saints who are onely by death freed from the miseries of this life Quest 3 How must we so mourne that we may be sure to bee comforted Answ If we desire this two things are to be regarded of us the first in our persons the second in our actions or in our mourning First in personis in our persons we must labour that wee may bee made Christians such as God hath promised to comfort Christ speaking unto his Apostles sayth ye shall be sorrowfull but your sorrow shall be turned into joy m Ioh. 16.20 as if he would say it is not every one that mournes that shall be comforted but onely the members of Christ wicked and righteous men may sorrow with the same sorrow but for a divers end as both David and Cain mourne for their sins but the end of Cains teares is the punishment that he hath incurred Davids sorrow being rather for the sinne then for the punishment and therefore we must endeavour to bee made the righteous and holy members of Christ and children of God if wee desire to bee assured of comfort in the time of mourning Secondly In rebus in the things sorrowed for or in the cause of our mourning for many sorrow for that which is not to be sorrowed for As for example First some mourne invidé out of envy thus 1. some grieve for the prosperity of others as David had almost done Psal 73.2 some for the piety of others wishing that the righteous man may be taken away as not being profitable unto them or rather because his glory doth obscure their pride and therefore they are offended with him and sorrow for his presence These mourners have no promise of comfort Secondly some sorrow Avidè covetously either I. Because they have not riches in abundance whereby they might bee more able to satisfie their lusts n Iam 1.5 or follow sinne with more eagernesse freenesse and libertie which they cannot doe by reason of their
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
take up his habitation and abiding place in an Inne Who would set up his staffe in a strange place that is upon his journey to his native Countrey and his naturall kindred Mich. 2.10 Or 4. Heape up treasures and build and plant as though we should live here for ever Oh let us consider how sottish we show our selves so long as we thus adorne beautifie value and overprize this life Heraclitus the Philosopher spake very wittily of the bow and the arrow applying it to the thing in hand A bow in Greeke is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies life because men were wont to get their living with their bow Now the bow doth not give life unto but rather killeth those creatures which it shooteth at Wherefore Heraclitus said of it It hath in word a name of life but indeed a worke of death So this life is called life but more properly might be tearmed death and therefore is not thus out of measure to be esteemed Secondly they erre here who are so carefull to Answer 2 preserve their lifes that to doe it they will wound their tender consciences and pretend a necessity for it as some doe in the time of sicknesse I meane the plague forsake house and wife and children and family not caring what danger they be exposed unto and all this for feare of being infected thus women sometimes will rather prostitute themselves then suffer themselves to be killed and men perjure themselves swearing that which they never intend to performe to save their lives And salve all with a plaister of necessitie But all such must remember these two things 1. Nescit mori there is no necessity of this life and therefore better loose it then save it by unlawfull meanes Answer 3 2. Hee that saves his life by these wicked meanes shall lose it Math. 16.25 that is he that by sinne saves his naturall life by that sinne exposeth body and soule to eternall death Thirdly they are faulty here who are so unwilling to depart out of this life For this life is but onely a journey and death puts an end thereunto bringing us to our wished Port. Now we doe not this in other things For 1. Every man who hath a long tedious and dangerous journey to goe is glad not sad when his journey is finished Why should wee then be sorry when God puts an end to our miserable life which is so full of labour and evill as was shewed before 2. A man is content to leave his fathers cottage to be entertained into the Kings service 3. A Scholler is well pleased to goe from the University to a great Benefice And therefore why should any of the children of God be unwilling to goe from earth to heaven from labour to ease Quest 7 from a vale of misery to a place of felicity Some desperate and discontented spirit may be will here enquire if he may not ridde himselfe out of the world For if this life be not true life but onely falsely called life and neither worth esteeming nor by any unlawfull meanes to be kept nor unwillingly to be parted withall then what great matter is it for him to cut the throat of his owne life Answer For the full satisfaction of this question we will lay downe three things namely First the causes why some have done it K Secondly the causes why none must or ought to doe it L. Thirdly the punishment of those who haâ—â— or will doe K M. Reasons of selfe murder K. First we have to consider the causes why some have miserably shortned their owne dayes to wit Reason 1 1. Some have done it by a law when they were old it was a law amongst some of the barbarous Gentiles that when men were come to such an age that they were not able to worke any longer they should be sent into a wild and uninhabited desart where they should either kill themselves or suffer themselves to be devoured of wild beasts This is barbarous indeed and monstrous inhumane Reason 2 2. Some have cut the thread of their owne lives by reason of some tedious sicknesse or disease wherewith they have beene held Thus M. Pertius Latro being wearyed out with a quartaine ague which he could not get ridde of killed himselfe This we must not doe because the crosse which God layes upon us must be borne whether it be long or short heavy or light Reason 3 3. Some have done it by obtaining of leave thus Euphrates the Philosopher obtaining leave of Adrian murdred himselfe because he was very old and very sickly But this is not to be done because the Lord onely is the Lord of life and therefore no King or Monarch hath power to dispense with this or tollerate any to lay hands upon themselves Reason 4 4. Some have wilfully cast themselves away by an opinion of a false immortality of the soule Thus Cloanthes Chrysippus Empedocles Zena and Cato minor But this we must take heed of because at the soule is immortall so there is immortall death and eternall destruction whereunto this opinion a â—eades and it is onely the godly who are made happy by death 5. Some have beene selfe murderers by reason Reason 5 of a detestation of some sinne committed Rev. 14.13 thus Lucretia being ravished by Tarquin murdered herselfe This we must not doe because the fault is enlarged not lessened by this meanes this life being the space and time of true repentance 6. Some have laid violent hands upon themselves Reason 6 for the avoyding of some sinne which they feare they shall fall into being strongly tempted and assaulted thereunto and the sinne being of that nature that they had rather die then commit it But we must not doe evill that good may come of it we must not doe a present evill for the avoyding of a future 7. Some make themselves away that so they Reason 7 may be ridde of some temporall evils or spirituall terrors which lie upon them we must remember that it is mere folly for a man to run and rush himselfe into those dangers which hee feares and therefore not doe as they doe who being afraid of hell runne thereunto by thus killing themselves L. Secondly Reasons against selfe-murder let us now consider why we must not upon any occasion cut the thread of our owne lives 1. It is contrary unto the Lawes of the Land Reason 1 because it is the cutting away of a member from the Common-wealth the depriving of the King of a subject And therefore by the Lawes such are exposed to all disgrace and not suffred to be buryed in the Church-yard but in some high way 2. It is contrarie to the Law of nature Reason 2 Omne appetit praesor vationem sui every creature by the instinct of nature desires the preservation both of the Species and Individuum 3. It is contrary to the Law of God as appeares Reason 3 thus First
makes us cold but by and by wee burn So at first we are afraid of sin by and by fearlesse therof at first our affections freez afterwards fry in the love of sin at first wee abstain from sinne and are hardly drawn to the committing of sinne but by and by custome makes it habituall and naturall unto us and us insensible of it III. In a Feâ—er when we are cold yet even then we are hot within though we are not so sensible of that heat So even then when the naturall man fears and trembles to commit sin there is the fire of evill concupiscence which in time sets on fire the whole course of nature shews it selfe outwardly in the practise of sin IV. The Fever inflames the whole body even to the very toes of the feet So sin wounds and enfeebles us from the crown of the head to the solâ— of the foot Esay 1.6 Answ 4 Fourthly siâ—ne may be resembled to a Fever Respectu effectuum in regard of the effects For I. The Fever in membris in the parts of the body workes this effect it debilitates and weakens the whole man so that hee cannot walke forth of doors nay bee cannot walke within his owne house neither is able to stand but forced to sit or lye and keep his bed So by sinne we are so weakned that wee are neither able to walke in the wayes of God nor run the race that he hath set before us nor worke out the work of our salvation with fear and trembling II. The Fever in intellectu in the understanding works this effect it disturbs takes away the use of reason making a man not know what he saith or doth And this is for the most part or at least very often mortall and deadly So when men grow obstinate and bold in sinning and are neither sensible of sinne nor punishment but will do whatsoever they will Ier. 44.16 it is an argument of a soule not distant from death III. The Fever In appetitu in the appetite produceth these effects namely First it loaths the most wholsome things So sinne makes us to loath both I. Good workes and duties and exercises of religion like the Iews who cryed when will the new Moons and the Sabbaths be done that we may return unto our sins Malach. 1.13 II. Good Counsell for that we think to bee a hard saying and we cannot endure it Ioh. 6.60 Secondly as the Fever loaths that which is wholsome so it longs for that which is unwholsome So wee loath the heavenly Manna of the word and spirituall graces and love the vaine pleasures of sin although they be but for a season and the end therof destruction and death Rom. 6.23 Thirdly In a Fever there is a thirst not to bee quenched or satisfied but insatiable having no moderation in drinkiâ—g if it can come unto liquor So many are furious in sinning and cannot cease to sin h 2 Pet. 2.14 although they see oftentimes that I. The thing is childish and of that nature that it is a shame for a man to be besotted therewith Yea II. That the event is perillous and dangerous And III. That both the estate is lessened and impaired and the body enfeebled and enervated therby Thus no feverish man is more mad after drink then wicked men are after their sins Fourthly Potus factitij made drinks quench not the thirst in a Fever but now pleaseth the Pallat and by and by displeaseth it it being only cool things which allaieth and asswageth the heat therof although often they kill because the stomack is not able to bear them So it is not ordinary comforts that appease the soule because they cannot fill the soule neither can they allay the heat of a wounded spirit but it is the word and the comminations and promises thereof which afford ease and peace to the troubled heart And yet sometimes this cooling Cordiall doth kill and drives accidentally to desperation as we see in Cain Gen. 4. and Iudas Mat. 27. Fifthly sinne may be resembled to a Fever Respectu finis in regard of the end thereof For I. Sometimes it ends in health and life of it selfe that is a man recovers sometimes out of a Fever without the use of any means or help of any man II. Sometimes the Fever ends in health and life by the use of good means and the helpe of the Physician III. Sometimes the Fever ends in a sickly and weakly estate that is when the Fever leaves a man oftentimes he fals into deafnesse and swellings and boyls and the like IV. Sometimes it ends in death Fevers often bring men to the period of their life now this is two-fold viz. First sometimes a Fever brings a man to a speedy death when he dies therof Secondly sometimes it brings a man unto a lingring death and that either I. By an Hâ—ctick Fever which inflames the heart or lungs Or II. By bringing a man into a Dropsie Now to apply this First sinne herein differs from a Fever this as was said sometimes ends in health and life without the use of physick or helpe of the Physician but never that for sin cannot be cured or healed of it selfe Secondly sin is cured and healed by Christ who is the only Physician of the soule Thirdly if sinne end not thus in health and life by Christ then it ends either I. In a dry Hectick Fever and a barrennesse of all good fruits Or II. In a cold Dropsie or Lukewarmnesse in Religion Or III. In a deafnesse and unwillingnesse to hear the word of God Or IV. In filthy Vlcers and putrified Boyls of actuall transgressions V. The safest Crisis or conflict of nature in this sicknesse is evacuation and that either by vomiting purging sweating or bleeding So we must labour either to vomit up our sinnes by Confession or sweat them out by Contrition or purge them out by alienation and separation or else if the Lord love us he will bleed us and make us forsake sin by affliction as hee did by David and Manasses Quest 2 How may we know whether we are sicke of the Fever of sin or not By these plain signes namely Answ First if without thou be inflamed with the lust of sinne or if it shew it selfe in in thy life and actions Secondly if the fire of concupiscence kindle thy affections unto evill although as yet it doth not appear by thy actions and outward man Thirdly by examining what drink pleaseth us best whether is the word of God unpleasing to our taste or not câ—rtainly if we be refreshed and comforted with the pleasures of sin and that the word of God relisheth not with us we are feverish Fourthly by examining whether Christ hath cured us or not whether we be freed from the Fever of sin or not For this Fever of the soule differs from the bodily Fever there being many in health of body and free in body from the corporall Fever but none at all from the Fever of
o Iob 30.1 Now the difference between these two derisions is this the latter is Dog-like but the former Devill-like Answ 2 Secondly they are here to blame who deride good men Here four sorts are justly taxed viz. I. They who mock and scoffe at those who reprove them Ier. 20.7 8. Heb. 13.22 II. They who laugh at those who exhort admonish counsell and advise them III. They who deride the professours of the Gospel as Michol 2 Sam. 6.16 And IV. They who laugh at the faithfull because they trust in the Lord Mat. 27.43 Psal 14.6 Quest 3 But why do these Ministrels Mourners laugh at Christ Men laugh at Christ either from Answ Affection because being glued unto sin and not being able to cease from sin they deride whatsoever is good though spoken or commanded by Christ Or Understanding because in their judgment the things spoken by Christ appear to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish absurd and impossible and this was the cause of the derision here mentioned they laughed at Christ who said she was but asleep for they knew that she was dead Luke 8.53 Vers 25 VERS 25. But when the people were put forth he went in and took her by the hand and the Maid arose Sect. 1 § When the people were put forth Quest 1 Who were permitted to abide or admitted to enter into the room with Christ Answ 1 First some say all his Disciples went in with him verse 19. But this is not so for all his Disciples entred not into the house much lesse into the Chamber where the Maid lay yea all did not follow him to the house Mark 5.37 And of those which did onely three entred in with him p Luke 8.51 Secondly some say onely the companions of Iairus and himselfe and wife entred in with Christ Calvin s The truth of this appeares Answ 2 not because the Relative with him doth rather appertain to Christ then unto Iairus The words are these as recorded by Saint Marke Chap. 5.40 When he had put them all out who laughed him to scorn He taketh the Father and the Mother of the Damosell and them that were with him and entreth in where the Damosell was lying Erasmus and the vulgar translation reads Cum illo id est Patre Puellae Them that were with him that is with the Father of the Damosell and thus Calvin seems to understand it but I rather think that by Him is meant Christ and it seems to be plain from Mark 5.40 Thirdly it is most certain that these were Answ 3 permitted and admitted to goe in with Christ viz. to wit 1. Three Apostles 2. The Father and the Mother of the Maid And 3. Besides these none at all as Saint Luke doth plainly expresse And when he came into the house he suffered no man to go in save Peter and Iames and Iohn and the Father and the Mother of the Maiden Luke 8.51 Why did our Saviour permit the Maids Father Quest 2 and Mother to enter in with him First that they might be eye-witnesses of the Answ 1 grace and power of Christ And Secondly that seeing what Christ did unto Answ 2 and for their daughter they might be more carefull to preserve her and to tender her in thankfulnesse unto Christ For I. It was a joy unto them to see her restored from death unto life And II. It was they who desired this of Christ And III. It belongs unto Parents to take care of and for their children And therfore they seeing that to be done by Christ which they desired were more obliged in thankfulnesse unto him to have the greater care of her to educate and instruct her in the feare of God and knowledge of Christ From this action of Iairus we may learn That it is the Parents part to bring their children unto Christ Observ and to procure that by him they may be raised and restored from death unto life for they are the Lords substitutes and therfore al Magistrates which else-where are called gods in the fift Commandement are stiled by the name of Parents What is the dutie of Parents towards their Quest 3 children First they must bring them unto Christ in Answ 1 Baptisme The Canons forbid that Fathers should be God-fathers or witnesses unto their own children but none forbids Parents to be present at the baptizing of their children Secondly Parents must earnestly endeavour Answ 2 that their children may be raised unto life all men naturally are dead in sinnes and trespasses Ephes 2.1 And therfore Parents must labour as much as in them lies that their children may be raised from the spirituall death of sin unto the life of righteousnesse Thirdly Parents must rejoyce when their Answ children are revived by Christ as undoubtedly the Father and Mother of this Maid did that is when Parents see good beginnings and hopefull blooms and religious fruits to shew themselves in their children they should rejoyce and be thankfull and blesse God Because in the second answer it was said that Parents are bound in dutie to labour and endeavour that their children may be raised up from the grave of sin to the life of grace Quest 4 It may be enquired what they can or ought to doe for the obtaining hereof Answ 1 First they must pray daily unto God for them and therfore Parents should here examine themselves whether they pray daily for the regeneration and sanctification of their little ones or not for if they be negligent herein they are negligent in a main part and branch of their dutie and are left without excuse this being a thing which every Father may doe for his child namely to sanctifie them daily by the sacrifice of prayer Iob 1.5 Answ 2 Secondly Parents must counsell and advise their children as well as pray for them yea teach and instruct them according to the precepts and presidents laid down in these places Exod. 13.8 Deuter. 6.7 and 11.19 and 32.46 Psalme 78.6 7. Gen. 18.19 and 1 Chron. 28.9 Answ 3 Thirdly Parents must accustome their children to pious duties and holy exercises namely I. To the hearing reading meditating and observing of the word of God II. To ordinary and publike prayers Parents must both teach their children reverently to pray in the house of God with the holy Congregation also privately at home as soone as they arise and before they sleep This is too much neglected by Parents yea some with faire seeming reasons can dispute against it III. To the practise of vertue Parents must accustome their children to the love of truth both in word and deed to the honouring of Religion to the sanctifying of the Sabbath to bee carefull to avoid all filthy and blasphemous speeches and to labour that their words may be gracious and seasoned with salt Answ 4 Fourthly Parents must give a good example unto their children in their lives and conversations they should be mirrours unto their children because the President and Pattern of a Father is very
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
please without affliction It is true Answ that God can preserve life without bread but yet hee will rather do it by bread and he can cure and heale us without meanes but he rather workes by meanes and hence it is that the Lord afflicts because it is one of the ordinary meanes whereby he workes Here observe that the Lord hath a threefold meanes whereby hee doth convert sinners and cure sicke soules to wit I. The outward call of his word preached to the eare And II. The inward motions of his Spirit working upon the heart And III. Afflictions either corporall inflicted upon the body or spirituall upon the soule by reason of sinne for sometimes God wounds the body with sorrow and sometimes the soule for sinne And therefore this beeing one of the ordinary meanes whereby God weanes his Children from sinne he will not sometimes withhold it from the best and those who are best beloved by him Thirdly Respectu impiorum in regard of the wicked that they may bee justly confounded who enjoy peace and yet will not obey When the wicked see the righteous who are carefull to please God and fearfull to offend him under the rod and subject to some sometimes sharpe affliction and themselves spared they are left without excuse and at the day of judgement shall not bee able to answer one word for a thousand who would not obey that gracious God that dealt so favourably with them in sparing them when he punished and corrected those who were much better Fourthly Respectu vitae futurae in regard of the life to come because the Crowne of thornes is the way to the crowne of glory and affliction to felicity Rom. 8.17 and 2 Tim. 2.13 Hence wee heare Abel to be persecuted of Cain Isaac of Ismael Iacob of Esau Ioseph of his bretheren the Israelites of Pharaoh yea Christ of the Jewes And therefore reason there is we see that the righteous should bee afflicted and justice in the afflicting of them How may we know whether wee be righteous Quest 2 or wicked Children or Bastards Sect. 1 First if the Lord suffer us to runne without a bridle or with the reines loose upon our necks and to follow our owne wils and wayes then Vae nobis Woe be unto us for our portion will be the portion of Dives and that same dismall and direfull ditty will resound in our eares which was sounded Thou in thy life receivedst thy pleasure therefore now thou art tormented Luke 16. Such as these have their portion in this life Psalme 17.14 there being nothing prepared for them in the life to come but misery and torment Answ 2 Secondly if prosperity doe so fill our hearts that we either lesse perceive or lesse follow the motions of the Spirit then certainely it is dangerous that we are bastards and no sonnes Answ 3 Thirdly if we are sensible of affliction but yet remaine hard hearted never a whit softned nor suppled by affliction then certainly we are no sonnes but bastards Affliction as was said before is but a meanes or instrument of conversion and therefore not all who are sorely afflicted are surely converted affliction conversion not being Termini convertibiles Quest 3 What is required of us in affliction and the Crosse Answ Wee must not decline or refuse the Crosse but rather rejoyce when with Iohn Baptist wee suffer for Christ or the truth Iames 1.2 10. that being the crowne of life Ianus 1.12 We must labour to learne our Christs Crosse and bee instructed by our afflictions learning thereby First in generall to be humbled under the mighty hand of God 1 Pet. 5.6 acknowledging his hand in our afflictions Secondly more particularly wee must learne by affliction to be bridled from sinne and our owne will to abstaine from evill and our owne wayes And Thirdly we must labour under the Crosse for a certaine union and conjunction with Christ in the covenant of love and mercy Sect. 2 § 2. The workes of Christ Quest 1 What workes of Christ did Iohn heare of and how did he heare of them in prison Answ Saint Luke doth plainely shew Chap. 7. For First hee raised a young man from death unto life verse 12. c. with the admiration of al that heard of it verse 17. Secondly Iohns Disciples bring him word of this unto the prison verse 18. whence hee sends two of them backe unto Christ verse 19. Thirdly some thinke these things are to bee applied to the present time As if this our Evangelist would say Iohn hearing that even now Christ wrought many great miracles laid hold of this fit and seasonable time to send unto Christ both for the confirming of his Disciples and the people also that Iesus was the Christ But of this afterwards Wee may here observe that Christ wrought many things and great miracles before Iohn was cast in prison which the Baptist heard not of being distracted or encumbred with his owne worke of preaching and baptizing but now being in prison and not suffered publikely to preach he hath leasure to heare of the workes of Christ To teach us That the prison doth administer time to hear Observ 1 of Christ Psal 119.67.71 or affliction doth afford opportunity unto spirituall duties when men are as Iohn now was cast into prison or deprived of their sight or disinabled through sicknesse or weaknesse to worke they have the more time and leasure to pray and meditate and examine themselves and the like As appeares thus First affliction takes away the quiet of the flesh and presseth us downe and constraines us to complaine and makes us sensible of Gods hand Psalme 30.6.7 8. And therefore ministers unto us occasion and opportunity of doing good and of humbling our selves before the Lord. Secondly affliction removes carnall impediments from us as for example I. If we be deprived of riches then we have the lesse molestations and distracting cares II. If we be deprived of health that wee cannot labour then wee have the better opportunity to reade heare pray and the like It had beene well for Martha if shee had beene sicke for then shee would have had leasure to have heard Christ but being well shee was troubled about so many things that shee had no time to heare III. If wee be deprived of liberty then with Iohn wee have more leasure to heare of Christ How may wee know whether affliction bee Quest 2 profitable for and unto us or not First if it drive us unto Christ as unto our Answ 1 onely Provider Protector Physician and safeguard it is then an argument that it is good for us Secondly if leasure and opportunity being Answ 2 given for the performance of spirituall duties and religious exercises wee doe not use it unto valne and foolish pleasures or idle thoughts or wicked plots or the like but to heare of Christ and to serve him and to be more and more renewed in the inward man Then we may confidently hope that wee are
to speake unto in this verse and the former If yee will receive it this is Elias and he that hath eares to heare let him heare Answ 5 Fiftly As some went out to heare Iohn who returned back againe because his doctrine contradicted their lusts and opposed their lewd lives And as many approved of his preaching when hee reproved others but were offended with him when they were taxed themselves So many forsake the word because it crosseth their wils and although they allow Ministers to reprove others yet they doe not like that themselves should be reproved Answ 6 Sixtly some in outward shew would neither seeme to be adversaries nor contemners of the word preached but yet in themselves contemned the counsell of the Lord as the Scribes So many in heart despise the Gospel of Christ who shew no such thing outwardly at all Answ 7 Seventhly As the Disciples of Iohn attributed more unto him then unto Christ yea ascribed that unto Iohn which was proper unto Christ So some ascribe more to the Instrumentall then to the Principall or efficient cause that is often times more to the Minister then to Christ yea often sacrifice to themselves their own labours endevours more then unto Christ Answ 8 Eightly some have mens persons in admiration but their doctrine in contempt Many certainely admired both Iohn and Christ as appeares by the applause never any man spake 〈◊〉 this man speakes who would not obey the word preached Now none of all these are worthy our imitation or commendation but rather all of them deserve exprobration VERS 18 19. Iohn came neither eating nor drinking and they say hee hath a devill The Sonne of man came eating and drinking and they say Behold a man gluttonous and a wine bibber a friend of Publicans Sect. 1 and sinners But wisedome is justified of her children Quest § 1. For Iohn came neither eating nor drinking Answ How many sorts of Diet are there in Scripture Foure namely First Iohn Baptists diet who came neither eating nor drinking that is hee ate wild honey and the courfest things Secondly our Saviours diet who dranke wine but yet very moderately Thirdly the Epicures diet who saith Let us eat and drinke for to morrow we shall die Fourthly the scrupulous mans diet who eateth nothing but herbes Rom. 14.2 Now the difference betwixt these is this Iohn the Baptists diet and Christs diet are both vertues but the Epicures diet and the Scrupulous mans are the two extreme For the Epicure taketh God to bee an indulgent Father to him in giving him the creatures to eate of them at his pleasure And the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children § 2 And they say hee hath a Devill Sect. 2 What was the cause that provoked them thus Quest 1 to censure the Baptist The provoking and incensing cause was two-fold namely Answ First because he preached the Law Secondly because hee was abstemious and temperate First Iohn preached the Law and the threatnings thereof he proclaimed them to be a generation of Vipers Matt. 3.7 He preacheth that God can raise up children unto Abraham of stones Matth. 3.9 yea that now the axe is laid to the root of the tree verse 10. And therefore fruitlesse trees shall be cast into the fire verse 12. Now hence they were angry and in their rage said hee had a devill To teach us That the preaching of the Law is never acceptable to sinners Nâ—hem 9.30 Prov. 1.24 Act. 7.54 Esa 30.14 Ierem. 44.5 and 25.4 and and 2 King 17.13 c. 2 Chronicles 24.19 Ierem. 7.13 How doth this further appeare Quest 2 Because the Law preacheth foure things Answ opposite to so many humane affections to wit First the Law teacheth that our condition by nature is evill desperate and miserable now this is opposite to the pride and selfe-love that is in our natures when Christ preached upon this head of the Law the Pharisees cry Are wee blind also Iohn 9.40 Because our proud natures will not brooke this doctrine Secondly the Law teacheth that punishment hangeth over our heads and will fall certainely at length upon us except wee repent Now this is opposite to presumption When Ieremy preacheth this point the people reply Thou liest Ieremie 43.2 They will not beleeve that they shall be punished although they have grievously offended So naturally we presume that no evill shall come unto us and make a covenant with death Iob 36.13 Esay 28.14 And therefore cannot endure the menaces and comminations of the law Thirdly the Law exhorts us to repent as Causa sine qua non and telleth us that without repentance wee must needs be brought to destruction at the last Now this is opposite to the love of sinne which is inherent in our natures and habituall unto us And therefore this doctrine of repentance is as harsh and unpleasant unto us as is a prohibition of meat to him that is hungry or of drinke to him that is thirsty Fourthly the Law perswades us to repent betimes speedily whiles it is said to day and to deferre it no longer Now this is opposite to that sluggish idlenesse that is in our bones and which makes us from day to day to cry yet a little sleepe á little slumber a little â—olding of the hands to sleepe And therefore the preaching of the law is as distastful unto us as it is to a sleepy sluggish man to be awakened and pulled out of his bed Quest 3 Why may wee not despise or lightly regard the preaching of the Law Answ 1 First because the Law is truth what would it profit a man to dye laughing or to be deceived If the Physitian should tell us that out bodies were in no danger or the Lawyer that our estates were safe and secure when as both are in apparent danger we would say they were Traytours to our bodies and possessions And yet we are angry with the Law when it telleth us truth and could wish that it were a Traytor to our soules The Law telleth us That for sins sake the wrath of God fals upon the children of disobedience Ephes 5.6 Now although this be an undoubted truth and that experience doth dayly prove it yet we had rather not hear it Answ 2 Secondly we must not despise the preaching of the Law because it is a necessary way we comming by death unto life as the sharp needle makes way for the smoothe thred and as the Prodigall by poverty is brought home unto his Father we must be wounded before we can be cured we must be humbled before we can be raised up yea we must dye before we can live And therefore seeing the threats of the Law are true yea and necessary to humble and wound us we must take heed that we do not slight them Quest 4 What things hinder us from regarding and loving the preaching of the Law Answ 1 First self-love Esa 65.5 And therefore we
the whole worke of our conversion is Gods Secondly those who bring us to God are his Instruments as wee see in Philip Acts 8.29 Thirdly it is a dutie imposed upon us by God to help one another and to labour to build up one another according to our Saviours speech to Peter when thou art converted strengthen thy brethren And therefore it being Gods owne Ordinance that we should mutually strengthen and helpe one another those may hope for mercy who are brought to Christ though by others Who are here blame worthy Quest 2 First those who neglect to bring others unto Answ 1 Christ Oh remember how great and good a worke it is to save the soule of a Brother from death Iames 5.20 And therefore how farre doe they wander from true Christian charity who regard their Brothers pleasure or substance or life yea his Oxe or his Asse more then his soule Answ 2 Secondly those are to blame who will not be brought unto Christ but despise the counsell advice instructions exhortations and reproofes which are given either I. By the Ministers as they did Ierem. 51.9 Or II. By the Magistrates as they did 2 Chron. 30.10 Or III. By friends and neighbours as Luke 7.32 Certainly these will rise up in judgement against such as would not be wonne or allured by them to come unto Christ § 2. One possessed with a Devill Sect. 2 Doth Sathan possesse any or is it onely some Quest 1 Melancholly humour that possesseth men First certainly Melancholly doth many great Answ 1 and wonderfull things and produceth very strange effects representing specters and sights to the imagination which are not present for nothing almost is more usuall then for a Melancholly man to thinke that he seeth that which he sees not yea Secondly certaine it is that the Divell is alwayes Answ 2 ready to abuse Melancholly to the deceit and hurt of the partie so affected Thirdly but it is most certain that sometimes Answ 3 possession is the worke of Sathan and not the effect of sickenesse because those who are possessed do things which are above the power and strength of nature to doe For I. Such wiil declare what is done at the present time in most remote places And II. Will overcome very strong men yea breake many and strong coards This might largely be proved but that in so plaine a thing it is needlesse to light a Candle Quest 2 Doth the Devill care for hurting of the body Is not he onely an enemy to the soule of man Answ 1 First certainely the Devill is an enemy both to the soule and body of man But yet Answ 2 Secondly his chiefest enmity is against the soule the best part of man And hence Answ 3 Thirdly he desires to infest and possesse the body because that helpes as a more ready meanes and way to destroy the soule and that I. By perverting the senses and imagination And II. By drawing the man so possessed wholly unto his service for such being not themselves are wholly guided and led by Sathan Quest 3 Are any now a dayes corporally possessed by Sathan Answ 1 First some say Obsidâ—ri nos non Possideri That men now adayes may bee both corporally and spiritually assaulted but not corporally possessed Answ 2 Secondly some on the contrary say that even at this time many are bodily possessed Answ 3 Thirdly I conceive that it is enough to say that I. There is no certaine rule given how farre the power of Sathan is restrained under the Gospel II. But probably wee may say that some things do more agree to sometimes then to other And therefore I suppose that this corporall possession did belong unto the former ages and not unto this last age of the world Here observe three distinct times First before Christ came there were sathanicall Oracles where the Devill gave responses and answers to those who came unto him and although sometimes their answers were so ambiguous that they might be interpreted either way and sometimes proved apparently false as might be shewed by divers answers given by the Delphicke Oracle yet for the most part they were true and therefore the Devill was honoured as a God Secondly in the comming of Christ the Oracles ceased giving answers and became mute And yet in heathenish places I meane amongst the Indians there are some yet and then the Devill began to rage and grow cruell against the bodies of men whence corporall possessions became frequent and that I. Partly from the malice of Sathan And II. Partly for the glory of the Gospel Iohn 9.3 Thirdly after the Church was established And now there being no need of Miracles the Devill seemes to be bound and restrained from the corporall possessions which cannot be cured by any naturall meanes but only miraculously or by meanes above nature Here as in Chap. 11. wee may say that undoubtedly in corporall evils spirituall are comprehended and therefore this man teacheth us what every man is by nature namely That by nature we are al subject to the power and dominion of Sathan as appeares thus Observ First hee is called the Prince of the world Answ 1 yea the God of this world 2 Corinth 4.4 And therefore Secondly it is necessary that either Christ free us and cast out him or we can never bee delivered and set at liberty § 3. And the man was dumbe Sect. 3 It is worth observation how the enmity of Sathan is principally bent against the tongue and speech that being the most excellent member in the body Reade Matth. 9.32 Marke 9.25 and Luke 11.14 What use serves the tongue for that the Devill Quest 1 is such an enemy unto it First in generall the uses thereof are many Answ 1 namely I. With the tongue wee glorifie God Iam. 3. II. With the tongue wee discourse with the Lord. As did Adam Iacob and Moses often III. Wee expresse our minds unto others by our tongues Vox index animi IV. With our tongues wee utter hidden and secret knowledge V. With the tongue wee pacifie and appease wrath Proverb 15.1 as Iacob did with Esau VI. With our tongues wee give both sweet comfort and sound and safe counsell unto our brethren which very difficultly would bee expressed by signes if wee were dumbe VII It is usefull for a mans selfe for therewith a man doth complaine of his want and poverty and therewith a man doth implore help and seeke remedy and therewith a man doth utter his injuries and wrongs and desires redresse It is an admirable thing to consider how great variety there is in the tongue for with that sometime wee speake gravely sometimes jestingly sometimes sharpely sometimes lovingly sometimes harshly sometimes sweetly lingua à ligando Rhoding because a man seems to have the mind of his brother as it were in his hands or rather in his tongue to bind or lose as he pleases for sometimes with the tongue a man doth incense and exasperate his brother and sometimes therewith pacifie him
than the death suffering and satisfaction of Christ Act. 4.12 Answ 4 Fourthly in this sign we may see how worthy they are of eternall death and destruction who do not place all their trust and confidence in the death and Resurrection of this son of God Chemn harm pag. 804. fine Sect. 2 § 2. For as Ionas so Christ c. Quest Wherein was Ionas a Type of Christ Answ 1 First he was a Type of him in his death and that in these regards I. As Ionas was sent out of Iudea unto the Ninevites who were Gentiles to preach repentance unto them that thereby they might be delivered from a dreadfull judgement which hung over their heads And as hereby he was a publisher and proclaimer of Gods universall grace which is extended even to the Gentiles as well as to the Jews So Christ ought to be a Preacher of the Grace of God and that not onely unto the Jews and Israelites but also unto the Gentiles for he was sent to be a light unto the Gentiles and the salvation of the Lord to the uttermost parts of the earth Isa 49.6 Rom. 3.39 Gen. 22.18 II. As Ionas when the sea raged and the tempest grew impetuous offered himself to death that the Mariners and the rest in the ship might be preserved from shipwrack so Christ when the wrath of God waxed hot against us for our sins laid down his life for us lest we should perish for ever and that by his death we might be saved Mat. 20.28 Iohn 11.50 III. As Ionas voluntarily and of his own accord offered himself unto death when the Marriners would gladly have preserved him so did Christ lay down his life of himself for us when no man took it from him Iohn 10.18 IV. As the tempestuous sea was calmed and quieted when Ionas was cast therein so Christ by his death pacified and appeased his Fathers wrath tamed the madness and rage of the world and the Prince thereof yea so took away the horrour and fear and sting of death that unto the godly which beleeve in him it might no longer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all terrible things the most terrible but rather as a peaceable and quiet sleep or as a welcome and desired rest Secondly Ionas was a Type of Christ in regard Answ 2 of his Resurrection For I. As Ionas perished not in the water but was swallowed of a great Fish who carried him three daies in his belly but at length cast him safe upon the dry shore so Christ did not perpetually remain in the grave for it was impossible that he should be holden by it Acts 2.24 but death and the devill being overcome he was restored and raised up again unto life Hos 13.24 II. As Ionas being delivered from the belly of the Whale preached Repentance unto the Ninevites and therby brought salvation unto them so Christ being risen from the dead by his Apostles did preach Repentance not onely to the Jews but to the Gentiles also that thereby they might be brought by grace unto glory III. As Ionas who was cast by the Mariners into the sea was a means to convert and turn them unto the true God so Christ by his death converted many unto his Father Acts 2.41 who were Authors of his death § 3. As Ionas was in the belly of the Whale Sect. 3 What sort or kinde of Fish was this which swallowed Ionas Quest First Rondeletus saith that it was a certain Answ 1 fish which was both in mouth and belly and in all her inward parts so capacious and large and was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she could easily swallow a man alive and in whose belly often have been found men whole yea sometimes all armed Basilius saith that it was a Fish much like to some great hill inbignesse And Augustine saith that in Africa he saw a fish whose mouth was like some great cave Secondly Doctor Medcalf the Hebrew Professor Answ 2 in Cambridge in his Lectures upon Ionah doth affirm That for certain this fish which swallowed Ionas was no Whale he proves it thus because the Whale hath Lungs and breaths and like man hath a wind-pipe and therefore the passages through which the meat passeth are so straight that by no means she is able to devoure a whole man Object But against this it may be objected that in this verse it is said that Ionas was three daies and three nights in the belly of the Whale and the 70 render it a Whale and Iosephus Antiquit. saith A cero devoratum esse Ionam Jonas was devoured of a Whale Answ 1 First some say that God created a new Whale for this very purpose to swallow Ionah and therfore created him without Lungs or wind-pipe and made all the passages so wide and vast that it might devoure a man whole Answ 2 Secondly others better say that Christ here follows the interpretation of the 70 which as it was vulgar and familiar so also it was ordinarily quoted of all whether it were according to the truth of the originall or not that is the Septuagints translation was so frequent amongst the Jews and of such esteem with them that they cited Scripture usually as it was rendred by them never seriously weighing whether their interpretation were agreeable to the Text. Answ 3 Thirdly others yet better say that the Whale is generally put for every great Fish for it was ordinary with the Jews to apply the name of a known Species to the Genus Because the Canaanites were principall Merchants and the Arabians most notable Theeves and the Chaldeans excellent and singular Astrologers therefore the Jews called every Merchant a Canaanite and every Thief an Arabian and every Astrologer a Chaldean thus attributing the name of an ordinary Species to the Genus thereof And on the contrary the 70 were wont to give the name of the Genus to a more known or notable Species and thus sometimes instead of Nilus or Euphrates they would say a Flood And thus the Greeks cals every great Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Whale and Homer calleth Phocas Sea Calves Whales and Virg. Immania cete great Whales for great Fishes and hence Cetarius signifieth a kinde of Fish-monger or seller or taker of great sea-Fish And from this propriety of speech our Saviour calleth this Fish a Whale because dag gadol was a great Fish Sect. 4 § 4. So the Son of man shall be three daies and three nights c. Quest How is Christ said to be three daies and three nights in the heart of the earth when he was but one whole day and two nights in the grave Answ That this may be the better understood and more cleerly resolved we will lay down these three things namely First that divers nations begun their day at divers times the Babylonians and the Chaldeans reckoned their day from sun-rising to sun-rising The Astrologians counted the day from noon to noon from the time that the sun was at
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
him that lookes upon it with an earthly and carnall eye to be worthy of shame and to deserve a blush and that in all regardes 1. If we respect religion it selfe that is foolishnesse g 1 Cor. 1.18 and a stumbling blocke h 1 Cor. 1.24 2. If we respect outward Churches or visible societies professing this religion we shall finde them in regard of heathenisme but a very little flocke i Luk. 12.32 3. If we respect the outward worship or externall exercises of religion we shall finde that First the religion of the heathen is more pompous Secondly that the preaching of the Gospel seemes but foolishnesse k 1 Cor. 1.18 2.1 c. in regard of that pompe which was in the Iewish ceremonies 4. If we respect the stones of this Church the men or the professors of religion we shall perceive them to be many times of the inferiour sort l 1 Cor. 1.26 Great men being hardly drawne from their pleasures 5. If wee consider the outward estate of true professors we shall finde them for the most part to bee the scumme of the world in the worlds esteeme yea the of scouring and laughing-stocke of men and Angels m 1 Cor. 4.9 c. and the most miserable also of all men n 1 Cor. 15.19 And thus we often see that in no respect outwardly is the true religion pompous or stately Sect. 2 § 2 And they fell downe and worshiped him Quest It may be asked here How or for what end do the Wise men who were Gentiles worship Christ Answ 1 First some say that they were altogether ignorant of the mysterie of the Messias and did onely worship Christ after the Persian manner but this is false as followeth by and by Answ 2 Secondly Is it probable that they would worship a young babe that by reason of his infancy understands nothing except they did beleeve some divine thing to be in him and therefore not the childhood but the divinitie in the child was worshipped by them o Chrysost s Answ 3 Thirdly if Christ had beene no more then a naturall child they would never have undertaken so long so tedious and so perillous a journey to have found him out principally considering that in all probability as I conceive they themselves were little inferiour to the Kings of the Iewes Answ 4 Fourthly It is uncertaine what these Wise men who were Gentiles knew particularly concerning the mysterie of the Messias but certainely they knew that hee was something more then a man by the internall revelation of the Spirit of God who by faith taught them to beleeve that he was a King though in a cottage and a God though in a cradle and therefore as unto a God they fell downe and worshipped him Sect. 3 § 3. And they presented unto him gifts frankincense and myrrhe Quest 1 These wisemen they come to seeke Christ but they come not empty from whence it may be questioned Why they offer gifts unto Christ Answ To teach us that we must never come unto God empty handed without some offering or present Quest 2 What have we to offer unto God Answ Spirituall sacrifices of repentance and thankesgiving p Hebr. 13.15 but of this more largely else where Quest 3 What offer they unto Christ Answ Gold Frankincense and Myrrhe Why doe they offer these unto Christ Quest 4 I answer first these were in times past offered Answ 1 up unto Kings and that for a double end First for a politike end they offered unto their Kings 1. Gold for their expenses or for the maintaining of their state and pompe q Psal 72.15 2. Frankincense for their sacrifices 3. Myrrhe for the splendor and ornament of their sepulchers r Muscul s Secondly for a morall end they offered unto their Kings 1 Gold that they might learne to be of golden manners 2. Frankincense that they might learne to sacrifice unto the Gods 3 Myrrhe that they might remember their mortality ſ Gualt s Secondly these three the Wise-men offer Answ 2 now unto Christ either First in regard of his offices and so they give him gold as a King Frankincense as a Priest and Myrrhe as a Redeemer or Secondly in regard of his nature and then they offer unto him gold as a King Frankincense as a God and Myrrhe as a man Or Thirdly they offer them all unto him as a King according to the Persian manner as is shewed in the former answer Or Fourthly by these they enrich Christ that he might be furnished and provided for his flight into Aegypt Or Fiftly they present these unto Christ because the Persians and Arabians abounded with these three things t Carthus s Or Lastly they offered these three in regard of the present estate and necessitie that is because they saw the poverty of the Mother the tendernesse of the child the nastinesse and noysomnesse of the place wherein Christ was the Stable therefore they offer unto him these things for the releeving of these necessities they present him with gold for the releeving of his Mothers poverty with Frankincense for the expelling of all noisome smels and Myrrhe for the consolidation of the infants joynts u Carthus s What benefit may we reape or learne by these Quest 5 their offerings I answer Answ we must by their example be incited to doe the like first offering nosmet our selves secondly nostra our substance First we must offer up our selves unto Christ giving our selves wholy unto him and devoting our selves wholy unto his service x Rom. 12.1 because he hath bought ransomed and redeemed us for this end and purpose y Luk. 1.75 and 1 Cor. 6.18.19.20 Secondly wee must offer our estates or substance unto God that is offer unto him 1 Gold 2 Frankincense and 3 Myrrhe First present God with thy Gold that is 1 Temporall gold by almes charitie liberality and hospitality for such as are rich in goods must be rich in good workes z 1 Tim. 6.18 2 Spirituall gold viz. 1 a true a lively faith for this is more precious then gold to trust confidently in God 2 a pure unblameable life for this is more esteemed by God then the Gold of Ophir the pure in life being precious in his eye sight this is more excellent in regard of our selves for riches availe not in the day of wrath but righteousnesse delivereth from death a Pro. 11.4 And thus by true charitie towards others by true faith in God and purity of life in our selves wee offer unto God Gold and wee build with Gold which will endure the fire b 21 Cor. 3.12 Secondly we must offer unto God Frankincense that is faithfull pure and fervent prayer Thirdly we must offer unto God Myrrhe and that is either 1 Good workes or 2 Mortification and that first externall by suffering affliction and willingly undergoing whatsoever the Lord is pleased to lay upon us Secondly or
but it more pernitiously hurts him that is angry then the other because it comes from the minde of the one and from within but reflects onely outwardly upon the other yea experience shewes that anger often brings men to Fevers and dangerous sicknesses as is to the life pourtraied by a great historian and generall scoller f Guevara familiar Epist fol. 114. 115. Secondly it weakens and enfeebles the body making it thereby daily more and more infirme and consequently the life to be the lesse comfortable and the more short anger being like worldly sorrow wihch causeth death g 2 Cor. 7.10 and therefore a man at the least should take pitty of himselfe and his owne life in not giving way to wrath Anger doth easily subdue a mans selfe to the craft of his enemies for by provoking him unto anger they can leade him whether they will for an angry man is easily incensed and once incensed hee is easily ensnared being quickly entrapped in his talke hee as then not being compos mentis in his right wits The effects of anger in regard of the Soule are these First it displeaseth God h Iam. 1.20 but meekenesse is much valued by him i 1 Pet. 3.4 and therefore Fathers are forbidden to be angry with their children k Ephes 6.4 Col. 3.21 and Masters with their servants Ephes 6.9 Philem. 16. and therefore doe not displease God when thou maiest please him but remember that howsoever anger may please thy distempered temper yet it doth not please God and therefore ought carefully to bee eschewed Secondly it provokes the anger of God l Pro. 19.19 Matth. 5.22 who is incensed unto wrath against the angry man because he is not in charity the nature of anger being to be void of charity as I shewed before and therefore remember hee that is angry with his brother God will be angry with him § 3. And slew all the children that were in Sect. 3 Bethlehem Herod seeing himself to be mocked of the Wise-men converts his craft into cruelty and that extraordinary It may heere be asked what manner of cruelty Quest 1 was this of Herods I answer there is a threefold cruelty viz. First Answ of punishment Secondly of law Thirdly of blood First there is crudelitas paenae a Cruelty of Punishment towards inferiors certainely Correction is commended and commanded m Pro. 23.13.14 and therefore they are to blame who blame the Magistrates correction because he is not to hold the sword for nought but heere three rules may be given to Magistrates for the avoiding of their cruelty of punishment First let it be magnâ causâ punish not but for a weighty cause heere is a vulgar errour to be reformed damages are alwaies thought heavie and worthy of punishment but sinnes are thought light as blasphemy lying swearing fornication drunkennesse and the like and scarce deserving correction Secondly when the cause is weighty and truly worthy of correction yet parcâ manu punish with a gentle and sparing hand parvuns supplicium satis est patri n Seneca a little correction sufficeth a father to give and Superiours are Fathers Magistrates must punish as the Lord punishes not for revenge against the person but for the amendment of the offender This rule needes not be inlarged because for the most part Magistrates offend more by remisnesse and too much lenity then by too great severity Thirdly if the cause bee weighty that justice exacts a severe punishment and that correction be laid on with a heavie hand yet amante corde let it be inflicted with a pittifull and commiserating heart not as an enemie or tyrant who punisheth with anger hatred and delight but as a mother with teares Secondly there is crudelitas legis a cruelty of the law this consists in sutes and contentions wherein the most part of men are too faulty going to law one with another for every trifle In going to law wee should observe the same rules that before are prescribed to Magistrates in giving correction First magnâ causâ men should not sue one another but in case of urgent necessity or great wrongs not for every cause and petty wrong as now adayes men ordinarily doe Secondly when there is just cause of suites yet they must bee parcâ manu not with the utmost extremity for summum jus summa injuria to prosecute men to the utmost as far as law will extend is seldome or never lawfull Thirdly though sutes in law be great and concerne thy livelihood yea thy life yet they should bee in charitate prosecuted in love which is very hard to be done Thirdly there is crudelitas sanguinis a cruelty of bloud when men seeke the precious lives one of another and that either first rashly and in the heate of blood occasioned sometimes by playing sometimes by drinking sometimes through whoring sometimes by the lye given or some distastfull words Or Secondly more deliberately and in cold blood and that either I. privately by duels which is thought a part of fortitude for a man to murther his brother by the law of a Duell a divelish law that doth either teach or allow men to shed the blood of a Christian and so deface Christs image or II. publikely and that by edicts as Herod in this verse and other like him bloody Sect. 4 tyrants in the times of Persecutions Observ § 4. Of two yeares old and under Wee may observe hence Herods arrogant folly First Christ was expected by the Iewes and Samaritanes a Ioh. 4.25 Secondly hee was foretold of by the Prophets Thirdly his comming is now revealed and declared Fourthly It is by the Star and the Wise-men confirmed yet notwithstanding all these Herod hopes to meete with him and kill him either by Fraud or Force If the oracle by Herod bee Beleeved why doth hee oppose himselfe Not beleeved why doth he slay so many innocents For Herod might thus have reasoned with himselfe If it bee true that Christ the Messias and heavenly King of the Iewes that hath beene so long since promised and expected be now come it is in vaine for me to strive with him because so I shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighter against God and I can expect no other event then that which the Gyants had who warred against heaven their arrowes returning upon their owne heads On the contrary If there be no such thing but that this is a meere fiction like many other of their Rabbinicall conceits why should I then either trouble my selfe or trouble Israel in murdering so many sweete innocent babes Thus I say Herod might have thought and deliberated within himselfe but he doth not True it is that he thinkes the prophecies concerning Christ to be true that he must come and beleeves also the report that hee is come yet hopes to dash all their hopes and to falsifie all these divine truths by prevailing against Christ Teaching us that wicked men most wickedly
also to be a corner stone to joyne Iewes and Gentiles in one in him q Col. 3.11 and therefore he had a warrant from God and a particular calling to doe this Secondly consider thine owne strength least in stead of converting of them thou be perverted by them they had neede of strong men in grace that undertake to cure the wicked least that themselves bee seduced Thus Christ was a lambe without spot in him was no sin found and therefore having a calling he might safely dwell and converse and eate with sinners Vers 23 §. VERS 23. And he came and dwelt in a cittie Sect. 1 called Nazareth that it might be fulfilled which was spoken by the Prophet hee shall bee called a Nazarene Quest It is heere doubted where is this written in what booke by what Prophet Answ 1 To this first some answer a Chrysost Theophil Muscul that the booke is lost wherein this Prophecie was contained because many sentences are recited in the New Testament which are no where extant in the Old and this came as they thinke through the envy and malice of the Iewes but this reason seemes weake for if any such bookes were in the Apostles time and were by them received as the divine and infallible oracles of God it is not likely that now they are lost they being neither envious nor negligent but of this wee have spoken in the fifteenth verse Answ 2 Others answer b Iunius s that Christ is heere said to have beene thus spoken of by the Prophets He shall be call a Nazarite because hee is by them set forth by the name Netzer a branch which appellation howsoever it was not understood any otherwise but as setting forth a branch comming out of a Kingly stocke yet mystically withall is intimated thereby in what place hee should be brought up Others to this purpose c Weemse Christ Synag f. 49. reade this verse thus he shall be called a Netzerit not a Nazarit because he is called Netzer d Zach. 6.12 a branch the Evangelist thus expounding the Prophet in sense though not in words because Christ was not a Nazarit and thus this author would interpret Saint Matthewes words he shall be called a flower or a branch Thus I say these thinke that Christs name was not Nazareus but Netzer which signifies a Branch e Esa 11.1 Zach. 3.19 6.12 And the reason they give for this is because it is said dictum per Prophetas in the plurall number as it was said by the Prophets f Hierom. Iunius s This reason is altogether disliked by learned Beza upon a double ground the first is because although this Testimony be found but in one of the small prophets yet it is said to be spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets because all these 12. small Prophets were joyned in one booke Secondly because this verse is quoted from the book of the Judges which booke was written by diverse severall Prophets and therefore it may be understood thus dictum per Prophetas that is written in that booke which was pâ—nned by diverse Prophets The most part answer that this verse is taken Answ 3 from Iudg. 13.5.7 The child shall be a Nazarite unto the Lord. for 1. Sampson is called a Nazarite 2 he was a type of Christ 3 therfore Christ is called so spiritually 4 therfore that which they will not acknowledge God hath thus brought to passe viz. that they shall call him a Nazarene Heere then wee must diligently observe how Sampson was a Type of Christ First in his birth which I. was prophetically foretold g Iudg. 13.5 II. from his birth he was prepared in that same verse III. ordained for the good of Israel in that same place also Thus the birth of Christ was foretold h Esa 9.6 himselfe also prepared and ordained to save his people i Matth. 1.21 Secondly in his life 1. hee was full of strength and employed it for the protection of the Iewes so Christ is a strong rock stronger then Sathan and all his instruments and therefore will protect his children k Luk. 11.22 2 Sampson marries a Gentile so Christ marries the heathens receiving them into an everlasting covenant 3 he overcame the Lyon and drew hony from him so Christ overcame Sathan that roaring Lyon that he might give liberty and life and salvation which is sweeter then honey unto his servants 4 Sampson for the love of an harlot exinanivit se suffered himselfe to be emptied stripped disrobed and deprived of his strength so Christ disrobed himselfe of glory and tooke the lowly shape of man upoÌ„ him for mans sake who had played the harlot with many lovers l Rom. 5.6.7 Thirdly in his death 1 Sampson was slaine by his enemies so was Christ 2 he revenged himselfe more in his death then in his life m Iudg. 16.30 so Christ by his death overcame death hell and the devill n Heb. 2.14.15 1 Ioh. 3.8 And thus we see from whence this verse is gathered by the Evangelist § 2. He shall be called a Nazarene Wee Sect. 2 have two thirds heere to observe first the explication Secondly the application of this word Nazarite First for the explication of the word I propound Quest 1 two questions The first is drawne from the text And he came and dwelt in Nazaret that it might be fulfilled which was spoken by the Prophet hee shall bee called a Nazarit unto the Lord. How were these two accomplished in Christ to be called both a Nasarit and a Nazarit He was Nazarens voto Answ Nazarenus habitatione he was a Nazarene by habitation or dwelling because he dwelt there he was a Nazarit the true branch of the root of Iesse in regard of his humanity and he was a Nasarit truly separated and set apart to the Lord thus hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one belonging to Nazareth What is meant by Nasarit Quest 2 I answer Answ the word is ambiguous and doubtfull there being foure kinds of Nasarits whereof two of them are Theologicall Hereticall The first sort of Nasarites which are the first Theolgicall are of the old Testament and are those that were separated and set apart onely unto God either I. ordination and vow a Numb 6.2 or II. By the commandement of God as Sampson was b Iudg. 13.4 The second sort of Nasarites which are the second Theologicall are of the New Testament and they are those who were borne or brought up in Nazareth because Nazareth in the old Testament is never named and thus these words are ever interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.71 Mark 1.24 and 10.47 and 14. 67. Luk. 4.34 and 24.19 Iohn 19.19 Acts 2.22 The third sort of Nasarites which are the first Hereticall are of some of the Jews who acknowledging the Patriarches untill Ioshuahs time reject the Scripture boasting that
l Daniel 5. this was in Esau he wept sore m Gen. 27.38 yet obtained no mercy n Heb. 12.17 because obedience was wanting II. Neither the confession of the tongue is acceptable unto God without service in the life for Cain could confesse his sinnes to be great o Gen. 4.13 and Saul acknowledge his iniquity unto the Prophet with a peccavi p 1 Sam. 15.24 I have sinned yea Iudas doth confesse his particular transgression for which he is sorry in these words I have sinned in betraying of innocent blood q Matth. 27.4 but yet none of these received either benefit or comfort by this their confession because it was not accompanyed with obedience III. The externall humiliation of the body availes nothing without this neither for Ahab humbled himselfe in dust and ashes r 1 King 21.27 and yet was slaine not long after ſ 1 King 22.35 IV. Affection unto religion without zealous obedience is not gratefull unto God for Agrippa was halfe perswaded to become a Christian t Act. 26. and Herod in practise as well as affection was halfe a Christian for he heares Iohn Baptist gladly and doth many things and abstaines from some sinnes u Mark 6. like the stony ground that sends forth a blade and grasse x Matth. 13. yet all this profits them not so long as true repentance and sincere obedience is wanting in them And thus our repentance must bee true Secondly our repentance must be timely and mature begunne betimes without procrastination or delay while it is said to day while we have life while we have hope in regard of Gods gracious invitations remembring that repentance is not in our power wee cannot turne unto God when we will yea the longer wee delay it the more unfit we are to performe it Nam qui non hodiè cras minus aptus erit he that is not in fit case to repent him to day will be more unfit to morrow and therefore call upon God while thou mayest be heard approach unto him while the doore is open y Matth. Obiect It may here be objected Deliberandum est diu quod statuendum est semel nothing is to bee done rashly and that which is but once to be done had neede be undertaken with a great deale of deliberation festina lentè make not too much hast is a good rule Relapses are dangerous and therfore men had neede beforehand to beware sat citò si sat bene if we repent truely at any time we tepent soone enough a King must not wage warre with a Potent Foe but upon mature deliberation neither is a man to lay the foundation of a building untill seriously in his thought hee have considered how he shall be able to reare up the edifice and therefore Repentance being a weighty worke of great importance it is not so suddenly to be undertaken I answer first there is a great difference betweene Answ 1 Deliberation and Delay the latter feares and neglects the former considers consults and then speedily effects and undertakes Secondly deliberation concerning repentance may be two fold First an poenitendum whether thou must or ought or shalt repent or not now this is not to bee doubted of and therefore there needs no deliberation but rather a quick and speedie determination in the particular because without repentance there is no hope of mercy or remission or eternall salvation Secondly quomodo poenitendum the second deliberation is how we must repent and this is twofold 1. First quibus viribus by whose power thou must repent there is no neede of deliberation heere neither art thou at all to doubt of this because all sinners must acknowledge these two things first that of themselves they have no power to repent and this is necessary to bee confessed least otherwise they presume that they can repent when they will and therefore may procrastinate the worke Secondly that repentance is wrought in them by God alone who is able to convert when and whom he pleases this wee must undoubtedly acknowledge also least otherwise the sight of our sins and the sense of our owne insufficiencies cause us to despaire thus the Prophet praying for the people frames his petition turne thou us oh Lord unto thee and then we shall be turned a Lam. 5.21 as if he should say we are not able of our selves to repent and therefore it thou oh Lord leave us unto our selves we shall never be converted but thou art able to worke true repentance in our hearts and therefore if thou wilt bee pleased to take the worke in hand then wee are certainely assured that we shall be truely turned 2. Secondly quibus laboribus wee must consider what is required unto true repentance and here onely Deliberation is seasonable and needfull for this is indeede seriously to be considered of wee must observe the requisite conditions unto conversion that we may be the more careful stare pollicitis to performe our promises and to keepe the conditions required of us The conditions of this obligation made betweene God us in Repentance are these First to denie our selves and confesse our selves wholy only subject to the wil command of the Lord. Secondly to take up our crosse of what nature or kinde soever that is patiently to endure and undergoe all afflictions that the Lord shall please to exercise us with all whether in body or goods or good name Thirdly not to esteeme our lives deare unto us when God calls for them whether by a naturall or a violent death Fourthly to persevere in the service of the Lord unto our lives end Fiftly to oppose our selves unto Sathan the world and the flesh and to strive against all sin alwaies even unto blood b Heb. 12.4 And thus therefore I conclude this objection the Thesis is to bee granted that we must repent and that by and by without delay the Hypothesis is to be considered and meditated of but ut muniaris non ut cuncteris that is thou must not so deliberate upon the worke that thou delay it but so seriously consider of it that thou mayest the more carefully arme thy selfe both to overcome all impediments that might hinder thee from the perfecting of it and also to accomplish what the Lord expects from thee and what thou hast resolved to put in execution And thus our repentance must be mature and timely as well as true Thirdly our repentance must be constant for it is not true except it endure unto the end and therefore we must be perseverant c Ephes 6 18. Heere a question may bee made why must Quest our repentance bee perpetuall for terme of life I answer First because otherwise it shall not Answ 1 be crowned with a crowne of glory d Matth. 24.13 finis coronat opus the end proves the truth of the work and therfore hee that lookes backe and proves retrograde is not worthy of this reward
Baptisme of the Spirit is necessary because without that we cannot be saved g Ioh. 3.5 but the Baptisme of water is not thus necessary because children may bee saved without it Circumcision was not before the eighth day and yet certainely many dyed before that time all which we must not exclude from heaven and eternall happines Abraham was justified before hee was circumcised h Rom. 4.11 and therefore the lacke of that Sacrament should not have debarred him from perpetuall peace if he had dyed without it Iob as I conceive was not circumcised at all and yet none I hope will deny salvation unto him considering that rare testimony that God gave him that hee was a perfect and upright man one that feared God and eschewed evill not having his fellow upon earth and holding fast his integritie even in the midst of his tryals Sathans assaults i Iob. 1 18. and 2.3 In the primitive Church they Baptized onely twice in the yeare at Easter and Pentecost before which times came about it cannot be denied but many were taken away by death which the Church would never have permitted if they had beene of this beleefe that without Baptisme there had beene no salvation And therefore these things considered our Church doth not hold it of absolute necessity unto eternall life Answ 2 Secondly there is a respective necessity and thus Baptisme is necessary unto salvation because it is the onely ordinary remedy for the purging away of our originall corruption it is the ordinary dore into the Arke and admission into the Church and therefore the neglect of it is lethall and mortall that is to the party that dies without it if of yeares of discretion but if an infant then onely unto the parent as shall bee shewed God willing more largely elsewhere Quest 3 It may here bee yet further asked Whether are the Ceremonies and rites used in Baptisme necessary unto the essence of the Sacrament or not I answer no the people here are Baptized Answ 1 in Jordane and Philip doth baptize the Eunuch in a river k Acts 8.36 which is not according to the manner used now with us Secondly I answer that there are three things Answ 2 in this Sacrament First the action commanded and that is the washing with water which belongs ad esse sacramenti and is so necessary that without it there is no sacrament Secondly the convenient fitting circumstances they belong ad bene esse sacramenti to the decencie of the Sacrament Thirdly there are superstitious rites and these are to be abolished Which are these superstitious rites that are Quest 4 to be abolished I answer Answ some of those rites which are used at this day by the Papists contrary to the institution of Christ and practise of his Apostles It may be doubted here if our ceremonies used Quest 5 in Baptisme bee not superstious also and therefore to be abolished for we have our Font our Surplice and the Crosse used in Baptisme also as well as the Papists I answer first some ceremonies are necessary Answ 1 for ornaments sake as the Surplice and the Font and Saint Paul desires that all things may be done decently and in order Secondly those ceremonies that offend may Answ 2 be taken away but yet by the Magistrate not by a private humour or person as Hezechias did the Serpent when it was abused unto Idolatry c 2 King 18.4 Thirdly no ceremonies used in or by our Answ 3 Church either of the Crosse or Surplice are of the essence of the Sacrament or so thought to be all those things being held by us adiaphorall It may here bee objected why do our Canons Obiect 1 then enjoyne a Font in the Church and the Surplice and Crosse to bee used in Baptisme I answer not for necessity but for uniformity Answ least that our Church should bee rent by breaches and divisions But of this more fully elsewhere How many sorts of Baptismes are there Quest 6 First some a Damasc l. 4. cap. 1. answer that there are eight Answ 1 kinds of baptisme the first is the Deluge the second was the passage of the Israelites over the Red Sea the third was the legall washings commanded unto the Jewes under the law the fourth is the Baptisme of Iohn the fift is the Baptisme of Christ that is that baptisme which Christ daigned to receive from Iohn sixtly the baptisme of repentance or penitentiall teares seventhly the baptisme of blood or martyrdome and the eighth of fire and the spirit Secondly others b Dion Carthus s say there are five sorts of Answ 2 baptisme for Damascens three first they comprehend under one which they call baptismum figurativum typicall baptisme and the baptisme which Iohn gave and Christ received are both one The first then of these five kinds according to Carthâ—sian is figurative baptisme such was the passage of the Israelites over the Red Sea and their corporall washings lotions and purifications in and by water according to the Mosaicall law The second he calls praeparatorium preparatorie baptisme this was saith he the baptisme of Iohn which made way for or ushered in the baptisme of Christ The third is called purgativum purifying baptisme whereby we are regenerated by water and the holy Spirit and purged from all our sinnes The fourth is called supererogativum a supereregatory baptime which is the baptisme of blood and martyrdome the fift is quotidianum a continuall baptisme and that is of teares Answ 3 and godly sorrow for our sinnes Thirdly others c T. Aquin say that there is but onely one baptisme properly so called which is celebrated in water with a certaine and determinate forme of words prescribed by our Saviour unto his Apostles Goe saith he and teach all nations baptising them in the name of the Father of the Sonne and of the Holy Ghost Answ 4 Fourthly because wee have else where to speake of the parts of baptisme largely I resolve this question briefly with the Apostle The like figure whereunto even baptisme doth now save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Iesus Christ d 1 Pet. 3.21 In which words are clearely expressed a double baptisme externall and internall a washing with water and with the Spirit of God Dionyfius Carthusian in his second answer to the former question saith Iohns baptisme was but a Preparatorie Baptisme not the same with Christs and because we deny this Bellarmine e Bellar. li. 1. de bapt cap. 20. takes the quarrell in hand and undertakes to prove it thus The baptisme of Iohn had not the Obiect 2 invocation of the Trinity as the baptisme of Christ hath therefore it is not the same Answ 1 Wee answer first that there was the presence and invocation of the Trinity in the baptisme of Iohn as appeares thus Christ came unto Iohn to be baptised God
truth of this answer will appeare particularly thus First all men without Christ are subject to death all have sinned and come short of the glory of God e Rom. 3.23 all men have sinned and therefore death hath passed upon all men f Rom. 5.12 who cannot bee freed from this spirituall death or made partakers of the life of grace but onely by Christ g Rom. 8.2.3 Secondly all men without Christ are in blindnesse and darkenesse no man is borne learned neither can we without Christ learne or understand any thing that is good spirituall things are spiritually understood and the naturall man cannot aright conceive them or take them up h 1 Cor. 2.14 by reason of his naturall and innate blindnesse Thirdly this blindnesse and ignorance shewes it selfe in the Gentiles two severall waies viz. First in their Idols which they honored and held as Gods when ye knew not God ye did service unto them which by nature are no Gods said the Apostle i Gal. 4.8 yea they made Gods of birds foure-feeted beasts and creeping things k Rom. 1.23 yea so palpable was their blindnesse that they made a God of the devill the things saith Saint Paul which the Gentiles sacrifice they sacrifice to devils not to God l 1 Cor. 10.20 Secondly the blindnesse of the Gentiles shewes it selfe in their horrid worship or service of their Gods for first they had a Barbarous worship as appeares in their Bacchanalia which were celebrated with drunkennesse brawles madnesse and the like Secondly they had a filthy obscene and uncleane worship which was celebrated with fornication and adultery thus Priapus was worshipped and thus amongst some of them the Bride must be deflowred by the Priest before she was given unto her husband Thirdly they had a cruell worship which was celebrated by murther their sacrifices being of humane flesh thus the Gothes sacrificed often men to their Idols and the Carthaginians to Saturne Fourthly this blindnesse and ignorance shewes it selfe in the Jewes who first offered up their children to divels Reade Psal 106.36 2 King 16.3 and 17.27 Secondly made unto themselves divers Idols worshipping them as gods as we may see in the calfe Ex. 32. 2 King 17.29 and Deut. 32.17 and 2 Chron. 11.15 And thus we see how the whole world lyes in wickednesse without Christ m 1 Ioh. 5.19 and therefore he came to deliver us from this ignorant and wicked world n Gal. 1.4 § 2. That sate in darkenesse To sit signifies Sect. 2 three things first to delay or procrastinate Exposit Thus the people of Israel say why doe we sit still b Ier. 8.14 that is why doe we deferre any longer Secondly to love thus David pronounceth him an happy man that sits not in the seate of the scornefull that is loves not their society c Psal ◠1 Thirdly it signifies to endure patiently and contentedly Sit thou silent and get thee into darkenesse oh daughter of the Caldeans that is be quietly contented with thy portion of affliction d Esa 47.5 The meaning of this verse then is The Gentiles did love their ignorance and most patiently did brooke it procrastinating and neglecting the remedies against it § 3. They saw a great light What was Sect. 3 this light Quest 1 I answer Christ Answ for hee was the onely light promised unto the world from eternity or the remedy against the darkenesse of the world is in Christ alone How doth it appeare that Christ is this great Quest 2 light that enlightens all the world By the animadversion or consideration of these three dependent particulars to wit Answ First the expectation of light and knowledge is from God Thou art my lampe oh Lord said David and the Lordwill lighten my darkenesse e 2 Sam. 22.29 so againe unto the upright there ariseth light in darkenesse f Psal 112.4 that is from the Lord and therefore Saint Iohn saith God is light g 1 Iohn 1.5 Secondly God from whom we expect light promiseth to impart it unto us by Christ I will give saith the Lord a light to the Gentiles h Esa 42.6 49.6 and againe the Sunne of righteousnesse shall arise i Malach. 4.2 to give light to them that sit in darkenesse and in the shadow of death k Luke 1.79 Thirdly God hath performed his promise unto us by giving of Christ who is the life and light of men l Ioh. 1.4 yea the true promised light which lighteneth every man that commeth into the world m Ioh. 1.9 And lest the world should be ignorant of him doth openly himselfe professe that he is the light of the world n Ioh. 8.12 which is come for this cause into the world that they that beleeve in him should not abide in darkenesse any longer o Ioh. 12.46 hee being the onely light of the world so long as he was in the world p Ioh. 9.5 and therefore it is manifestly apparent that Christ was this great light What manner of light was Christ or what Quest 3 light doe we gaine or receive by Christ First there is a double light First the light Answ 1 of nature which was in us in our first creation but this is lost by the fall of Adam Secondly there is the light of grace a reparation of our former light lost which is our onely light and this is the light we enjoy by Christ for he is the way the truth and the life q Iohn 14 6. hee was made unto us wisedome righteousnesse sanctification and redemption r 1 Cor. 1.30 yea all the promises of the Gospel are yea and Amen unto us in Iesus Christ ſ 2 Cor. 1.20 Answ 2 Secondly by this Light Christ wee gaine foure things First illumination of the understanding Secondly direction of life Thirdly peace comfort of conscience Fourthly life eternall First this light Christ doth enlighten our understandings and encrease our knowledge Quest 4 How doth Christ teach us informe us or illuminate our understandings Answ 1 First by his comming into the world God who in divers manners taught his people in times past hath in these last dayes taught us by his Sonne a Heb. 1.1.2 which is the light that shineth in darknes the dawning of the day yea the Day-starre that ariseth in our hearts b 2 Pet. 1.19 Answ 2 Secondly Christ doth teach and instruct us in knowledge by the Ministerie of his word the Angell doth not teach Cornelius Acts 10. nor Christ Paul Acts 9. but the Angell sends Cornelius unto Peter to bee taught by him and Christ directs Paul unto Ananias to bee instructed because God hath now committed unto us the Ministers the word of reconciliation c 2 Cor. 5.19 Answ 3 Thirdly Christ doth teach us by his holy Spirit enabling us thereby to call God Father d Rom. 8.15 and Gal. 4.6 Secondly this light is profitable unto us
the beginning of his preaching and yet some are gained Teaching us that the preaching of the Observ 1 word is never barren or unfruitfull but converts some wheresoever it comes How comes it to passe Quest that the word of God never returnes in vaine First because the Gospell is a seed and alwayes Answ 1 some falles in good ground Matth. 13.5 It is a two edged sword Hebr. 4.12 and therefore wounds some wheresoever it is sent Secondly the principall reason of this is because Answ 2 God doth order and dispose the journeyes of his servants and directs their preaching and that two severall wayes viz. First by hindring them from going to some places thus God hindered Saint Paul from going to Rome h Rom. 1.13 and 15.22 and hee was hindered also from going to Thessalonica i 2 Thess 1.18 yea directly forbidden by the holy Ghost to goe either to Asia or unto Bithynia k Acts 16.6.7 Secondly Sometimes Ministers are called by God from one place unto another thus Saint Paul was called from Troas to Macedonia l Acts 16.8.9 And hence it comes to passe that whithersoever God sends his word there hee doth call some by it which may serve for the comfort and encouragement of the Ministers to continue faithfull and painfull in their vocation because so long as they continue and abide they may hope God hath some there to convert and turne unto him But some Ministers will object Obiect their people are stubborne rebellious refractory and doe not feare neither care to heare neither will obey and therefore they may as well not preach at all as to the walls or to no purpose First be people never so wicked yet Ministers Answ 1 must preach for their owne sakes because thus they shall save their owne soules If thou warne the wicked of his way to turne from it if hee doe not turne from his way he shall die in his iniquity but thou hast delivered thy soule a Ezech. 33.9 Secondly Ministers must preach though Answ 2 people will not obey and that for the peoples sake That they may know that there hath beene a Prophet among them b Ezech. 2.5 Thirdly they must not forbeare to be instant Answ 3 in their calling because God hath his wheresoever the Gospell is to be called and united unto Christ in his due time and therefore Ministers must let nothing be wanting in them but doe their endeavour then leave the successe unto God waiting his appointed time for a blessing upon their labours § 3. He saw two brethren And afterwardes Sect. 3 he met with the sonnes of Zebedee Why is mention made here of their affinity Quest 1 and kindred that they were brethren First to teach us that the Ministry is a kinde Answ 1 of Fraternity and therefore all Ministers should be one first in opinion at least in fundamentall and necessary truths Secondly in mutuall love one of another Thirdly in care over and for their flockes Fourthly in the worke of preaching the message of the Lord. Secondly to teach us that Christ loves this Answ 2 brotherly concord and agreement Quest 2 Why doth Christ thus love and delight to see brethren to dwell together in amity Answ 1 First because it is a good thing whatsoever is good Christ loves but for brethren to dwell together in unity is good c Psa 133.1 therefore Christ loves it Answ 2 Secondly because God commands it whatsoever God commands Christ loves but God commands this concord and brotherly amity therefore Christ loves it Love comes from God 1 Ioh. 4.7 and is both the new and old commandement 1 Ioh. 2.7 yea it is the fulfilling of the commandements Rom. 13.9 Answ 3 Thirdly because Christ himselfe hath commanded it Whatsoever Christ doth command he loves and delights to have obeyed but Christ commands that we should love one another as brethren therefore he rejoiceth when we doe so this is my commandement saith Christ that ye love one another d Ioh. 15.12 Answ 4 Fourthly because we are brethren that is first brethren among our selves members of the same body Rom. 12.5 and 1 Cor. 12.12 Secondly we are the brethren of Christ Mat. 12.38 and Heb. 2.17 and therefore Christ loves to see us live as brethren Answ 5 Fiftly because this is the practise of the Church of Christ the members of the Church and professours of Christ did live in unity love and concord as one man as we see by these Scriptures Acts 1.14 and 2.44.46 and 4.32 they had their Agapae or love feasts Jude 12. vers they had their kisse of love 1 Pet. 5.14 yea a holy kisse as we see Rom. 16.16 and 1 Cor. 16.20 and 2 Cor. 13.12 and 1 Thes 5.26 All which shew their mutuall and reciprocall love and endeared affection one towards another which our Saviour loves to have us imitate Answ 6 Sixtly because it is an argument that wee are the Disciples of Christ translated from death unto life in whom God dwells and purified by the Spirit of God That which testifieth and approveth us to be the Disciples of Christ purged by the Spirit translated from death and the Temples wherein God dwells is pleasing and delightfull unto Christ but to love the brethren with a pure heart fervently doth argue us to be the Disciples of Christ Iohn 13.35 translated from death unto life 1 Ioh. 3.14 purified by the holy Spirit of God 1 Pet. 1.22 in whom God himselfe dwells and resides 1 Joh. 4.12 therefore it is gratefull and delightfull unto God Vers 19 VERS 19. And he saith unto them follow mee and I will make you fishers of men Quest 1 What is the meaning of this phrase Fishers of men Answ 1 First sometimes the phrase is taken in mala◠partem in the worst sense thus the Lord threatens his people for their Idolatry Behold I will send for many fishers and they shall fish them f Ierem. 16.16 Answ 2 Secondly some times the phrase is taken in meliorem partem in a good sense thus the Lord shewing unto the Prophet g Ezech. 47.10 the vision of the holy waters sayth And it shall come to passe that the fishers shall stand upon it Thirdly the sense of the phrase here used is Answ 3 by an Allegory of fishing to shew forth the nature of the Ministry In the allusion there are foure things observable First the Sea that is the World Secondly Fishes that is Men not onely rich men but all men Thirdly the Net is the Gospell the kingdome of heaven that is the Gospell is like unto a Net saith our Saviour and therefore they are wicked fishers who leaving this net fish with other poysoned hookes that is preach their owne inventions errours heresies schismes and the like Fourthly the Fishers are the Ministers Why doth Christ speake unto these two Apostles Quest 2 in an Allegory they being unlearned was it because he would not have them converted as it is
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
Law of God neither indeed can bee Rom. 8.7 Secondly because the Commandements of Answ 2 God are grievous to a corrupt and polluted heart which cannot cease to sinne And therefore doth oppose them § 3. I came not to destroy the Law Sect. 3 The Jewes object this place to prove that the Object 1 Law shall not be abrogated when the Messiah comes thus The Christians say that Christ was the true Messias and yet he both obeyed and fulfilled the Law himselfe and both by example and Doctrine did move others also to the obedience thereof In this verse he saith I came not to destroy the Law but to fulfill it and afterwards vers 19. he saith Whosoever shall breake one of these least Commandements and shall teach men so to doe he shall be called the least in the kingdome of Heaven And therefore say the Jewes that both by the words and deedes of Christ it evidently appeares that the Mosaicall Law shall not cease or be abrogated That we may truely see how Christ fulfilled the Law and the Prophets Answ we must remember that in the Law and Prophets were principally contained five things namely things morall ceremoniall judiciall Sacramentall and promises and threatnings First in the law and Prophets there are Morall things to wit the ten Commandements which are necessarily to bee obeyed unto salvation by all those who are of yeares of discretion and therefore were not to cease at the comming of Christ nor to bee abolished by him but fulfilled Secondly in the law and Prophets there were Judiciall things as an eye for an eye a tooth for a tooth and divers the like in these there was judgement without mercy and therefore they were to bee mitigated and allayed by the sweetnesse of mercy at the comming of the Messiah Thirdly in the Law and Prophets there were Ceremoniall things to wit all the sacrifices and many more which being but figures of things to come were to vanish when Christ unto whom they all pointed came into the flesh now even these Christ did obey fulfil literally until the determinate time of their cessation and then by himselfe and his Apostles did reduce them unto a spirituall and mysticall sense Fourthly in the law and Prophets there were Sacramentall things as circumcision the Paschall Lambe and the red Heifer these were figures of Christs suffering death and blood-shed and therefore were necessarily to cease when Christ came And these were fulfilled by him in his death and suffering Fiftly in the law and Prophets there were Promises of the comming of the Messias and withall of the conversion of the Gentiles of remission of sinnes and eternall salvation and these our Saviour perfectly fulfilled t Galatinus lib. 11. cap. 2. fol. 400. The Manichees as was said before rejecting the law of God and the Old Testament are urged by Saint Augustine to give over their opinion considering what our blessed Evangelist hath positively avouched in this verse why doe yee not O Manichees receive the law saith the Father and the Prophets which Christ came to fulfill Here Faustus in the behalfe of them all takes the quarell in hand disputing thus Object 2 First none make mention of this saying but onely Matthew who followed Christ when he came downe from the mount and was called to bee an Apostle after this Sermon was preached namely Chap. 9.9 but Saint Iohn saith nothing of it who was alwayes with him Answ Hereunto Augustine answers that though Matthew heard it not from Christ upon the Mount yet hee might either heare it from his owne mouth at some other time or hee might heare it from Iohn who was present Object 3 Secondly Faustus objects againe this Gospell was not written by Matthew but by some other for of Matthew it is written in the third person Hee seeth a man sitting at the receit of custome whose name was Matthew Mat. 9.9 Answ Hereunto Augustine answers that by the same argument Faustus may as well conclude that Saint Iohn writ not his Gospell for he speaketh of himselfe saying Peter turned him about saw the other Disciple whom Iesus loved Object 4 Thirdly Faustus objects to beleeve the new Testament is nothing else but to acknowledge the disanulling of the old and therfore the law is not now to be observed Answ In the old Testament were figures which must needs cease when the things figured out are present and even herein are the Law and Prophets fulfilled in which it is written that God would give a new Testament Ieremiah 31.31 Fourthly when a Jew shall aske thee saith Object 5 Faustus why thou dost not keepe the precepts of the Law which Christ came not to dissolve thou either 1. must confesse this verse to be false or 2. deny thy selfe to bee Christs Disciple or 3. yeeld to observe the ceremonies still The faithfull saith Augustine doe keepe the Law and the Prophets when truely cordially Answer and unfainedly they love God and their neighbour and as for figures and ceremonies they know that things shadowed out by them are now fulfilled in Christ August contra Faust lib. 19. Cap. 7. How is the Law destroyed because our Saviour Quest 1 saith here he came not to destroy the Law First the Law is destroyed Malè explicando Answ 1 by a wrong interpretation thereof and thus Christ gives the true sense of the Law and refutes the impious expositions of the Scribes and Pharisees vers 21. c. Secondly the Law is dissolved Malè explendo Answ 2 by a false fulfilling and accomplishing thereof And thus Christ doth not teach that obedience unto the Law is to bee neglected but rather urgeth it Either by the comming of Christ the Law is Object 6 destroyed or else the Scripture is contrary to it selfe but the latter is false therefore the former is true The necessity of the connexion is proved thus Saint Paul urgeth first that by the workes of the law wee cannot be justified Rom. 3.20.21 and Gal. 2.16 and Rom. 4.14.15 Secondly that it is impossible for the law to save us Rom. 8.3 Gal. 3.21 Thirdly that wee are not now under a pedagogue Gal. 3.24.25 that is not under the law but under grace Rom. 6.14 we being dead unto the law Romans 7.4 Galat. 2.19 First the ceremoniall law is abolished for that Answ 1 was our pedagogue unto Christ daies and meats and moneths and feasts and ordinances and circumcision were but shadowes of things to come and therefore the substance and thing typified being come the types and shadowes vanish out of sight Read Heb. 10.1 Gal. 5.2 and 4.10 and Ephes 2.15 Colos 2 16. Answ 2 Secondly in the Morall law we may observe the Condition which is either of Death which is Malediction and a curse and this Christ tooke away in his crosse and abolished it as appeares by these places 2 Cor. 3.7 Gal. 3.10.13 Deut. 27.26 and 1 Cor. 15.56 Life which is Justification and this also is abrogated Rom. 3.20 Gal. 2.16 and
cap. 7. and Reuchlin in lib. 1. Cabalae pag. 456. and Otho Gualtper syllog pag. 81. 82. 83. This place is strongly urged by Peltanus Object and Bellarmine lib. 1. cap. 1. and lib. 2. cap. 6. de Purgatorio and divers others for the proofe of Purgatorie Some of them briefly arguing thus If in the world to come the first and second degrees of anger here expressed shall not be punished with hell fire and yet shall bee punished with some torments then it remaines that they must bee punished in Purgatorie because after this life there is no other place of punishment but either hell or Purgatorie Bellarmine and Peltanus they dispute thus First our Saviour speakes here of punishments which are to be enjoyned unto and inflicted upon sinners by the judgement and sentence of God after this life Secondly that there are here distinguished by Christ three sorts of sinnes and three kindes of punishments and that hell fire and eternall condemnation is attributed onely to the third kinde and to the first and second more light punishments that is temporall And therefore some soules shall be punished after this life with temporall punishments to wit in Purgatory because there is no other place of punishment after death but either hell or Purgatory First wee grant that our Saviour speakes Answ 1 here of punishments which shall bee inflicted upon sinners by the judgement and sentence of God after this life But it followes not from hence that hee speakes of the temporall paines of purgatorie Chamier tom 3. fol. 1160. de Purgat cap. 6. Sect. 3. lib. 26. Scharp curs Theolog. de Purgat pag. 557. resp 2. Secondly wee deny that there are three distinct Answ 2 sorts or kindes of sinnes or punishments but rather three degrees of punishment in hell which although they bee unequall yet are all eternall as evidently appeares by these reasons First every transgression of the Law is sinne and the wages of every sinne is death Rom. 6.23 and 1. Ioh. 3.4 But to be angry rashly and to raile are transgressions and consequently sins as was shewed before And therefore in themselves are worthy of everlasting death Secondly he that loveth not his brother abideth in death that is hath no eternall life i 1 Ioh. 3.14.15 But hee that is angry with his brother unjustly loveth him not therefore he hath no part in eternall life Thirdly no raylers shall inherit Gods kingdome that is without repentance k 1 Cor 6.10 But he that sayth to his brother Racha that is idle-braine or light-head raileth therefore this sinne without repentance excludeth from heaven and consequently in it selfe is worthy of hell Willet Synops 408. Fourthly Christ speaks here of the sinne not of the punishment for to bee angry with our brother and to harme him with some opprobrious words is the fault of the sinne not the punishment thereof but every fault and guilt of sinne not pardoned doth bring upon the sinner eternall condemnation as shall elsewhere be shewed And therefore all these three degrees of sinne are guiltie of hell fire Fiftly Christ concluding this discourse commands every one to be reconciled unto his brother lest he be delivered unto the Judge and by him sent into prison from whence hee shall not come out untill hee have payd the uttermost farthing that is never as shall bee shewed by and by And therefore although there be divers unequall degrees of punishment in hell yet all are equall in regard of the eternitie and perpetuitie thereof Chamier de Purgat fol. 1160. § 5. Answ 3 Thirdly an Argument drawne from a Metataphor similitude or a resemblance is not to be stretched or urged beyond the scope or intent of him that propounds it But Christs scope here was to correct the false interpretations and expositions of the Decalogue the Pharisees restraining the transgressions of the Law onely unto the outward and more weightie commissions and acts and therefore our Saviour teacheth them that those sins which they account light and veniall as to bee angry with their brother or to reproach him by some disgracefull words are indeed great and mortall sinnes deserving hell and damnation it selfe Scharp de Purgat fol. 557. resp 2. Sadeel pag. 258. error 2. Answ 4 Fourthly if our Saviour speake here of Purgatorie where he represents divers judgements or jurisdictions of the Jewes whereof some were superiour some inferiour as the Judgement Councell and great Synedrion then it would follow hence that there are many severall jurisdictions in Purgatorie and appeales from the inferiour Judges to the superiour as was in them But this is so absurd that I never heard nor read Papist maintaine it and therefore I could wish they would thinke Purgatory it selfe as grosse Answ 5 Fifthly neither of these words Iudgement or Councell can in any respect agree or be applyed to Purgatory there not being in them the least mention or insinuation of any purging more than there is in the word Gehenna Amesius tom 2. pag. 201. Answ 6 Sixtly from this place they must either prove two distinct Purgatories or none at all for Bellarmine himselfe observes two kindes of punishments distinct from the eternall torments of hell fire And therefore if this argument bee worth the owning or maintaining he must grant two Purgatories distinct in place and situation For as the Councel is a distinct place and jurisdiction from the place of the fire of Hell as he saith so also is the place of Judgment a distinct place frō the Synedrion or Councell And therefore if the Papists contend for this that the Synedrion or Councell differs from the fire of Hell wee doe no lesse strive for this that in like manner Judgement differs from Councell and so cannot be numerically one Wherefore either they must goe set up a second and new Purgatory from this place or pull down the old one which they have so stoutly heretofore maintained from hence because this Scripture we see must either support two Purgatories or none Seventhly if this conclusion of the Papists be Answ 7 good our Saviour speakes of punishments after this life because mention is made of Hell fire then this will follow also that he speakes of the punishments of civill judgements or Courts in this life because he makes mention of a Judgement and a Councel which belong unto this life and are not in Purgatory and therefore if this be absurd and deformed so is also the former being both cut by one Last Eighthly what Fathers can they finde who Answ 8 interpret this place of Purgatory Theophilact upon these words by councell understands the consent of the Apostles in the great and generall judgement And Saint Augustine de serm Dom. in monte from this place concludes that there are different degrees of punishment in Hell Ninthly to prove Purgatory from this place Answ 9 cannot stand with some other opinions of the Papists and therefore if they could prove Purgatory hence yet they would lose
13.10 By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thankes to his Name Heb. 13.15 Thirdly because the Fathers did conjoyne the Sacrament with other holy exercises of Religion And therefore this is a palpable perverting of the truth to wrest this place to an expiatory sacrifice § 2. That thy Brother hath ought against Sect. 2 thee Obser Our Saviour in these words includes the reason why reconciliation is necessarie because God doth not tolerate dissensions amongst brethren Teaching us that by the bond of Christian piety we are all brethren Quest Why are all Christians to be esteemed and loved as brethren Answ 1 First because we are called unto this fraternitie If any bee called a brother saith the Apostle 1 Cor. 5.11 hence Christ is called the first borne amongst brethren Rom. 8.29 And therefore all the members of Christ are brethren and should so be prized and esteemed Answ 2 Secondly because it is necessary and that in many regards that all Christians should be beloved as brethren First hence we may know that we are translated from death unto life if wee love the bethren q 1 Iohn 3.14 Secondly hence wee know that we are borne of God if we love one another r 1 Iohn 4.7 Thirdly because he that hateth his brother is in darkenesse but he that loveth his brother abideth in the light and there is no occasion of stumbling in him ſ 1 Iohn 2.9.10 Fourthly he that loveth not his brother is not of God t 1 Iohn 3.10 Fiftly he that loveth not his brother loveth not Christ v 1 Iohn 5.1 for he that loveth Christ will love those that are his Sixtly hee that loveth not his brethren loveth not God and if any say hee loves God and not his brother he is a lyer u 1 Iohn 4.20 Answ 3 Thirdly wee are to esteeme and love all men as brethren because the consideration and remembrance of this relation will preserve us from many evills as for example First this will make us carefull not to offend them If meat saith the Apostle make my brother to offend I will eate no flesh till the world stands w 1 Cor. 8.13 and Rom. 14. Secondly this will make us carefull to speake the truth one to another Put away lying and speake every man truth with his neighbour for we are members that is brethren one of another x Ephes 4.25 Thirdly this would appease jarres and mitigate contentions and abate suites and going to law one with another Ye are brethren saith Moses to the two Jsraelites and therfore you must not fight Brother must not goe to law with Brother saith Saint Paul for that is unseemely 1 Cor. 6. And therefore they are much to blame who deride this phrase of Brethren and note Schismatickes by that name for it is a terme which is proper to the Church of Christ and not to the Synagogue of Satan as wee may see Acts 10.23 and 11.1.12.29 But the new brotherhood of the Separatists excepted against Canon 9. I speake not nor allow not off Sect. 3 § 3. Have ought against thee Quest 1 What is the meaning of these words Answ If thou hast injured thy brother at all if thou hast called him Racha or foole or beene angry with him if thou hast wronged him in the least kinde confesse thy offence and bee reconciled unto him Quest 2 Why must we be thus carefull to abstaine from all wronging of our neighbours and to satisfie the least injury done unto them Answ 1 First because God is the avenger of all injuries and wrongs and therefore out of our feare unto him we should avoide all doing of wrong and be ready to satisfie for that which we have done Levit. 25.17 Secondly charity beginnes at home and Answ 2 therefore we should doe to others as wee would they should doe unto us and bee as carefull of wronging of others as we would have others of injuring us Thirdly it is the nature of Charity to doe no Answ 3 evill at all Rom. 13.10 neither to thinke evill 1 Cor. 13.5 and therefore where there is true brotherly love there will be a true care to keepe the bound of charity entire and to make up all breaches which occasionally may be made Must we satisfie our brother if hee know not the Quest 3 injurie or wrong done unto him Yes Answ But against this it may be objected If our Obiect 2 brother be ignorant of the wrong which is done unto him then we shall hurt him more by satisfying him for so he will be more provoked and incensed when he knowes what hath been done and by whom First if there were onely in thee a purpose of Answ 1 mischief towards thy brother or that thou wert onely angry with him in thy heart then thou mayest conceale it because the revealing of it may provoke him and exasperate him more against thee Secondly if thy brother be truely injured and Answ 2 wronged in deede or word it is necessary that thou shouldest make satisfaction although hee neither before knew that hee was endangered nor that he was harmed by thee lest that the Judge deliver thee to the officer and thou bee cast into prison What must the party offended doe if the offender Quest 4 will not make satisfaction or come and seeke reconciliation First Augustine here answers Answ 1 non est opus ad illum pergere there is no neede that the offended should goe unto the offender non veniam postulabis sed dimittes for it is enough for him to forgive the offence committed against him and this is his duty to doe he neede not goe to desire love and reconciliation Of this opinion in a manner is Hierome Secondly Chrysostome answers that our Saviour Answ 2 speakes here also to the party wronged that hee must seeke to bee reconciled if hee that hath done the wrong will not Why must he that is injured seeke amity and Quest 5 reconciliation at his hand who hath done the wrong First because thus wee imitate Christ who Answ 1 seekes first unto us We have greevously and gracelesly offended our Christ and yet hee is graciously pleased to seeke for reconciliation We in Christs stead desire you to be reconciled unto God 2 Cor. 5.19 Secondly because otherwise it is an argument Answ 2 that there is anger yet remaining in the heart of the offended towards the offender if he will not seeke for peace and ensue after it Thirdly without this there can be in the Answ 3 person injured no love unto the soule of the injurious partie The offended Christian should thus consult with himselfe He that doth wrong and will not acknowledge it yea satisfie for it and bee reconciled unto him whom he hath abused shall bee delivered unto the Judge and from him by the officers cast into Prison from whence there is no redemption But my brother hath injured
and unto thee thy brother never wronged thee so much as thou hast wronged him thou canst never be so readie to forgive thy brother as he is to forgive thee And therefore when thou callest to mind how unthankfully thy brother deales with thee reflect upon thy selfe and remember how ungratfully thou hast dealt with thy deare Saviour who tooke thy nature upon him submitting himselfe unto the forme of a servant yea even unto death that he might purchase life and immortality for thee Quest 2 What is required of him that doth wrong unto his neighbour Answ 1 First he must aggravate and not extenuate his fault he must not goe about to excuse it or lessen it but rather amplifie it that it may seeme worse in his eyes then in the sight of his brother Answ 2 Secondly he must labour to make ample satisfaction for the wrong done that is 1. If he have beene angry with his brother in his heart hee must be heartily sorry for it 2. If he have injured his brother by his words hee must with his mouth confesse and acknowledge it 3. If hee hath wronged his brother in his estate he must make restitution as Zacheus did § 4. Then come and offer thy gift We see here that as soone as we are reconciled Sect. 4 unto our brethren our Father is reconciled unto us Why is the Lord appeased towards us as soone as our brother is pacified Quest and satisfied First because herein wee obey God wee are obsequious unto his will when we seeke peace Answ 1 and sue for reconciliation at the hands of our brother whom wee have offended and therefore the Lord will be appeased towards us Secondly because he that submits himselfe to Answ 2 his brother craving pardon for offences done promising restitution of all wrongs and purposing to injure him no more either in heart or word or deed doth stoppe the mouth of his brother who formerly cried unto God for revenge of the wrong done and therefore his brother being satisfied his Father passeth it by and is reconciled VERS 25 26. Vers 25.26 Agree with thine adversary quickly whiles thou art in the way with him lest at any time the adversary deliver thee to the Iudge and the Iudge deliver thee to the Officer and thou be cast into prison verily I say unto thee thou shalt by no meanes come out thence till thou hast paid the uttermost farthing § 1. Agree with thine adversary Citò quickly Sect. 1 What is the scope and drift of our Saviour in Quest 1 this word Quickely First he hence would have us to observe the Answ 1 brevity and uncertainty of life Agree with him quickely because thou dost not know how quickly thou maist bee taken hence It is the Divells craft to make us blind insensible obdurate negligent and full of delaies in the worke of grace it is through the malice of our adversary that we put off our repentance crying we will repent us in our old age But our Saviour doth counsell advise us not to procrastinate our conversion and repentance because 1. many are dead before they bee sicke dying suddenly 2. many when they are sicke unto death are either so oppressed with bodily paine and anguish that they have no spare time seriously to call their sinnes to account or if they doe it is extorted from them through the paine of the body not the compunction of the soule 3. Because wicked men grow worse and worse and the more they are in yeares the more they are setled upon their lees Wherefore these things considered Christ exhorts us if we love our selves and soules to agree with our adversary quickly Secondly our Saviour hereby would teach us that reconciliation is not to be deferred or delay Answ 2 Agree with thine adversary quickly that is procraed stinate it not but be made friends out of hand and seek to be reconciled maturely betime remembring I. if thou deferre it then thou maist seeke it too late Yea II. the more quickly thou seekest reconciliation at thy brothers hands the more pleasing and acceptable thou art unto God for it argues that wee doe it willingly and readily without compulsion which the Lord loves Object Hee who hath injured his brother may object against this I have my whole life to turne me in and if I bee reconciled unto my neighbour whom I have offended before I die it is soone enough though it be many yeares hence and therefore there is no necessity of this hasty and quicke reconciliation Answ 1 First thou art not certaine whether thy life shall last untill to morrow or not and therefore agree quickly or thou maist deferre it too long Answ 2 Secondly the proposition is false that thou hast totum vitae spatium the whole time of thy life to be reconciled in for datur vita sola non tota thy life onely is given thee to be reconciled in but not thy whole life that is there is no reconciliation after this life and therefore either whilst thou livest or never thou must be atoned unto thy brother but thou canst not be reconciled unto him at any time when thou pleasest Wherfore our Saviour commands thee to agree quickly Answ 3 Thirdly thou must respect more then thy owne life to wit thy brothers Agree while thou art in the way with him that is while you are both alive for if he die before the breach be made up thou art in danger to be delivered up by the Judge unto the Officers and by them to be cast into prison Death makes a separation between thy brother and thee and therefore agree quickly because thou knowest not how quickly he may be taken away Quest 2 Who are faulty in this particular Answ 1 First those who unwillingly seeke reconciliation and though they have unjustly wronged their neighbours yet can hardly bee perswaded by their dearest and best friends to sue for pardon and peace at their hands whom they have offended Answ 2 Secondly they who never desire peace and unity but before Easter or when they are to come to the Table of the Lord. Answ 3 Thirdly they who will never seeke to be accorded unto their brethren untill they lie upon their death beds All these grossely and egregiously erre from this rule of Christ agree with thine adversary quickly Answ 4 Fourthly they who onely respect their owne lives not at all the life of their brethren I doe not altogether condemne the practise of those who when death is approaching unto them seek to be reconciled unto their brethren because it is better to doe it then than not at all but I doe not commend it for 1. it should be done quickly as aforesaid 2. before the death of thy brother lest hee should depart hence not being reconciled unto thee or having forgiven thee Quest 3 But the injurious person may here demand what danger is there or can there be unto me although he die before we are reconciled
adultery for the saving of a three-fold life namely 1. Of themselves because being assaulted they were necessitated either to satisfie the lust of some uncleane adulterer or to be slaine by him Many have rather slaine themselves then they would suffer themselves to be thus distained as did Pelagia Sephronia two Virgins with their mother whom Ambrose commends for it ſ Senens 426. And Hierome s Ionam thinkes that they should doe thus but Augustine de Civit Dei l. 1. doth piously confute it Senens ibid. True it is they must not to avoid one sin runne into another by killing themselves but yet they must rather suffer themselves to bee murdered than willingly prostitute themselves for the safety of their lives for the life of the body is ill saved with the destruction of the soule II. Sometimes women pretend a necessity of adultery for the saving of the life of some lascivious person because he sware to kill himselfe except they yeelded unto his lust this they must not doe because if they prostitute themselves that is their sinne but if the other murder himselfe being enraged for their constant and unmoveable chastity that is none of their sinne And therefore they must not redeeme the life of an adulterers body with the death of their owne soule III. Some pretend a necessity for the preserving of their husbands life because hee was threatned to be murdered except shee yeelded unto adultery Augustine upon this verse here staggers in his judgement not knowing how to resolve this question and seemes to incline unto this That if a man and his wife were laid in wait for and were betrayed and the man threatned to be murdered except his wife suffer her selfe to be defiled shee may lawfully doe it if her husband will permit and consent thereunto or command her to doe it because the man hath power over his wife but the man hath not the whole and sole power and therefore neither husband nor wife hath power lawfully to doe that which God forbids And a curse hangs over the heads of all those who doe evill that good may come of it § 2. Whosoever shall out away his wife Sect. 2 Whether was this Law enacted and ordained Quest 1 by Moses or not for a man upon any dislike to put away his wife and to give her a bill of divorcement First some absolutely deny that ever Moses Answ 1 established any such thing as a Law unto the Jewes but we reade that it was injoyned If a man hate his wife because hee hath found some uncleannesse in her then let him write her a bill of divorcement and send her away Deut. 24.1 And this our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept Mark 10.5 Answ 2 Secondly some urge this as a positive Law commanded unto all as not lawfull for a man to retaine a wife whom hee hath found to commit adultery But the Pharisees themselves say Moses permisit Moses suffered or permitted to write a bill of divorcement t Mar. 10.4 not Moses commanded c. Answ 3 Answ 3 Thirdly it is the safest walking in a middle path and therefore I distinguish betweene Divortium and Libellum 1. There is divortium a separation or a putting away of the wife this is no where commanded by Moses at all 2. There is libellus a bill of divorcement and this is commanded Thus the Pharisees say Moses imperavit libellum Moses commanded to give a writing of divorcement u Mat. 19.7 And Christ saith Permisit non imperavit divortium Moses suffered not commanded you to put away your wives 3. And this Commandement was but politicall and civill not morall and therefore did not binde all Quest 2 Wherein did the Jewes offend concerning this putting away of wives Answ They erred herein that which Moses suffered for the hardnesse of their hearts they take for a morall precept Observ That which Moses permitted they thinke ought to be done as a thing good in the court of conscience Teaching us that many things are tolerated by humane and civill Lawes which are neither religious nor warrantable before God Men respect the greater evill and therefore tolerate the lesse for the avoiding of the greater according to that vulgar saying Ex duobus malis minus malum est eligendum of two evils we must chuse the least Quest 3 Is this lawfull is it not forbidden to doe evill that good may come of it Rom. 3.8 Answ 1 First that is a certaine rule wee must not doe that which is evill that some good may spring from thence we must not lye to save our brothers life Answ 2 Secondly we may distinguish between a command and a connivence no evill is to be commanded to be done by man or by humane and civill Lawes but a lesse evill may be winked at Although Magistrates in generall be commanded to punish sinners and transgressors yet it is lawfull for them sometimes to connive at some things and to spare the punishing of some degrees of sinne Quest. 4 Whether is usury lawfull or not for wee see the Lawes permit it and punish it not except it be above eight in the hundred Answ I will here only conferre usury with the Jewes putting away of their wives First this was suffered and tolerated for the hardnesse of their hearts Matth. 19.8 lest otherwise in their hatred unto their wives they should kill them So I. Because men are so hard-hearted that they will rather see their brother suffer yea perish then lend him gratis to supply his want And II. because a Land could not subsist nor trading flourish without borrowing and lending sometimes therefore the Lawes of Nations do permit Usury Secondly from the beginning it was not lawfull for a man to put away his wife w Mat. 19 8. And this is the case of Usury also as appeares thus 1. it was directly forbidden Thou shalt not lay usury upon thy brother neither shalt thou b◠to him as an usurer Read Exod. 22.25 Deut. 23.19 Nehem. 5.7 8. 2. He is promised a place in the Lords Tabernacle who putteth not out his money to usury x Psal 15.1.5 as if the Kingly Prophet would say usurers shall never come unto Gods holy Hill 3. He is pronounced a just man who taketh not usury Ezech. 18.8 9. and an unjust who giveth forth his mony upon usury vers 13. 4. The Lord severely threatens to punish usurers Ezech. 22.12 c. All these shewe that usury was not from the beginning neither was ever lawfull by Gods Law among brethren as all Christians now are wherefore it is a great shame that the Jewes should refuse to take usury one of another and yet Christians hereby eate out the bowels one of another Thirdly Christ crosseth their ancient opinion concerning the putting away of their wives telling them it is not lawfull to doe it except it be for fornication So also in this our Saviour saith Lend looking for nothing againe y
forest x Iob 39.1.2 c. IX He feedeth men giving them grasse for their cattle and hearbs and wine and oile and bread Psal 114.14 X. He feedeth all things Every creature expects his foode from him y Psalme 104.15.16 The eyes of all creatures looke unto him and he giveth them their meate in due season z Psalme 145.15.16 XI He governeth all things and giveth to all things life and spirit and breath and all things Acts 17.25 therefore in him we live moove and have our beeing Acts 16.28 yea by him all things consist Colos 1.17 and by his mighty word all things are sustained Heb. 1.3 May we ascribe nothing to chance or fortune Quest 2 but all to the providence of God The name of Fortune should be banished from all Christian countries Answ because all things whatsoever are ordered and disposed of by God Whether things Animate I. or Inanimate II. Whether things Good III. or Evill IIII. I. Animate things are disposed of by God and therefore a sparrow falleth not to the ground without the providence of God Mat. 10.29 II. Inanimate things are guided by God The Lot is cast into the lap but the disposing thereof is from the Lord Prov. 16.33 III. Good things come unto us from our God Thus Ioseph saith God sent me hither for your good a Gen. 45 7.8 and therefore we must never sacrifice unto our owne nets or ascribe any thing unto our selves IV. Evill things are ordered and disposed of by God If a man casually murther his neighbour he shall flie to the citie of refuge because I the Lord delivered him into his hand b Exod. 21.13 for a haire cannot fall from your heads without the providence of God Luke 21.18 And therefore wee must not murmur or complaine for any crosses but see the hand of the Lord in all things Thus we see that both things animate and inanimate good and evill are disposed of by God and therefore no place is left at all for Fortune If all things bee ruled by Gods providence Quest then whether neede wee feare the event of things We must not be carelesse in any thing of importance but we may be fearelesse of the event Answ as for example I. Dost thou feare hunger and thirst God will provide for thee Psal 107.6 II. Dost thou feare imprisonment God will either preserve thee or bring thee out Psal 107.10 c. III. Dost thou feare Plague God will deliver thee Psal 107.11 c. IV. Dost thou feare danger Hee will give his Angels charge of thee and they shall pitch their tents about thee Psal 34.7 and 91.11 yea the Lord will preserve thee as the apple of his eye c Zach. 2.8 VI. Dost thou feare wild beasts Thou shalt tread upon the Lyon and adder and they shall not hurt thee Psal 91.13 VII Dost thou feare death God will deliver thee Psal 91.7 Et sic de caeteris Thus the children of God are happie and blessed and neede not feare the event of any thing because all things are ordained and disposed by their heavenly Father Sect. 8 § 8. His Sunne to rise suum Solem. Quest Why is it called Gods Sunne Answ 1 First because he created it The Lord gave the Sunne for a light by day Ier. 31.35 Answ 2 Secondly because hee maketh it to rise the naturall course thereof being guided by him Answ 3 Thirdly it is called His Sunne because hee gives it freely unto us and not of debt Sect. 9 § 9. On the evill and on the unjust Quest 1 Why doth our Saviour adde this To teach us that he doth give and we ought to give good things to those who are evill Answ First Christ addes here the object of Gods mercy to teach us that God gives outward Quest 2 things unto wicked men Have wicked men any interest in or right unto any temporall blessing is not temporall right onely founded in grace Answ Those who never were endued with faith or supernaturall grace may have a true and a just title unto temporall things This may be confirmed by Gods owne gifts and who can have a more sure or just title unto a thing then hee who receiveth it from God who is Lord of all and gives nothing but his owne But God gives externall good things to the wicked and unbeleevers This is proved by out Saviour here himselfe God makes his Sunne to rise upon the evill and raineth upon the unjust Hence then I argue He who receiveth a gift from God hath a true title thereunto But wicked men receive many temporall gifts from God Therefore they have a true and just title unto them Indeede the manner how wicked men and unbeleevers use temporal blessings is oftentimes unjust yet the title therunto may be most just d Bishop Davenāt quest 30. Pag. 137. initio Secondly our Saviour here addes Evill and Vnjust to teach us That we must doe good even unto those who are evill remembring that the object of Mercy is misery and not merit therfore we must not enquire after the goodnes of the object but looke unto his want and poverty True it is wee must chiefly regard the houshold of faith not forgetting the rest Gal. 6.10 Ver. 46 VERS 46. For if ye love them which love you what reward have ye doe not even the Publicans the same Sect. 1 Object 1 § 1. What reward have ye The Papists object this place to prove the merit of our workes because our Saviour here implies that God will give us according to our Ans 1 workes It is true that God wil give us according to our workes but not for our merits ut praemium non ut meritum that which God gives unto us is given as a reward not as a thing deserved God will reward our workes but wee doe not merit that reward being in our best performances unprofitable servants e Luk. 17.10 That wee doe not merit that reward which shall be given unto us appeares thus First because this is to derogate from God and to arrogate unto men or as the Apostle saith most plainely of salvation be of works then it is not of grace and if of grace then it is not of workes otherwise grace is no grace f Rom. 11 6. Ephes 2.1.8 Secondly if salvation were of workes then rich men would buy heaven as they doe earth because they are the workes the Popish Clergie looke principally after Thirdly there is no proportion betwixt our workes and heaven and therefore nothing that we doe can merit heaven Fourthly that which is heere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thankes Luke 6.32 Object 2 But they thus object against this If evill works merit death then good workes merit life if wicked workes deserve hell then good workes deserve heaven for contrarierum eadem est ratio there is for contraries one and the same reason Answer Good and evill workes are not
adaequate contraries For wicked workes are I. in themselves perfectly wicked but good workes are imperfectly good being blotted with many infirmities And II. evill workes are eternall in will that is if we should live for ever we should sin for ever but good workes are performed only by starts with a fraile and wavering affection and unconstantly wherefore there is no equall proportion between good works and evill as we may see evidently in that difference which Saint Paul makes The wages of sinne is death but the gift of God is eternall life f Rom. ◠23 What doth our Saviour meane by this interrogation Quest 1 What reward have ye Answ This question shewes that there is a reward of workes truely good the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the present time as if our Saviour would say if your workes be truely good then you have now a reward in certaine hope but in these things which Publicanes and wicked men performe what reward can you hope for or expect Christ hereby teaching us Obser that the good workes of the godly shall certainely be rewarded this is confirmed further from Gen. 4.7 Psal 19.12 Pro. 11.21 Esay 3.10 Mat. 10.41 Why shall the workes of the righteous bee Quest 2 thus rewarded by God First because they confirme their faith the Answ 1 holy works of the faithfull argue a living faith And therefore they shall never goe unrewarded Secondly because God doth accept of those Answ 2 things which are done for his sake as though they were done unto himselfe In as much as you did it to them you did it to me Mat. 25.40 Thirdly because God hath ordained that Answ 3 those who glorifie him in this life by their good workes Mat. 5.16 should be crowned in heaven with eternall glory Rom. 8.17 And therefore the Papists shamefully belie us in saying that we destroy good workes for Meritum non Mercedem destruimus we labour to overthrow Mans Merit not Gods reward Object 3 Here they object They who say worke but ye shall have nothing discourage men from working But Protestants say so Therefore they are hinderers of good workes The Major wee grant but deny the Minor for we doe not bid men work Answ and tell them they shall have no reward but we perswade men to worke chearefully the worke of the Lord and they shall have more then they have deserved yea although they have merited nothing by their workes yet they shall be plentifully rewarded We tell men that although their workes be imperfect and weake yet if they bee but sincere God will accept of them God will reward them even to a cup of cold water g Mat. 10.42 onely we prohibite men to brag or boast of their merits or workes Quest 3 To performe good workes so well that wee may be sure they shall be rewarded is very hard And therefore how may this difficultie be overcome Answ 1 First in generall the difficultie of sanctitie may be overcome by this Argument that an ample reward shall be given thereto working for nothing makes men lazie but the hope of a liberall reward will encourage and spurre forward a sluggard to worke Moses was encouraged by this argument to neglect and refuse honour and pleasure h Heb. 11 26. Christ hereby was encouraged to endure the crosse and to despise the shame i Heb. 12.2 And the Apostles for this immortall and incorruptible reward did cheerefully undergoe affliction and persecution Reade 2 Tim. 4.8 Iam. 1.12 and 5.7 8. and 2 Cor. 4.17 and 1 Pet. 4.13 Revel 22.12 Answ 2 Secondly more particularly the difficultie of good workes and sanctitie will the better bee endured and overcome by the consideration of the severall pul-backes we have and the encouragements against them as for example I. In the waies of grace thou shalt meete with many dangers but here is thy comfort that thy God will be with thee and therfore thou needest not care who is against thee Rom. 8.32 II. thou shalt bee hated of men but thy comfort is that God and Christ and the Saints will love thee III. If thou addict thy selfe wholy unto the service of the Lord it may bee thou shalt loose many a friend which now thou hast but thy consolation is God hath said I will never faile thee nor forsake thee Heb. 13. from Iosh 1.5 IV. In the way of religion perhaps thou maist walke alone unaccompanied by any but bee not any whit herewith dismayed for Elias thought thus but God telleth him that there were seven thousand who served the Lord and not idoles yea thou shalt bee accompanied by God the Saints and Angels who are ministring spirits for the consolation of the godly V. It may be thou maiest meete with derision taunts scoffes and mockes by the world and worldlings for thy good workes and sanctitie but remember thou art deare and acceptable unto God who doth commend praise thee for thy obedience VI. Thou maist thinke that it is a hard thing to forgive him that hath done thee wrong but thou maist be encouraged hereunto by this that if thou pardon him God will pardon thee Mat. 6.14 VII It may seeme hard unto thee to give over all unlawfull pleasure but here is thy comfort that if thou dost this on earth for Gods sake thou shalt bee rewarded by him in heaven with everlasting joy VIII If thou thinke it difficult to renounce the world who is like a beautifull harlot then remember that if thou dost it thou shalt in the world to come be made partaker of those joyes which eye hath not seene nor eare heard c. 1 Cor. 2 9. IX If it seeme much unto thee to impaire thy substance by imparting thereof to the fatherlesse and widdowes then consider that hereby thou dost lay up treasure for thy selfe in heaven yea thou treasurest up hereby riches for thy children Thus consider how great blessings the Lord promiseth to bestow upon us if we labour to bee rich in good workes both towards God and man and this will be a meanes to overcome the difficultie of good workes What workes shall be rewarded by God Quest 4 First the worship and service of God ye Ans 1 shall serve the Lord your God and then he will blesse your bread and your water and take sicknesse from you Exod. 23.25 Secondly the hearing and obeying of the Ans 2 word of God If thou shalt indeede obey his voice and doe all that I shall speake then I will be an enemie unto thy enemies c. Exod. 23.22 Thirdly the observation of the Sabbath If Ans 3 thou call the Sabbath a delight and shalt forbeare to doe thy owne pleasure and will c. Then I will cause thee to ride upon the high places of the earth and feede thee with the heritage of Iacob Esay 58.13 14. Fourthly the preaching of the word he that planteth and that watereth are one and every man Ans 4 shall receive his
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
Isidor Many ate by weight and drunke by measure Because In nimio pane non de est peccatum g Bern. de pass dom 42. Secondly an abstinence from all naturall delights Esa 22.12 Amos 6.6 Mourning is the way unto repentance 2 Cor. 7.10 and therefore in the time of fasting which should bee a time of humiliation we should rather goe unto the house of mourning then of mirth Thirdly an abstinence from wedlocke comforts Let the Bride goe out of her chamber Ioel 2.16 and 1 Cor. 7.5 Fourthly an abstinence from our labours and workes because imployments distract the mind Numb 29.7 Fifthly some adde that hereunto is required Almes Esa 58.7 Thirdly the last part of a true fast is Interna veritas the internal truth and life thereof this is the marrow of the matter because the heart is to bee established with grace and not with meate Heb. 13.9 Here many things are observable but I reduce them unto these three I. There must be a rending of the heart II. A turning unto God III. A sacrifice to offer up unto God First in the true internall or inward fast there must be a rending of the heart and an humbling of the soule Ioel 2.13 Rend your hearts and not your garments so Lev. 16.29 and 23.28 Here wee should seriously meditate of those things which might wound and breake the soule as the corruption of our whole nature the multitude and magnitude of our by-past sinnes the weight and strength of our present concupiscence the malice of Satan against us the danger of hell fire the many provocations of our God Oh happy is that man who can weepe drops of blood and can sinke himselfe upon the day of fasting unto the bottome of sorrow for such God will comfort and raise up 1 Peter 5.6 Secondly in the true fast there must be a converting and turning of the heart unto God Ioel 2.13 Rend your hearts and turne unto the Lord. In this conversion there are three things required I. A turning from sinne both our old sinnes and all sinnes II. A hungring after a reconciliation with God as the prodigall child did Luke 15. III. A desire to possesse and injoy God by faith in the soule and to be mâ—de partakers of internall joy by the Holy Spirit Thirdly in the true fast wee must provide some sacrifice to offer up unto God Thus the Lord commands his people upon the day of fasting to afflict their soules and to offer an offring to him Lev. 23.27 and Numb 29.7 Sacrifices are now ceased and therefore what Quest 1 must we offer up unto God First we must offer up unto God a broken Answ 1 and a contrite heart for such a sacrifice pleaseth him well Psal 51.17 but of this something was said before Secondly we must offer up unto God the sacrifice Answ 2 of repentance wee must sacrifice our sinnes and repent us seriously of our iniquities Thirdly wee must offer the sacrifice of mercy Answ 3 unto God in the day of humiliation and fasting wee must pardon those who have offended us and bee reconciled unto those who are at oddes with us and doe good unto those who stand in neede of our helpe reliefe and succour h Esa 58.7 Ezac 7.9 Fourthly wee must offer up the calves of our lips and sacrifice of our prayers unto God for fasting is no fasting without prayer Ose 14.3 Answ 4 Fifthly wee must offer up the sacrifice of Answ 5 praise unto God that is give thankes unto his name Heb. 13.15 both for those many mercies hee bestoweth upon us and those many evills we are preserved from by him Sixthly wee must offer up our selves unto Answ 6 God and that two manner of waies namely I. By adjudging our selves worthy of punishment both temporall and eternall for this vilifying and debasing of our selves doth glorifie our God II. By addicting and devoting our selves wholly up unto the service of the Lord resolving henceforth to serve no other but onely him all the daies wee have to live What time is most fit for fasting Quest 5 We fast either for Answ Temporall things and that either for the Removing of evils whether Publike or Private Here there is need of the acknowledgment of our deserts of our humiliation of the deprecating of the punishment and the taking away of the evill which is feared and deserved Procuring of good things as the Church did Act. 13.3 and 14.23 and our Church now doth at the ordination of Ministers Spirituall things and that either for The quickning of our prayers and that if we be sensible of Some present temptation or lust or concupiscence and desire that it may be mortified and subdued The absence of Christ whom wee desire should returne as the Apostles desired to have him awaked Matth. 8.25 Private meditations that whether they be for things By past as for The sinnes of our youth The losse of our time The love of Christ towards us The bitternesse of his death and passion c. Present as namely the examination of our lives sinnes occasions unto evill repentance faith and the like Holy duties as the hearing of the Word the receiving of the Sacrament of the Lords Supper and the bringing of our infants to the Sacrament of Baptisme Before all which duties fasting conjoyned with repentance and prayer is very profitable Sect. 3 § 3. Anoint thy head and wash thy face Quest. 1 What is the meaning of these words Answ 1 First some understand them Tropologically namely I. By head some understand Christ and by anointing Almes Anoint thy head that is doe good unto thy Neighbour for love is like unto ointment Psal 133. thus Chrysost hom 9. fer 4. Ciner tom 2. Vnge caput id est Christum c. Anoint thy head that is Christ with the oyle of mercy and charitie as Mary did Mat. 26.7 Chrys imperf s II. Some take the head for the sense reason and understanding because that is the head of the soule and by the anointing they understand joyfulnesse and cheerefulnesse Anoint thy head Vt latitiam spiritus sancti intus habeamus that within in thy soule thou maist have the joy of the Holy Ghost Chrysost imperf and Hilary s and Gualt s III. Some take face for conscience and washing for cleansing wash thy face that is purge and cleanse thy heart August s and Hilarie s IV. Some by the face understand the conversation which must be washed and cleansed from all pollutions whatsoever Philippians 2.15 V. Some by the face understand both these Wash thy face that is both thy body and soule from all filthinesse of sinne Chrysostome imperf Secondly some understand these words literally Answ 2 that is strictly according to the letter to wit of a generall command of anointing the head in fasting this with an unanimous consent is confuted and rejected by Hierome Chrysostom Augustine and Hilary and that for these reasons I. Because this was never used either by any converted
discomfited at Cerisole where the Emperours part lost the battell he before he would yeeld although greatly destitute of victuals held them out forty dayes and at the length having no hope of succour he was constrained to yeeld and so departing from Carignan went according to the oath he had taken unto the King of France who greatly honoring his vertue albeit he was his enemie offered him great preferment if he would serve him But Signior Pyrhus rendring thankes to his Majestie refused all offers made Afterwards upon this he had figured for his Impresse the horse of Iulius Caesar who would never suffer any other rider His Motto was Soli Caesari faithfull onely to the Emperour Thus let us doe neither through feare or for riches pleasure honour preferment and the like serving any other but with all fidelity and constancy serve the Lord all the dayes of our life § 2. He must hate the one Sect. 2 Our Saviour in this place shewes that the love of the world doth induce us unto the hatred of God Obser Why doth the love of the world make us to hate God First because the love of riches leades us unto Answ 1 the worship of sathan hence the devill tempts Christ to worship him by offering the world unto him Mat. 4.9 yea hence coveteousnesse is called Idolatry Eph. 5.5 and Col. 3.5 Secondly because there is a contrarietie of Answ 2 nature betwixt God and the world love and hatred are opposite so is God and the world The Lord is pure just immoveable eternall and good The world is polluted unjust mutable temporall and evill Gal. 1.4 and 1 John 5.19 The world hated Christ John 7.7 The world hated not you but me it hateth The Lord hateth the world although not as it is his creature but as it is our Lord bearing rule in our hearts and usurping or taking up the chiefest roome in our affections Thirdly because God and the world are contrary Answ 3 in their commands and leade unto divers ends Si esurientem a cibo abigat aâ—uantu irascerit Plaut A man would hate and be angry with him who should drive him from a well furnished Table when his stomach were in folio so men hate God because hee prohibits those things which the world layes before them and which they lust after and long for The world leads and perswades unto pleasure honour mirth idlenesse and peace The Lord leads and perswades unto patience in injuries losses and crosses to suffer persecution to goe into the house of mourning to deny our selves and pleasures and the like And therefore no wonder if the love of the world make us hate God Quest 2 Why must we not love the world which was created by God for man Answ 1 First because it is transitory and all things that are therein Iob. 27.16 c. Prov. 12.27 20 21. 2.16 Answ 2 Secondly because it provokes the Lord unto anger Esa 57.17 Prov. 15.27 Ierem. 6.11.13 22.13 Answ 3 Thirdly because it hardens the heart Esa 57.17 as Mat. 5.4 2. Peter 2.14 Answ 4 Fourthly because the love of the world doth so possesse the whole man that a man can neither heare desire nor doe any thing against his covetousnesse but all for it as for example I. A covetous man cannot pray heartily for any thing but for his ships and corne and cattle and debtes and estate and the like II. A covetous man can neither heare aright nor heartily desire the Word of God This people saith the Lord come unto mee as my people and sit before me as my people and heare my Word but doe it not for their heart goeth after their covetousnesse o Ezech. 33.31 So our Saviour saith that the thorny cares of this world choake the seede of the word p Mat. 13.18 Wherefore David prayes incline my heart Oh Lord unto thy Law and not unto covetousnesse q Ps 119.36 By what meanes may wee bee freed or preserved Quest 3 from the love of the World Answ 1 First labour to feare God and then he will provide for thee Psalme 33.18 19. Behold the eye of the Lord is upon them that feare him to deliver their soule from death and to keepe them alive in famine Answ 2 Secondly labour for grace and piety for that is great gaine and true riches 1. Timoth. 4.8 Yea to him who once gaines and obtaines them they will really appeare to be more precious then gold Answ 3 Thirdly labour for contentation for having once that we have enough whatsoever else we want 1. Ti. 6.6 Answ 4 Fourthly have a frequent meditation and expectation of death the Resurrection the day of judgement life eternall and ever-during death for this will crucify the love of the world in us Answ 5 Fifthly labour that thou maist bee made the servant of God that being admitted into his service thou maist apply thy selfe wholy unto him and his obedience Quest 4 How may wee know whether wee are guilty of this love of the world or not First if wee take most paines for the world Answ 1 and be most carefull therein it is a signe that wee are lovers of the world Mat. 6.25.31 32. Secondly if wee will rather forsake God and the waies of righteousnes then these worldly Answ 2 things it is a signe that we are lovers of the world Matthew 10.37 39. 19.20 Thirdly if we judge those happy who abound in riches and worldly affluence then it is an argument Answ 3 that the world hath too great a place in our affections § 3. And love the other Our Saviour in these words shewes that the Sect. 3 love of God doth bring along with it the hatred of the world Or Object he who loves the Lord will hate the world Zelus renuit consortium amoris contrarii in amato si invenerit dedignatur nititur repellere quantum potest Why doth hee who loves the Lord hate the world Quest 1 First because worldly things withdraw and take off the heart from God therefore he who Answ 1 freely loves the Lord avoids and takes heede of the love of them Secondly our love unto God is shewed by our obedience but worldly things at least Answ 2 hinder us from the service of the Lord and therefore he who loves the Lord as baites and snares escheweth them Thirdly hee whose heart is inflamed with the love of God thinks worldly things unworthy Answ 3 his love and despiseth them as childish toyes Fourthly Nullum datur vacuum The love of God doth fill and replenish the soule which Answ 4 the world cannot and therefore leaves no voide places for any contrary loves The heart cries give give and is never satisfied so long as it is set upon the world but when the Lord once enters the soule it is then at quiet and saith with Iacob I have enough What worldly things must we hate These things Quest 2 I. The sinnes of the world Answ II. The allurements of
driven from the nest to shift for themselves Plin. 10.12 sic Calvin Hence the soules of the ayre are called Alites Birds Non solum quia alatae sed quia alitae ab eo qui omnia alit Barth 12.1 ex Isid Not onely because they are winged creatures but because they are nourished by him who feedeth all things Thus our Saviour would have us learne of the birds because they are more neere unto Gods helpe and more remote from mans What must we learne of the birds Quest 3 First foules of the aire are of a more pure light Ans 1 and noble nature Barthol 12.1 they have fewer humours and are lesse earthly then beasts or fishes and are more airy and hot and therefore endure the longer Rhod. 2.18 so wee should labour to be pure and holy yea a chosen people and a royall generation unto God Secondly birds are of a more strong and swift Ans 2 motion Barth 12.1 so our affections should be quicke and ready and strong in our obedience and the fruits of a new life Ans 3 Thirdly birds are more quick and sharpe-sighted Barth ib. so should we in all spirituall wisedome and knowledge Colos 3.16 Answ 4 Fourthly foules are fatter in winter so wee should serve God most zealously and chearefully in the winter of persecution and martyredome Answ 5 Fifthly they only depend upon God for their foode so we should not expect so much as the huskes from the husbandman or our own labour but all from him who feedeth all Answ 6 Sixthly they labour diligently for their food flying from place to place seeking it here and there but they are not solicitously carefull Thus should we doe as was shewed before verse 25. quest last Seventhly they frequent the heavens and that First Securitatis causâ because there they are most safe so wee should flie unto the mountaines because true securitie is to be found only in God Secondly Delectationis causâ because they delight to bee there the larke mounts with great delight and hovers long in the aire with great joy so wee should set our affections upon those things which are above Colos 3.1 and mind heavenly things having our conversation and delight in heaven Sect. 3 § 3. Yet your heavenly Father feedeth them Quest 1 Why doth Christ adde this phrase your heavenly Father Answ That he might withdraw their mindes from all earthly ayde as if he would say your father whom you shall hereafter see in heaven provideth for them and therefore will much more for you Our Saviour teacheth us by this phrase That we never fully and perfectly possesse and injoy God untill we come unto that heavenly estate Philip. 3.20 Colos 3.1 c. 1 Iohn 3.1 c. Quest 2 How doth it appeare that wee shall not fully partake God untill we come unto heaven Answ 1 First it appeares by the place of perfect fruition which is heaven as is expressed in all these places Phil. 3.20 Colos 1.5 Heb. 11.10 13 14.16 and 2 Tim. 4.8 and 1 Pet. 1.4 In all which places is expressed that the expectation of glory honour joy and felicity is in heaven Answ 2 Secondly it appeares by the heavenly nature of God who cannot bee apprehended but after an heavenly manner Answ 3 Thirdly it appeares by that fruition which we have for the present where wee see darkely and obscurely and that fruition which is promised for the time to come when wee shall see as wee are seene Reade for the proofe hereof 1 Cor. 1.9 and Ephes 1.3 and 2.6 and Heb. 3.1 and 12.22 2 Cor. 3.18 Quest 3 If we cannot perfectly enjoy God in this life then how shall we be sure that we shall possesse him in the life to come Labour for a heavenly conversation and strive to live and leade a life on earth as though thou wert in heaven Answ and then thou shalt certainly after death fully enjoy him Wherein doth this heavenly conversation Quest 4 consist First in a heavenly preparation that we may Answ 1 be presented as chast virgins to Christ 2 Cor. 11.2 Secondly in a holy and heavenly life living Answ 2 wholy unto God and his Christ Gal. 2.20 that is walking in the waies of God and living the life of faith and framing our conversations according to the will of God revealed in his word denying ourselves and our owne wils Thirdly in heavenly meditations and contemplations Answ 3 filling our heads and hearts with divine thoughts and meditations ruminating thereon day and night Fourthly in an heavenly expectation as Answ 4 Saint Paul did who expected Christ from heaven 1 Thes 1.10 and rest with the Saints 2 Thes 1.7 § 4. Are ye not much better then they Sect. 4 Our Saviour in the foregoing words gives us an example in these he gives the application thereof Object Against Christs interrogation and scope it may be objected Fuimus non sumus we were indeede better then the other creatures once but now we are not but worse then they and next unto the wicked Angels having lost that goodnesse which was in us at first First mankind toto genere in generall is better Answ 1 yet then any kind of earthly creatures because it retaines yet its naturall Image that is the reasonable soule Secondly men excell the other creatures by Answ 2 the Decree of creation men being made by Gods owne institution the end of the creatures they being created for his sake and hee made Lord over all the creatures And although by his sinne he have lost this dominion in part yet he hath the service of them still using them for his pleasure profit and foode Thirdly men are better then the other creatures Answ 3 in possibility because God offereth unto mankinde Christ the second Adam and in him the grace of restitution and reparation unto a better state and condition then they had in the first Adam Fourthly Chrst reputes us here not as we are Answ 4 in sinne but as we should be by repentance and according to that place and office whereunto we were created and ordained Fifthly Men are better then the other creatures Answ 5 in the providence of God because hee takes more care for men then for beasts Doth God saith Saint Paul take care for oxen that is in comparison of men Our Saviour then by this interrogation doth point out unto us this observation namely Observ That Gods reputes men the best of his creatures the rest of the creatures when they were created were good but man was made exceeding good Gen. 1.31 Psal 8.6 c. Heb. 26 c. Mat. 12.12 Luke 13.15 How doth it appeare that God thus highly esteemeth man above the rest of his creatures Quest 1 First it appeares by mans creation for I. He Answ 1 made man after his owne Image enduing him not with a body onely but also with a soule II. He ordaineth the world for man 1 Cor. 3.21 III. He prepared heaven for man it is not onely reserved 1 Pet.
against God or Man shall none therefore enjoy this kingdome of God Answer There are three sorts of sinners namely First proud malicious obstinate and wilfull sinners who sinne against God with an high stiffe and a brazen face and a hand neck and an Adamant heart Secondly sleepy and secure sinners who although they sinne daily yet they lull themselves asleepe with the divels lullaby unto Eve thou shalt not die at all and thus through a bald and blind presumption and perswasion shake of all feare of punishment Thirdly there are humble and contrite sinners who sinne and sigh for their sins yea pray unto God with teares in their eyes and sob in their soule for the pardon of their sinnes These sinners and these onely shall be saved but the other who wilfully willingly and wittingly remaine in their sinnes shall never be made partakers of the kingdome of God or of Christ This appeares thus I. It is the condition of comming unto him to be holy and righteous in life to him who orders his conversation aright will I shew the salvation of the Lord Psal 50.23 And therfore those who are wicked and so remaine can never be saved II. Wicked men are not acceptable unto God but rather an abomination unto him y Psalme 1.5 and 5.5 And therefore he being the King and only giver and disposer of this kingdome will never give it unto those whom he hates III. Christ the authour of salvation is not acceptable unto them they thinke his yoake heavie and his saying hard John 6.60 and they neither can endure nor will submit unto his behests For First sinne is sweet and pleasant unto them and they will not leave it though Christ bid Secondly to professe Christ openly and to deny themselves is as bad as death it selfe and therefore they will not yeeld thereunto Thirdly Christ requires that they should blame and condemne their former wicked life this they are ashamed to doe and therefore refuse it Wherefore Christ the corner stone being unto them a stone of offence they must needes perish For hee will be a Saviour unto none but onely to those unto whom he was a King Section 5 § 5. And his righteousnesse or the righteousnesse thereof Question 1 What is the meaning of these words Answer Righteousnesse may bee referred either unto God or Kingdome Why is it called the righteousnesse of the Question 2 Kingdome Answer 1 First because this righteousnesse belongs only unto the children of the Kingdom that is none but the heires of heaven can shew forth this righteousnesse Secondly because righteousnesse is the Answer 2 way that leades unto this kingdome for there is a double kingdome of God namely I. Of glory in heaven this all men desire II. Of grace on earth this few desire this kingdome must bee within us a Luke 17.21 before ever we can bee made partakers of the other Why is it called the righteousnesse of Question 3 God First some by righteousnesse understand Answer 1 the righteousnesse of faith to be here meant and then the reasons of this denomination are these to wit I. Because it is freely given us of God to be our righteousnesse before him and man by any workes of nature cannot attaine unto it II. Because God will accept this obedience of Christs at the day of judgement for his elect as satisfying his justice and the rigour of the law which no righteousnesse of man can doe III. Because it is the righteousnesse of that person which is God for Christ is both God and man and though hee obeyed the law and suffered death as he was man yet that obedience was performed by that person who was also God Secondly some understand this of the Answer 2 righteousnesse of the life and conversation and as was said before I rather take this to bee the truth and the reasons why it is called the righteousnesse of God are these namely I. Because it is commanded prescribed and injoyned by God II. Because by this righteousnesse we imitate our God 1 Pet. 1.14 15 17. III. Because this righteousnesse leades unto God § 6. And all these things Section 6 What is meant here by all things Question 1 First the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things is not to Answer 1 be understood Completivè sed distributivè of every particular and numericall temporall blessings but of all sorts of needfull things yea it is not to be extended unto the great things of this life but onely unto foode and raiment and necessary things Reade verse 25.31 of this Chapter and Proverbes 30.8 and 1 Tim. 6.8 Secondly the indefinite phrase all Answer 2 things doth shew that God is ready and prepared to give us all things whatsoever wee stand in neeede of Question 2 What may we learne from this bounty of the Lord Answer The consideration of this bounty may teach us these things namely First to beware of sinne whereby wee doe displease and offend our God Secondly to depend wholy upon God both for foode rayment and protection in the sober use of lawfull meanes Thirdly to seeke for the helpe and succour from God in all distresse want who is very bountifull Jam. 1.5 Fourthly to love so bountifull a God and to inforce our hearts to all duties and expressions of love towards him Fifthly to bee thankefull unto God for all the good things we enjoy for whatsoever wee have comes from his bountie Psal 116.12.13 Sixthly labour continually in heart and life to walke worthy of God and to please him in all things being fruitfull in all good workes Colos 1.10 b Perkins sup Question 3 What is the summe of this promise made here by our Saviour Answer That the children of this kingdome righteous and holy men Observat shall lacke nothing that is good for them Reade for the proofe hereof Psal 23.1 and 34.8 c. and 37.3.22 Proverbs 10.6.7.8 For the better understanding of this answer observe these three things namely Note 1 First that there are three sorts of good things Temporall Spirituall and Eternall our Saviour here speakes onely of the first and therefore I speake not here any thing of the rest Note 2 Secondly that the Lord hath alwaies in a readinesse to give his children whatsoever they want although he doe not alwaies give assoone as ever they stand in neede Oh how great saith David is thy goodnesse which thou hast laid up for them that feare thee c Psal 31.19 reposuisti that is God hath treasures alwaies laid up for his children although they doe not alwayes actually possesse them Note 3 Thirdly good things are given two manner of waies by God namely I. Generally and Permissively and thus hee gives good temporall blessings to the wicked II. Ex beneplacito out of love or as arguments and pledges of his favour and thus hee gives good things to the righteous And of these the text speakes Obiection 1 It is here against the former answer objected that David
unto thee doe thou the same unto them And therefore let us acknowledge these two things to wit First that it is alike necessarie and generally commanded to doe good unto our brother as well as not to hurt him A man sinnes by the Law of God that harmes his brother yea hee sinnes no lesse who will not helpe his brother when hee may doe it Secondly hee is no Christian whatsoever hee thinkes of himselfe or seemes unto others who towards men is either false or hard or hardhearted or the like Verse 13.14 Enter yee in at the straite gate Verse 13.14 for wide is the gate and broad is the way that leadeth to destruction and many there bee which goe in thereat But strait is the gate and narrow is the way which leadeth unto life and few there be that finde it I have occasionally often said that the salvation of our soules is a matter of greatest importance both in regard of the losse i◠regard of the gaine No greater misery can come unto us then to bee deprived of Heaven no greater felicitie can we be made partakers of then to bee made partakers thereof And therefore I have propounded and resolved with my selfe to treate something more particularly and more amply of these two verses then of any either preceding or following What was the occasion of these words Quest 1 Christ had taught love and equitie towards man Answer 1 in the former verse and therefore now hee teacheth holinesse towards God And because two things principally hinder there from namely First the multitude of sinners And secondly false teachers who seduce men into wandering waies and by pathes Our Saviour therefore meets with them both First the multitude of sinners in the present Text Secondly False-teachers Verse 15. c. How are these verses divided Question 2 Answer Naturally into these two parts namely a Precepts wherein are three things to wit First there is a way that leads unto heaven Secondly this way is streight Thirdly it is to be entred into enter in at the streight gate Reason which is twofold taken either from the Broad way wherein are three things First there is a broad way and a broad gate Secondly it leads to destruction Thirdly many notwithstanding enter therein Narrow way wherein are three things First there is a striait way and a strait gate Secondly it leads to life Thirdly few there are who finde it Section 1 § 1. Enter in at the streight gate c. These words are a Metaphor whereby Christ shewes that our life is a way and that naturally we love to walke in the broad common and most easie way We have a journey to goe two wayes leading to the end one broad and smooth the other strait and craggy the one is vice the other vertue the one full of hazard the other void of perill and we leave the way of godlinesse that leades to heaven and take the way of wickednesse that conducteth to hell Were we called to a feast two dishes set before us one of sweet Sucket but full of poyson the other of sowre olives but very wholesome would a wise man refuse the Olives to eate the Sucket we are called to a feast where are two kindes of meare Christ and Sathan God and Belial salvation and damnation sinne and righteousnes set before us whereby the one seemes pleasant but is fraught with death the other soure but is the savour of life Yet wee choose the wayes of sinne which is death eternall before the reward of righteousnesse which is life everlasting as our Saviour lively expresseth in these two verses Some Heretikes have objected this place against Objection 1 the divine providence of God thus If God by his divine Providence doth rule and governe all things here below then without doubt hee would exile evill men out of the world for he can doe it and by so doing the vvorld vvould bee better and better ordered But hee hath not onely not exiled evill men out of the world but will have them exceed the good as in these verses many bad few good yea experience showes the truth thereof Besides those things by which wee are provoked to sinne and wickednesse are more in number then those things which may turne us from vice For inticements to evill are offered in all sides but allurements to good not so as our Saviour most truely hath said in these verses Narrow is the way which leadeth to heaven and few finde it but broad is the way to destruction and many enter therein Where it seemes that God made for the nonce one narrow way that fevv might walke in it to life and the other broader that more might give themselves that way so hastening unto death What kind of Providence therefore is this Answer 1 First in generall this seems indeed not to be well done but to tend to disorder and that it were not fit for a wise Prince to suffer or doe thus But why doth God that which doth seeme thus unto us Because the naturall man perceiveth not the things which are of God neither understandeth the causes of Gods counsell Now Gods judgement is one and ours another as the Lord himselfe saith by his Prophet My wayes are not as your wayes nor my thoughts as your thoughts Wherefore mans judgement is deceived while hee expounds that those things which belong to the most beautifull order of the whole and to the last end which is the glory of God doth belong to disorder This answer should suffice any godly man yea every one ought to say with the Prophet How wonderfull are thy workes oh Lord thou hast made all things in wisedome Answer 2 Secondly more particularly it is not against the most wise providence of God that there is a greater number of wicked then godly For God maketh no man evill but whatsoever he made was very good which Orpheus the heathen Poet saw and confessed when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of God all are made good and suffereth onely the evill to be Hil. Fift Booke of the Providence of God page 497. 501. Question 1 Whereunto is this word enter referred It is either referred unto the Answer Way and so is spoken to the carnall man A. Gate and so is given unto the spirituall man of this else-where This may be referred to the straight-way and so our Saviour speakes to naturall and carnall men as if he would say you are out of the way by nature which leades unto heaven you are strangers both from grace and glory And therefore labour to get into the right and straight-way Question 2 How is the naturall man a stranger from the way of grace Answer Two manner of wayes to wit First he is a stranger from this way in knowledge as appeares thus I. His affection lusts after evill and he desires not the knowledge of divine things they being foolishnesse unto him 1 Corinth 1.18 II. His reason cannot reach nor take up spirituall things
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
watch for him and sleepe not those who hunger after him but doe not unwillingly or impatiently brooke his delay 2. Those who rejoyce in him and not those who delight themselves in the world 3. They that worke righteousnes that is doe not good now and then but make it their worke 4. They who remember the Lord in their wayes or in his wayes that is not those who remember the Lord in the wayes of sinne and when they commit evill thinke upon him as a Judge who will punish it but those who remember the Lord in their wayes possessing their hearts always with an apprehension of his presence and having the God of Jacob alwayes before their eyes Or those who remember the Lord in his wayes that is walke continually in the wayes of the Lord calling him to minde as a liberall rewarder of the workes of his children And therefore we should from the bottome trie our selves by the signes laid downe in these two verses whether we patiently and constantly wayte for the Lord or not whether we rejoyce in the Lord above all other created delights whether wee worke righteousnesse incessantly and whether wee alwayes remember the Lord our God not onely as a just Judge who will punish sinne but as a pure God who cannot endure sinne and a gracious God who will abundantly reward the sincere obedience of his servants Thus we have heard the first cause why our Saviour here saith Strait is the way which leades unto Life and not which leades unto Heaven because true life is the end of this strait way I Secondly it is said here which leades unto life to teach us that this mortall life which wee Observat 2 live on earth is not worthy to be called life heaven onely being the true life Or that this naturall life is not true life the eternall onely being absolutely called life How doth this appeare that this life is not true Quest 4 life First from Scripture where 1. Affirmatively we may see that spirituall and Answer 1 eternall life is the true life as John 11.4 and John 5.24.26 and 6.33.35 and 10.10 and 20.31 Rom. 5.17.18 and 2 Cor. 5.4 2. Negatively we may see that this naturall life is not true life as Joh. 3.36 and 6.53 Heb. 13.14 Secondly from the names or things whereunto it is resembled as for example Answer 2 1. It is resembled sometimes to dust as Genes 3.19 and Psal 103.14 2. Sometimes it is likened to smoke as Psalme 102.3 3. It is compared sometimes in regard of the brevity of it to a hand-breath as Psalme 39.5 4. Sometimes it is resembled to the grasse and flowers of the field as Esa 40.7 Job 14.2 and Psal 102.3.11 and James 1.10 5. It is said sometimes to be like a shadow as Psalme 102.11 and 109.23 Job 8.9 and 14.2 6. Sometimes it is compared to a sleepe Psalme 90.5 sometimes to a vapour Jam. 4.14 sometimes to a thought Psal 90.9 Answer 3 Thirdly it appeares that this naturall life is not the true life by the nature of this life For 1. This life is full of evils having in it more gall then honey more sorrow then joy more evill then good There is to be gathered in India Arabia and the Holy-Land a certaine hearbe of an extraordinarie sweet smell with leaves broad fat and juicie which being pressed yieldeth both Aloes and honey but more Aloes then honey from whence this Metaphoricall Proverbe was used Quod plus molestiae quam voluptatis gignit it is more troublesome then profitable thus Juvenal saith an evill wife hath more of Aloes then of honey and Plautus saith most truely that the life of man tasteth more of Aloes then of honey 2. This life is full of labours and paines man being created unto labour Job 5.7 Eccles 1.8 If the King should bestow upon one of his Favorites one of his stately Palaces charging him to keep it in repaire the Favorite could not but take it as a great favour and esteeme the gift highly in regard of the giver but in regard of the care cost trouble and paines which he must be at in the dressing repairing and maintaining thereof hee had better be without it So this life is to be esteemed in regard of the authour and giver thereof but in regard of the labours and evill which it is fraught withall it rather deserves to be layd aside then retained to be lost then found 3. This life is but a pilgrimage unto death and every day wee come neerer our journeyes end then other and therefore it may better bee called death then life as followes by and by 4. In the best sort of men this life is but a pilgrimage unto true life where there is perfection of felicity Genes 47.9 and Hebr. 11.13 and 1 Pet. 2.11 and therefore it cannot truly be called true life it selfe Answer 4 Fourthly it is cleare that this naturall life is not true life even from the division thereof Here observe that there is a threefold life namely 1. Naturall this is falsely so called because it is common unto brute beasts 2. Spirituall this is Typically so called because it gives unto us hope of true life Ephes 2.5 And therefore is onely life in hope 3. Eternall and this onely is truly called life because true life consists in the perfection of the soule to wit in eternity Quest 5 Whether hath the naturall man life in him or not Answer No but is dead Here are two things briefly to be shewed namely First that naturall men have no true life in them their life being either 1. The life of brute beasts which consists in the delights of the belly and in satisfying carnall appetites Or 2. Worse consisting in gluttony revenge drunkennesse murder and the like Or 3. Foolish unconstant vaine consisting in the delights of honours riches and pleasure Secondly that naturall men are dead untill they be changed and regenerated and that in this regard 1. They are dead in understanding for now they cannot take up spirituall things 1 Cor. 2.14 2. They are dead in quiet for now there is no peace at all to them so long as they are naturall There is no peace to the wicked saith my God Esay 48.22 3. They are dead in comfort and spirituall joy the holy Ghost being given unto none but unto those who are spirituall 4. They are dead in purity being altogether corrupted with sin uncleannes which hath covered them as a garment both in body and soule 5. They are dead in regard of spirituall societie being strangers from God and from the Common-wealth of Israel Ephes 4.18 6. If this life be not the true life then who Quest 6 erre concerning it Answer 1 1. First those who so highly prize this life that is either 2. Neglect life eternall for it preferreth that before this the body before the soule the pleasures of this transitory life before the joyes of the eternall Or 3. Set up their rests here oh who would
to the law as the comfortable promises in the old Testament to the Gospell Secondly the places alleadged doe prove onely Answer 2 that the law and the Gospell are joyned in use but it followeth not hence they have the same operation and effect Saint Peter Acts. 2. and 3. And the rest of the Apostles in their sermons tempered the threatnings of the Law and the comforts of the Gospell together by the one drawing the people to repentance by the other ministring hope of remission of sinnes the same course ought the Ministers of the Gospell to take in teaching the people now first in humbling them by the Law and then comforting them by the Gospell but all this sheweth onely a joyning of the Law and the Gospell in use not in nature or propertie Answer 3 Thirdly the Gospell worketh feare and terror per accidens not of it selfe but accidentally and improperly as Saint Paul saith the Gospell is the savour both of life unto life and of death unto death 2 Corinth 2.16 That is properly and of it selfe it worketh unto life but not so unto death for that is not the proper effect of the Gospell but is onely caused by the wilfull contemners and disobedient hearers of the Gospell by whose perverse nature the sweetnesse thereof is turned to bitternesse So then to the faithfull and believers the Gospell bringeth comfort and peace and if it doe not so unto others the fault is in themselves But the law brought terrour to all even to the righteous for Moses trembled and quaked at the delivering of the Law Hebr. 12.21 (e) Willet Synopsis fol. 101 3. P. Secondly this threatning may bee referred unto all that every tree which beareth not good fruit that is every man who doth not bring forth the fruits of righteousnes and religion in his life and conversation shall be cast into hell Wee have here two things to be considered of 1. The Persons Judged 2. The Judgement Section 1 § 1. Every tree Observat In these words Omnis arbor our Saviour teacheth That none of those shall escape judgement whatsoever they are whom God findes guiltie Every man shall bee judged by God at the last who will give to every one according to his workes 2 Cor. 5.10 and cast all that are guilty into hell (f) Psalm 9.17 Many are the examples which wee have to prove this trueth that none shall escape who are but corrupt and fruitlesse trees namely First he spared not Kings as we see in Ahab Saul Balthazar and Herod Neither Secondly Prophets as wee see in Balaam and 850. of Baals priests Neither Thirdly his most deare and beloved people as wee see in Ephraim and Iudah Hos 14.1 Isa 5. Neither Fourthly Apostles as wee see in Iudas For the Lord is no respecter of persons but when all shall stand before him will deale justly with all in judgement neither respecting the person of the poore nor of the rich Sect. 2 § 2. Every tree that bringeth not forth good fruit Quest 1 How many sort of evill trees are there Answer 1 Three according to the fruits to wit First there are some trees that beare obnoxious hurtfull and poysonous fruit Secondly some that beares onely leaves and no fruit at all Thirdly some trees beare idle vaine and unprofitable fruit Now these seeme to be the best because they endeavour to bring forth fruit but because their fruit is not good and profitable they are therfore destroyed also Our Saviour hereby teaching us That none can be secure from the wrath and vengeance of God Observat but onely those whose fruits are approved by him Reade Matth. 3.10 c. Act. 2.38 and 3.19 and Luke 13.6 and Isa 5.5 and Iohn 15.1.2 and Luke 3.8 Why shall none escape the anger of the Lord but Quest 2 those who bring forth good fruits First because a tree is good for nothing else but Answer 1 bearing of fruit Ezech. 15. This is spoken of the vine Secondly because Gods expectation is for fruit Answer 2 that is all that hee lookes for of the tree And therefore when hee lookes for that and findes it not hee curseth the tree as we see in the figge-tree Matth. 21.19 Thirdly God expects fruit and that good fruit Answer 3 and that onely And therefore hee who answereth not the Lords expectation therein shall bee hewen downe and cast into the fire There are three sort of Trees to wit 1. Some beare evill fruit as the wilde Olive and the wild vine These shall presently bee cut downe and cast into the fire Jsa 5.5 c. Heb. 6.8 2. Some beare no fruit these are spared a time to see if they will beare but if not at length they are cut downe also and throwne to the fire Luke 13.6 3. Some beare good fruit but it is but little and that little in part rotten And these are pruned and digged about and manured that they may bring forth better fruit and more plentifull Iohn 15.2 And therefore wee should examine whether wee be of this number or not How may wee know whether God will approve Quest 3 of our works or not By these foure signes namely Answer First examine thy estate and condition wherein thou art say thus unto thy selfe If God should now call mee to give account of my steward-ship what should I say what should I doe should I show my God my gold that I have heaped up together or my pleasure that I have so greedily followed or my land which I possesse what doe I daily doe I make it my chiefest care to glorify my God doe I thinke that day lost and grieve for the losse thereof wherein I doe not either bring some glory unto my God or some good unto my owne soule or some benefit unto my brethren Thus let us examine what wee doe daily and what our actions are if the Lord should call us to account Secondly examine thy by-past zeale if it have not vanished in leaves and vaine shewes hath not thy zeale been more for things circumstantiall and rituall then for substantiall and reall or more against an indifferent ceremonie then a direct sinne Thirdly examine whether thy obedience and fruits have encreased as thy knowledge did encrease or whether thou wert as carefull to performe thy duetie as to know it Fourthly examine thy present religion whether it leade thee unto constancie and encrease in holinesse and good workes that so thou maist bee ripe unto harvest or whether it make thee remisse or carelesse Certainely if wee bee carefull over our wayes and consider well how wee spend our time If wee bee truely zealous for the glory of God according to knowledge If wee labour daily to encrease in knowledge for this end that we might bee bettered in practise And lastly if wee strive daily to adde one measure and degree of grace unto another casting that behinde us which we have attained and striving hard unto the marke Then we may be comfortably assured that the
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
of what they were at first before the fall II. Divertuntur a vero objecto All the members of our bodies and faculties of our souls are now as so many instruments of the service of sin and satan man by nature rebelling against God both in soul and body Secondly our spirituall faculties and graces whereof the present Text speaks are wholly and altogether killed and that in this order I. Adam by sinning forsook and left God a August civit Dei 13.13 â—ence Thomas calls originall sin Ablationem menâ—s à Deo aversionem voluntatis Aq. 1.2.82.2 An alienâ—tion of the soul and aversion of the will from God II. Adam having forsaken and left God loseth originall righteousnesse Hence Aquinas o Thom. 1.2.82.1 ex Ansel saith Originale peccatum est carentia justitiae originalis Originall sin is a deprivation of originall righteousnesse III. Adam having lost his originall righteousnesse is then forsaken of God Desertus ab eo prius p Aug. civ Dei 13.14 whom first he forsook for as God was primus in Amore so he was ultimus in desertione that is God loved us before we loved him q 1 Ioh. 4.10 but God left us not untill we had left him Deseruit Adamum Deus id est abstulit gratiam quâ stare potuit r Aug. de corr gratia God forsook Adam that is withdrew from him his grace whereby he might stand And this was true death Illud Gen. 2.17 intellige cum anima deseritur a suâ vitâ viz. Deo Å¿ Aug. de civit Dei 13.15 That death which is threatned Gen. 2.17 is a spirituall death when the soul is separated from her life that is God t Ephes 4.18 IV God having left and forsaken man hence followeth these two things to wit First corruptio impacta sin and uncleannesse doth seaz upon man radically and hereditarily insomuch as the Father now doth derive sin as well as life unto his childe as Gehazi did leprosie to his posterity u 2 Kings 5.27 yea every man is contaminated and corrupted from the crown of the head to the sole of the foot Esa 1.6 the very imaginations and cogitations of man being evill Gen. 6.5 and 8.21 Omnes animae partes inficit Sin hath now tainted and polluted all the parts of the soul saith w Thom. 1.2.82.8.3 3.3 Thomas yea four deadly wounds did man receive by sin said Beda Glos ordin s Luc. 10 In ratione ignorantia In voluntate infirmitas In irascibili malitia In concupiscibili concupiscentia I. In his reason II. In his will III. In his irascible faculty IV. In his concupiscible He was wounded with Ignorance Weaknesse Malice Lust and concupiscence Secondly Potestas boni ablata God having lefâ— man he left grace and the power of doing good so that now though he would do good he cannot and though he would not do evill yet he doth it daily Rom. 7.18 19. Postquam anima Deum deseruerat samulam carnem subditam omninò non habebat x Aug. â—iv Dei 13.13 After the soul ran away from the Lord her God her servant the flesh would be no longer subject or obedient unto her but as she rebels against her Master God so the flesh rebels against her Mistris the Soul So that now Man by his own strength can neither I. Do any thing that is good Rom. 7.14 19. Neither II. Have any good desires for God gives the will as well as the deed Phil. 2.13 Neither III. Think a good thought 2 Cor. 5.3 Answ 3 Thirdly that which hath been said that all men naturally are spiritually dead in sin will most evidently appear by a plain observation of the Dâ—grees of Adams fall which were these I. Sathan under the form of a Serpent tempts man Gen. 3.1 c. Heb. 2.14 II. Adam is overcome by the Tempter and sins against God Gen. 3. and Rom 5.12 14. III. Adam by eating of the forbidden fruit violates and tramples the Law of God under his feet Gen. 2.17 IV. From the violation of the Law springs up corruption that is the Law being broken man became to be corrupted Iob 15.14 and 25.4 Psalm 51.7 V. Mans nature being corrupted sin presently shews it self in the life and actions growing and encreasing in strength daily more and more VI. Hence we were detained in the chains of death and sate in the shadow of death Luke 1.79 as condemned persons are reserved unto the day of execution Object Against that which hath been said that naturally men are dead unto all good it will be objected The Morall man performs many good works yea doth many duties which the Law of God enjoyns And therefore we are not killed out-right in our spirituall faculties Answ In every good action there are two things to be considered namely Instrumentum operans Anima movens First the work wrought then secondly the first mover of the work The action performed must be good and such as the Law commands and the intention must be good also in the performance of the work for otherwise the action is not accepted Simon Magus made a dead body to stir the eyes head and body but it was far from true life so a Morall man may perform a Morall good work but yet it is but a dead work because it proceeds not from the life of Grace Heb. 9.14 Quest 5 How or wherein are naturall men dead Answ 1 First they are dead in regard of Grace and that in a double respect viz. I. They can do nothing that good is Rom. 7.14 18. All their works being either foolish or proud or counterfeit or hypocriticall or pharisaicall or weak or performed for fear of God or man II. They cannot cease to sin 2 Pet. 2.14 Rom. 7.5 Answ 2 Secondly they are dead in regard of life eternall for so long as they are naturall there is no hope of heaven or salvation Iohn 8.21 and Rom. 6.16 21 23. Answ 3 Thirdly they are dead in regard of joy and comfort for to the naturall man there can be no true peace indeed a man may sleep in a wildernesse amongst wilde beasts or in the ships Mast y Prov. 2â— 34. and neither perceive nor conceive nor fear danger but when he awakes he will with terrour and amazement consider of his perill so Naturall men may lull themselves in a carnall security and cry peace peace unto themselves but if ever they awake they will have an horrible expectation of wrath to come z Heb. 10. â—7 Fourthly they are dead in regard of sense for Answ 4 I. They are not sensible of their evill condition nor perillous estate Esa 28.14 Revel 3.17 Nor II. Are sensible of their wants or of those good things which they are deprived and disinherited of and therefore not being sensible of the lack of them do not earnestly endeavour for them or seriously desire them Psalme 42.1 and 63.1 and Iohn 3.19 What things must not the naturall
man trust Quest 6 in or adhere unto First not to his naturall strength in performing Answ 1 of what is good for that is but weaknesse Iob 14.4 and 15.14 Secondly not to his wit or wisdom in understanding Answ 2 of what is good for although he may understand many things which concern his body and temporall estate and be very crafty in outward things yet spirituall things he is not able truly to take up 1 Cor. 2.14 Thirdly not to his wisdom in avoiding of Answ 3 evill for Sathan is more crafty to tempt and assault than any naturall man can be to resist and withstand temptation because naturally our judgment erres and our care sleeps Fourthly not to the strength of his resolution Answ 4 many a man resolves that he will never swear more nor be drunk more nor fall into his accustomed sins any more but yet at length starts aside like a broken Bow turning with the Dog to his vomit of sin Indeed a natural man may be resolute in worldly things but not in the things of the Lord because he hath no true love unto God or goodnesse within nor any true change of his affections Fifthly the naturall man may not trust to his Answ 5 own honesty in obeying for he cannot obey God either generally in all things or perpetually for all times but onely sometimes and in some things which comes far short of true obedience Sixthly he must not trust to his conscience Answ 6 in repenting or condemning of sin for I. Often the naturall man condemns another mans sins but not his own And II. Often erects a false repentance as the Drunkard after his Cups and the Swearer after his Oathes will cry God mercy and beat their hands upon their brests and think this their repentance will serve the Lords turn and procure from him pardon Yea III. Oftentimes the naturall man seems to expresse a great measure of hearty sorrow but it is for the punishment not for the sin as Ahab did 1 Kings 21. And therefore God will not accept of it Seventhly and lastly let not the naturall man trust to his confiâ—ence or faith in beleeving for Answ 7 the faith of such is but blinde presumption Esa 28.18 Thus I say the naturall man must neither trust to his strength in working nor to his wit in understanding nor to his prudence in avoiding nor to his power in resolving nor to his honesty in obeying nor to his conscience in repenting nor to his confidence in beleeving for in all these he may be deceived Quest 7 What things or works may a spiritually dead naturall man do The naturall man may do these things to wit Answ First he may sin greedily with the full bent and consent of the will Ephes 4.19 he may run on unto sin as a horse unto the battell Secondly he may perform naturall works as eat drink sleep and the like Thirdly he may perform politick and civill works as buying selling trading purchasing c. Fourthly he may perform Morall works or the acts of vertue he may give Alms forgive offenders love true and honest dealing be chaste and temperate and the like Fifthly he may perform religious actions quoad materiam informem in regard of the dead letter or livelesse outward work for he may hear the word he may pray he may fear the wrath and anger of God he may be pricked in heart yea with Herod Mark 6.20 he may obey in many things Reade Heb. â— 4 5 6. But Sixthly he can do nothing well quoad formam form lly or in regard of the manner of dâ—ing This form of goo works is faith and witâ—out this nothing we do can be pleaâ—â—â—g unto God Deus râ—â—uâ—e â—ator Adverbiorum God rewards Benè onely that which is wâ—ll done in regard of the manner And therefore naturall men being without faith all their works are but like Sodoms fruit or deaf Nuts or as Bellarmine saith a carkasse which hath strong and well set members but wants life Quest 8 Is there no hope of life then to the naturall man Answ He may live again although he be dead But by the help Of another not Of himself and that Miraculously not Naturally or Physically A man that is dead cannot infuse life into himself but he may be restored unto life by another as many were whereof we reade in holy writ But even this is above nature and plainly miraculous for any to restore a dead man to life So is it with naturall men they are dead in sin and it is not iâ— their power to quicken themselves or to infuse the lâ—fe of grace into themselves but it is the work of another namely of Christ and that not by any naturall but by a supernaturall work who regenerates us by his Spirit Ioh. 3.3 4 5. How may dead men be revived and restored Quest 9 unto life They must do as Martha did when she desired Answ that her dead brother Lazarus might bee raised up to life that is First they must fetch Christ unto the dead soule Then Secondly they must pray that the stone of insensibility may be removed that is that their hard hearts may be mollified and softned and made sensible of sin Thirdly pray that he may heare the voice and call of Christ and word of God which calleth him from the grave of sin and perdition Fourthly pray that being called and hearing Christs voice hee may come out from the grave of sin forsaking it and leaving it for ever Fifthly pray that his face being unbound hee may see Christ Iohn 11.44 Sixthly when he is raised up by Christ and seeth him then let him sup with him and stay with him and never depart from him Revelations 3.20 Seventhly by how much longer hee hath laid in the grave of sin or death or by how much the worse hee stinks in regard of his wicked life by so much the more fervently and constantly pray untill he be raised and restored How may we know whether we are spiritually Quest 10 dead or not Examine in thee these things namely First art thou given to thy pleasure Answ following that with joy but hearing the word of God with wearinesse calling that a hard saying b Iohn 6.60 Then certainly thou art but a dead man Secondly art thou glewed unto the world and thy wealth and profit Iames 4.4 1 Iohn 2.15 Vndoubtedly then thou art yet dead in sin Thirdly art thou puffed up with worldly wisedome which is contrary to the wisedome of the Spirit then it is a signe that thou art not as yet quicked Rom. 8.6 c. These three hold men diversly to wit First pleasure luls men asleepe Secondly the world compels men as in chaines to obey and serve her Thirdly wisedom deludes and deceives men with false shewes Fourthly art thou not as yet regenerated and changed then certainly the life of grace is not as yet infused Iohn 3.5 Fifthly dost thou not as yet beleeve then it is
commended in Scripture and weaknesse and doubting reprehended Now this certainty of faith which we say is praised doth consist in a particular application whereby a man promiseth unto himselfe that that thing which he hopes for shall certainly be fulfilled unto him Many are the examples which may be brought to prove this Argument that certainty of faith is commended First of all this woman with the bloody issue unto whom Christ here saith Be of good cheer or Confide be confident thy faith hath made thee whole Now what manner of faith was this Saint Mathew here tels us The woman said within her selfe if I may but touch the hemme of his garment Servabor I shall be whole And this certain confidence of hers we see Christ commends and praises Secondly it is said of Abraham that he beleeved God and it was counted unto him for righteousnesse Rom. 4.3 Now what manner of beleeving was this Saint Paul afterwards most clearly explicates thus vers 18 19 20 21. For Abraham against hope beleeved in hope that he might become the Father of many nations according to that which was spoken so shall thy seed be And being not weak in faith he considered not his owne body now dead when he was about an hundred years old neither yet the deadnesse of Sarahs wombe He staggered not as the promise of God through unbeliefe but was strong in faith giving glory to God And being fully perswaded that what he had promised he was able also to perform In these words is described an extraordinary confidence in the divine promises of God which Abraham beleeved should altogether be fulfilled yea fulfilled in him although if hee had consulted with flesh and blood he might have opposed objected many things and therfore there was not onely Confidentia objecti but also subjecti propter veritatem divinam Thirdly of Saint Paul who writing unto Timothy saith For the which cause I also suffer these things neverthelesse I am not ashamed for I know whom I have beleeved and I am perswaded that hee is able to keepe that which I have committed unto him against that day k 2 Tim. 1.12 the meaning of the words is plaine for the Apostle herein doth describe the hope that he hath for the time to come by which hope he is sustained and upheld in the midst of so many and so great afflictions and calamities as lye upon him Here he saith he is not ashamed and Rom. 5.4 he saith Hope maketh not ashamed and therefore hee is certaine of the event Whence comes this certainty I know saith he whom I have beleeved and that he is able to keepe that which I have committed unto him that is I am certain that at the last day he will render and restore unto me what I have committed unto him to keepe And thus from these examples we may according to the truth hold and maintain a certainty of faith and a particular application of the divine promises unto our selves VERS 23 24. Vers 23. And when Iesus came into the Rulers house and saw the Minstrels and the people making a noise hee said unto them give place for the Maid is not dead but sleepeth And they laughâ—d him to scorne § 1. And when Iesus saw the Minstres Sect. 1 How manifold is the use of musick Quest 1 Two-fold namely lawfull and heathnish Answ Wherein is or hath Musicke been lawfully Quest 2 used Answ 1 First it hath been used by the godly sometimes in their joy and mirth as David ever and none testifieth in the Psalmes and as our Saviour intimates when he saith we have piped unto you but you have not danced Mat. 11 17. Answ 2 Secondly Musick hath been used lawfully in sacris in holy duties and divine worship as appears plainly by these places 2 Sam. 6.5 and 2 Chron. 5.12 and Psalme 71.22 Quest 3 Whether was the use of Musick at funerals a Jewish or Heathenish custome Answ Although it was sometimes used by the Jewes yet they borrowed it from the Gentiles for the understanding wherof observe that the Jewes at the buriall of their friends used two sorts of Ceremonies namely First some to testifie their sorrow of which in another place because the present text speaks not of these And Secondly some to augment their grief these were I. Minstrels who with their sad tunes inclined the affections of the people to mourning Now of these there were two sorts namely First some playing on pipes And Secondly others sounding Trumpets At the Funerall of Noble-men or old men they used a Trumpet at the Funerall of the common people or children they used a Pipe In this respect it is said here that Iesus when he raised Iairus daughter cast out the Ministrels II. Women there were which were hired at burials to sing for the same purpose viz. to augment their mourning and to incline the affections of the people to sorrow Now these women besides singing did likewise uâ—â— some outward significations and expressions of sorrow to move the company and more strongly to affect them Call saith the Prophet for the mourning womâ—n and send for the skilfull women Ier. 9.17 These women the Romans called Preficas quasim hoc ipsum praefectas Chiefe or skilfull Mourners Now these customes we reade no where commanded by God unto his people but were only borrowed from the practises of others Quest 4 How manifold was the use of Musick at funerals amongst the Gentiles Answ The Heathens had a four-fold use of Musick in their burials namely First Civill to honour and adorne Funerals whence also they used sometimes great pomp and did sing songs of the praises of the deceased persons as wee see in Tabitha Act. 9.39 Now this Cantus in generall was two-fold namely Encomiasticus and Threneticus Rhod. 27.26 Secondly Philosophicall to shew that when any is taken out of this miserable world there is cause of joy Let the Reader reade Alex. ab Alex. 128. 129. where hee shall see this confirmed by the example both of the Grecians and Thracians Whence we may learn That in the death of those who are good Observ we must rejoyce rather then mourn Why must we rejoyce in the death of our good Quest 5 friends or allies First because death is better to such then life Answ Eccles 4.2 c. Secondly because death is best of all unto such as appears thus I. This world is an evill world in it selfe Gal. 1.4 and evill unto the righteous 1 Cor. 15.19 II. So long as wee are here wee are strangers from the Lord that is absent from him 2 Cor. 5.2 c. but when by death wee are dissolved we shall possesse and enjoy him Philip. 1.23 Thirdly Solaminis their next use of musick was that thereby the minds of those who mourned might be lightned and comforted because we are prone to exceed our bounds in all things whether in joy or sorrow Fourthly Idololatricus they had an Idolatrous use of Musick at their
funerals and this was either I. Cruell and bloody that the sound or yels of those whom they sacrificed might not bee heard and for this end the Jewes had all sorts of lowd instruments in a manner which sounded when they offered up their children unto Moâ—â—â—â— that so the cries of the babes might not pierce the Parents cares Or II. Their custome was superstitious viz. for the pacifying and appeasing of their gods this was most usuall with the Gentiles and is most dangerous to be imitated by Christians § 2. And the people making a noise Sect. 2 Whether was this action of these in making Quest 1 clamours and out-cries lawfull or not First in generall it is lawfull to mourn for the Answ 1 dead As might be proved I. From the practise of the Fathers Zach. 12.11 Gen. 23.2 and 1 Sam. 25.1 and 2 Sam. 1.24 and 11.26 II. From the approbation of our heavenly Father 1 King 14.13 III. From the Apostles warrant 1 Thess 4.13 c. Philip. 2.27 IV. From the making of the booke of Lamentations 2 Chron. 35.25 V. From our blessed Saviours example who wept for Lazarus Iohn 11.35 Secondly these here transgressed and sinned Answ 2 in what they did as also did divers others in their mourning and that in a three-fold regard namely I. Because they did not observe a mean or moderation in their mourning but mourned as they do who are without hope from vvhence we may learn That we must not mourne immoderately for the dead 1 Thess 4.13 Why may we not exceed in our lamentations Quest 2 for the losse of dear friends First because they and we at the last shall rise Answ 1 againe David weeps not when the child is dead because he shall goe to him 2 Sam. 12. Answ 2 Secondly wee must not mourn immoderately for the dead because death to the godly is happy and therfore excessive teares bevvrayes onely selfe-love and not true love at all Revel 14.13 Ier. 22.10 Non deflentur pucri nec senes quinquagenarij Alex. ab Al. 132. b. II. This sort of mourning was evill because a multitude or great many wept and mourned Multitudo tumultuans Now it is good to weepe with those who vveep c. Rom. 12.14 if it bee cordiall but if as here only for a forme or fashion sake vvithout any true sense of sorrovv then it is blame-vvorthy III. There vvas another fault in this mourning namely that they hired procured and brought together others to mourne for those vvho vvere dead Alexandria conducti Threnodes Rhod. 17.21 Sect. 3 § 3. And hee said unto them give place or depart Quest Why doth Christ drive away and cause to depart these Minstrels and Mourners Answ 1 First because they made a foolish and tumultuous noise Answ 2 Secondly because hee will not have the mysterie he is about communicated to such as these where we may observe two things namely I That Christ separates and cals whom hee pleases And II. That these were unworthy to stay with him because they were only led with sense and that either First externall regarding only their vanities and accustomed superstitious solemnities Or Secondly internall being carried away and transported through sorrow for the death of the Damosell Now the way unto Christ is to estrange the eyes from the world and to lift them up unto heaven Answ 3 Thirdly our Saviour causeth these to depart because the Maid was not finally dead and therfore although mourning be lawfull in measure yet now there was no need of it Answ 4 Fourthly our Saviour dismisseth these because they were Mockers as followeth § 5. Sect 4 § 4. The Maid is not dead but sleepeth Object The Papists object this place for the proofe of their equivocation and mentall reservation our Saviour saith here The Maid is not dead but sleepeth now the Damosel was naturally dead and therfore the words must be understood with this mentall reservation In respect of my power and will l Parsons Mitig. Pag. 365 Answ 1 First in this example there can neither bee shewed any secret confession or any interrogation put against or besides equity and truth nor any injury offered unto Christ nor any cause compelling Christ to use any equivocation by a mentall reservation but his speech was such as he usually used in his conversation with men n Conscide pag. 32. And therefore this example is unfitly brought for the confirming of the doctrine of equivocation m Amesius lib. 5. Secondly the sense of our Saviours words is clear and manifest enough by the circumstances thereof without any mentall reservation at all Answ 2 for he spake this to those who with mourning and weeping prepared to celebrate the exequits of the dead Damosell and by these words would have them know that presently hee will raise her up as though shee were but awakened out of a sleepe Now how could our Saviour expresse this unto them in more fit and pregnant words then he here useth v n Amesius ibid. Thirdly the Papists exposition is true that in respect of Christs divine power they that are Answ 3 dead are said to be but asleep which is a most frequent and ordinary phrase of Scripture Reade Tolet in hunc locum So that this speech is not equivocall but Metaphoricall and the Metaphor of calling Death a Sleep was most familiar with the Hebrewes and is most aptly used by our Saviour in this verse seeing that the raising of a dead woman to life was no more difficult unto him then the awakening her out of sleepe which he intended presently to do And therfore both his denying her to be dead and his affirming that she was but asleepe were but verball Amphibologies which all they might have understood who were not scornfull and incredulous contemners of his sayings Fourthly the Popish Priests equivocation as Answ 4 this I am no Priest meaning as ordained to kill a Calfe or such like is so farre beyond the horizon and sight of any mans capacity that he may sooner claspe hold of the man in the Moon then by any intimation of words or circumstance of speech reach unto such a reserved conceit o Mort. encount l. 2. cap. 10. p. 144 For the further clearing of this Objection I propound this question What is the true sense and meaning of these words The Maid is not dead but sleepeth Quest 1 First some understand them literally as though Answ 1 she were not dead indeed naturally by a separation of the soule from the body but only shee seemed to them as though she were dead Here observe that many times sick persons appear to the living to bee dead and that one of these wayes to wit either I. By swounding and fainting Lipothymià Or II. By some deep and dead sleep wherby all the senses are bound arising either from drunkennesse or much watching or extraordinary labour and wearinesse Or III. By some invincible Lethargy Or IV. By the suffocation of the Matrix Or V.
prevalent And therefore they are more like fiends then Fathers that shew unto their children examples of drunkennesse uncleannesse swearing prophanenesse lying covetousnesse and the like Answ 5 Fifthly Parents should nourish cherish and encourage those who are good but bridle the rebellious and stubborn children with the rod of correction and gentle chastisement Now al these may be understood both of Parents and Masters and Magistrates because they all belong unto them all Sect. 2 § 2. And he tooke her by the hand Observ The means wherby our Saviour raiseth this Damosell are his word and hand Marke 5.41 Luke 8.54 to teach us therby the manner of the conversion of a sinner or that the strength of our conversion doth consist in the voice hand of Christ wherby only those who are spiritually dead are restored to life How doth it appear that wee are converted Quest 1 and quickned only by his word and hand It appears thus First because his word is strong Answ and powerfull as thus appears I. It created the world and all that therein is Gen. 1. and Iohn 1.1.2 II. The word shall raise us up at the last Iohn 5.25 III. The word overcomes Sathan Mat. 4. and makes the Souldiers fall to the ground IV. The word converts us Iohn 5.25 Rom. 1.16 Iames 1.18 Secondly because the hand of God signifies his power and providence What method doth Christ use in the conversion Quest 2 of a sinner First wee are dead by nature Ephes 2.1 and Answ 1 can do nothing that is good Rom. 7.14.18 and 2 Cor. 3.5 Secondly Christ speaks unto us in his word Answ 2 that is by his word speaks unto our hearts or with his words gives his Spirit whereby our hearts burne within us Luke 24. and our consciences are awakened Act 2.37 Thirdly then he takes us by the hand and Answ 3 drawes us unto him by the coards of love Cantic 1.3 bending and enclining our wils to consent unto his Fourthly then we rise from sin to grace and Answ 4 with this Damosell from death to life § 3. And the Maid arose Sect. 3 It is controverted between us and the Church of Rome whether the prayers of the living or any other works of theirs doe profit the dead And they hold that the soules who are tormented in Purgatory doe find great ease by the prayers of the living and therfore wee ought to pray for them Bellarm. lib. 2. de Purg. Cap. 15.18 Now they undertake to prove this because wee deny it from this verse thus Christ while he lived profited the dead Object for he raised to life the Rulers daughter in this verse and the Widowes sonne Luke 7. and Lazarus which were dead Therefore even so the members of Christ ought one to helpe another the living the dead Bellarm. ibid. First they must prove these to have been in Answ 1 Purgatory or they prove nothing to the purpose Secondly if they were able which indeed is Answ 2 impossible for them to prove this yet it were but a fresh mans Argument Christ raised Lazarus and some others from death unto life Therfore we ought to pray for the dead Or thus Christ by his divine power did recall the soule againe unto the body either from heaven or Purgatory Therefore the prayers of the living will helpe the soules of the dead which are in Purgatory torments and afford them some case These are strong Arguments and follow faire and farre off Answ 3 Thirdly Christs miraculous actions were not done for our imitation And therfore it followeth not that upon the miraculous works of Christ wee should build the ordinary duties of Christians yea Saint Augustine telleth us that Christ is not to bee imitated in such workes as these Non hoc tibi dicit non eris Discipulus meus nisi ambulaveris supra mare aut nisi suscitaveris quatriduanum mortuum c. He saith not unto thee thou shalt not be my Disciple unlesse thou canst walke upon the sea and raise one unto life who hath been dead foure dayes But learne of me for I am humble and meek Answ 4 Fourthly if prayer for the dead be unto us as the raising of the dead was unto Christ then as all the dead who are in Purgatory should bee prayed for so Christ should have raised againe all that went then to Purgatory or else by the Iesuits conclusion he failed in charity as we doe now if we pray not for the dead as he bears us in hand Answ 5 Fifthly though the Saints departed and the faithfull living are members of the same body and so are bound in love one to the other yet it followeth not that one should pray for the other They with us and we with them do wish and long to see the redemption of the sons of God accomplished But charity bindeth us not to pray one for another because we know not one the particular needs of another Answ 6 Sixthly to pray for any deceased is against the rule of charity for love beleeveth all things and hopeth all things 1 Cor. 13.7 And wee ought to hope the best of the dead to wit that they are at rest but in praying for them wee presuppose they are in misery and so need our prayers And therfore in so doing we hope not the best of them as charitie willeth Vers 26 VERS 26. And the fame hereof went abroad into all that land Quest Why did Christ prohibite this miracle to be divulged as is plain he did Marke 5.43 Luke 8.56 Answ 1 First he did it lest he should seeme desirous of vaine glory Muscul s Or Answ 2 Secondly he did it lest it should either provoke the Pharisees or excite the people to conferre some vaine worldly honours upon him as elsewhere they did when they would have made him a King Musc s Answ 3 Thirdly this prohibition was but temporary Gualt Calvin s that is they were for a time enjoyned to conceale it and afterwards to publish it Or Answ 4 Fourthly this prohibition was given only to the Parents lest they should be proud of their daughter who was raised unto life Gualt s Or Fifthly our Saviour did rather forbid them to Answ 5 divulge the manner of her raising then the thing it selfe Calvin s Or Sixthly some thought tesie Calv. that our Saviour Answ 6 forbad them that thereby they might be the more carefull in the publishing of it because Nitimur in vetitum But this I would have none to beleeve Seventhly Christ prohibits the publication Answ 7 hereof that the power of God might the more appear in the spreading it abroad VERS 27. And when Iesus departed thence Vers 27 two blind men followed him crying and saying Thou sonne of David have mercy upon us § 1. And when Iesus departed thence Sect. 1 Whether is this the same History which is mentioned by this same Evangelist Chap. 20.30 Quest The time when this was done Answ doth shew that they are two severall Histories Now
same houre what yee shall answer verse 19. and that in being thus handled you are no worse dealt withall than your Master was verse 24. Fourthly the next degree is yet more sad and this is banishment and persecution from Citie to Citie when they persecute you in this Citie flee ye into another where the evill is persecution and the remedy flight verse 23. Fiftly the last but not the least kind of evils is a bloody death for Christ Brother shall deliver up brother to death and the father the child verse 21. But the remedy is this that they need not feare those who can but only kill the body verse 28. i Pareus s VERS 23. Verse 23 But when they persecute you in this Citie flee yee into another for verely I say unto you yee shall not have gone over the Cities of Israel till the Sonne of man be come § 1. When they persecute you flee Sect. 1 Our Saviour here doth expresly teach us Observ That there is no other remedy against persecution but only flight How doth this appeare Quest 1 First by these examples Iacob fleeth Gen. 27. Answ 1 and Moses Exodus 2.15 Act. 7.29 and Elias 1 King 17. and David often and the woman the Church Revel 12.6.14 Secondly it will appeare by distinguishing Answ 2 the right of power given from the use of that power For I. Princes and great ones have right and power given from God Rom. 13.1 But II. The use of this power comes from the corruption of their owne hearts And yet because they have their power from God they are therefore to be obeyed either with an active or passive obedience and not to be resisted or rebelled against Quest 2 Who are faulty here Answ 1 First they are too blame who neglect the meanes for although wee must lay downe our lives for Christ when and where there is no evasion or way to escape yet when wee may flee we ought and leave the successe and event unto God committing our selves wholly unto him Answ 2 Secondly they are faulty who rebell to free themselves from persecution for our Master did not teach us this who could have prayed for twelve legions of Angels and have had them but hee would not hee permitted not Peter to wound with the sword but checked his too hot and forward spirit And hence the Primitive Church would rather suffer themselves to be led as sheepe unto the slaughter then take up weapons against their Princes and Governors although they were but Heathens k Lege Apol Iustin Tertul. Bellarmine and the Papists obey Donec vires habeant untill they be able to make their parties good but no longer Indeed some thinke that it is lawfull to withstand if God give lawfull power to repell an unlawfull force the King of Navarre withstood King Henry of France when he raised persecution But I confesse I dare not subscribe or assent unto it both because Christ our Lord who might by a lawfull troop of Angels have overcome all his wicked adversaries would not doe it but said his kingdome was not of this world and also because Tertullian tels us that the Christians in the Primitive times were able to have driven the Emperour out of his Dominions and to have pulled him from his Throne and sufficiently to have defended themselves and their religion from the power of the Tyger but they would not And therefore as an unwarrantable thing we and all Christians must carefully avoid it Answ 3 Thirdly they are here to blame that in the times of persecution flee not but faint yea faile and fall from their profession basely and cowardly denying Christ and the faith Thus did the Samaritanes and thus the Priscillianists thinke they may lawfully doe But our faith and Profession is not to be forsaken our Christ is not to bee denied nor the truth to be betrayed for any perill or paine whatsoever yea wee must be so farre from denying of Christ that wee must not so much as blush or so much as feare to professe him if wee desire ever to come where he is l Rev 22.15 A beautifull face is unfitly masked it should rather be seene now the face of Religion is faire beautifull and amiable and therefore it were a shame to hide that head and face under a bushell which should rather like a Citie set upon an hill bee held forth to the view of all m Mat. 5.16 Christ hath nothing in him whereof we need be ashamed for he is the best of all neither is there any cause why wee should feare to professe him for he is the greatest of all and of all others most able to protect and defend us There are some commended by the Spirit and Christ because they loved not their lives unto death and yet wee desire to be so commended wee must so labour to deserve that commendation Reade Act. 20.24 21.13 Fourthly they are faulty here who although in the times of persecution they doe not fal from Answ 4 their profession unto superstition yet they dare not openly confesse Christ and the truth these must consider why they hide and conceale Christ and dare not openly professe him I. Hast thou any thing in the secret closet of thy heart which thou darest not reveale that is art thou afraid to reveale any truth or trust or fundamentall point of religion Is not religion like the Church Tota pulchra all glorious and beautifull Then why shouldest thou be ashamed to professe thy faith A good face need not blush to be seene neither any be ashamed to shew forth the face of religion to any II. Dost thou feare danger or death why remember that we must not esteeme our lives in regard of Christ wee must not to save our bodies dishonour our head but labour to glorifie him in life and death and if he require it by our death as well as our life III. Art thou not assured of protection Then remember if thou have Christ thou shalt have all things yea if Christ bee with thee thou needest not feare though all the world be against thee Rom. 8.31.32 God hath decreed the end and determined what shall come to passe and therefore in all perils of this nature wee should say with the three children We know that our God whom wee serve is able to deliver us but if hee will not wee will suffer for him Dan. 3.18 Fiftly they are extremely to blame who thinke and stiffely maintaine that it is not lawfull to flee in the times of persecution when our Saviour expresly here saith If they persecute you in one Citie then flee to another Is it lawfull then to flee in the times of persecution Quest 3 First some hold that it is not lawfull for any Answ 1 at all to flee Tert. ad Fabium because our Saviour expresly bids us not to feare those who kill the body Matth. 10.28 Secondly some thinke that it is lawful to flee Answ 2 yea
begets both paine in the Eare and duls the hearing Now Christ cures this by taking away our hard and stony hearts and giving us hearts of flesh Ezech. 11.19 Acts 2.38 Thirdly there is the infirmity it selfe or deafenesse this Christ cures by opening and boring our Eares Iob. 33.16 Esa 50.5 c. Acts 16.14 Esa 55.10 and enabling us to heare the word of God with joy and comfort II. The next impediment of the Eare which Christ takes away is drynesse or want of moysture in the Eare This hee cures by sending rain and watring our hearts with the deaw of Heaven and with the grace of his holy Spirit Reade Deuter. 32 2 Esa 30.20 c. and 44.3 and 55.10 Thirdly the ringing and tinckling in the Eare hinders the heareing this is blind zeale and is cured by Christ who enlightens our understandings and enformes our judgements and suffers us no longer through a false zeale with Saul to persecute Christ and his members Acts. 9.4 or in his members but with Paul to suffer yea to dye If God require it for the glory of Christ and the good of his body the Church IV. The weakenesse of the braine is a great impediment to the hearing Now this Christ cures by enabling us to heare the word of God profoundly that is as he did to Ezeâ—hiel enabling us to hear with our eares to receive in our hearts al the words that the Lord speaks unto us Ezec. 3 1â— and not like the seed in stony ground who for want of depth of roote and ground withered and died Mat. 13.5 V. Sleepe and Lethargie hinders the hearing this Christ cures by enabling us to heare the word with delight as Esay commands us 58.13 And with joy as Ieremiah did Thy words were found and I did eate them and they were the very joy and rejoycing of my heart Ierem. 15.16 Secondly Christ doth not onely take away the impediments of hearing but repaires and restore the losses of the Eare which are principally Answ 2 Life and Spirit I. Christ gives life unto us Iohn 1.4 and 14.6 Dead men cannot heare and therefore he quickens us as follows in the next Section II. Christ gives his Spirit unto us Cantie 4.16 Ioel 2.28 c. Esa 44.3 whereby wee are enabled to understand what wee heare and to practise in some measure what we understand § 5. The dead are raised up As in the former Section so also in this wee Sect. 5 have two things to consider of namely I. That by nature we are dead II. That by grace we are quickned First by nature we are dead Quest 1 Who are here meant by the dead Answ 1 First there is a three-fold death namely Temporall Spirituall and Eternall Answ 2 Secondly there is a two-fold Spirituall death viz. I. A death to sinne in the Dative case now this is Mortification II. A death in sinne in the Ablative case And this is the death here spoken of Answ 3 Thirdly the meaning therefore of these words The dead are raised is this that all men by nature are spiritually dead in sinne but the children of God are restored unto life by Christ Now of these in their order and first of the first the state of nature Observ 1 First I say wee learne hence that all naturall men are dead in sinne Quest 2 How doth this appeare Answ 1 First from these places Rom. 3.23 and 5.12 Colos 2.13 Ephes 2.1.5 c. Answ 2 Secondly because otherwise Christs death had beene needlesse Rom. 5.6.8 and 2 Cor. 5.14 but of this by and by in the state of grace Answ 3 Thirdly it appeares plainely that all men naturally are dead in sin because all were killed in Adam Rom. 5.15.17.18 and 1 Cor. 15.21.22 For I. The Image of God which was in us at first is now lost Gen. 2. But is renewed by Christ Ephes 4.24 At first the heart was converted unto God And the beames of love did inflame and kindle the hearts to love the Lord above all Psal 63.1 But now we are averse from the Lord. II. Wee are now guilty of death 2 Cor. 3.7 And subject to the Law which is the Minister of death and therefore wee are called dead men because by the Law wee are condemned and adjudged unto death III. Wee are by nature subject to the wrath and anger of God And his Iustice will not suffer us to goe unpunished Colos 3.6 IV. Our nature is so polluted that it produceth nothing but sinne and impurity Colos 2.13 V. Wee are by nature the servants of sinne and Sathan Rom. 6.20 and 2 Tim. 2.26 and 2 Pet. 2.14 And hence the body was called by the Ancients Tartara Sepulebrum mortuorum Pistrinum animae b Rhod. 287. And therefore these things considered wee may safely conclude that all men by nature are spiritually dead in sinne Observ 2 Secondly wee have now to consider of the state of grace Suscitantur namly That Christ frees all those who are his from the death of sinne Iohn 5.24 c. Esa 9.2 and 2 Tim. 1.10 Quest 5 From what death doth Christ free his Answ 1 First hee freeth them from eternall death Ioh. 5.24 and 2 Thess 1.9 Revel 2.11 and 21.8 Answ 2 Secondly he freeth them from spiritual death and this is that which is here meant and is understood either I. Of our fredome and deliverance from our enemies Rom. 7.2 that is First from sinne and the kingdome thereof Rom. 6.2 Or Secondly from the Law and the curse thereof Rom. 7.4 How or by what meanes may we or are wee Quest 6 raised from death unto life First by God and Christ Psalme 90.3 Rom. 4. Answ 1 17. and 7.25 and 11.15 Secondly by the preaching of the Gospel 1 Answ 2 Pet. 4.6 Thirdly by faith in Christ Iohn 5.24 c. Answ 3 Fourthly by a spirituall death of sinne Rom. Answ 4 6.2.5.8.11 and 8.10 and 6.3.6 Fiftly by charity and love wee know that Answ 5 wee are translated from death unto life because wee love the brethren 1 Iohn 3. VERS 7.8.9 And as they departed Verse 7.8.9 Iesus began to say unto the multitudes concerning Iohn what went you out into the wildernesse to see a Reed shaken with the wind But what went you out for to see a man clothed in soft raiment Behold they that weare soft clothing are in Kings houses But what went you out for to see a Prophet yea I say unto you and more then a Prophet § What went you out for to see Sect. 1 What use is there of an Interrogation or Quest 1 why are questions asked First some aske a question that they may bee Answ 1 instructed and thus the Disciples propound many questions unto Christ Secondly some aske questions for this end Answ 2 that thereby others may be instructed and thus our Saviour here interrogates the people Thirdly some aske questions to see or try Answ 3 whether others know that which is enquired And this is ordinary
preached Or Secondly that it may be heard But Thirdly that the seed of the Word may bee received And Fourthly that it may grow up and increase and become truely fruitfull Quest 3 Whether should a Minister be grieved when hee seeth his Ministery unprofitable amongst a people and that his Ministerie is like to prove the savour of death unto them Answ Without doubt he should be grieved for Ieremie wished that his head were a fountain of teares Ier. 9.1 that hee might weepe for that people And Christ himselfe wept over Ierusalem Mat. 23.37 Object Against this this place will bee objected Christ himselfe gave thankes to God his Father that hee had hid these things from the wise of the world and revealed them unto babes Answ Christ is considered two wayes namely First as he was the Minister of Circumcision And Secondly as he was Mediator of the new Covenant Now as hee was the Minister of Circumcision and sent to teach the Iewes no doubt it was a great griefe to him when hee saw them so hard hearted that they would not beleeve But againe if wee consider him as Mediator looking up to Gods wisedome and decree he giveth God praise for passing by some and chusing others Paul looking to his charge wished that the Iewes might be saved but when in a second consideration hee looketh up to Gods will and seeth that his preaching was to make fat the hearts of that people as was the preaching of Esay then he resteth in this and rejoyceth that God is glorified Although the Spheares have their owne particular motions yet they all follow the motion of the first mover So although Christ and Paul be sorry at first for the hardnesse of the Iewes hearts yet they must follow the motion of the first mover God himselfe and rejoyce when he is glorified Quest 4 From the Text it may be demanded who can come unto the knowledge of this saving truth which Christ here saith is concealed from the wise and revealed to babes Although men are by the Gospel called to the knowledge of the truth yet onely the Elect doe attaine unto the same and that because they are effectually called by the Holy Ghost When I say that all men are called I meane by an outward calling which is especially by the publike preaching of the Gospel for by this no man is excluded from the knowledge of the truth but are rather both generally all and severally each singular person invited thereunto But by that inward calling which is by the Holy Ghost and therefore effectuall I say that only the Elect are called according to the Apostles golden chaine Rom. 8.29 Whom he hath predestinated them even them alone hee called by an effectuall calling And this is that which our Saviour here saith I thanke thee Father Lord of heaven and earth that thou hast hid these things from the wise that is of this world and revealed them to babes that is onely the Elect which are contemptible in the sight of the world See to this purpose verse 11. and 13. of this Chapter and Iohn 12.38 and 17.6 and 1 Corinth 4.3 and 2 Timoth. 3 7. Only therefore the Elect come to the saving knowledge of the truth who for that cause are said to bee of the truth and to heare the voi e of Christ and onely the Church is called the Pillar and foundation of the truth for they onely retaine the truth and of them only doth the Church consist and so only must know the truth Hill lib. 3. pag. 237. of the true knowledge of God § 3. Oh Father Sect. 3 Why doth our Saviour turne his speech unto Quest 1 God First because his speech is a thankesgiving Answ 1 and thankes are to be given unto God Secondly Christ directs his speech unto his Answ 2 Father to shew that he is the directer of the world and Church Arcana Dei judicia suspicit ut in eorum admirationem alios trahat Calvin s Christ admires the secret judgements of God that hee may draw others to the like admiration Thirdly our Saviour converts his speech unto Answ 3 his Father that hee may excuse the meannesse and low condition of his servants and that both I. In regard of the Pharisees and world who despised them for their low estate And also II. In regard of themselves who were discouraged by this contempt For hereby hee would have them both to know that this proceeded of and from the Lord as followes in the next verse Even so Father for so it seemed good in thy sight Why doth Christ call God Father Quest 2 That he may shew how great reason hee hath to congratulate or rejoyce together with God Answer when he is conjoyned in so neere and strict a relation unto him as if hee would say I rejoyce that God is thus glorified for he is my Father Hence then observe That none can truely rejoyce in God Observ except he be joyned unto him by a new Covenant of filiation Rom. 8.17 Gal. 4.7 and 1 Iohn 1.3 and 1 Corinth 1.9 Hos 1.10 Rom. 5 2. and 1 Pet. 1.8 And examples hereof wee have Rom. 8.15 Gal. 4.6 and 1 Iohn 3.1 How doth the truth evidence hereof appear It appeares by these three particulars viz. First the promises are not given by name to Peter Iohn or Andrew but only to those who are received into the fellowship of sonnes and called the sonnes of promise Rom. 9.8 Galat. 4.28 Secondly God professeth himselfe to be an enemy to the enemies of his children and therefore he is not the helper of all but only of his Psalm 8.13 c. And consequently none can rejoyce in him but those only who are assured that by a new Covenant they are made his Thirdly naturally we hate the Lord and his Law the Commandements of God being as bonds and chaines unto us which restraine us from doing that which wee greedily desire And therefore wee desire to cast off this bond and yoke and had rather the Lord would suffer us to walke in our owne wayes though the end thereof be death then constraine us to walke in the pathes of this Commandements which leade unto life Wherefore untill by a new Covenant we be united unto the Lord we cannot rejoyce in him or his service Quest 4 How may we bee made the children of God that so we may rejoyce in him Answ 1 First Pacem operando by making peace and appeasing jarres and composing strife betwixt man and man brother and brother Blessed are the Peace-makers for they shall be called the children of God Mat. 5.9 Answ 2 Secondly Benedicendo by blessing those that curse us c. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully hate you and persecute you That you may be the children of your Father which is in heaven Mat. 5.45.46 Answ 3 Thirdly Orando by praying unto God to give us that evidence and
the taste that it makes the sicke man refuse all good meat and medicine yea this sinne doth not onely disinable a man from doing good but makes him decline from the right rule and disorder and deprave himselfe more and more for they sinne not only simply out of malice but out of malice and that de industria What are the remedies against this sin or rather Quest 7 the meanes to preserve us from it First let us watch against all sinne yea against Answ 1 all beginning of evill Ephes 4.27 Hebr. 3.11 As those who feare the plague fly farre from the house infected therewith Secondly let us highly prize the presence and Answ 2 grace and operation of the Spirit for if wee so doe then we shall not reject him neither be rejected by him but if wee contemne and despise him then he will give us over unto strange delusions 2 Thess 2.10 11. Thirdly let us learne to esteeme and value Answ 3 Christ above all things and then wee shall not sleight the Gospel but thinke it a joyfull and blessed message Fourthly if with Peter wee have fallen Answ 4 then let us with him labour speedily to recover our selves As the most deadly poyson becomes not mortall if it be suddenly evacuated or purged out or vomited up So the greatest sin becomes not damnable if by and by with teares and sighes wee repent us of it Fifthly while our spirits are something soft Answ 5 and mollified with the sight and sense of our sins and while the Spirit of God workes in our hearts by his good motions let us pray fervently unto our God to pardon our by-past sinnes to plucke us out of the dominion and power of sinne and Sathan and to preserve us from all sins for the time to come § 2. Neither in this world nor in the world to Sect. 2 come Who are confuted by these words Quest 1 The Sadduces Answ who denied the immortality of the foule and affirmed that there were neither Spirits nor Angels Orig. contra Cels Non agnoscunt se Seculum nisi praesens that is they acknowledged not a time to come when there shall be a Resurrection Although our Saviour saith here Neither in this life nor in the life to come whereby is intimated both the immortality of the soule and the Resurrection of the body Hence by the Iewes these Sadduces were called Menaim or Probrosi contentious or calumnious Gabia the sonne of Pesisa reasoneth against the Sadduces thus x Talm. phesikra Si quod non fuit id fuit Ergo quod fuit erit That is if that which was not was Therfore that which was shall be He meant if God created and made the world of nothing may he not make our bodies of something againe Object Bellarmine strongly presseth this place for the proofe of Purgatorie arguing thus Blasphemy against the Spirit shall not be forgiven neither in this world nor in the world to come Therefore some sins shall be forgiven in the next world by the prayers and suffrages of the Church But this remission is neither obtained in heaven nor in hell Ergo it is in Purgatory and therefore there is a Purgatory Bell. de purgat lib. 1. Cap. 1. loc 1. ex novo Testam Because this objection is abundantly answered by our men I may be the shorter in the answer of it I referre the Reader to Amesius Bell. enervat tom 2. pag. 197. 198. and Chemnitius exam part 3. pag. 135 136. Arg. 7. and Hill of the knowledge of the true God pag. 387. 388. Pareus s And because this place is urged by the Rhemists upon Matth. 12. § 6. I therefore referre the Reader to venerable Fulke and Cartwright upon the place onely entreating him to observe that this is no Categoricall Argument but only an Enthymeme in which the Antecedent is Christs and therefore most true but the Consequent will appeare to be most false Answ 1 First that which is fully paid and satisfied is not remitted But the Papists say that by Purgatory paines the debt is paid and Gods justice satisfied and therefore sinnes are not remitted in Purgatory It is one thing to pardon an offence and another to punish it and therefore if sinnes be punished in Purgatory as they say then how are they pardoned It is one thing fully to satisfie a debt another freely to remit it for how can he be said to remit a debt which makes the debter pay the utmost farthing as they say the soules in Purgatory doe Now this place speaking not of a paying but of pardoning not of recompensing but of remitting It shall shall neither be forgiven in this life nor in the life to come belongs not at all to their Purgatory where men satisfie Gods justice as they wickedly say to the full and wherein for the time men are extremely tormented the paines thereof being as some of them say equivalent to the paines of hell for the time And therefore by this their Argument instead of raising the fabricke of Purgatory they have razed the foundation as appeares thus The scope of their Objection is to prove that the sinnes of beleevers are remitted in the world to come now to remit and to punish are opposites as Chrysostome Hom. de poen confes saith Nemo remittit qui punire vult and therefore if the sinnes of the faithfull be remitted and pardoned in the world to come as they would prove from this place then undoubtedly they are not punished in the world to come And thus instead of confirming they have confuted instead of planting they have plucked up Purgatory by the roots for to deny that soules are punished in Purgatory is to deny Purgatory it selfe Secondly by this world is meant a mans life Answ 2 time in this world from the birth to the dying day and it is certain that in this time sins may be remitted the world to come is after this life is ended but a mans sins may be remitted at the hour of death And therefore by a Synechdoche it may be true that sins are also remitted in the other because the hour of death is the beginning of that other world The sense and meaning of this place therfore is That the sin against the holy Ghost is neither remitted in life nor death Now according to this exposition the place maketh nothing for Purgatory at all Thirdly or by the world to come may be Answ 3 meant as is generally understood the world succeeding this and so answereth to the world present as Mark 10.30 They shall at this present receive an hundred-fold and in the world to come life everlasting Wherefore Purgatory being imagined to be now present it cannot be taken to belong to the world to come And so also Ephes 1.21 and Heb. 6.5 the world to come is taken for the world which shal be after this is ended Willet Synops fol. 405. yea the Papists I think are not able to produce one place of Scripture
love him not in this life This followes not Our Saviour rather argues thus Some sinnes namely those committed against the Holy Ghost shall neither be forgiven in this life nor in the life to come But some sinnes shall bee forgiven both in this life in the life to come that is all the sinnes of all the faithfull for they are pardoned here and they shall be pronounced and declared to be remitted at the day of judgment Scharpius de purg p. 544. Ninthly Purgatory being an Article of their Answ 9 faith should not be collected from a certaine oblique kind of reasoning but from the direct plain and expresse words of Holy writ And therefore this place is ill brought for the proofe of Purgatory Tenthly our Saviour in this place speakes De Answ 10 culpà of the remission of sinne And therefore Bellarmine is here guilty of the Sophisme called Ignoratio elenchi applying it onely to the punishments of sinne and that temporall Christ saith that the sinne or fault cannot be remitted in the world to come Iohn 3.18 And the Romanists doe not much oppose it And therefore this place which speakes onely of the remission of the sinne is injuriously produced for the proofe of the Remission of temporall punishment In the place alledged Iohn 3.18 Our Saviour saith Hee that beleeveth is not condemned but hee that beleeveth not is condemned already Upon which place the Rhemists give this note that he that beleeveth shall not be condemned either at the houre of death or day of judgment from which place I reason thus Every man either dieth in faith or without faith If he die in incredulity he is condemned and there is afterwards no hope if in faith hee is freed from condemnation and entred into life and so consequently delivered from his sinnes Therefore in this life onely wee obtaine remission of sinnes because faith is onely of this life whereby our sinnes are remitted Willet Synops 405. Answ 11 Eleventhly the meaning of these words shall neither be forgiven in this life nor in the life to come is shall never be forgiven world without end as is plaine from Luk. 12.10 and Mark 3.29 He that blasphemeth against the Holy Ghost hath never forgivenesse Marcus alijs verbis candem sententiam expressit August de verb. Dom serm 11. St. Marke expresseth in other words the selfe same thing that S. Matthew doth although this Evangelist useth more words for the greater Emphasis according to the usuall and old custome of the Jewes Saint Matthew was an Hebrew and the Hebrewes were not content to say In seculum for ever but in Seculum seculum for ever and ever that is alwaies So here neither in this world nor in the world to come that is never as St. Marke expounds it Mark 3.29 yea according to the exposition of St. Matthew himselfe in this place for verse 31. he saith Blasphemy shall not be forgiven that is at all and then he addeth in the verse following neither in this world nor in the world to come so that not to be forgiven in this world or the next is not to be forgiven at all Bellarmine opposeth that which we say that Matthew is to be expounded by S. Marke but I omit his exceptions entreating my Reader if he desire to see them both proposed and solved to looke upon Scharpius de purgat pag. 544. Vers 33 VERS 33. Either make the Tree good and his fruit good or else make the Tree corrupt and his fruit corrupt for the Tree is knowne by his fruit Object The Rhemists object this place for the proofe of free-will thus It is in a mans owne free-will and election to be a good Tree or an evill to bring forth good fruit or bad for our Saviour here saith either make the Tree and fruit good or bad Answ 1 First from this place they might as well prove that a man hath wings to fly whether hee will as free will to doe what good he will for the plaine meaning of our Saviour is no more then this to wipe away the blasphemy wherewith the Pharisees went about to charge him and declareth by this phrase that his miracles as the fruits being even by their own judgment unreprovable himself as the tree ought not to be condemned And therefore they should either justifie him with his miracles or else condemn him and them together Secondly this verse doth not onely not confirm Answ 2 free-wil but doth also confute it because it affirmeth that by Nature we are all corrupt and naughty trees but this followeth more plainly in the next verse VERS 34 35. O generation of Vipers how can ye Vers 34 35. being evill speak good things For out of the abundance of the heart the mouth speaketh A good man out of the good treasure of the heart bringeth forth good things and an evill man out of the evill treasure of his heart bringeth forth evill things § 1. O generation of Vipers Sect. 1 What resemblance was there between the Viper and the Iews or Pharisees that our Saviour here calleth them A generation of Vipers Chrysostom s Mat. 3. answers Quest that they are fitly termed Vipers in regard of a three-fold property which is common to them with Vipers namely First when the Viper hath bit a man Answ by and by she runs unto the water which if she finde not she dyeth by and by So the Iews having committed many great grievous sins run unto Baptisme that thereby after the manner of Vipers they may escape the danger of death Secondly as the nature of the Viper is to break the bowels of his dam and so to be brought forth so the Iews persecuting daily the Prophets did therby kill their Mother to wit their Church and Synagogue Thirdly as the Viper outwardly seemes faire and speckled as though she were painted but inwardly is full of poyson So the Scribes and Pharisees did without counterfeit and faine a shew of holinesse but did carry within the poyson of maliciousnesse and the venome of wickednesse § 2. How can ye that are evill speake good things Sect. 2 It is questioned betwixt us and the Papists Argum. whether a man can doe any thing that is good of himselfe and by the power of Free-will or whether there be in man Free-will or not wee affirme the negative and confirme it from this verse thus If any worke which proceeds from the meere Free-will of man be good then it will follow that a man may doe some good thing of himselfe But the latter is false Therefore also the former The necessity and truth of this connexion is manifest for all grant that to be done by man which is done by Free-will and so oppose Free-will to grace And therefore it is necessary that that which doth not proceed from grace should proceed from Free-will that is from man by the power of his will The Consequence is easily proved from these two verses Oh generation of Vipers
Acts 2. and 4. I answer they rather confirm Christ Answ where he is not known and hence Miracles have been wrought amongst Heathens and do belong according to S. Paul to infidels and unbeleevers but not to the Church of Christ Hodiè cessat in ecclesia Chrysost s Col. 3. Miracles cease now in the Church and Gregory gives the reason of it because Plantae rigantur non nisi initio Plants are only watered when they are first set Secondly Miracles cannot make us beleeve Answ 2 and therfore we should not seek or desire them That is Miracles work not faith either I. By their own nature Or II. By any necessity for they do not work upon our understandings but upon our affections begeting there an admiration Matth. 9.8 But III. Onely by the will and disposition of God Who First granted Miracles for confirmation of his word Or for the Tryall of men But Secondly now denies them God sometimes suffereth wicked men to work Miracles as appears by Matth. 7.22 and 24.24 Revel 13.13 14. and 16.14 and Exod. 7.12 22. and 8.7 and 1 Samuel 28.12 yea he permits wicked men to work Miracles that they may deceive others therby as Deuter. 13. Ierem. 23.32 Revel 19.20 and 2 Thes 2.9 c. And therefore wee must not ask Miracles or seek signes at Gods hands lest in his anger he permit them and permit us to be seduced by them Quest 2 Who are here to be taxed and reproved Answ 1 First those who will not beleeve except they see signes and miracles Matth. 27.42 Luke 16.31 Answ 2 Secondly those who faine false Miracles rare and singular are the Popish Priests and Iesuites in this jugling Art or Legerdemâ—ine as appears by their Legends most of which are confessed to be false by Canus Answ 3 Third those who go about to confirm their doctrine Religion by miracles as the Papists do wherein they erre two manner of wayes namely I. That they go about to confirme and prove their Religion by miracles contrary to Deuter. 13.1 And That they contend that Miracles are to remain in all the ages of the Church whereas they are proper only to her nonage Quest 3 Whether can Miracles be wrought in a false Church by false Teachers or not Answ 1 First the Papists answer here by a distinction between Miracles and Prodigies and signes and strange things saying that in a false Church by false Teachers Prodigies and strange things may be wrought as appeares by Matth. 24.24 where Our Saviour saith that false Prophets shall shew great signs and wonders but Miracles are only wrought in a true Church by faithfull Teachers This distinction is ridiculous because both signes and wonders as wel as Miracles are ascribed to Christ Acts 2.22 and Hebr. 2.4 Answ 2 Secondly they answer again hereunto by a distinction of true false Miracles avouching that false Miracles may be wrought in a false Church 2 Thess 2.9 c. by false Teachers but true Miracles are onely wrought in the true Church by true Teachers I. By this distinction if wee may beleeve their own Canus their Church is a false Church and themselves false Teachers for he feares that most of their Miracles are forged yea II. Wicked men and false Prophets sometimes have wrought true Miracles as was shewed before and is plaine from Deut. 13.1 And III. The falshood of Miracles cannot alwayes be convinced or discovered by us Answ 3 Thirdly therefore wee answer that I. The Devill did usually deceive and delude men of old by prodigies and Oracles but Christ being once incarnate all the Oracles ceased And II. That in Popish blindnesse many delusions returned specters spirits ghosts and strange sights being usuall amongst them but the light of reformation arising they vanished no such things in a manner being now heard of amongst us Answ 4 Fourthly and lastly in Miracles these three rules are to be observed to wit I. Let them be impossible in nature for there are many wonderfull things which are naturall and because naturall are therefore no Miracles Exodus 8.18 Iohn 15.24 and Iohn 3.2 Here observe that it is one thing to be impossible to man whose power is onely naturall and another to be impossible to Sathan whose nature is spirituall And here wee must be principally carefull that those things which are impossible unto man be not wrought by Sathan for many are here deceived II. Let Miracles be true and not false as the Popish Miracles are And III. Let them be wrought amongst Heathens not Christians for Miracles belong not unto beleevers but unto infidels 1 Cor. 14.22 § 2. There shall no signe be given them but the Sect. 2 signe of the Prophet Ionas Our blessed Saviour by bringing in Ionas here simply would thereby teach us to consider of the whole History of that Prophet and so to accommodate and apply it both to the Iewes and to our selves that wee may understand wherein Ionas was unto the Iewes a signe First as Ionas was cast into the sea by the Mariners to whom hee betrusted himselfe and was delivered by them as they thought to death So Christ comming unto the Jewes unto whom hee was promised and who were his peculiar people was by them cast out of the holy City and condemned and put to death Secondly as Ionas willingly offered himselfe unto death for the preservation of the ship and those therein So Christ willingly laid downe his life for the salvation of his Church and the faithfull thereing Thirdly as Ionas by being cast into the sea allayed and calmed the tempest So Christ by his death asswaged and appeased the anger of his Father and gave peace of conscience unto his brethren Fourthly as Ionas being after three dayes buriall cast by the Whale upon the shore preached to the Ninivites the doctrine of repentance and brought salvation to those who repented truely at his preaching So Christ after three dayes rising from the grave preached repentance both to the Jewes and Gentiles saving all of both sorts that truely repented Fifthly as Niniveh was not destroyed within forty dayes after Ionas preaching but some forty yeares after as may be gathered from the Prophet Nahum So Ierusalem within or about some forty yeares after Christs preaching was destroyed and taken by Titus and thus Ionas vvas unto the Jewes a signe VERS 6. Then Iesus said unto them Take heed Verse 6 and beware of the leaven of the Pharisees and of the Sadduces Our Saviour in these words doth plainely lay downe this lesson unto us Observ That that religion is vaine and false which doth imitate and resemble the blots and corruptions of the Pharisees Reade Matth. 23.13 c. Luk. 11.43 c and Marke 8.15 And therefore let us examine their Religion a little exactly that so wee may judge the better of the true Religion and acknowledge and avoid the false I will summe up all hâ—re in this one Question Quest 1 Wherein was the Religion of the Pharisees
because the King of this kingdom is not terrestriall or from earth but celestiall from Heaven Answ 2 Secondly because the seat of this King is not in earth but in heaven there he raigns and from thence he manifests his justice and power Answ 3 Thirdly because the members of this kingdom are the faithfull who although in regard of their naturall condition they are terrene animall yet assoon as they are admitted into this kingdom they are made celestiall and spirituall For such as the King is such he makes his subjects to be And therefore although the faithfull are conversant in the earth yet they have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or conversation in Heaven Fourthly because the certain seat of the Subjects Answ 4 of this kingdom is no otherwhere than in Heaven and therefore they are in the earth as strangers and pilgrims and are accounted of the world as Aliens and Forrainers Fifthly this kingdom of Christ is called Heavenly Answ 5 by reason of the government thereof which is altogether celestiall and spirituall VERS 3. Verely I say unto you Vers 3. Except ye be converted and become as little children ye shall not enter into the kingdom of Heaven Except ye become like little children In what sense doth Christ take Children in this place Quest. and how many waies is the word Childe taken in Scripture First we are called Children sometimes when Answ 1 we are humble lowly and poor of spirit as in this verse Answ 2 Secondly we are called Children sometimes when we are without vice and malice as 1 Corinthians 14.20 Answ 3 Thirdly sometimes we are called Children as considered under the Law Gal. 4.1 and 1 Cor. 13.11 When I was a Childe that is When I was under the Law Answ 4 Fourthly we are called Children sometimes because we are yet weak in grace 1 Cor. 13.1 2. Answ 5 Fifthly we are called Children because like Children we have alwaies need to be fed with the word as with milk 1 Pet. 2.2 Verse 7 VERS 7. Woe unto the world because of offences for it must needs be that offences come but woe to that man by whom the offence commeth It is principally necessary that these words should be lively laid open before the eyes and deeply imprinted in the heart of all Christians in these daies amongst whom nothing is more frequent than giving and taking of offence and therefore I will treat of them particularly and something more largely than ordinary Sect. 1 § 1. Woe unto the world because of offences Quest 1 What was the occasion of our Saviours uttering of these words concerning Scandals Answ 1 First some say these words have reference to chap. 17. verse the last where our Saviour speaks of paying of tribute as if he would say ye must rather pay impositions and taxes than give offence because Woe unto the world by reason of offences Answ 2 Secondly some say they were spoken by reason of the Ambition of the Apostles for they desire to know of Christ Who should be greatest in the kingdom of God verse 1. Whereupon our Saviour doth I. Shew them by the humility of Children what their duty is verse 2 3 4 5. Then II. He teacheth them what it is and how dangerous it is to offend one of these verse 6. And III. Then and thereupon handleth the generall Doctrine of Scandals and Offences Quest 2 What is meant by the world which is threatned here by reason of Scandals Answ Men are ordinarily divided into these two ranks namely First into the Church and congregation of the Righteous And Secondly into the Synagogue and assembly of the wicked And these are called the World ordinarily and usually because they are many From whence we may learn Observ That many are subject to this woe that is threatned for Scandals and Offences or the world and many in the world shall sorrow and smart for the offences they give Hos 4.3 Quest 3 How doth it appear that the number of those who are scandalous and offensive in the world are many or that many give offence Answ 1 First it appears from the Author of these Scandals the Devill who is both strong and crafty and vigilant and indefatigable 1 Pet. 5.8 and an enemy unto mankind desiring the destruction and death of all as God desires their salvation and life 2 Peter 3. And therefore he prevails with and against many Secondly it appears also by his instruments who are many but principally these two viz. I. Persons or men that is either First perverse and obstinate who hate all goodnesse and scandalize all good men Or Secondly diabolicall men who like Sathan Answ 2 himself labour to lead others unto Hell along with them and tempt them to be as wicked as themselves as though Iuvat socios habuisse doloris it would be an ease unto them to have co-partners in their misery Or Thirdly beastly and Swinish men who for the satisfying of their lust and unsatiable covetousnesse care not what scandals and offences they give Or Fourthly ignorant men who thinking evill good and good evill do therby frequently give offence to those whose judgements are rightly informed II. Things are sometimes the Devils instrument to work Scandals as well as persons viz. First the sweetnesse delight and pleasure which is in that which is evill And Secondly the difficulty of that which is good The Devil lends men a glasse wherin they see how easie sin is and how hard the service of God is how full of pleasure sin is how painfull the service of God is how delightfull and pleasing to flesh and blood the waies of wickedness are and how tedious and irkesome to our corrupt nature the waies of grace are and the sight of these makes us more prone unto evill and puts us back from that which is good and consequently makes us scandalous and offensive to Christs little ones Thirdly it is further evident that there are Answ 3 many in the world who give offence and scandall to the Children of God because as Sathan is strong and mighty and his instruments subtle and many so we naturally are weak and prone to choose the worst § 2. For it must needs bee or it is necessary Sect Why doth our Saviour here say Quest That it is necessary that offences should come There is a double reason Answ or cause of the necessity hereof namely First in regard of the end and thus Saint Paul saith it is necessary that heresies must come that the good may be known 1 Cor. 11. Secondly offences are necessary in regard of the corruptions of the world for the world it so corrupt and wicked that it is Impossible Observ but offences should come whence we learn That the Gospel shall never be free from scandals Acts. 28 22. and 1 Corinth 4.9 and 2 Pet 2 3. Why will the Gospel bee alwaies Subject to Quest 2 scandals First because men by nature are suspicious and Answ 1 will imagine
the Minister of the word Sacraments is said to save and to beget in Christ as the Apostle saith 1. Corinth 4.15 and. 2. Cor. 5.21 And therefore if we desire to walke in that way which leades unto him let us pray unto God to give us his holy Spirit let us attend carefully to the preaching and reading of the holy word and approach reverently and preparedly when we are invited to the holy Sacrament of the Lords holy Supper Who shall be made partakers of this life eternall Quest 3 First onely the Elect and faithfull Iohn 17.9 Answ 1 Acts. 2.47 Rom. 11.7 If it be here demanded whether the wicked Quest 4 shall rise or not at the last day I answer they shall but not unto eternall joy Answ but unto an eternity of torments Daniel 12.2 Matth. 25.46 and 2. Thes 1.8.9 Shall not wicked men rise at the great day of Quest 5 judgement unto eternall life shall not they also live for ever They shall rise unto eternall death Answ but not unto eternall life For I. It is like death herein as there is no exemption from death so there is no redemption from hell And II. In death there are two things namely First Mortis inchoatio the inchoation of death or the dolefull and strong pangs of death now this wicked men have for the bitter paines of eternall death are alwayes upon them they with St. Paul in another sence may justly say that they dye daily Secondly Mortis consummatio in death there is the period perfecting and consummation thereof Now this wicked men never have for they are alwaies a dying but they never dye Secondly all the Elect shall be made partakers Answ 2 of this everlasting life It may here be demanded whether the joy of Quest 6 heaven shall be alike unto all or unlike whether equall or unequall First in heaven there shall be Par gaudium Answ 1 an equal joy for every man shall receive his penny and shall have a fulnesse and perfection of joy Secondly in heaven there shall be Impar gradus Answ 2 different degrees of Glory Daniel 12.3 When shall the Elect and faithfull be made Quest 7 partakers of this everlasting life both in bodies and soules Answ 1 First in generall concerning the yeare when the Righteous shall rise unto life there was a double opinion to wit I. Some said it would bee 6000 yeares after the Creation of this opinion were Iustinus Iraenaeus Hieronymus Augustinus Lactantius Hilarius Rabbi Elias and some heathens II. Some said it would bee 6500 yeares after the Creation and of this opinion were Cyrillus Chrysostomus Hyppolitus Germanus Constantinopolitanus Vide Senens bibl Sanct. lib. 5. § 190. pag. 399. Answ 2 Secondly more particularly there are three times when this life eternall is by the Elect injoyed viz. I. Tempus Inchoationis There is the time when they are first interested into this life and that is when they are Regenerated Iohn 5.24 and 17.3 and 1 Ioh. 3.2 Thus this fruition of life Eternall is begun in this life Read Rom. 5.2 Colos 3.3 Gal. 2.20 II. Tempus Possessionis There is the time when they enjoy this life in Soule onely and this is presently after death When First the body rests from labour Revelat. 14.13 And Secondly the soule hath a certaine perfection Quest 8 It may here be questioned If the soule doth not sleepe as well as the body untill the generall Resurrection Answ 1 First some held that the soule was like the body altogether mortall and the same in men with beasts as the Nazarens thought Danaeus and therefore the soule should never be restored to the body or to life as the Saducees dreamt Answ 2 Secondly some held that the soule died but that at the Resurrection it should be restored againe alive to the body and thus thought the Arabians Thirdly some held that the soule died not but Answ 3 onely when it departed from the body it fell a sleepe and slept untill the day of judgement And of this opinion were well nye 20 Fathers who are reckoned up by Senens § 345. Page 569. 570. Fourthly some held that the soule enjoyed the Answ 4 presence of God before the generall Resurrection but imperfectly Pet Mart. 3. 14. 16. Page 684. Fifthly some hold that the Elect and faithfull Answ 5 in regard of their soules doe perfectly enjoy the pesence of God presently after their corporall dissolution Here some object God onely is immortall Object 1. Timoth. 6.16 and therefore the soule is mortall First God onely is Eternall wee only sempiternall Answ 1 God is from everlasting Aparte ante and to everlasting aparte post but man had a beginning although he shall have no end because both soule and body shall be conjoyned together againe at the last day and shall endure for ever Secondly God onely is the fountaine of Immortality Answ 2 having life and immortality in himselfe and of himselfe but we are made immortall onely by him Thirdly that the soule is immortall and dyeth Answ 3 not appeares thus The Scripture saith the soule goes to God Eccles 12.7 Revelat. 7.15 and .14.4 And Stephen commends his soule to God Acts. 7.59 And CHRIST saith That man cannot kill the soule Matth. 10.28 And. Iohn 6.40 Christ promiseth to the faithfull that they shall be raised up and made partakers of life everlasting III. Tempus perfectionis there is the time when the Elect shall absolutely and perfectly enjoye this life eternall and that is in the Resurrection when the body and soule shall be united and conjoyned together for ever inseparably What is this life eternall Quest 8 Answ 1 First it is Life Here observe that life is either Increate as is the life of God Or Create and is either Naturall as is the life of the body or the life which we leade in the body Or Spirituall which is Inchoate and imperfect in this life Or Comsummate and perfect in the life to come Answ 2 Secondly this Spirituall life consists in the union of the soule with God Iohn 17.21 Revel 21.3 Answ 3 Thirdly this Communion will be I. With the humanity of CHRIST And II. With his Deity And III. With the Father and the holy Ghost Iohn 17.22 Answ 4 Fourthly the difference between this inchoate and that consummate spirituall life is this that there God will be all in all by himselfe without the use of meanes There shall be no need or use of the word and Sacrament and Temples and the like nor any use of the creatures the Sunne Moone and the rest Indeed there shall be an use of the creatures Rom. 8.21 but it is for pleasure and delight not for necessity or want What manner of life shall this everlasting Quest 9 life be First it may be illustrated and described by the Answ 1 names given thereunto Heaven is called I. A reward great is your reward in heaven And II. An inheritance Rom. 8.17 and. 1. Pet. 1.4 And III. A crowne of
And it was the third houre when they crucified him St. Iohn 19.14 saith it was the preparation of the Passeover and about the sixt houre they delivered him to be crucified St. Luke 23.44 saith It was about the sixt houre and there was darknesse over all the Land Now the summe is this that Christ was crucified at the 3. and 6. houre the 3. houre being ended Sect. 5 and gone the sixt houre going but not ended § 5. He saith unto them goe ye also into my Vineyard Observ We see here that the Labourers stand all idle untill they be called to teach us that the beginning of all grace and goodnesse is from Gods call and not from our selves Whence it may be demanded Why doth God then blame any for disobedience and wickednesse Why doth he not call them Quest seeing he knowes that they can doe nothing without his call Answ There is a double call namely First a generall call by the word Proverb 1.24 and 8.1.3 c. and 9.3 c. Now every Christian is thus called therfore the fault is in themselves because they willingly sleight despise this call Secondly there is a particular call and that is when men are inwardly moved by the Spirit Now J perswade my selfe that there are none which live under the generall call of the word but they have also the particular call of the Spirit which moves them unto repentance and obedience Now this particular call is threefold viz. I. Unto the externall society of Christ and thus the Apostles were called to follow Christ Matthew 4.19 c. and 9. And II. Unto internall grace and this is twofold namely First generall from which a man may fall Mat. 20.16 and 22.14 Galath 5.13 And Secondly reall and effectuall Rom. 8.28 c. Cantic 2.10 and 5.2 4. And therefore it is not sufficient for us I. To be called generally by the word of God Or II. To be called generally by the Spirit of God for the stony ground heard with joy But wee must learne and labour First to be changed and to be made new creatures 2. Corinth 5.17 Gal. 6.15 And Secondly to be humbled by a lowly confession and acknowledgement yeelding our selves to be the Liege Seruants of God 1. Corinth 16.20 And Thirdly to deny our selves Mat. 16.24 And Fourthly to labour to bring every rebellious thought in obedience unto the Spirit 2. Corinth 10.4 And III. There is a particular call unto particular callings and functions and thus Bezaleel and Aholiab were called thus Saul and David were called and thus Ministers are called to the worke of the Ministery VERS 8 9 10 11 12 13 14 15 16. And when even was come Vers 8 9 10 c. the M. of the Vineyard said unto his Steward call the Labourers and give them their hire beginning at the last till thou come to the first And they which were hired about the eleventh houre came and received every man a peny Now when the first came they supposed that they should receive more but they likewise received every man a peny And when they had received it they murmured against the master of the house saying these last have wrought but one houre and thou hast made them equall vnto vs which have borne the burden and heate of the day And he answered one of them saying Friend I doe thee no wrong didst thou not agree with me for a peny Take that which is thine owne and goe thy way I will give to this last as much as to thee Is it not lawfull for me to doe as I will with my owne Is thy eye evill because I am good So the last shall be first and the first last for many are called but few chosen Sect. 1 § 1. So when Even was come c. Bellarmine lib. 1. de Sanctorum beatitudine cap. 1. produceth this place to prove that the soules of the Saints doe not enjoy the beatificall vision and sight of God untill the Resurrection and he argues thus Object The Master of the family calls all the servants at night and gives them their hire Now by Night is understood the Resurrection as by the Penny is meant Life everlasting And therefore untill the Resurrection they doe not enjoy the Joyes of heaven or the presence of God Answ 1 First Chrysostome in hunc locum admonisheth us not to straine every particular of a Parable but onely to consider the scope of Christ in the propounding thereof Now the scope of our Saviour seemes to me to be threefold namely I. That all the elect shall be endued with life eternall at what houre soever they be called And II. To shew that the Fathers and Saints in the new Testament labour a shorter time then did they in the old that is the elect obtaine Heaven sooner in fewer yeares now under the Gospell then they did under the Law And III. To teach us that not alwayes they who are first called come first to Heaven for often they who are later called come sooner to their journeyes end Answ 2 Secondly suppose we should admit and grant that our Saviour speakes here of the last publike and generall Judgement yet this would not take away the particular Judgement in which there is given to every man as soone as he departs out of this life a part of his reward Sect. 2 § 2. Give them their hire Object 1 The Papists say That a man may truly satisfie the wrath of God for the punishment due unto sinne by his good workes and Bellarmine de poenit Lib. 4. Cap. 8. produceth this place for the proofe hereof arguing thus Jf good workes may merit or deserve eternall life then much more may they avert and turne away temporall punishments But the first is true from this place where the Kingdome of God is called wages or reward and 2. Timoth. 4.8 it is called the crowne of Iustice which God the just Iudge shall give where the Apostles intimates That t is a reward justly given to mens deserts Therefore good workes may much more redeeme temporall punishments Answ Wee utterly deny that heaven can be merited with good workes For First St. Paul having first said The wages of sinne is death addeth further but the gift of God is eternall life Rom. 6.23 Where he calleth it a gift and not wages Secondly it is called in this parable a reward or wages but not in respect of the workemans labour but of Gods covenant and promise For I. Jf it were by desert then he that laboured twelve houres had deserved more then he that wrought but one As St. Ambrose saith de vocat Gentium Lib. 1. Cap. 3. Hora undecima intromissos in vineam c. They which were sent into the Vineyard at the eleventh houre the divine indulgence made equall to the Labourers of he whole day not paying the wages of their labour but powring out the riches of his goodnesse c. that they which endured much labour and received no
sinne Answ 3 Thirdly an idle and lazy sluggishnesse hinders this call Agrippa was almost perswaded to become a Christian Acts 26.28 but not all together Vult et non vult piger the sluggard being called and awakened answereth to rise but deferres and procrastinates it crying Yet a little sleepe a little slumber a little folding of the hands to sleepe And therefore if wee desire this effectuall vocation let us I. Learne to deny our selves and to renounce all selfe-confidence and high conceits of our owne deserts and goodnesse And II. Let us learne to hate all Sinne and that with a perfect hatred And III. To cast off all sluggishnesse and avoide all idle endeavours and Soule-killing delayes and with speed alacrity and diligence undertake the labour of the Lord and the worke of our salvation unto which wee are called Object Some object these words against the wise and divine Providence of God He hath rejected more then he hath elected because many are called and but fewe are chosen Now this stands not with the providence of an all-wise Creator Answ 1 First it is not against the most wise providence of God that there is a greater number of wicked then godly because he maketh no man evill but whatsoever he made was very good and he onely suffereth the evill to be Answ 2 Secondly it is true that God hath rejected more then he hath elected but he did it not without good cause For I. Hereby he would shew that those who are chosen are chosen of meere grace and not for any merit or worthinesse of their owne And II. Hereby he would stirre up us to give grea-thankes unto him for so great a benefit in choosing us so few out of so great a multitude of men unto eternall life Sect 9 § 9. And few are chosen Quest 1 It is questioned by some whether there be a generall election or not that is whether all be elected unto life or not Answ Wee answer no and the trueth of our negation appeares thus First God hath mercy of whom he will have mercy and whom he will he hardens and therefore all are not elected Secondly our Saviour here saith Many are called but few are elected Thirdly few enter into the straite gate Mat. 7.13 14. But all that are elected unto life enter therein 2. Timoth. 2.19 And therefore all are not elected Rom. 8.30 Fourthly the Apostle saith plainly The election obteyned mercy and the rest were hardned Fifthly the goates shall goe into everlasting fire which was prepared for them from the beginning Matth. 25. And therefore all were not at the beginning elected Sixthly universall election is overthrowne by these Scriptures Iohn 13.18 and. 15.19 1. Corinth 1.26 and. 2. Timoth. 2.20 Iohn 17.9 Rom. 8.29 Seâ—venthly Election is out of a heape or masse or multitude to segregate or choose some things or some persons and therefore all are not elected Deuter. 7.7 Iohn 15.19 and. 1. Corinth 4.7 Some demand againe why there are but few Quest 2 elected and why God rejected so great a multitude of men that is predestinated more to death then to life For if the principall finall cause was his glory which is illustrated both in the manifestation of his wrath and power against sinne and in the demonstration of his riches grace and goodnesse towards the vessels of mercy could not this cause have place in the reprobation of a few as well as of many First who art thou O man that reasonest against Answ 1 God who hath knowne his minde or was his Counseller who is wiser then God who Rom. 9.23 and. 11.34 Secondly we deny that God should have Answ 2 bene as much glorified or his glory as much manifested by the reprobation of a few as it is by many for nothing could bee done more wisely or better then God hath done it And with this answer every godly man should rest satisfied VERS 18. Vers 18 Behold wee goe up to Ierusalem and the Sonne of man shall bee betrayed unto the chiefe Priests and unto the Scribes and they shall condemne him to death Why was it necessary that CHRIST should be Condemned and suffer and dye Quest First because it so pleased God Answ 1 Secondly because so he wrought and purchased Answ 2 our Redemption For it was necessary that hee should satisfie the divine Justice for our sinnes Thirdly because God so loved the World Answ 3 that he gave his Sonne unto death for the Redemption and Salvation thereof Iohn 3.6 VERS 22 23. Vers 22 23. But JESVS answered and said Yee know not what yee aske Are yee able to drinke of the Cup that I shall drinke of and to be Baptized with the baptisme that I am baptized with They say unto him Wee are able And hee saith unto them yee shall drinke indeed of my Cup and be baptized with the Baptisme that I am baptized with but to sit on my right hand and on my left is not mine to give but it shall bee given to them for whom it is prepared of my Father § 1. Yee know not what yee aske Sect. 1 Wherein did the Sons of Zebedee erre in their requests that our Saviour here blames them Their petition and request was faulty and inordinate in three regards to wit Answ First because they desired the crowne before victory And Secondly because they desired and dreamt of a carnall Propinquity and nearenesse unto CHRIST And Thirdly because out of a certaine Presumption and pride they seeme to have made this request desiring the chiefest place and glory yea that they might be preferred before all the other Apostles Carthus § pag. 164. b. Sect. 2 § 2. But to sit on my right hand and on my left is not mine to give Object The Arrians objected this place against the Deitie and power of CHRIST thus The Mother of Zebedees children desiring that one of her Sonnes might sit at Christs right hand and the other at the left in the Kingdome of him hee answers To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Therefore CHRIST is not omnipotent or of absolute power and consequently is not God Answ 1 First the mother of Zebedees Children desired these things out of a humane affection acknowledging CHRIST onely to be a man and his Kingdome some Kingdome of this world Now our Saviour answers in her sence that as he is man it is not his to give so before when the young man called him good he answered there is none good but one that is God because the young man did onely attribute unto him a humane goodnesse Answ 2 Secondly this was spoken by Christ not onely in regard of his humane nature but also yea rather in respect of the present Ministery for which he was sent into the world and therefore Christ denies that it was his worke to assigne to the Elect divers degrees of
successors the Bishops doth onely forbid them to use a Regall or Lordlike power either over CHRISTS Ministers or Gods people who are under their rule and government Bp. Daven Determ qu. 42. page 193. VERS 28. Vers 28 Even as the Sonne of man came not to be ministred unto but to minister and to give his life a ransome for many § 1. Even as the Sonne of man came not to be Sect. 1 ministred unto but to minister CHRIST having before disswaded his Apostles from ambition and the desire of ruling and domineering over others doth now further enforce it by his owne example and humility Wherein did the humility of Christs ministery shew it selfe Quest First in the assuming and taking upon him Answ 1 the forme of a servant 2. Corinth 8.9 Philip. 2.7 Secondly in his life and ministerie he not Answ 2 ceasing to teach the ignorant and heale the sicke and worke miracles for the winning of unbeleevers unto him so long as he was here on the earth Thirdly his humility shewed it selfe in his Answ 3 death and suffering for the redemption of his Church § 2. And to give his life for a ransome Sect. 2 What is the meaning of these words Quest 1 That he gave himselfe to be a sacrifice for our guilt Answ and our sinnes being derived or laid upon him he underwent for us death and malediction that is he gave himselfe to be the price of Redemption for us and thereby he redeemed us from death and malediction CHRIST therefore hath not onely freed us per modum Redemptionis by paying our ransome but also per modum Satisfactionis for he who undergoes death for one that is guilty thereof and by his death frees him from punishment doth redeeme him Per modum satisfactionis and thus CHRIST hath redeemed his children Per modum Redemptionis because he hath freed them from the captivity of Sathan and also Per modum satisfactionis because he hath delivered them from that punishment which they were subject unto Lubertus contra Socinum If the Reader would see how this verse is urged for imputed righteousnesse and how it is excepted against by Bellarmine and his exception answered let him reade Bp. Davenant de justitia habit Cap. 28. Pag. 364. Our Saviour in this place speaking directly and clearely of the Redemption of his children from sinne Sathan the curse of the Law and the wrath of the Lord it will not be amisse to answer briefely a question or two concerning Redemption How manifold is Redemption Quest 2 Twofold viz. First of the Soule from sinne Secondly of the body from death Iohn 1.29 Answ Revelat. 20.5 6. To this purpose Bernard saith Qui enim resurgit in anima resurget in corpore ad vitam He that ariseth in soule from sinne shall arise in body unto Salvation Wherein doth our Redemption consist Quest 3 In satisfying of Gods justice which the Law requires Answ for the violating of his commandements for the better vnderstanding hereof observe that Gods justice is satisfied by these two meanes namely First by suffring the punishment due to sinne which is the curse of God And Secondly by the perfect keeping of the Law without which there can be no deliverance from sinne and Sathan Galath 3.10 12. And therefore we cannot redeeme or free our selves from condemnation Hebr. 9.22 and. 12.14 And consequently the opinion of popish merit is quite overthrowne Quest 4 By whom was our redemption wrought Answ By CHRIST onely God and man Iohn 3.16 Acts. 4.12 Rom. 5.8 and. 1. Iohn 5.12 Quest 5 How is this our redemption revealed or made knowne unto us Answ By the word of God Read for the proofe hereof Matth. 11.12 Luke 2.10 Rom. 1.16 Object Against the 4th question it is objected God is said to redeeme us and therfore not Christ onely Answ 1 First I deny the consequence God redeemes us therefore not Christ onely followes not for CHRIST is God and therefore when indefinitely it is said that God redeemes us we may vnderstand Christ because he is God But Answ 2 Secondly it is true that both God the Father and also God the Sonne doth redeeme us but it is Alia atque alia ratione not after one and the same but after a diverse manner For I. God redeemes us but is by Christ But II. Christ redeemes us by himselfe Answ 3 Thirdly CHRIST hath paid the price of redemption for us and hath freed us from death by his death which cannot truely be affirmed of the Father or the blessed Spirit and therefore Christ properly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to bee our Redeemer Quest 6 How many things are necessarily required unto a reall and a Redemption properly so called Answ To this Socinus answers that five things are necessarily required unto a true proper and reall Redemption and if that one of these five conditions bee wanting it is no Redemption properly His necessary conditions are these viz. First there must be some who are redeemed Secondly there must be some who doth redeeme Thirdly there must be some from whom or from whose power the captives are redeemed Fourthly there must be some price paid And Fifthly this price must be paid to him who keepes the Captives in captivity These things saith Socinus are necessarily required in a proper and reall Redemption and we gainesay it not because all these are found in our Redemption by CHRIST For I. It is man who is redeemed and to this purpose St. Paul saith Hee hath redeemed VS Gal. 3.13 Titus 2.14 II. It is Christ who redeemes us as is laid downe in the same places of St. Paul III. It is principally the Lord from whose curse and malediction man is redeemed and lesse principally he is delivered from Sathan an evill conversation iniquity death and malediction as it is taken for the punishment of sinn Read for this purpose Rom. 11.32 and .1.24 Galath 3.22 Revel 14.10 and. 20.2.14.15 where it is said Death and hell and whosoever was not found written in the booke of life were cast into the lake of fire By whom were they cast by God therefore God not the devill holds men in captivity For he properly keepes captive who hath power to inflict the punishment of death condemnation upon him who is in captivitie Now this power onely the Lord hath IV. Christ himselfe who was slaine and offred for us is the price of our Redemption Matth. 20.28 and. 1 Tim. 2.6 V. And lastly this price must be paid unto God not unto Sathan whose debters we are and whom we have offended Hebr. 9.14 and. 10.9 For the price and debt is to be paide to him that layes in Prison and not to the Jaylor that detaines and keepes in prison Lubertus contr Soc. VERS 30 31. Verse 30 31. And behold two blind men sitting by the way side when they heard that JESVS passed by cryed out saying Have mercy on us Oh Lord thou Sonne of David And the multitude rebuked
them because they should hold their peace but they cryed so much the more saying Have mercy on us Oh Lord thou Sonne of David § 1. And behold two blind men sitting by the Sect. 1 way side Whether is this an Historicall or an Allegoricall Quest 1 narration Although undoubtedly it be a reall trueth Answ and was verily performed according to the words of the Evangelists yet the Fathers and some Expositors have Allegorized it What is observable in the Allegory Quest 2 First the state of man after the fall For by Answ 1 nature I. We are like these men blind in our understandings Caeti and blockishly ignorant in Spirituall things II. We like these are beggers in grace Iuxta vias being herein miserably poore deprived of all grace vertue and goodnesse and strangers from the favour of God III. We like these sit doing nothing Sedetes being dead in workes for so long as we are naturall we are dead in sinne and so long as we are dead in sinne we are as unable to worke spirituall workes well as a man corporally dead is to work corporall or naturall workes Answ 2 Secondly in the Allegoricall sense of this history we may observe the degrees of our Reparation and Renovation For I. CHRIST passeth by II. We heare the noyse III. We aske what the matter is Marke 10. IV. We then crye and begge and sue for mercy V. We have many impediments which hinder us from being heard for a time VI. Yet if we continue crying Christ will First call us And then Secondly take pitty of us And Thirdly helpe us But I passe by these Quest 3 How doth it appeare that we are blind by nature Answ It is most evident by these foure following particulars to wit First if a man should walke in a way and before him should be a deepe pit and on one side of him a rich treasure and he see neither but neglects the treasure and fals into the pit who would say but this man were certainly blind Thus we walke in the way of the world seeing neither the heavenly treasure that is reserved for the righteous nor the infernall torment which is prepared for the wicked but neglect the one and engulfe our selves into the other and therefore it is evident that we are blind Secondly who will say that he sees who is not able to discerne betweene light and darkenesse betweene gold and burning coales Thus the naturall man cannot understand spirituall things 1. Corinth 2.4 but chooseth the burning coales of this world yea even of hell neglecting the celestiall gold of life eternall Naturall men preferre the darkenesse of fables and humane traditions before the light of the word yea death before life and hell before heaven and therefore who will deny but that they are blind Thirdly the blind man knowes not whether he goes ignorant which way to turne yea often running against a wall Thus by nature being ignorant of the word and will of God we know not whether we goe we know not how to serve God aright â—or when we doe well And therefore who will deny but that great is our blindnesse Fourthly the blind often stumble and easily fall so as long as we remaine in our naturall blindnesse and ignorance we frequently fall into one sinne or other not being able to cease from sinne 2. Peter 2.14 And therefore our deeds of darkenesse and workes of the flesh doe shew that we are as blind in soules as these men in the text were in their bodies Quest 4 What must we doe to be freed from this spirituall blindnesse Answ Doe as these blind men did namely First let us acknowledge and confesse unto our God our spirituall blindnesse and how ignorant we are in divine and celestiall things Secondly let us seeke for and enquire after the Physitian of our soules who is able to open our blind eyes If it be demanded Who this is Moses the Patriarks Prophets Evangelists Apostles Confessours and Martyrs answer with one mouth that it is JESVS the Sonne of David who is the light of the world and which enlightneth every one that commeth into the world Iohn 1.9 Isa 35.5 and .61.1 Thirdly we must ingenuously confesse this Physitian as these did Iesus thou Sonne of David we must not be ashamed to confesse and acknowledge him before men who is able to deliver us both from the wrath of God and the rage of men and this our extraordinary naturall blindnesse Acts 26.18 Fourthly with blind Bartimeus we must cast away our cloakes and reject and shake off whatsoever may hinder us from comming unto Christ Hebr. 12.1 we must take up our crosses and deny our selves and follow CHRIST and wee must lay downe our pleasures and profits if they keepe us from Christ But of this something hath beene said before Chapt 5. and 7. and therefore J enlarge it no further When or about what time did this History Quest 5 fall out Jt was after Christs departure from Iericho Answ verse 29. and Marke 10.46 St. Luke 18.35 saith it was when he came Quest 6 nigh unto Iericho and therefore how may the Evangelists be reconciled First the omitting of some circumstances overthrowes Answ 1 not the substance of the History for although circumstances should varie or some should be omitted yet the summe and matter of the narration may be true Secondly it is very likely that these blind Answ 2 men cryed unto CHRIST before his going unto Iericho and although he heard them yet hee would not answer them for the tryall of their perseverance untill his returne from thence and thus thinkes Calvin And thus before Chap. 9.28 Two blind men crye after him in the way but he answers them not untill he come into the house St. Matthew saith here there were two blind Quest 7 men but according to Marke and Luke there was but one and therefore how can they be reconciled in this particular First it may be at the first there was but one Answ 1 and that another came running after him afterwards and so two were healed Or Secondly it may be there were two yea certainly Answ 2 there was and yet onely Bartimens is named either because he was better knowne or more famous or more clamorous running faster and crying louder after CHRIST then the other did Thirdly Omne majus continet in se minus Answ 3 every greater containes a lesse and therefore there is no contradiction at all amongst the Evangelists St Matthew saith there was two St. Marke and St. Luke say there was one not that there was but one onely now where there are two there is one Fourthly the holy Scriptures are not strict in Answ 4 the observing of numbers but are wont to neglect them and thus our Evangelist Chapt. 8.28 saith There were two possessed with Devils and St. Marke 5.1 and. St. Luke 8.26 say There was one Quest 8 Why did these blind men sit by the way side Answ St. Marke and St.
aufertur That forbearance is no payment but although the Lord spare long yet he will not spare alwayes but punish at the last The longer the blow is a comming the deeper and deadlier it wounds and the longer God spares the stronger are his stroakes for his Mill workes but slowly but when it grinds it grinds men to powder Answ 7 Seventhly Philautia selfe-love humane confidence and pride of heart causeth security for when men are proud or selfe-conceited or lovers of themselves they then quickly grow secure trusting to broken Reeds and Egyptian staves which will faile them at the last The remedy against this is to deny our selves and renounce all confidence in our selves and to flee onely to the merits and mercies of CHRIST Answ 8 Eighthly the custome of sinning is another cause of security For I. Custome takes away the sense of sinne making it habituall and naturall unto us And II. Custome is corroborated with the shame of mutation and alteration For men are ashamed to be Changlings and to turne from their former wayes thereby acknowledging their former errours and say to themselves Sciens vidensque pereo Although I see my sinne and foresee my ruine yet I will perish rather then now forsake that which J have so long followed The Remedy against this is to labour against the customary practise of sinne and to learne to be truly sensible of sinne and to remember that it is not evill but good not miserable but happy not disgracefull but praise-worthy to turne from evill unto good from the Devill unto God from sinne unto grace from errour unto truth from the wrong way to the right and from the way that leads unto perdition to the way that leads to life and salvation Answ 9 Ninthly the care of the world and abundance of worldly imployments makes men carnally secure for the love and care thereof doth so take up and possesse the whole man that there is no time to care or labour for either grace or glory The Remedy against this is not to love the World 1. Iohn 2.15 nor to labour for the World 1. Timoth. 6.9 but to seeke first the Kingdome of Heaven and the righteousnesse thereof and then not feare but God will afford unto us those temporall things which are needfull for us Mat. 6.33 Tenthly false Teachers are causes of security for Answ 11 when those who are to deliver the Lords message speake lyes and those who are commanded to stretch forth their voyces like Trumpets and reprove the iniquity of their people shall sow Cushions under their elbowes and cry peace peace unto them no wonder if that people be lulled asleepe in a carnall security The Remedy against this is to pray unto God for faithfull Pastors and to endure those patiently who reprove our sinnes and labour to rowse us from the bed of security and if we have those who speake peace unto us not to take it upon trust or their bare words but diligently examine our selves by the word of God and see whether the Lord speake peace unto our consciences or whether we be of that number unto whom the Prophet from the Lord saith There is no peace Esa 41. § 2. So shall the comming of the Sonne of Sect. 2 man be How manifold is the comming of Christ Quest First some say that there is a double comming Answ 1 of his to wit I. By-past which Comming the Jewes understood not And II. To come which Comming we expect and looke for August super 9 Psalm Now the difference betweene these is this the first Comming was in the flesh the second is unto Judgement the first was for the manifestation of the truth and for freeing us from sinne and for the drawing of of us unto God but the second shall be for the judging of all men Thom. Aq. 3. part qu. 1. art 6. ad 3. qu. 36. art 1. qu. 40. art 1. et Chrysost super illud Iohannis Non misit Deus silium suum ut judicet Secondly others Gerson vero part 2. Serm. de Answ Verb. Dom. Matth. 11.28 Venite ad me omnes c. et Pelbart Lib. 3. Rosarii Theo. say that there is a fourefold comming of CHRIST namely I. His comming in the flesh Hence it is said John 1. The word was made flesh and he came unto his owne and his owne received him not II. His comming into the mind and of this he speakes Iohn 14. If any man love me we will come unto him that is not onely God the Father and God the holy Ghost but also God the Sonne III. His comming unto the death of man as Mark. 13. Watch and be prepared for yee know not the houre when the Sonne of man will come namely to call you unto death IV. His comming unto the finall judgement and of this he speakes Luke 21. Then shall ye see the Sonne of man comming in his glory Now this last Advent is a happy comming unto the good and godly for then shal they be made partakers of everlasting happinesse but a miserable and most unhappy comming to the wicked and ungodly for then shall they be condemned and bound over unto eternall torments for ever and ever Mat. 25.41 VERS 42. Watch therefore for ye know not what houre your Lord doth come Vers 42 Our Saviour by an unanimous consent of all Interpreters speaketh here of the day of Judgement but because there is a particular Judgement of every particular person at the day of death and a generall judgement of all men and women in generall at the last day therefore some apply this that neither unfitly nor unprofitably unto the houre of death and some unto the day of Judgement of the last more amply by and by and of the first briefly from this verse Christ giues us here to understand that we are altogether uncertaine of the day and houre when he will come to call us either to death or judgement and therefore because we are sure that he will come but unsure when we must watch and prepare our selves against his comming to call us unto death Observ In a word we must daily expect death and duly prepare to eâ—tertaine and welcome it when it comes because we are altogether ignorant when the Lord by death will call us unto judgement Quest 1 Why hath the Lord hid the day of death from us and ordained that it should be unknowne and uncertaine unto us Answ 1 First God hath decreed that the houre of death should be uncertaine unto us for this end that we might live the more holily and purely For it is a great folly for a man to live in that estate or manner that he would not dye in that is to live in sinne when he would not dye in sinne seeing that death may come unto him every moment And therefore in regard of this great uncertainty of the time of our dissolution there is great reason that our lives should be holy and pure as we desire our
deaths to be Answ 2 Secondly the day o death is uncertaine for this end that we might doe the more good unto others if we knew how long we should live we should be the more carelesse to helpe and relieve others and the more prone to live wholly unto our selves And hence the Apostle exhorts us while we have time to doe good as if he would say we are not sure how long we shall live and what good we do unto others we must doe while we live and therefore while it is said to day we must doe good to others and not live wholy to our selves Quest 2 How is death to be expected Answ Not onely patiently but joyfully desiring and praying for it Bring oh Lord my soule out of prison Quest 3 Why must we desire death and not rather feare it Answ 1 First because so long as we live here the soule remaines in the body a darke dangerous and obscure Dungeon Hence Iob saith we are involved in darknesse and replenished with misery and labour and so long as we live we are subject to many evils Answ 2 Secondly death is to be desired and not feared because after death we shall praise please and serve God more cheerfully and perfectly then we can in this life And Thirdly because we shall be more happy in heaven then we can be in Earth And therefore if we desire perfectly to be freed from all evill and perfectly to injoy whatsoever is good and perfectly to obey and serve our God we must then desire and not dread death because then and never till then shall these truly and perfectly be VERS 44. Therefore be ye also ready Vers 44 for in such an houre as you thinke not the Sonne of man commeth § 1. Therefore be ye also ready Sect. 1 Our Saviour speakes here of their preparation and expectation of the last Judgement wherein there are two things observable to wit First the persons exhorted Yee Secondly the thing whereunto they are exhorted First from the persons exhorted three things may be observed namely I. Although the Disciples and Apostles of Christ Obser 1 to whom he now speakes were holy righteous and good persons forsaking all things to follow the Lord of all things Iohn 6.66 Yet even they are admonished of the day of Judgement to teach us That the godly are to be warned to prepare themselves against the day of Judgement Why must the godly be admonished hereof First because the day and time is uncertaine unto Que. 1 all and therefore all should be admonished to Answ 1 prepare themselves Secondly because the good are prone to neglect in tanto the expectation thereof and preparation Answ 2 thereunto carrying a body of sinne and corruption about them so long as they live here and therefore it is not needlesse a whit to admonish them thereof II. Although Christ knew that his Disciples should be safe and saved at the day of judgement Yea had foretold them that they should sit on twelve Thrones then to judge the twelve Tribes of Israel Chap. 19.28 Yet he doth exhort them to expect it and to prepare for it To teach us That it is needfull to exhort the best to prepare themselves Obser 2 against the great day of judgement III. Although the Apostles lived many hundred years before the day of Judgement yet Christ exhorts them to prepare themselves for it and to expect it To teach us That a frequent expectation of the last day and Obser 3 a fitting preparation against it is fit and convenient for all generations and ages of the world Secondly the thing whereunto they are exhorted is to prepare themselves Be ye ready that is as is expounded verse 42. Be ye watchfull To teach us That we ought to be principally carefull that Obser 4 the day of the Lord come not upon us unawares Marke 13.37 Why must we be thus carefull to watch wait Que. 2 for and prepare our selves for the day of the Lord Answ 1 First because it is a matter of the greatest moment for if the day of judgement should come upon us unawares and unprepared we should then suddainly loose Earth Heaven God and all good things and be made partakers of horrour Hell the wrath of God and all evill things Secondly because none can escape the day of Answ 2 the Lord therefore all should carefully wait for it The truth of this appeares thus I. God is not blind neither can he be deceived Galath 6.7 For at the last day the Bookes shall be opened Daniel 7.10 wherein the names and actions of all persons are written II. Sathan will accuse all and because his time is then at the last period he will rage the more and more vehemently prosecute all wicked men with hatred and malice III. The conscience of every wicked man will cry against him and the mouth thereof then will not be stopped And therefore it is unpossible that any wicked man should escape that day seeing every wicked man hath so all-seeing a Iudge and so clamorous a witnesse and so malicious an accuser Que. 3 What is here required of us Answ 1 First we must take heed of security and carelesnesse seeing that Sathan is so watchfull 1 Pet. 5.8 Secondly we must meditate alwayes of the day of Judgement that is both of the uncertainty thereof and also of the sudden comming thereof and likewise of the nature thereof Quoties diem illum considero toto corpore contremisco sive enim comedo sire bibo sive aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis Surgite mortui venite ad judicium As often saith Hierome upon Matth. as I consider the day of Judgement my whole body trembles yea whether I eate or drinke or what else soever I doe me thinkes I heare that terrible Trumpet sounding in my eares Arise yee dead and come to judgement Answ 3 Thirdly wee must examine our selves by the Purity of that law and word of God by which we shall then be judged and see whether our actions will endure the tryall of that fire and touch of that Lydius lapis or touchstone Sect. 2 § 2. For in such an houre as you thinke not of the Sonne of man commeth Quest 1 How many things are observable in these words Answ Two to wit First the comming of Christ wherein there is First the certainty thereof wherein there is First the person The Sonne of Man 2ly the action He shall come Secondly the Effect thereof Quest 2 Secondly the time of his Comming which shall be I. Unknowne And. II. Sudden And III. Unexpected Answ First Quis Who shall come The Sonne of man that is CHRIST observe here that many names are given unto him but the holy Ghost useth this The Sonne of man when he speakes of the humane nature Here therefore he meanes that CHRIST shall come in his humanity and hence would teach us Obser 1 That CHRIST shall really and verily come in
the truth of his humanity to judge the world Reade Acts. 1.11 Iob. 19.25 Quest 3 Secondly Quid what shall CHRIST doe Veniet He shall come Whence we may learne That the comming of Christ unto judgement is most certaine when there shall be time no longer Obser 2 Against this Atheists object The world hath Object 1 bene alwayes as it is therefore it shall not be changed or destroyed by any judgement I. It is false that the world hath bene alwayes Answ 1 for the continuance thereof from the Creation to this present yeere of our redemption 1638. is but 5612. yeares as may be proved by Scripture and is proved by Mr. Perkins from Scripture II. The world was destroyed by the Flood Answ 2 and therefore it is false that it hath alwayes bene as it is III. As the world was first destroyed by water Answ 3 so it shall at the last be destroyed by the other active element the fire The Atheists object againe It is a thing unbeseeming Object 2 the Lord to create those things which hee shall and which he will destroy especially considering that all things which he created were good Gen. 1.13 yea perfect Deut. 32.4 All things which the Lord created were good in a threefold regard Answ namely First in respect of their beginning and originall for they were good as God created them but man hath fallen from God and is now become evill And Secondly in respect of their end viz the glo-of God for all things were made for his glory And Thirdly in respect of their perfection as they were Gods workes for anger revenge drowning of the world burning of the world yea the condemnation of the world and whatsoever the Lord doth or shall doe is perfectly just and consequently good in respect of God How doth it appeare that Christ shall come unto Quest 4 judgement when the world shall be destroyed or how may it be proved that the world shall have an end I. Against the Philosophers it may be thus Answ 1 proved namely First from this reason because that which is moved by another is not eternall and therefore the world is not eternall either a parte ante or a parte post To this I. Some answer that the world is a living thing and that the Sunne is the life thereof But what can be more foolish then this II. Others answer that Heaven is a living thing and Aristotle cals it The first mover and Plato The God of nature yea Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beeing of all things which can be no other then God and consequently he is the Mover and moderator of all things And Secondly from this reason because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happinesse is the perfection of man as Aristotle saith but in this life there is no true happinesse therefore it is necessary that there should be another life besides this Solon said truly to Croesus dicique beatus Ante obitum nemo supremaque funera debet That is None perfect joy and blisse can have Till death have shrowded them in Grave Thirdly from these testimonies to wit I. Of all Nations who dreame of some Religion some kind of Eternity some God some supreme Power and some manner of life after death And II. Of the Philosophers to name but one or two Zoroastres who lived 400 yeares before the Trojane warre and Athenagoras and Pythagoras and others Tunc ille Dominus mundi Monarcha malignitatem vel illuvione diluens vel igne consumens vel c. Hermes trism de mundo Et Sybilla Exuret terras ignis pontumque polumque post Sanctorum sed enim cunctae lux libera carni Tradetur sontes aeternaque flamma cremabit Tunc quisque loquetur Secreta atque Deus reserabit pectora luci Tunc erit luctus stridebunt dentibus omnes August de Civit. Dei 18. 23. Answ 2 II. Against the Atheists or Atheisticall Christians it may be thus proved namely First from these ensuing reasons to wit I. From the end of Christs comming which was to destroy the workes of Sathan 1 Iohn 3.8 Now his chiefest workes were Sinne and Death and therefore the time shall come when the faithfull shall cease from Sinne and when Death shall be swallowed up in victory II. From the justice of God who hath threatned in Justice to recompence tribulation and anguish and wrath c. to every one that is wicked Rom. 1.6 c. But this is not fulfilled upon them in this life and therefore necessarily there must be another Luke 16. Secondly from these Testimonies to wit I. Of many who either dyed not or else have risen againe and have beene restored againe unto life as Henoch Elias Lazarus and many who arose with CHRIST as witnesses of his Resurrection and divers who were raised up by the Apostles II. Of many plaine places of Scripture Read Iob 19.25 and 1 Corinth 15. Dan. 12.2 and Iude 4. and 1 Thess 4. And therefore seeing undoubtedly the world shall end and that at the end thereof CHRIST will come unto Judgement let us watch and be ready and examine our selves Quest 5 What must we examine in our selves for the better fitting and preparing of us against this dissolution of all things and comming of CHRIST Answ 1 I. We must carefully examine our Regeneration and internall spirit and herein inquire after these three things namely First our change whether we be changed or not whether we hate sinne with a perfect hatred or not and whether ingenuously we condemne our forepassed life And Secondly our cheerfulnesse whether we forsake our sinnes with the consent of our hearts yea rejoycing in the leaving of them as a Conquerour rejoyceth in his Triumph And Thirdly our humility whether we boast of what we doe or worke out the worke of our salvation with feare and trembling II. We must carefully examine our repentance Quest 6 and newnesse of life for otherwiise all other things are in vaine Thirdly Answ concerning the effects of CHRISTS Comming it will be demanded Cur venie◠Why he will come I answer he will come first to judge the world and secondly to end and destroy the world Now here three things are laid downe in this history viz I. That this Comming will be full of horrour and terrour unto the wicked verse 30. And II. That at this Comming all the Saints shall be gathered together verse 31. And III. That then all these things shall be dissolved verse 35. and 1 Peter 4.7 Concerning the day and houre of CHRISTS Quest 7 Comming it will be demanded When hee will come First the day and houre is unknowne Daniel Answ 1 12.4 and verse 36. of this Chapter and Marke 13.32 and Revel 10.14 Acts. 1.7 Secondly this day whensoever it comes will Answ 2 come suddenly in the twinckling of an eye 1 Cor. 15.52 and 1 Thessal 4.17 yea so suddenly that we shall then have no time to prepare our selves Matth. 25.10 Because this is the time of preparation
Sacrament and the thing whereof it is a Sacrament and consequently betweene the Sacramentall and Reall eating of the body of Christ is briefely and excellently expressed by St. Augustine in Ioh. 6. tract 26. in these words Hujus rei sacramentum de mensa Dominica sumitur quibusdam ad vitam quibusdam ad exitium Res vero ipsa cujus sacramentum est omni homini ad vitam nulli ad exitium quicunque ejus particeps fuerit That is the Sacrament of the Lords supper is received by some unto life and by some unto death but whosoever is made partaker of that thing whereof it is a Sacrament is made partaker of life and not of death From hence we draw this conclusion The body and blood of Christ is received by all unto life and by none unto condemnation But that substance which is outwardly delivered in the Sacrament is not received by all unto life but by many unto condemnation Therefore that substance which is outwardly delivered in the Sacrament is not really the bodie and blood of Christ The Major is proved out of Augustines forenamed place and out of the true exposition of those verses of Iohn 6. viz. verses 27 33 35 48 50 51 53 54 55 56 57 58 63. The Minor is manifest both by common experience and the testimony of the Apostle 1 Cor. 11.17 27 29. We may therefore conclude that the 6. of Iohn is so farre from giving any furtherance to the doctrine of the Romanists concerning Transsubstantiation that it utterly overthroweth their fond opinion who imagine the body and blood of CHRIST to be in such a sort present under the visible formes of bread and wine that who soever receiveth the one must of force also really be made partaker of the other And thus we see that both this distinction of the outward receiving of the signes and the inward receiving of the thing signified is grounded upon Scripture and also that it is overthrowne by this doctrine of Transubstantion every one by that doctrine being truely made partaker of the very flesh and blood of Christ and the bread the Lord whereof who so eates shall live for ever Iohn 6.50 c. And therefore this opinion as contrary to Scripture is to be detested Secondly this doctrine is to be rejected because Answ 2 the maintainers thereof are inforced to support and uphold it with Fabulous narrations and grosse untruthes As for example Paschasius Raabertus who was one of the first setters forward of this doctrine of Transsubstantiation in the West spendeth a whole Chapter to prove that the body and blood of Christ is in such a sort present under the visible formes of bread and wine that whosoever receiveth the one must of force also really be made partaker of the other Paschas de corp sang dom Cap. 14. And in the same place for the further confirmation hereof telleth us that Christ in the Sacrament did shew himselfe oftentimes in a visible shape but especially he insisteth upon a narration which he found In gestis Anglorum but deserved well for the goodnesse of it to be put into Gesta Romanorum of one Plegilus a Priest to whom an Angell shewed Christ in the forme of a child upon the Altar whom first the Priest tooke in his armes and kissed but ate him up afterwards when he was returned to his former shape of bread againe Such another story Iohannes Diaconus reporteth in the life of Gregory the first of a Romane Matron who found a peece of the Sacramentall bread turned into the fashion of a finger all bloody which afterwards upon the prayers of St. Gregory was converted to his former shape againe Jt is likewise credibly related and on their side faithfully beleeved and still is to be read in the Legend of Simeon Metaphrastes in the life of Arsenius how that a little child was seene vpon the Altar and an Angell cutting him into small peeces with a knife and receiving his blood into the Chalice as long as the Priest was breaking the bread into little parts Answ 3 Thirdly this corporall presence overturnes an Article of our faith For we beleeve that the body of Christ was made of the pure substance of the Virgin Mary and that but once namely when he was conceived by the holy Ghost and borne But this cannot stand if the body of CHRIST be made of bread and his blood of wine as they must needs be if there be no succession nor annihilation but a reall conversion of substances in the Sacrament unlesse we must beleeve contrarieties that his body was made of the substance of the Virgin and not of the Virgin made once and not once but often Answ 4 Fourthly this bodily presence overturnes the nature of a true bodie whose common nature or essentiall property it is to have length breadth and thicknesse which being taken away a body is no more a body And by reason of these three dimensions a body can occupy but one place at once as Aristotle de Categor quant said The property of a body is to be seated in some place so as a man may say where it is They therefore that hold the body of CHRIST to be in many places at once doe make it no body at all but rather a spirit and that infinite Answ 5 Fifthly Transsubstantiation overturnes the very supper of the Lord. For in every Sacrament there must be a signe a thing signified and a proportion or relation betweene them both Now Transsubstantiation takes away all for when the bread is really turned into Christs body and the wine into his blood then the signe is abolished and there remaines nothing but the outward formes or appearance of bread and wine And the signe being abolished the thing signified fals to the ground they being Relata Answ 6 Sixthly Christ in saying this is my body did demonstrate or shew something in sight for a thing absent and invisible cannot be demonstrated but Christs body which they imagine was hid under the formes was not seene Therefore it could not be shewed And consequently these words doe not signifie any substantiall change neither are to be taken properly and literally but figuratively and tropologically Seventhly as Christ saith here pointing to the Answ 7 bread This is my body so he saith Iohn 6.35 I am the bread of life but in this place he was not changed into bread why then in the other place should the bread be turned into his body for the speech is all one Answ 8 Eightly when Christ spake these words This is my body the bread was transsubstantiated before or after or the while these words were spoken Before they will not say for the elements were not then consecrated Nor after for then Christs words This is my body had not beene true in that instant when they were spoken Neither was the Transsubstantiation wrought in the while of speaking for then should it not have beene done all at once but successively and one
this must be understood figuratively not properly that is wheresoever Christ is there is joy and comfort and happinesse but this doth not overthrow a locall heaven the Seate of glory and the Throne of CHRIST where hee dwels in regard of his Humanity and where is the greatest manifestation of the Majesty and glory of GOD. But this pleaseth not the Objecters neither who strive to evert this locall heaven Thirdly CHRIST in these words Vntill I drinke Answ 3 it new with you doth promise a communion and participation of glory and eternally felicity unto his Apostles with himselfe For although meate and drinke doe not properly suite and agree with the Kingdome of God where wee shall neither be subject to hunger nor thirst yet it is usuall with the holy Ghost in Scripture in a figurative phrase of speech to expresse the participation and communion of Spirituall graces and Celestiall glory and felicity by corporall things And hence our Saviour speakes here of a new kinde of drinking untill I drinke it new to shew that the life which they shall have in heaven with him shall not need to bee sustained and conserved by eating or drinking but shall be an immortall and incorruptible life Fourthly it is false that these words of our Saviour Answ 4 Vntill I drinke it new with you in my Fathers Kingdome were fulfilled when hee ate and dranke with his Disciples after his Resurrection and before his visible ascension For when hee was in a middle state betweene a mortall and celestiall life then the Kingdome of God was not made manifest and therefore hee saith unto MARY Touch me not because I am not as yet ascended unto my Father the meaning of which words is this that the state of his Resurrection was not perfect and in every degree compleate and absolute untill he were seated at his Fathers right hand in the Kingdome of heaven Fifthly the Apostles were not as yet entred into Answ 5 the Kingdome of God when they ate with CHRIST after his Resurrection they being still in a mortall state And therefore this speech untill I drinke it new with you was not fulfilled when CHRIST ate and dranke with them after his Resurrection Sixthly Christ before his visible Ascension was Answ 6 not in regard of his humanity in heaven but on earth as shall elsewhere be shewed And therefore noâ—withstanding this Objection this truth stands firme That the name of Heaven doth declare a certaine region not seene or perceived by this visible world but concealed from it into which Christ entring with his body doth now sit at the right hand of his Father And consequently that neither heaven nor the humanity of Christ is every where Seventhly our Saviour in these words Answ 7 I will not henceforth drinke of the fruite of the vine untill I drinke it new with you in my Fathers Kingdome doth import these two things viz. I. That henceforth he will not drinke of the fruit of the earthly vine and hereby doth intimate that this shall be his last draught For as to men ready to dye is given drinke instead of a farewell so CHRIST being now about by the death of this corporall and earthly life to be changed into an heavenly condition by this draught would as it were bid his Disciples farewell II. He implies here that he will drinke new wine with them in his Fathers Kingdome Now this particular is two manner of wayes interpreted by Expositors to wit First it may be understood of his Resurrection which was the beginning of the New Testament and the Kingdome of the father And thus Chrysostome by the Kingdome of his Father understands his Resurrection and by the new wine which therein he will drinke with his Disciples understands that corporall eating and drinking of our Saviour with his Apostles after his Resurrection mentioned Luke 24.43 For thence it is evident that he ate corporally though not for any corporall necessity but onely to confirme the certainty of his Resurrection Indeed St. Luke in the place before cited mentioneth Christs eating but not his drinking but St. Peter Acts 10.40 41. saith Him God raised up the third day and shewed him openly Not to all the people but unto witnesses chosen before of God even to us who did eate and drinke with him after he rose from the dead Now by St. Peter it appeares that Christ both ate and dranke with his Disciples after his Resurrection but whether he dranke water or wine or some other drinke that is not mentioned and therefore it were a hard taske to prove that he dranke wine But grant that this which he dranke was wine and that this was the wine which in this verse he foretold that he would drinke with his Apostles then we must understand it to be called New because he dranke it after a singular new and unwonted manner that is not in shew or appearence onely but truly and really not with a phantasticall but with a true body he both ate and dranke although he were now changed into a celestiall immortall and incorruptible estate and was free from all corruptible conditions of body And thus we see if our Saviour speakes of his corporall drinking here what is meant by Kingdome what by wine and what by new wine Secondly these words of our Saviours mentioned in this verse may be and I conceive is rather to be understood of life eternall where many comming from the East and West shall sit downe and banquet with Christ Luke 13.29 For by the Kingdome of his Father is meant that Kingdome which the Elect shall enjoy after this life in Heaven and by his drinking of new wine with them is not meant any earthly drinke for there shall be no such in heaven but some celestiall liquor that is no other thing then that joy delight mirth and eternall consolation which â—fter the period of this miserable life the faithfull shall injoy â—n the celestiall Kingdome of their heavenly Father with their Lord Christ And thus which way soever we interpret these words they make nothing for the Vbiquity of the Body of Christ This verse serveth us as another Argument to confute the Popish Transsubstantiation Argum. There remained wine still after the consecration and distribution amongst the Apostles for Christ saith here That he will drinke no more of this fruit of the vine c. Therefore there remaineth wine still in the Sacrament and consequently no body or blood of Christ For Wine and Blood cannot be both there corporally and substantially as the Papstts teach VERS 30 And When they had sung an Hymne Vers 30 they went out into the mount of Olives For the understanding of this verse observe that the Booke of the Psalmes was divided according to the time when they were sung For Some were sung every morning as Psal 22. at the morning Sacrifice And One was sung upon the Sabbath day as Psal 92. And At the Passeover they sung from Psalm 112. to verse
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
machina mundi peribit What miraculous and extraordinary things Quest 4 were in this Eclipse First the naturall Eclipse of the Sunne never happens Answ 1 as the Astrologers say but in the time of the conjunction of the Sunne and Moone which was not at the time of this Eclipse the Moone being in the full Answ 2 Secondly about the sixth houre and so forward to the ninth houre the Moone was together with he Sunne in the midst of Heaven but in the Evening shee appeared in her owne place namely in the East opposite to the Sunne Answ 3 Thirdly the Moone miraculously returning from the East towards the West did not passe by the Sunne and set in the West before it but comming to the place and terme of the Sunne went along with it for the space of three houres and then returned unto the East againe Answ 4 Fourthly the naturall Eclipse of the Sun quickly passeth away but this Eclipse continued for the space of three houres Answ 5 Fifthly the naturall Eclipse of the Sunne beginneth alwayes at the West that is that part of the Sunne which lookes towards the West is alwayes in naturall Eclipses first darkened because the Sunne is more swif in his motion then the Moone is in hers and so overtaketh her but here although the Moone were in opposition to the Sunne and distant from it the breadth of heaven yet it overtooke by a miraculous swiftnesse the Sunne and so darkened first that part thereof which lookes towards the East Answ 6 Sixthly in the naturall Eclipse of the Sunne that part thereof is first discovered and seene which was first covered and obscured but in this Eclipse that part of the Sunne which lookes towards the East was first covered and last discovered Jf the studious Reader would see these things illustrated and more then these expressed and handled concerning this unnaturall and miraculous Eclipse Let him read Aquin. 3. p. 9. 44. Art 2. ad 2. et Dionys in praefata Epist et Chrysost et Hier. s and Chemnit harm fine addit Gerard fol. 189. b. calce Sect. 2 § 2. Over all the Land Quest 4 Whether was there darknesse at this timeover all the Earth or not Answ 1 First the words in the Text are Tenebrae factae sunt supra universam regionem And there was darkenesse over all the Region or Land which by our best Hebruicians is interpreted generally of the Land of the Iewes and their reason is this because if this darkenesse had occupied the whole Earth then without doubt the Historians of other Nations would have recorded and mentioned it Syllâ—ge vocum exotic Pâ—ge 18â— Answ 2 Secondly others say that this Eclipse was not onely in the Land of the Iewes but in Egypt and in Athens as testifieth Dionysius and divers other Historians sâ—ith Carthusian upon this place doe testifie that it was in other Lands Answ 3 Thirdly that it was overall the world I cannot imagine for those who thinke so extend it too far neither dare I subscribe to those who restraine it onely to the Region of the Iewes because on the other side I conceive them to limit it too much And therefore J thinke that it was over all that Horizon and all those Regions which were in a manner of the same Altitude and Latitude and unto which the Sunne gives light and is seene at once VERS 46 47. And about the ninth houre Vers 46 47. Iesus cryed with a loud voice saying Eli Eli lamasabacthani that is to say My God my God why hast thou forsaken mee Some of them that stood there when they heard that said This man calleth for Elias § 1. My God my God Sect. 1 How can CHRIST have a God Quest when himselfe is the true God blessed for ever Hath God a God above him whom he stands in need of for protection and defence First Christ according to his humane nature and Answ 1 as he is man hath the same God and Father that we have Behold I goe unto my God and your God unto my Father and your Father CHRIST as man had God for his Father upon whose power he did depend and into whose hands he committed his Spirit and according to his humane nature he cals his Father his God Secondly Christ according to his divine nature Answ 2 is very God yea true God himselfe of the same substance and power with the Father § 2. Why hast thou forsaken me Sect. 2 What was the cause that moved Christ thus to Quest 1 complaine First negatively the cause was not any impatiency Answ 1 or discontent of mind neither any despaire or dissembling as some would have it But Secondly affirmatively the cause was an apprehension Answ 2 and feeling of the whole wrath of God which seazed upon him both in body and soule Thirdly Christ complained because of Gods delay Answ 3 and differring of helpe and succour Vrsin Whether did Christ truly complaine upon the Quest 2 Crosse that he was forsaken of God First we answer hereunto That our blessed Saviour Answ 1 bearing our sinnes in himselfe upon the Crosse did verily feele Gods wrath in his soule and truly complained in respect thereof that he was forsaken of God And this we confirme from himselfe thus Our Saviour cryeth out and complaineth upon the Crosse My God my God why hast thou forsaken me which words were uttered in truth and not in colour or shew Athanas ad Apollinar as Athanasius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were done naturally and in truth not in opinion or shew And therefore Christ did feele himselfe in his soule forsaken of God that is left comfortlesse of Gods Spirit If the Reader would see this opinion opposed and confirmed let him read Dr. Willets synops page 1142. sine et 1433. et Cham. tom 2. page 177. Secondly Fevardentius absolutely denies that Answ 2 Christ did truly complaine upon the Crosse that he was forsaken of God and he gives this reason for his deniall If Christ saith he were truly forsaken of God it would follow that the hypostaticall union was dissolved and that Christ was personally separated from God for otherwise he could not have beene forsaken Fevardent Page 437. confut â— b I. We answer hereunto If Christ had been totally and eternally forsaken the personall union must have been dissolvea but upon this temporall dereliction rejectioÌ„ there followeth not a personall dissolution II. As the body of Christ being without life was still hypostatically united to the God head so was the soule of CHRIST though for a time without feeling â—f his favour the dereliction of the one doth no more dissolve the hypostaticall union then the death of the other If life went from the body and yet the Deity was not separated in the personall consociatioâ— but onely suspended in operation so the feeling of Gods favour which is the life of the Soule might be intermitted in CHRIST and yet the divine Union not dissolved III. Augustine
of the graves and went into the City and appeared unto many Many Papists yea Popish writers hold Object that soules after they are departed may returne on earth again and appeare unto men this opinion they would ground upon this place arguing thus At the Resurrection of Christ many rose againe and therefore the soules of dead men may returne againe First we deny not but God is able to raise the Answ 1 dead unto life and to send a Spirit backe unto the earth againe for a time but whether he wils this to be at all or as often as the Papists would have it for walking Spirits and Ghosts are most frequent with them we know not and leave unto them to prove for they must neither argue from his power to his will He being able to doe more then he is willing to doe nor from an extraordinary worke to an ordinary he doing divers rare and admirable things sometimes upon some speciall occasion which he will not ordinarily doe Secondly to the place objected we answer that Answ 2 their soules did not onely appeare but their bodies also were restored unto life And therefore the Argument followes not Thirdly those who were raised did not forewarne Answ 3 the living of any judgement to come or command them to doe this or that for the deads sâ—ke viz. either to pray for them or to goe on pilgrimage to some Saint c. which is the ordinary and usuall charge of the Popish Spirits And therefore they have from this place but a bad foundation to build their apparition of Spirits upon Fourthly these in the text were raised up for these Answ 4 ends namely I. To confirme Christs Resurrection from death unto life II. To confirme our Resurrection by Christ God the Father shewing hereby unto us that Christ by his death had overcome and destroyed death to the faithfull and that at the last day their soules and bodies shall be knit together and live with God and Christ for ever VERS 54. Vers 54 Now when the Centurion and those who were with him watching Iesus saw the Earthquake and those things which were done they feared greatly saying Truly this man was the Son of God We shewed before how Fevardentius affirmes that Christ did not truly complaine that he was forsaken of his Father verse 46. and we answered one of his Arguments in that place He now summons up the Centurion and watch against us arguing further thus from hence Object for the confirming of his assertion The Centurion notwithstanding Christ so complained and cryed out yet confesseth thus of him This truly was the Sonne of God and a righteous man and therefore he was farre off from imagining that Christ was forsaken of God Fevardent Page 474. First the Centurion being a Romane understood Answ 1 not the language wherein Christ complained crying out That he was forsaken Secondly the Evangelist here plainly sheweth Answ 2 that not the hearing of those words but the seeing of the Earthquake and other things which were done drew that confession from the Centurion That Christ was the Sonne of God Answ 3 Thirdly we deny not but that notwithstanding CHRIST truly complained he was forsaken yet he was the Son of God still for the hypostaticall union was not thereby dissolved as we shewed before verse 47. but as the soule of Christ being parted from his body was separated onely from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locally not hypostatically Damasc lib. 3. de fid Cap. 27. And as the soule ceased working in the body and yet was not divorced in the personall being from the body so the filiall union was not dissolved though the effectuall feeling were for a while discontinued Vers 59 60. VERS 59 60. And when JOSEPH had taken the body he wrapped it in a cleane linnen cloth and laid it in his owne new tombe which he had hewed out in the rocke and he rolled a great stone to the dore of the Sepulchre and departed For the understanding of these two verses we must observe That as often as the Jewes buried any they were wont to role a great stone to the mouth of the Cave and now the cave or vault it selfe they termed from the act of buriall Keber which sigâ—ifieth a place of buriall or from its forme Magnara a denne or Cave The severall cels or receptacles in which the body was laid they called Cucim graves or tombes and the stone they named Golel a rolling stone These Caves or vaults the wealthier sorts would paint garnish and beautifie at the mouth or entrance of them whence commeth that phrase Sepulchra dealbata painted tombes VERS 63. Sir we remember that that seducer or deceiver said while he was yet alive After Vers 63 three dayes I will rise againe These wicked Scribes and Pharisees call Christ a Seducer and Deceiver Quest now how doth it appeare that he was no such person First it is evident thus If we looke upon Morall Answ 1 things he was the Master of all morall vertues Secondly if wee looke upon divine things he Answ 2 was given to one God and after the manner of the Iewes worshipped one God And although hee did not worship this God with the sacrifices of sheepe and oxen yet he did with the sacrifices of a pure mind which sacrifice the Lord much rather accepts of And Thirdly it is cleare from his Miracles for they Answ 3 shew his divinity And Fourthly it is manifest because he seduced us not Answ 4 by his doctrine for he both did spake all things well teaching us nothing contrary to the law of God Euseb lib. 3. de demonstr evang Cap. 4 5. CHAP. XXVIII Verse 1 VERS 1. In the end of the Sabbath as it began to dawne towards the first day of the weeke came MARY Magdalene and the other MARY to see the Sepulchre Sect. 1 § 1. In the end of the Sabbath as it began to dawne The words in the originall here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is And in the evening of the Sabbaths which begins to shine upon one of the Sabbaths Or as Syrus reads it And in the evening in the Sabbath the light of which evening is the first light in the weeke From hence some doubts and demands may arise viz. Quest 1 What is meant here by Vespera the Evening Answ 1 First sometimes and that oftentimes this word Evening doth denote and signifie the whole time of the night but it doth not so signifie in this place Answ 2 Secondly the Evening doth properly signifie the beginning of the night but not so neither in this verse Answ 3 Thirdly sometimes the Evening signifies that part of the night which preceeds the morning and thus it signifies in this place Quest 2 What is meant by the Sabbath because in this verse mention is made of a double Sabbath In the Evening of the Sabbath which shines before one of the Sabbaths Answ 1 First sometimes this word Sabbath is taken for
one 3dly others answer that St. Mark restraines that unto one Mary which was common to her companions Answ 3 naming her onely as the chiefe of all or unto whō Christ more purposely appeared Pareus s VERS 2. And behold there was a great earthquake Verse 2 for the Angell of the Lord descended from heaven and came and rolled backe the stone from the doore If the studious Reader would see what application may be made of this Earthquake let him read Chē harm part 2. Gerard. pag. 248. b. And if he would see how hence Bellar. would prove that the body of Christ doth not occupy any place but that he may be at once intirely in regard of his humanity in many places r I eferre him to Chamier tom 2. de corp Christi lib. 6. Cap. 7. pag. 211. a. § 22 23. VERS 6. He is not here for he is risen as he said Verse 6 Come see the place where the Lord lay He is not here for he is risen Quest 1 It is questioned and controverted betweene us and the Church of Rome whether it imply a contradiction for on body to be whole and entire at the same time in many places Answ 1 First hereunto the Papists say that the body of CHRIST may be and is in many places at once locally and visibly and that his flesh is at the same time in heaven and in earth in the Eucharist Bel. de Sacram. Euchar. lib. 3. Cap. 4. Answ 2 Secondly we affirme that it implies a contradiction to say what they doe herein and we prove it hence thus The Scripture plainly saith that Christ hath a true naturall body and in all things like unto us Hebr. 3.17 Therefore neither can his body being a true humane body as ours are be in many places at once neither can it chuse but occupie that roome and place where it is The Angell said He is risen he is not here but it had beene no good argument to say he is risen and gone to another place and therefore he is here if so be the body of CHRIST might be in many places at once The Scripture then hath defined it that Christs body is in one certaine place Wherefore to say that Christ hath a true natural body and yet retaineth not the naturall properties of a body or that he hath and hath not a true naturall body is to speake contradictions Jf the Reader would see this Answer of ours impugned and the oppositions answered Let him read Dr. Willet synops controv general 10. de Euchar. quc 1. pag. 611. c. Amos Bellarm. enervat tom 3. pag. 135. The Angell by telling the women here that Christ was risen againe from the dead doth give occasion unto us to consider a little of the Resurrection of Christs body Our Questions here abouts shall be these Quest 2 What and how many are the parts of Christs Resurrection Answ There are two parts of thereof namely First Vivification which was the conjunction of the body and soule of Christ together againe by the power of God Iohn 2.19 and 10.18 And is therefore attributed to the Father Romans 6.4 and 8.11 and Acts. 2.24 although as it is opus ad extra it is common to all the three persons of the blessed Trinity And Secondly a going out of the Sepulchre for Christ being restored againe unto life and all obstacles which might hinder his Resurrection being removed againe by an Almighty power he came gloriously out of the grave or tombe wherein he was laid Matth. 18 2. Quest 3 What are the Causes of Christs Resurrection Answ 1 First the glory of God and Christ Iohn 17.1 and Romans 1.4 And Answ 2 Secondly the fulfilling of the Prophesies Psal 16.10 Matth. 12.39 and 17.13 and Acts. 4.24 And Answ 3 Thirdly to shew that he is the Resurrection or that we are raised from death unto life by the power of Christ Iohn 11.25 And Answ 4 Fourthly because Christ hath now fully satisfied for sinne and where there is no sinne there is no death Romans 6.10.23 And Fifthly he rose againe for the discharging and executing of his Offices because part of them were principally to be performed after death Read Answ 5 Psal 110.4 and 45.7 and Esa 97. Luke 1.33 and Rom. 8.34 And Sixthly that it might certainly and evidently Answ 6 appeare that Christ overcame the Devill sinne and death And Seventhly the last cause of Christs Resurrection Answ 7 was our salvation Romans 4.25 What were the fruits of Christs Resurrection Quest 4 First the fruit of Christs Resurrection which Answ 1 respects himselfe is this namely that having suffered for us hee is made partaker of a glorious life for us And Secondly the fruits of Christs Resurrection respecting Answ 2 us are these to wit I. An effectuall application of his righteousnesse and satisfaction performed for us Acts. 13. and Rom. 4.25 and 1 Cor. 1◠18. And II. Our regeneration and sanctification by the holy Spirit Rom. 6 4 5. Colos 3.1 and 1 Pet. 1.3 And III. A demonstration and obsignation of our Resurrection unto life eternall Rom. 8.11 and 1 Cor. 15.13 and Revel 1.5 And IV. Consolation against all affliction yea death it selfe Iob. 19.25 and 2 Tim. 2.8 And V. A certainty of the defence and full glorification of the Church Iohn 14.3 Why doth the Lord now adayes rather use the Quest 5 Ministery of men then of Angels in confirming and Preaching the truth of CHRISTS Resurrection First because our infirmity and weakenesse cannot Answ 1 beare the light or aspect of Angels as we may see by these women who were afraid when they saw the Angell verse 5. Secondly the Lord doth this for our greater Answ 2 consolation that we hearing them who are of the same nature with us and sinners like us may be raised up to comfort Thirdly this is done because the Lord would Answ 3 have an accesse to his heavenly doctrine made manifest and laid open unto all men in the ministery of the word and not peculiar Revelations to be expected or sought for by Angels Romans 10.6 Fourthly the Lord hath appointed that Christ Answ 4 should be preached unto us by the Ministery of men not of Angels because he would have all glory to be reserved unto himselfe as in merit so also in the application of the benefits of the Gospell for in this his power is wonderfully shewne that against the gates of hell he opposeth weake men Fifthly this was done also that people might Answ 5 reverence obey and receive the Ministers as the Messengers and legates of Christ and on the other side that Ministers might embrace and love their people with a sincere and fatherly affection Sixthly if Christ and the Gospell should be Answ 6 preached unto us by Angels it were necessary that they should use a humane not an Angelicall speech unto us and hence the Angels appeared here in an humane forme when they were to publish and preach the Resurrection of Christ
unto the women And therefore the Lord will rather use the Ministerie of men then of Angels Vers 7.8 VERS 7 8. And goe quickly and tell his Disciples that he is risen from the dead And behold hee goeth before you into Galilee there shall yee see him behold I have told you And they departed quickly from the Sepulchre with feare and great joy and did runne to bring his Disciples word Sect. 1 § 1. He goeth before you into Galilee Quest 1 Why doth CHRIST goe to Galilee Answ To appeare to his Disciples there Quest 2 Why will hee appeare unto them in Galilee rather then in or about Ierusalem where they now were Answ 1 First because they were of the country of Galilee and came from thence up to Hierusalem and therefore he will have them goe to the place from whence they came And Answ 2 Secondly because he had resolved to spend some dayes with them to instruct them in the knowledge of God and to teach them and confirme them in the truth and to encourage them to endure for his sake all the oppositions and contradictions they should meet withall Now it was more meet that they should abide in Galilee then in Hierusalem because that was the more safe place And thus CHRIST had respect to the infirmity and weakenesse of his Disciples untill they were armed with strength and courage from on high Answ 3 Thirdly this was done because Christ would not have his Disciples idle and therefore untill the time come that he appeares unto them and they be sent to Preach the Gospell hee will have them imployed in their ordinary calling Whence Iohn 21. we reade that they were fishing which was their old vocation Vers 9 VERS 9. And as they went to tell his Disciples JESUS met them saying All haile And they came and held him by the feet and worshipped him Sect. 1 § 1. JESUS met them saying All haile Quest Why did CHRIST first appeare to women and not to his Disciples and first reveale his Resurrection unto them Answ 1 First some say this was done that the Resurrection of Christ might be divulged and published I am veró mulieres nihil celare possunt and women can keepe no secrets but tell all they know This ridiculous reason is given by Discip de temp serm de Pasch But Answ 2 Secondly this was rather done that the Lord might observe still that olde custome of his whereby he was wont to choose the contemptible ignoble and abject things of the world to confound the strong and mighty 1 Cor. 1.27 28 29. Now these women both in regard of the infirmity of their sexe and for their countreyes sake Galilee were held in contempt Iohn â— 46 But the Lord extols them by first manifesting unto them the Resurrection of his Sonne which is one of the principall Articles of our faith yea sends them to reveale it to the Apostles Vt sic fierent Apostolorum Apostolae that so they might be made the Apostles of the Apostles as the Auncients spake Thirdly women by nature being weaker without Answ 3 doubt were smitten with a vehement sorrow of mind for the reproachfull death of Christ and those torments and paines which they saw him suffer in the day of the preparation when they stood not farre off from the crosse And therefore the joyfull message of Christs Resurrection is first of all shewed and declared unto them to revive and comfort their sorrowfull heart And for this cause Christ appeared unto Peter a part viz. because as he sinned most hainously so he sorrowed most hâ—avily and therefore for his particular consolation his Saviour appeares to him alone Fourthly this was done that God by this Answ 4 meanes might meet with or take away the calumnies of the Iewes The Priests and Scribes afterwards say that IESUS Disciples came and stole him out of the Sepulchre now that the impudency and absurdity of this lye might appeare unto all by the wonderfull providence of God it came to passe that the women came unto the Sepulchre before the Apostles Now it is no way probable or likely that so few women could either role away so great a stone as was laid at the caves mouth or steale away the body which was kept by so many armed souldiers Fifthly death came into the world by a woman Answ 5 viz. Evah and therefore Christ would have his Resurrection by which righteousnesse and life is repaired and renewed unto us to be first declared and shewed forth by women As in the fall of the first man these three things concurred to wit The Devill perswading the women shewing the man eating and corrupting of humane nature So in the Resurrection of Christ also by which mankind is repaired there concurred Christ rising and redeeming humane nature The Angell shewing the Resurrection and the women carrying the good tydings unto others Sixthly these women with an earnest desire of Answ 6 mind came very earely yea as soone as they could see unto the Sepulchre but the Apostles for feare durst not come in sight and therefore the Lord recompenseth this their courage and boldnesse with the first newes of Christs Resurrection and with the first sight of him after he is risen Chem. harm parte 2. Gerard. pag. 255. b. § 2. And they held him by the feet Sect. 2 Why doth our Saviour permit his feet to be held and touched by these women Quest seeing St. Iohn saith Chap. 27. That he would not suffer Mary Magdalene to touch him but forbad her saying Touch me not and gives this reason For I am not yet ascended unto my Father First some say that our Saviour forbad her to Answ 1 touch him for this mysticall cause to insinuate unto her that she ought not to thinke of him as formerly she had thought that is that now she must have no humane conceits of him Her faith as yet was very imperfect as well as the faith of the rest as appeares by hers and their buying and preparing of spices and oyntments for the â—mbalming of the body of IESUS as though his body could hvae putrified and corrupted asthough it should not have bene raised up to life the third day (f) Carthus s pag. 231. b. Secondly others answer that when Mary now Answ 2 held the feet of CHRIST he forbad her to touch him that is not to continue long holding him or kissing his feet but quickly to dispatch and goe about that message which the Angell had given them all in charge (g) Parens s p. 900. a. And this seemes to be the truest answer I. From the next verse where our Saviour againe gives them the charge which was given them by the Angell See verse 7. and 10. And II. From the reason given Iohn 20.17 Touch me not for I am not as yet ascended unto my Father which words although they be diversely interpreted have notwithstanding this plaine and simple meaning Why dost thou prolong the time in
holding and kissing my feet Let them now goe for I am not about presently to ascend unto my Father but I will before my Ascension tarry with you a certaine time when both those and the rest may both see and touch me Now therefore forebare and goe tell my Disciples c. Sect. 3 § 3 And they worshipped him Quest How is adoration attributed or given to the humanity or flesh of CHRIST seeing it is a worship proper to the Deity Answ Although the flesh of CHRIST as flesh and a creature is not to be adored but it selfe adores the divinity as Cyrill speakes de recta fide ad Theod. lib. 1. Col. 693. yet in regard of the union thereof Cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the substantiall word which is to be adored the flesh is coadored with one adoration because neither in faith nor in vocation can the flesh be separated from the Deity Jndeed the proper cause of adoration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divinity which is in the body and with the body of Christ and which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is onely adorabilis And therefore as the purple robe or Crowne of the King separated from the body or head of the King are not to be worshipped but being on the head or body of the King the King with his Crowne and robe on are worshipped So also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the divinity of Christ with his flesh The like Question unto this is handled by Epiphanius in Anchorato pag. 367. and by Augustine de verb. Dom. serm 58. and Chemnit harm Part. 2. Gerard. pag. 342. a. medio Vers 10 VERS 10. Goe bid my brethren goe into Galilee and there they shall see me Quest How often did Christ appeare unto any after his Resurrection Answ 1 First St. Marke saith that Christ first appeared unto Mary Magdalene onely neare unto the Sepulchre and this St. Iohn also mentions 20.16 Answ 2 Secondly afterwards he appeared to Mary together with some other women as our Evangelist here hath it verse 9 Answ 3 Thirdly he appeared to two Disciples that were going to Emauâ— and talked with them Marke 16.12 and Luke 24.13 Fourthly he appeared to Peter alone Luke 24.34 and 1 Cor. 15.5 Fifthly he appeared to the ten Apostles when Answ 4 they were together in one house Thomas being Answ 5 absent Luke 24 26. Iohn â—0 19 And all these five Apparitions I conceive have beene upon the day that he arose from death unto life Sixthly he appeared to the Apostles being Answ 6 shut up in one house when Thomas was with them And this was 8. dayes after the Resurrection And these 6. Apparitions were in Iudea Seventhly he appeared unto the Disciples in a Answ 7 Mountaine in Galilee Matth. 28.16 Whence it seemes to me cleare and evident That the Disciples did not goe presently after they had received the command into Galilee but some 8. dayes after Yea this is the Apparition I conceive which St. Paul speakes of 1 Cor. 15.6 where he saith That CHRIST was seene of above 500 brethren at once who either followed the Apostles out of Iudea or flocked unto them when they were on the Mountaine out of Galilee Eightly hee was seene againe by seven of his Answ 8 Disciples as they were fishing at the Sea of Tiberias Iohn 21.1 c. Ninthly hee appeared to Iames alone 1 Corinth Answ 9 15.7 Tenthly he was seene againe by all the Apostles Answ 10 after they were returned from Galilee to Ierusalem And this is mentioned both by Mathew Marke Lukâ— and Paul 1 Corinth 15. Now all these ten Apparitions were in the Earth Eleventhly there were two Apparitions of Answ 11 Christ from Heaven viz. I. Hee was seene of St. Stephen the first who suffered for him after his Ascension Act. 7.55 And II. Hee was seene of St. Paul as he went to Damascus Act. 9.3 and 22.6 and 1 Cor. 15.8 Twelfthly there shall bee another Apparition Answ 12 of him from Heaven in the last day when all the people of the earth shall see him comming in the clouds See Dr. Mayer upon this Verse Page 331 332. VERS 13. Say yee Vers 13 his Disciples came by night and stole him away while wee slept How may this be proved to be a lye Quest because it is commonly reported among the Jewes as a truth untill this day verse 15. That his Disciples stole him away by night First how can it be imagined that the Disciples Answ 1 of CHRIST who fled and were scattered abroad when hee was apprehended and sought lurking holes in the time of his Suffering dare now come to his Sepulchre to take away his body which is guarded about with Souldiers for this very purpose Chap. 26.63 64. And how can the armed Souldiers bee terrified or affrighted by unarmed Apostles Secondly the Sepulchre wherein Christ was Answ 2 laid was hewed out of a Rocke and therefore the Disciples could not by any underground caves or secret cranies or passages steale him away and not come in the sight of the Souldiers Thirdly if the Disciples would have adventured to have stollen the body of CHRIST they would Answ 3 not have staid untill it was guarded with a troupe of Souldiers but would have enterprised it before viz on the foregoing night when they might have done it with more safety and lesse danger Answ 4 Fourthly the Disciples could not watch one houre with CHRIST in the garden and shall wee thinke that they would wake a whole night almost to steale away a dead man Answ 5 Fifthly how could the Disciples remove away so great a stone as was laid at the Caves mouth and the souldiers neither perceive it nor awake Answ 6 Sixthly it was not the Disciples but the women who came first unto the Sepulchre yea the Disciples for feare had shut themselves up in bolted and locked houses and therefore there was no colour to dawbe over this lye That his Disciples came and stole him away Answ 7 Seventhly if there had beene no need of oppressing suppressing the truth then why doe the high Priests and Scribes take counsell together and summon a Conventicle Jf the thing had beene true then why doe they instruct the Souldiers in a lye If the Souldiers speake nothing but truth then why doe they take money If the Disciples did steale him away then why doe not they seeke to recover him from them and make them by force and violence to bring him backe againe or confesse the fact which they never went about at all Answ 8 Eighthly if the Souldiers slept then how could they tell that it was the Disciples who stole him away If all were asleepe but one who knew the Disciples and saw what they intended then why did not he awake the rest If they all were awake then why doe they lye in saying he was stolne while they slept If they say they saw and durst not speake who will beleeve them to be such cowards to feare naked poore
Faith and willing to be baptized must then be admitted unto the Sacrament of Baptisme and baptized in the name of the Father and of the Sonne and of the holy Ghost Marke 16.16 Acts 10.47 But these two Answers are to be understood of those who are of yeares of discretion and not of Infants Who ought to bee or may bee Baptized Quest 6 Those who are baptized are either Answ I. Men of ripe yeares or yeares of discretion Now these Adulti doe either First not professe the Faith of Christ or are without the Church of Christ and these are not to be baptized Or Secondly doe professe the Religion of Christ and desire to be baptized and these as was said before are to be admitted Or II. Infants now these are either Answ 3 First the Children of Iewes Turkes and Heathens who are without the Church and these are not to be baptized Or Secondly they are the Children of those who are wiihin the Church and these are to be baptized Quest 8 Whether is the Sacrament of Baptisme necessary or not Answ 1 First it is necessary because it is commanded in this verse and Marke 16.16 For as we must pray if we would be blessed because God hath commanâ—ed it Matth. 7.7 and as we must eate if we would live because according to Gods owne ordinance that is the meanes to preserve life so we must be baptized because God hath ordained that by that doore we should enter into the Arke the Church Answ 2 Secondly but Baptisme is not absolutely necessary unto salvation as appeares thus I. God did precisely command that Circumcision to which Baptisme answers now should be on the eighth day before which time without doubt many dyed and yet it were absurd peremtorily to set downe that they were damned II. Jf Circumcision had beene absolutely necessarily unto salvation then Moses and Aaron would not have omitted it for 40 yeares in the Desart III. This Doctrine of the absolute necessity of Baptisme was unknowne to the ancient Fathers and primitive Church who therefore did oftentimes forbeare baptisme although we approve not of this their fact till a little before death Hence Constantine the great was not baptized untill a little before his death and Valentinian by reason of his delay was not at all baptized whom notwithstanding Ambrose pronounceth to be in heaven And Bernard in his 37. 77. Epistle affirmeth that not every privation or want of Baptisme but only the contempt and palpable neglect of it is damnable IV. The Papists themselves confesse that the Baptisme of the Spirit Baptismas flaminis and Martyrdome Baptismas sanguinis are sufficient without the Baptisme of water that is where or when it cannot be had unto salvation V. CHRIST himselfe saved the Thiefe upon the Crosse without Baptisme Luke 23.43 And therefore it is not so absolutely necessary that without it none can be saved Quest 9 What doe we promise in Baptisme Answ 1 First we promise to renounce sinne Rom. 6.6 and 1 Cor. 6.19 and Acts 3.26 and 1 Peter 4.6 Answ 2 Secondly to serve the Lord in newnesse of life all the dayes we live on the Earth Rom. 6.4 and 7.6 and 2 Corinth 5.17 Galath 6.15 Ephes 4.22.23 and 4.1 and 1 Peter 2.9 and 1 John 2.6 Sect. 5 § 5. In the name of the Father c. In this forme wherein the Apostles must baptize those who are instructed our Saviour by nominating of the Father Sonne and holy Ghost doth plainly insinuate and teach unto his Apostles the profound mistery of the Trinity and Unity For these three names Father Sonne and holy Ghost doe expresse the Trinity of divine persons and this phrase In nomine non in nominibus in the name in the singular number and not in the names in the plurall doth evidently shew the Unity in Trinity or that these three ever blessed persons have but one essence and nature Pet. Galat. Lib. 2. Cap. 12. page 63. medio § 6. And of the Sonne Sect. 6 From these words we may draw this plaine Argument against the Arrians Argum. who deny the Deity of CHRIST He in whose name we are baptized is truly and essentially God But we are baptized as well in the name of the Sonne as of the Father and holy Spirit in this verse Therefore the Sonne is aswell God in nature and essence as the Father and holy Spirit are and consequently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same nature and substance with the Father § 7. And of the holy Ghost Sect. 7 Deuterius an Arrian Bishop being at Bizantium as he was about to baptize one Barbas after his blasphemous manner saying J baptize thee in the name of the Father through the Sonne and in the holy Ghost which forme of words is contrary to the prescript rule of Christ who in this place commanded his Apostles to baptize all Nations In the name of the Father the Sonne and the holy Ghost the water suddenly vanished so that he could not then be baptized Wherefore Barbas all amazed fled to a Church of purer Religion and there was entertained into the Church by baptisme Socrates in his Ecclesiasticall History Lib. 7. Cap. 17. reporteth the like History of a Jew who had beene oftentimes baptized and came to â—aulus a Novation Bishop to receive the Sacrament againe but the water vanished and his villany being detected he was banished the Church Because I have spoken divers things in divers places before of the Father and the Sonne here therefore thus briefly passe them over speaking something more largely of the holy Spirit because hitherto I have treated of that divine person more sparingly How many things are requisite to be knowne Quest 1 concerning the holy Ghost Two namely Answ First Nomen his name He is called 1. Spirit Then 2. Holy Secondly his nature wherein two things are observable viz. I. Veritas the truth thereof wherein two things are included to wit First that he is God with God Secondly that he is a distinct person from the Father and the Sonne II. Priprietas the properties thereof namely that First he proceeds from the Father and the Sonne Secondly that he is equall to the Father and the Sonne Thirdly what his operations and workes are What is meant by this word Spirit Quest First this word Spirit is taken either First literally and that two manner of wayes to wit either Answ 1 I. For an invisible corporeall essence as for example First sometimes for the aire and wind Secondly sometimes for the blast or breath of the Lungs Or II. Spirit is taken for an invisible incorporeall essence which is two-fold namely either First created as Sathan specters the reasonable soule of man and the good Angels Secondly uncreated and thus God the Father God the Sonne and God the holy Ghost are called Spirits Secondly figuratively and thus it is taken either I. Spiritually and thus First the power and Deity of Christ is sometimes called Spirit And Secondly sometimes the
the truly humble and humbled Quest confesse and acknowledge their sins First because they rejoyce to have escaped Answ 1 from sin and the snares of Sathan olim haec meminisse juvabit as we see in Saint Paul I was a reviler and I was a persecuter but blessed be God I found mercie 2 Tim. 1.13 Secondly because the light which is in them Answ 2 doth reprove and make manifest their sins Ephes 5.13 which before they neither saw nor knew § 3. Sitting at the receit of Custome Sect. 3 What is meant by Matthews sitting at the receit Quest 1 of Custome The holy Ghost would hereby have us know that he was a Publican as Mat. 10.3 Luke 5.27 Answ What is observable in these Publicanes Quest 2 First the word Publicanus a Publican is derived Answ 1 a Publicis quia publicis utuntur publica vectigalia c Perott Calep. ex Vâ—p because they gathered up the common Tolls Customes and Tributes Answ 2 Secondly their condition estate and rank was two-fold viz. either I. Among the Gentiles and thus the calling of a Publican was a very honorable and high calling for in time past among them Publicans were of the highest and chiefest orders of Knights f Alex ab Alex. pag 107. Calep. So Cicero pro Planco saith Flos equitum Romanorum ornamentum civitatis firmamentum Reipublicae PublicanoruÌ„ ordinâ— continetur The Publicant were the prime of the Roman Knights the ornament of the City and the chiefest stay and supporters of the Common-wealth If we reade Iosephus 12 4. fol 324. he will tell us how all the chief mâ—n of all the Cities both of Syria and Phaenice came to Ptolomy to buy the Customes and Tolls Or II. Among the Iews and thus the calling of a Publican was most base despicable and contemptible and in this consideration our Saviour doth oppose them so often to the Pharisees Mat. 5.46 and 21.32 and 18.17 and Luke â—8 13 For First it was an unworthy thing for the Jews to pay Tribute to the Romans who were Gentiles Mat. 22.17 for they s they said to Christ were never servants or in bondage to any man Ioh 8.33 Secondly it was a more unworthy thing for the Jews to serve the Gentiles in so base and vile an employment as this yea in a calling which was injurious unto them And yet many of these Publicans who gathered up the Taxes and Tributes for the Gentiles were Jews as we may see in Matthew who was a Publican although a J w. Thirdly none usuall undertook this employment except onely either I. Those who were of the lowest and basest sort of the common people Or II. Those who were of a corrupt life and of unbridled libâ—rty wherefore they are called Publicans and harlots in the next verse as also chap. 11.19 and Luke 18.13 Fourthly these Publicans carried themselves covetously and greedily in their places yea unjustly and cruelly Luke 3.13 and 19.8 And therefore for these regards they were justly contemned hated and despised of the Jews Answ 3 Thirdly it seems that there were two sorts and kindes of Publicans to wit I. Redemptores those who farmed the Customes Tolls Taxes and Tribute of the Romans now these were more noble or of a higher rank and quality and such a Publican I conceive Zacheus to have been because he is called Princeps Publicanorum the chief of the Publicans Luke 19.2 II. Collectores Exactores those who gathered this Toll or Tribute either up and down in Markets or at Bridges or the like now these were of the lowest sort of the people and for the most part were greedy and unjust and of this sort of Publicans I conceive this our Evangelist to have been § 4. And he saith unto him follow me And he Sect. 4 arose and followed him We may from hence observe two things to wit First whom Christ cals Secondly what sort of people the Apostles were First we may observe what manner of persons Observ 1 Christ cals and converts not Pharisees but Publicans to teach us that the lowest among men are sooner called and converted unto God than the highest or the poor and abject before the rich and great ones of the world 1 Cor. 1.26 Mat. 21.31 Acts 9.1 Why are the inferiour sort of people sooner Quest 1 called home unto God than are the superiour First not onely because the judgment of man Answ 1 is corrupted and therefore without cause contemns and despises Christ and Religion as John 7.48 The Rulers and the Pharisees would not beleeve on Christ Secondly but rather because the conscience Answ 2 being depressed is the better prepared unto Repentance and conversion Luke 18 13. when men see nothing but their sins and themselves to be miserable then they are sooner perswaded to confesse their sins and to leave them and to repent of them as 2 Sam. 12.14 On the contrary a good opinion of our own wisdom knowledge and goodnesse doth hinder us from confession contrition and conversion as Luke 18.11 Iohn 9 41. Because the whole need not the Physitian but the sick onely How must we truly deject debase and humble Quest 2 our selves that so Christ may please to call and convert us First let us confesse and acknowledge that Answ 1 hitherto we have been asleep dreaming onely of grace and goodnesse there being indeed no such thing in us as yet Esa 29.8 The frantick man thinks not himself sick and therfore it is a good sign when a man feeleth and acknowledgeth his sicknesse Secondly let us confesse that hitherto we are Answ 2 full of sin and that we cannot cease to sin so long as we are naturall 2 Pet. 2.14 for miserable are those blinde souls who do not see their sins Thirdly let us acknowledge how we are Answ 3 wholly taken up with the world all our care being about and all our labour for worldly things Psal 127.1 c. spirituall things being wholly neglected by us Fourthly let us confesse that without in our Answ 4 lives there is no good thing the best works we do being but like airy smoke or idle dreams or performed for some private ends Fifthly let us acknowledge that within in Answ 5 our hearts all is amisse for I. Neither is our Repentance solid but either First intentionall vult non vult piger we resolve to repent but resolve not when and therefore it is procrastinated and delaid from day to day Or our Repentance is Secondly temporary during for a time and afterwards returning with the dog to his vomit and with the swine to his wallow 2 Pet. 2.20.21 II. Neither is our faith lively for carnal perswasions will not cause us to rejoyce with that joy unspeakable and glorious nor give us that peace of conscience which passeth all understanding III. Neither can we solidly desire and hunger after Christ a naturall man may with Balaam desire to die the death of the righteous and desire that Christ may be his Saviour but not
hunger after him as his Lord and Master whom he desires to serve Thus wee should labour to confesse and contemplate the deformity of our natures and lives and labour to goe out of our selves acknowledging our selves to be wicked and miserable And then hope that Christ in his due time will mercifully raise us up unto joy and comfort Secondly wee may observe hence what manner of persons those were whom our Saviour Observ 2 made choise of to be his Apostles they were not Pharisees nor High-priests nor great Schollers but simple ignorant and unlearned men yea fisheâ—s and such as were of no esteem in the world 1 Cor. 4.9 c None of all the Apostles were learned except only Paul neither was hee made choise of that hee might boast of his learning but that Christ might bee glorified by the conversion of one who was so learned zealous and obstinate in a false way Quest 3 Why doth Christ make choise of such as these to be his Apostles Answ 1 First certainly this was done for our comfort lest otherwise we should have despaired ever to have beene made partakers of their society and fellowship yea hence the Holy Ghost hath recorded the Saints sins that we might see and hope that God hath mercy in store for us whatsoever our sins bee if wee will but repent If Christ had chosen only wise great and learned men then poore simple and ignorant ones might have feared that he would never have accepted them but when Christ graciously accepts such to be his Apostles then such as they were may hope that hee will accept of them to be his servants Answ 2 Secondly this was done for the greater glory of Christ For certainly the Church of Christ which was built upon the Apostles could never have stood so long upon such weake props aâ—â— foundations except the edification and fabrick had been divine yea supported and upheld by a divine power For I. Men choose those who are strong able and every way fit for the worke they have to doe for them Because they stand in need of their strength and ability But II. Christ chooseth those who are weak and then gives strength unto them making them able Ministers g 2 Cor. 3.6 that so all the glory and honour of the worke may be given unto him unto whom al belongs VERS 10. And it came to passe as Iesus sate at meat in the house behold many Publicans and sinners Vers 10 came and sate down with him and his Disciples Came and sate downe with him Although undoubtedly many came unto Christ who were not truly converted unto Christ yet we see be reâ—eives all that come without any strict examination of them Teaching us That Christ receives Observ and entertaines all that come unto him Esay 55.1 Iohn 7.37 For the better understanding hereof observe three things namely First there is a double Church to wit externall and visible internall spiritual Now Multi in non de many are of the former which are not of the latter As here was a traitor Devil amongst the Twelve so many were received in outward society by Christ who inwardly were rejected Secondly there is a double reward for those who are in the Church of Christ namely a reward of hypocrites which is given to formall Professors and a reward of children which is given to those who are sincere Thirdly these hypocrites which are not of the spirituall Church neither shall be made partakers of the reward of children are yet notwithstanding suffered and permitted to be in the visible Church because they are profitable unto the faithfull and members of the invisible although the stalke of the corne be hollow yet it is strong and supports the corne and although the chaffe be light yet it keeps the corn warme and nourisheth and preserveth it So there are many in the Church no better then chaffe and straw and yet are profitable and helpfull and beneficiall unto the children of God Who are here to be reproved Quest They who are too rigid and austere that is First the Anabaptists and Brownists Answ who separate t emselves from our Communion and Church for some blemishes as they say which are amongst us and in our Church Secondly the Novations who deny repentance unto those who sin after Baptisme Thirdly those who exclaime against other mens sins and reproach the sinners Indeed Ministers are enjoyned to instruct and that with meeknesse those who oppose themselves h 2 Tim. 2.25 And people have this charge given unto them by the same Apostle To beare one anothers burdens and to restore in the spirit of meeknesse those who are overtaken in a fault considerihg that the best may be so tempted as that they may be overcome i Gal. 6.1.2 Fourthly they are faulty here who exclude from the Sacrament of the Lords Supper all sinners wheras onely notorious sinners that is either those who are hardned in sin or those who often apostatize and relapse into sin are to be kept back and debarred Fifthly they also are too blame who deny all communication conversation association or fellowship with wicked men whereas it is not unlawfull to associate the wicked with this desire and endeavour that we may reclaime them from their wickednesse and be as Physicians unto them Object 1 Here it will be objected Saint Paul hath forbidden us to keep company with wicked mâ—n 1 Cor. 5.11 Answ Hee forbids brethren to accompany sinners but he forbids not Physicians Object 2 But it may be objected againe a Physician doth teach those who are sick but he doth not eate with those who are sick And this is the very thing which Saint Paul in the place objected prohibits If a man be wicked eat not with him Answ 1 First Saint Paul in that place speaks not of all sinners but of those only who are excommunicated Answ 2 Secondly Saint Paul in that place doth not forbid them to keep company with Heathens but only with Professors who were wicked If any man which is called a brother be a Fornicator or covetous or an Idolater c. keepe him not company eat not with him Answ 3 Thirdly it is certainly prohibited to associate with those who are notorious sinners and who remaine hardned in sin Now all sinners are not such as these I conclude therefore this Question let all these five sorts of persons whom we have here taxed remember that Christ received all that came unto him he are with Publicans and Harlots hee dismissed the woman taken in adultery he reproved the cruell zeale of his Apostles when they would have called for fire from heaven telling them they knew not what spirit they were of and therfore let them not be so rigid and severe against all sinners as they are condemning all and despising all for some faults or failings Vers 11 VERS 11. And when the Pharisees saw it they said unto his Disciples why eateth your Master with Publicans and sinners Why
hearts are confirmed in a full assurance of faith Rom. 1 17. Ephes 3.13 Heb. 10.22 and 1 Peter 1.5 Quest 4 How must wee so use the word that we may hope for the operation of the Spirit thereby Answer The word teacheth perfectly both what is true in Doctrine and also what is sure and certaine in and unto faith but wee cannot understand these things except wee be taught by the holy Ghost both what is true in the understanding and what is certaine and sure in faith and the promises of the word And therefore if we desire so to heare and reade the word of God that thereby the holy Spirit may teach us within in our hearts then these three things are required of us namely First we must adhere and cleave closely and diligently to the word of God as to our Schoole-Master remembring that it is a seed to beget us and milke to feed us and a candle to enlighten us and a sword to defend us and joy to cheere us and a companion to associate us and life eternall to crowne and rejoyce us Secondly we must hope for and expect the blessing of God in the hearing of the word according to his promise that is we prizing valuing and loving of the word of God and frequenting the Preaching and reading thereof for this end that we might be taught thereby wee may then rest confidently assured that the Lord will blesse his word unto us because hee is faithfull in his promises and the word is powerfull in its operation Heb. 4.12 Thirdly to this esteeme of the word and hope of the Spirit wee must joyne prayer that is beg at the hands of God this blessing that he would come unto our hearts by his Spirit and teach us Psalm 143.10 And then wee may comfortably rest assured that he who is most faithfull in all his promises and whose eares are alwaies open to the prayers of his Children will in his good time grant our requests with his Spirit fill our hearts with joy unspeakeable and glorious Rom. 5.1 and 14.17 and 1 Peter 1.8 Philip. 4.7 § 7. Vnto Babes Sect. 7 How or in what sense are they called Babes Quest First they are not Babes in understanding Rom. Answ 1 16. Or spirituall knowledge But Secondly in humility and that either by an acknowledgement Answ 2 of their folly or weakenesse And Thirdly in a dependance upon God their Father Answ 3 to feed them and nourish them by his word § 8. Even so Father for so it seemed good in thy Sect. 8 sight We see here how our blessed Saviour whose action is our instruction neither gives nor seekes for any further cause of Gods actions then his owne good pleasure that we might from him learne to rest therein and in all the decrees of the Lord to make that our Non ultra or Herculean Pillar beyond which we dare not nor desire to goe For if it be demanded Why God doth not bestow upon some those Quest 1 corporall or spirituall those terrestriall or celestiall graces which hee doth bestow upon some others Wee answer that the true and principall cause is the good pleasure of his heavenly will Answ And therefore the Pelagians are confuted who doe teach that the will of God was moved to elect some and to reject others because he foresaw the good workes of them a Hil. the know of the true God pag. 287. and the bad workes of these flat against the Apostle who saith of Iacob and Esau that before they were borne when as yet they had done neither good nor evill not of workes c. Rom. 9.11 And to confirme this Proposition Christ saith that his Father hid the Gospell from the wise and revealed it to Babes Why because it was his good pleasure Where we see that his pleasure is the cause that hee did not reveale as well as that hee did And therefore from hence we may learne That we must not enquire of God a reason of his actions but rest in his will Rom. 9.20 Thus did good old Eli 1 Samuel 2.18 and holy Iob 1.21 22. And the blessed Apostles of Christ Acts 2.23 and 3.18 and 4.28 and 13.27 Quest 2 Why may we or must not we demand a reason of Gods actions Answ 1 First because God is a debter to no man Who hath given first unto him Rom. 11.35 And therefore he saith in the person of that Master of the vineyard who was not so liberall to one as to another Can I not doe with my own as I will Psalme 50. The Lord shewes that all things are his and therefore none can give ought unto him yea he hath despoticall and absolute rule and power over all creatures For I. They had all their beginning of and from him And II. They all are ruled and governed by him And III. They all are ordained for him according to that of the Apostle For of him and through him and to him are all things Romans 11.36 And therfore who shall dare to call the great Judge and King of all the world to the Barre to render a reason why he hath done this or that Answ 2 Secondly the judgements of the Lord are a great deepe and who is able to search or sound the bottome of them Romans 11.33 c. and 1 Corinth 2.16 Esa 40.13 The judgements waies and workes of the Lord are alwaies just but yet man is often forced to say with Mary How can these things be Luke 1.34 and 18.27 And therefore in such a case we must confesse the blindnesse of our reason and not dare to summon God to give account unto us of what he doth Quest 3 Who are here guilty of blame Answ Those who dispute of the justice of Gods actions It is dangerous swimming in this Foorde for we may easily sinke or be dasht a pecces Non ad discussionem operum Dei sed ad honorandum Deum conditi sumus d Muscul s We were created for the worship and service of God and not to discusse dispute of or censure the actions of God Non Iudices actionum sed imperiâ— subditi Chrys imp s Wee are the Lords vassalls and not Judges of his actions Non ferenda morâ—sitâ—â— non tribuentium Deo justitiae laudem nisi quoad sensus eorum pertingit Great and intolerable is the insolency of those who will not acknowledge the Lords justice any further then they can see reason for it Muscill s We see how our Saviour doth apply this reason taken from the will of God to the hardening of some and to the illumination of others As if he would say it proceeds not from any impotency in God that all obeyed not the Gospell but because it otherwise pleased the Lord Calvin s Observ 2 Hence then wee may learne That the predestinating of some unto life and of others unto death doth depend absolutely upon the will of God He drawes and then we runne after him Cantic 1.3 He addes unto the
Church daily such as he will have saved Acts 2.47 namely such as were ordained unto life Acts 13.48 Rom. 11.7 Non precibus flexus sed spâ—â—te sua comâ—â—â—â—â— fecit Chrys super Hee was not moved to save us for or by our prayers but of his owne free will Declarat non aliunde quam ex Dei arbitrio pendere discrimen quod sapientes caecutiant idictae capiant Calvin s Our Saviour produceth no other reason but onely the Lords will why the wise are blinded and the simple understand the Gospell How doth this appeare Quest 4 First this divine Revelation and spirituall knowledge Answ 1 of the word is not granted to any for their merits neither can be acquired by study Chrysost s The Gospell is not apprehended or clearly taken up by any humane wit but onely by the illumination of the blessed Spirit Calvin s and hence the Apostle saith The spirituall man and he onely knowes all things 1 Corinth 2.14.15 And againe God hath given us his Spirit which searcheth all things even the deep Mysteries and hidden things of God 1 Cor. 2.10.12 And therefore if wee cannot understand spirituall things without the Spirit as is most true because no man knowes the things of God but the Spirit of God and he unto whom the Spirit will reveale them And that no man can merit deserve or procure the presence of the holy Ghost by any thing he doth but that he is given freely of God to whom he will Then predestination unto life and light must needs proceed from the free will and good pleasure of the Lord. Secondly it further evidently appeares that Answ 2 this hiding of the Gospell from the wise and the revealing of it to the simple proceedeth from the meere will of God thus Because there is no difference in the Object at all as is cleare thus I. All by nature are so blinded and corrupted Psalm 14.1 c. Rom. 3.23 that none can now save themselves or their owne soules And II. Although it should be granted that sufficient grace is given unto all which will be hard to prove yet here there is no difference in the Object neither and therefore the difference will be either First in the corroborating and strengthening of the minds of men against the temptations of the flesh or world or Divell And this without controversie is the gift of God and a gift not given unto all neither Or else Secondly in that further grace whereby wee cannot fall finally or totally August de cor grat which is given onely to the Elect. And therefore this grace and strength whereby wee come unto salvation must needs come from the Lord and that not of or for our merits but onely of his owne free grace and love Thirdly it is cleare that election and rejection Answ 3 or predestination unto life and preterition proceed meerely from the will of God thus because the will of God is the first and the great transcendent rule of all his actions For I. The glory of God regulates his will And II. His will doth dispose of his decrees And III. According to his decrees follow his actions and therfore his actions proceed from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good wil as our Saviour plainly expresseth in the text Thou hast concealed these things from the wise and revealed them unto Babes And why Because it seemed good in thy sight or because thou wouldest So elsewhere the Lord saith I will doe what I will Esa 46.10 And againe the Lord workes according to his owne will Daniel 4.32 Reade further these plain places Roman 19.15.18.22 Iames 1.18 and Ephes 1.11 Quest 5 What doth God here require of us or what is our duety herein in regard of God Answ 1 First we must not demand or seeke a reason of Gods decree but rest wholly upon his will which is alwaies holy and just and good For when a man asketh God a reason of his actions or decrees or why he doth thus or thus it is as much as if the Clay in the hand of the Potter should say why wilt thou make me such or such a vessell or of such and such a fashion as is now in thy heart to doe Object If it be here objected that the Potter hath reasons why he will or hath done thus and thus which the clay or pot cannot understand I answer Answ 1 First if the Potter have reasons why hee will make the pot of such or such a fashion or for such and such an use those reasons are in his owne will and deliberation and not in the difference of the clay Answ 2 Secondly none denies but the Lord hath his reasons why the doth hide his Gospell from some and make it knowne unto others but these reasons are neither revealed unto us nor to bee enquired of by us neither are wee able ever to find them out as is plaine from Rom 11.33 c. And therfore here I conceive that Aristophanes his Proverbe is worth observing who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is better for a man to fit still then to rise and catch a fall better not to enquire and search into the profound and hidden Judgments and secret decrees of God then to search but never be able to finde them out especially when there is no need at all of that investigation or possibility to alter the least particle of any of Gods immutable decrees although we could find them out but yet more especially when this kind of search is condemned and forbidden at least implicity and by necessary consequence And therefore this is the first thing which is required of us in regard of the judgements decrees and actions of God not to demand a reason of them Answ 2 Secondly wee must confesse and acknowledge the Lord to bee most just in both these decrees although wee are not able to conceive or comprehend any other cause or reason of them then his owne will that is wee must confesse that the Lord is just in the blinding of the wise and the enlightning of the simple in the saving of Iacob and the destroying of Esau and in the receiving of some and rejecting of others although in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee know not the reason why the Lord doth it VERS 27. Verse 27 All things are delivered unto mee of my Father and no man knoweth the Sonne but the Father neither knoweth any man the Father save the Sonne and hee to whomsoever the Sonne will reveale him It is questioned by some whether God doth Quest 1 most perfectly know himselfe To which wee answer God doth know himselfe Answ and that most perfectly as appeares from this verse wherein our Saviour saith that no man knoweth the Son but the Father neither doth any man know the Father but the Sonne Here it is plainely given to the Father that hee knoweth the Sonne and to the Sonne that hee knoweth the Father Now there is nothing imperfect in