beat back all the darts and assaults of Sathan Answer 3 Thirdly provide the breast plate of righteousnesse for that will blocke up the way against sin Question 4 What meanes must wee use or how must this beame be cast out Answer Hereunto is required a double labour 1. Internall of the heart N. 2. Externall in worke O. First if we desire that the beame of sinne may be cast out we must first take our hearts and inward man to taske and labour earnestly therein after these two things to wit First to hate sinne with a perfect hatred because without this we can doe nothing to any purpose in this worke read Psal 97.10 Rom. 12.9 Psal 45.7 Amos 5.15 Proverb 28.16 Psalm 36.4 the truth hereof evidently appeares thuâ— 1. A man cannot come unto Christ except hee hate his father and mother (r) Luk. 14 26. and every thing else which would keepe him from Christ and therefore without the hatred of sinne we cannot come unto God neither do any thing pleasing unto him 2. The feare of the Lord is to hate evill (Å¿) Prov. 8.13 therefore without the hatred of evill we cannot obey God who is to be served with feare Psal 2.11 3. If wee doe not hate evill we hate good for Contraria non possunt esse in eodem subiecto A man cannot serve two masters Mat. 5.24 And therefore until we have learnt truely to hate sin we have learnt truely nothing in Religion Secondly we must resolve never to be reconciled unto our sinnes any more never to be overcome by the allurements thereof but still to take off the visard of sin that we may see it in its owne colours By what meanes may we attain to this hatred of sinne and resolution against it Quest 5 First consider the original from whence it comes Answer 1 namely from Satan Gen. 3.1 And therfore when we give way to sin we give way unto Satan and yeeld our selves to his subjection dominion and power becomming his children and servants the consideration hereof will be a meanes to make us loathe sin and resolve to leave it Secondly consider thy place and selfe what thou Answer 2 art One that hath beene washed by the blood of Christ 1 Cor. 6.11 And therefore it is a shame to wallow any more in sin remember thou art like a City set upon a hill Mat. 5.14 And therfore should be pure glorifying God by thy unblameable life Eph. 5.27 Phil. 2.15 Mat. 5.16 For what fellowship hath light with darkenesse or God with Satan 2. Cor. 6.14 Thus all Christians should remember what they are for this will bee a meanes to make them the more to hate sin and endeavour against it Thirdly consider the danger of sin both in regard Answer 3 of others of other things and of thy selfe 1 Consider the dangerous effects of sin in others how it wounded Adam slew Cain Cham the old world the ten Tribes Ephraim Judah Gen. 6.5 Hosea 13.1 yea sin was the occasion of Christs death 11. Consider the wofull effect of sin in all things 1. It corrupted our nature and obliterated Gods Image in us yea so contaminated us that from the Crown of the head to the sole of the foot there is nothing but boyles sores putrifi'd corruptions (t) Esa 1.6 Gen. 3.8.10 2 Sin brought shame into the world when Adam had eaten the apple theÌ„ he was ashamed not before 3. By sin Adam Gen. 3.8.24 all men naturally in him lost that familiarity with God which formerly he had 4. Sin cast man out of pleasant Paradise into the wide and weedy world (u) Gen. 3.23 5. Sin was the cause of death bringing that into the world also Gen. 2.17 Rom. 5.12 III. Consider the dangerous câ—ndition that thou art brought into by reason of sin and that in many regards namely First it hath corrupted the fountaine thy whole man so that nothing but uncleane streames can issue from thee mala mens malâ—â— animus thy heart is corrupted and therefore all thy actions favour of sinne Reade Matth. 15.19 Gen. 6.5 Iam. 1.14.15 Secondly thy sinnes hath set a separation between thee and thy God and made thee his enemy Jsa 59. 2. James 4.5 Thirdly sinne cries for vengeance Genes 4.10 and 18.20 and Iames 5.4 the many transgressions thou hast committed sends forth loud clamours daily unto God for justice judgment and revenge Fourthly sinne daily rebels against thee Romans 7.17.23 Galath 5.17 And hath gotten such strength and sure footing in thee that thou canst not of thy selfe expell him Fiftly sinne hinders and withholds good things from thee Ierem. 5.25 Sixtly sinne hath disinherited thee of thy heavenly inheritance and deprived thee of eternall glory Roman 3.23 Seventhly sinne obdurates and hardens the heart and takes away the sense of it Consuetudo peccandi tollit sensum peccati And thus if wee desire to cast this beame of sinne out of the eye of the soule wee must begin with the heart and inward man Secondly our next labour is externall wherein are two quaeres Quae facienda Quomodo Quest 6 What must we doe for the expelling of sinne Answer 1 First Reluctandum strive struggle wrastle and resist sinne Galath 5.17 that is endeavour against it subdue thy affections and doe not with thy will consent thereunto Answer 2 Secondly Vincendum labour to overcome it to this is required stroakes wounds blood Hebr. 12.4 for otherwise wee can never conquer it sinne is to bee assaulted and laboured with many blowes and wounded with many deepe and deadly wounds or it cannot bee overcome And therefore wee must bee diligent in hearing reading and meditating of our duety towards God and Gods mercy towards us that the consideration thereof may make us to resist sinne more manfully Answer 3 Thirdly Vinciendum bind and tie it fast when thou hast overcome it by the coardes of resolution circumspection daily watchfulnesse and particular promises and vowes unto God Answer 4 Fourthly ejiciendum having bound it then cast it out and labour to become a new creature entering into a new covenant with God henceforth to serve him only and alwayes with a full purpose of heart and praying unto God to enable thee to performe what thou hast promisâ—d Quest 7 How must we expell sinne Answer 1 First beginne betimes to assault him give the water course no way at all but while it is said to day strive against sinne and all thy corruptions Answer 2 Secondly fight the battles of the Lord manfully untill thou hast overcome Answer 3 Thirdly persevere unto the end Toties quoties as long thou hast any enemies outwardly to assault thee or corruptions which inwardly strive against thee so long thou must labour carefully and couragiously to resist them And this will bee as long as thou livest Verse 6. Verse 6 Give not that which is holy unto the dogs neither cast yee your pearles before swine lest they trample them under their feet and turne againe
impenitency all which wee have plunged our selves into by giving way unto sin and which we of our selves are not able to redresse 3. Eternall death and destruction both of body and soule for ever and ever b Rom. 2.7 Fourthly these things considered remember whether we have cause to hate our sinnes or not bee they never so deare unto us that thus pollute us that thus provoke the Lord against us that thus captivate and inthrall us yea thus subject us unto evils temporall spirituall and eternall And thus much for the first part of our preparation unto repentance the dejection and humiliation of the heart the second followes The second part of our preparation unto Repentance is the erection or raising up of the heart for except the heart bee comforted and cherished this DEIECTION will prove DESPERATION It may here bee asked whence this comfort Quest 7 flowes unto us or whereupon it is built I answer Answ our consolation is founded upon the hope of pardon by Christ for the truely dejected sinner may argue thus he that is truely humbled and contrite for his sinnes committed and is truely carefull to finde out all his transgressions desiring also and endeavouring to leave and loth every thing that is evill he may hope and expect mercy from God in through Christ because Christ hath called such unto him and God hath promised to receive such But I am such an one I sorow for my sins and desire with the prodigall child to returne unto my father c Luk. 15.18 therfore I know God will receive me as hee did him and pardon mee as hee did Paul d 1 Tim. 1.13 in and through the merits mercies of Christ Thus the heart is to bee cherished by the comfortable promises of the Gospell least otherwise our humiliation drive us to despaire and on the contrary this sweet musicke is unprofitable before the heart be truely dejected and teacheth us to presume and therefore to avoid presumption as well as despaire as the more usuall and dangerous wee must remember that the promises of mercy belong onely unto the truely penitent and therefore untill wee bee such as are spoken of before we have no right nor interest in these promises at all And thus much for the first generall part of Repentance which is Preparation The second part of repentance is RESOLUTION Here a question may be propounded Wherein doth this our Resolution consist Quest 8 I answer in three things first deplorando Answ in bewailing of our sinnes Secondly devovendo in forsaking our sinnes Thirdly implorando in imploring the assistance of God for strength against our sinnes First our Resolution doth consist Deplorando in the deploring and bewailing of our sinnes or in the confession of the filthynesse and errours of our former life and here beginnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true change and renovation of the minde Hence it may be demanded Why is the confession of our sinnes necessary Quest 9 unto true Repentance I answer first because all promises of pardon Answ 1 are made unto such as confesse their sinnes and depend upon this condition thus Salomon praies If thy people shall returne unto thee and say we have sinned and have done perversly wee have committed wickednesse then hee thou oh Lord gracious unto them e 1 King 8.47 and againe the same Kingly Preacher from God prophecieth that he that covereth his sinnes shall not prosper but who so confesseth and forsaketh them shall have mercy f Prov. 28.13 Secondly because wee cannot aright determine Answ 2 to leave our sins untill we have found out and confessed the sins that are to be left Thirdly because our repentance is not a bare Answ 3 determination onely to leave our sins but also a promise thereof and that made unto God and therefore it is necessary that confession of sins should be made unto him thus Dauid confesseth his sin I have sinned g 2 Sam. 12.2 and hee promiseth that he will doe thus so often as hee offendeth his God because otherwise he cannot be assured of pardon h Psal 32.5 this was the practise of the Publicane Lord be mercifull unto me a sinner i Luk. 18.13 and of the Prodigall I have sinned against heaven and against thee k Luk. 15. and am not worthy to bee called thy child Quest 10 It may againe be asked Doth every confession of sin argue a true change of the minde or if not then what confession doth I answer that confession of sin which begins this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ is thus qualified First it is an ingenuous confession of our sins judging and condemning our selves for our iniquities l 1 Cor 11 32. not denying them as some doe or excusing them as others doe or extenuating mitigating or lessening them as a third sort doe but truely acknowledging both the evill of sinne and the evil of punishment deserved for sinne Secondly it is an humble confession not shaming to confesse sin as some doe but in humilitie of soule and spirit confessing our transgressions unto the Lord. Thirdly it is a contrite and a sorrowfull confession because wee are destitute of all hope in our selves and we have not deserved any favour or mercy from God because we have thus wickedly and wretchedly provoked him by our iniquities thus Ezra and Daniel with wet eyes and blushing cheekes confesse their sinnes and the sins of the people unto God m Ezra 9.6 Dan. 9.3 Confession without Contrition neither pleaseth God nor profiteth man but where they are conjoyned there is a promise of mercy the Lord having assured such that he will dwell with thē for ever n Esa 66.2 Confession is the speech of the tongue Contrition is the speech of the heart now it is the heart that God requires together with the tongue not the lips alone my sonne saith God give me thy heart a Pro. 23.26 for I care not for those who draw neere unto me with their lippes if their hearts be far from me b Mark 7.6 Secondly our Religion doth consist Devovendo in vowing and solemnely promising something unto God and this perfects and finishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this true change and renovation of the mind Quest 11 Hence it may bee inquired What it is that must bee vowed or solemnly Promised unto God Answ I answer two things First to forsake sin for ever Secondly to obey God in newnesse of life all our dayes First we must promise unto the Lord to abstaine from sinne for tearme of life and if hee will be pleased to pardon our former sinnes that wee will offend him no more This is true repentance praeterita plangere plangenda non iterare so Ambrose or non perpetrare so Gregory to bemoane and lament our by-past sinnes and never to iterate or againe commit those sins that are thus bewailed yea without this forsaking of sin there is no right repentance and hence our
which see not God so many carnall eyes see the Scriptures which see not Christ f Gualt s Answ 2 Secondly the heavens were opened Tropologicè to shew 1. that heaven is opened unto us by the Baptisme of the Spirit or 2. that heaven is opened unto all those that are spirituall for for this cause are all graces given unto us that wee may be made partakers of the kingdome of heaven What graces are given unto us by the Spirit Quest 3 for the obtaining of heaven I answer First the grace of light knowledge Answ 1 and illumination by which we are enabled to understand those things that concerne the glory of God and our owne salvation g 1 Cor. 2.14.15 Answ 2 Secondly the grace of faith whereby we confidently beleeve heaven to bee our lot and inheritance Answ 3 Thirdly the grace of piety and holinesse whereby we are reclaimed from sinne called unto heaven and commanded no longer to have commerce or fellowship with the world and therefore let us labour that we may be made spirituall and that wee may bee Baptized with the Holy Ghost that so wee may partake of this light of understanding this hope of heaven and this purity of life Sect. 2 § 2. And the Spirit of God descended like a Dove Obiect The Rhemists h s Act. 17. â—ect 5. and Bellarmine produce this place to prove that it is lawfull to paint the Blessed Trinity viz. God the Father like an old man with the world in his hand Christ as hee walked upon the earth the Holy Ghost in likenesse of a Dove Arguing thus To paint the Trinity or any one of them as they appeared visibly is no more inconvenient then it was undecent for them so to appeare Wee answer First this doth flatly controle Answ 1 and contradict the word of God which simply forbiddeth any similitude to bee made of things in heaven or in earth to worship God by in the second commandement Secondly God expressly declareth that hee would not appeare in any visible shape when he Answ 2 gave the law least the people should abuse that shape to make an Jmage of God after it a Deut. 4.15 Thirdly the argument followeth not for Answ 3 God saw it was convenient sometimes by visible signes to appeare unto men and yet seeth it to be inconvenient for pictures to bee made to resemble him by for else hee would never have forbidden it Fourthly though the argument be admitted Answ 4 yet seeing now that all such visible apparitions of the Trinitie are ceased all such visible pictures likewise should be out of use Fiftly if when such apparitions were seene Answ 5 yet no such images were tolerated how much lesse are they lawfull now all such visions being long agoe determined b Willet Synops f. 457. Why did the Holy Ghost descend I answer First for the dignitie of the person Quest 1 baptized Christ was God and therefore God Answ 1 the Holy Ghost comes to witnesse his baptisme Secondly to shew the nature of Christs Kingdome Answ 2 that it was not earthly and therefore hee was not annointed with oile but heavenly and spirituall therefore he was annointed by the Holy Ghost Thirdly to shew the nature of Christs office Answ 3 or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and powerfull operation and working of Christ in the hearts of men Teaching us Observ that whosoever are Christs are made partakers of the Spirit of God c Ioh. 3.5 and 7.37.39 and 1 Thess 4.8 Hence the Spirit is called 1 Arrha an earnest d 2 Cor. 5.5 2 a seale Ephes 1.13 and 4.30 3 an holy action 1 Iohn 2.20.27 And therefore whatsoever wee be in other things if we be Christs we are happie and blessed if we be poore yet God will love us if we be simple God will teach us if we be infants God will increase us unto maturity and ripenes and in the meane time ordaine praise unto himselfe out of the mouthes of babes and sucklings if we have beene sinners he will passe by our former sinnes e Act. 17.30 and give his Spirit unto us if wee belong unto Christ Whether did the Holy Ghost here make use Quest 2 of a naturall Dove or onely as the Angels were wont to appeare did shew himselfe in the shape of a Dove I answer First the phrase seemes to imply Answ 1 the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Dove and so also Mar. 1.10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape like a Dove upon him saith Saint Luke f Luk. 3.22 Secondly Calvin warily and wisely dares conclude Answ 2 nothing and doth advise us not to sift it too narrowly and therefore I leave it Quest 3 Why doth the Holy Ghost descend in the shape of a Dove Answ 1 I answer for three causes First for the fulfilling of the Type Secondly for the expressing of the nature of Christ Thirdly for our imitation First the Holy Ghost descended upon Christ in the shape of a Dove for the fulfilling of the type because the Dove was the messenger of peace in times past unto Noah g Gen 8.11 and Plutarch and Coelius Rhod. affirmes that it was also to Observ 2 Deucalion the Holy Ghost hereby teaching us that Christ came that he might reconcile us unto God according to the testimony of the Apostle wee have peace towards God through Iesus Christ our Lord h Rom. 5.1 and againe when we were enemies we were reconciled unto God by the death of his Sonne i Rom. 5.10 and 2 Cor. 5.19.20 What necessity was there of this Doves comming Quest 4 I answer the necessity appeares thus Answ First the world was now overwhelmed with sinne as formerly with a deluge of water Secondly Christ comes to cure this deluge to dry up this water and to take away our sins whence he is called the Lambe of God which taketh away the sinnes of the world k Iohn 1. Thirdly and therefore most fitly comes this dove at this time that as Noahs Dove came with an olive branch l Gen 8.11 as a token of peace so the holy Spirit in the likenesse of a Dove is a signe of that peace and reconciliation which is wrought by Christ betweene our God and us All are not reconciled unto God by Christ Quest 5 and therefore what must we doe to be assured of our Particular peace and atonement with our Father whom we have offended I answer meditate seriously and frequently upon these things Answ first remember that we are all sinners lost in Adam m Rom. 5.12 and that in many things we all sin daily and he is a lyer who saith otherwise n 1 Ioh. 1.8 Secondly remember that by sinne wee are guilty of death death having passed upon all for sinne o Rom. 5.12 Thirdly meditate what death wee are liable unto it is not the effusion of our blood not a depriving of us of sense not such a sorrow
verse Quest 1 Cannot a man obey God aright except hee acknowledge this obligation unto the Morall Law Answ No because if we be free from God wee are the servants of sinne and slaves unto our owne lusts and therefore so long as wee have not taken Christs yoake upon us and yielded up our selves to the service and obedience of God as bound in conscience to serve him and him alone and that with all our hearts wee have not performed any true faithfull or acceptable service unto him Quest 2 Have the children of God then under the Gospell no liberty Answ There is a two-fold liberty or freedome namly First Externall Secondly Internall First there is an Internall liberty when a man will not be taught or directed or reproved or compelled to performe any service unto God This is not granted unto any yea all must know that what they doe is not gratefull unto God except they pay it as a debt and do confesse that it is their duety to doe it There are three sorts of men that obey God First some acknowledge the obligation but are backeward to performe covenants they confesse it is their duety to obey God but they doe it unwillingly these must remember that God loves a cheerfull and ready service Secondly some freely and willingly doe that which God requires but will not acknowledge it as an obligation they are content to performe holy dueties but yet will not confesse that they are so obliged to the performance thereof that they had sinned if they had omitted them or that they have deserved nothing for the performance of them These must remember that God requires service of us and not will-worship Thirdly some confesse that it is their duety to serve the Lord and labour to obey him willingly and cheerfully readily and with a willing mind and the obedience onely of these is acceptable unto God It is too ordinary with many because the word is preached by poore and meane men to disdaine to obey it yea hence to doe whatsoever they will and to come to Church when they will but they must distinguish betweene the Messengers and Message Embassadour and Embassage for although the Ministers be poore or contemptible yet the word they bring is not to be despised because that comes from God q 2 Cor. 5.19 Secondly there is an Internall liberty when the conscience dares not resist the Law of God and this is twofold First Servile O derunt peccare mali formidine poenae When a man out of a slavish feare of punishment dare not transgresse the Law of God this is not praise-worthy in it selfe but yet these are much better then those who will not at all obey the Lord. Secondly Filiall when the love and reverence of God are so conjoyned together that we neither dare commit any evill or omit any thing that is good but of this elswhere § 2. One of these least commandements c. Sect. 2 Is any sinne small Quest is not every transgression against an infinite Law and an infinite God Sinne is esteemed small in a threefold regard Answ First in respect of the degree thereof because all sinnes are not equall as for example Incest is a greater sinne than a lascivious word or wanton thought Secondly in respect of Difficulty therof because it is more easie to abstaine from some sinne than from other as for example a man doth easilier forbeare murder and theft than lesse sinnes And hence the Pharisees tithed Mints but left undone the greater workes of the Law r Mat. 23.23 that is they performed easie duties but those which were hard to bee obeyed they omitted Thus some sinnes may bee called lesse than other because wee can more willingly forbeare more easily abstain from some sins than from other some being more pleasing unto our nature and sutable to our dispositions than others Thirdly sinne is said to bee small or little in regard of our Estimation and thus the Scribes and Pharisees thought it a lesse sinne to violate the commandements of God then their owne traditions ſ Mat. 15.9 And this is that which our Saviour meets with and condemnes in this verse proving that there is no sinne little or small because 1. every sinne is against an infinite law which is both the rule of true good honest and profitable things 2. because every sinne is against the Majesty of God the true Lawgiver and 3. because the least sinne workes death and condemnation for sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prevarication of the Law and the breach of the Law is death Hence some sinnes which seeme small unto man have beene severly punished by God as Adams eating of an Apple was punished by expulsion out of Paradise Acheus preserving the gold and garment out of the fire was punished with the death of himself his family Sauls sparing of the best of the Cattle was the cause of his rejection from the Growne and for gathering a few stickes upon the Sabbath day the poore man was stoned to death Numb 15.32.33 § 3. He shall be called the least in the Kingdome of heaven Sect. 3 What is the meaning of these words Quest First they are diversely interpreted and Answ 1 therefore that wee may attaine unto the true sense of them observe that there are three words or voices in them First Vocabitur hee shall bee called that is he shall bee esteemed or he shall be indeede the least c. as before verse 9. he shall be called the Sonne of God that is not falsely but he shall be made Gods sonne Now in this word all the Interpreters agree Secondly Minimus the least First some understand this for Nullus so Calvin and Stapleton Minimus vocabitur that is minimè vocabitur Castalio he shall be called the least that is hee shall not bee called at all one of the kingdome of God Secondly some understand by Minimus Infimus he shal be called the least c. that is he shall be the lowest and most inferiour in the kingdome of heaven as if our Saviour would say he shall bee admitted into the Kingdome but he shall not be honoured therein thus the Papists expound generally the words as followes by and by Thirdly in regno caelorum in the kingdome of heaven this I. some expounds of the kingdome of the Church and of Grace as Calvin and Beza because thus Iohn Baptist was called the least in the kingdome of heaven Luke 7.28 II. some expound this of life eternall and so Aretius and Stapleton Answ 2 Secondly we may perceive here a difference Object 1 then in this word Minimus the least For from hence the Papists collect and hereupon establish their Evangelicall Counsels unto perfection He say they that breakes the least Counsell not Precept shall bee called least that is of least esteeme as the Laicks or Plebeians But he that keepes the least that is the Monkes and Friers and Nunnes shall be highly esteemed and greatly
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
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
it leads men unto most notorious offences so it ends and brings men unto most fearefull judgements How many are the causes of Desperation and Quest 2 what are they that knowing them we may learne to avoid this fearefull offence which Iudas here fell into The causes of Desperation are many namely Answ First a shame to confesse sinne or to have sinne to be knowne many are so confounded when thâ—y thinke of the shame which wil redound unto them when some sinne they have committed is published that to prevent it they desperately cut the thread of their owne lives Secondly the next cause of Desperation is the multitude of sinnes many reviewing the Catalogue of their offences find them to be in number numberlesse the sight whereof doth so amaze and affright them that they despaire of mercy with Iudas in the text Thirdly another cause of Desperation is the greatnesse enormâ—ousnesse of the offence many see some sinne which they have committed to be so hainous and horrible that with this traytor they despaire of mercy and hasten vengeance by their desperate enterprizes Fourthly the next cause of Desperation is the continuance in sinne many calling to mind how long they have wallowed in the puddle of iniquity despaire of mercy and desperatly lay violent hands upon themselves Fifthly another cause of Desperation is a certain pusillanimity of mind for many considering the many and great workes which God requires of them unto salvation do utterly despaire of heaven and like faint-hearted Cowards give over the work and warre unattempted excusing themselves with the old proverbe Vni atque geminis praestat involvi malis they may as well sit still as rise and catch a fall they may as well never undertake the taske as take it in hand and be enforced to give it over againe unfinished Sixthly the next cause of Desperation is a false imagination or judgment of our selves and works many are so sensible of their weaknesse and inability to serve the Lord and so sensible of their lukewarmenesse in his service and worke and of the power and strength of temptation that they are ready to despaire because if they belonged unto God then undoubtedly they thinke that it could not nor should not be thus with them This cause hath place sometimes in the faithfull in whom it is onely temporall not at all finall Seventhly another cause of Desperation is the weight of some temporall affliction many being under some heavie burden of corporall calamity thinke to free themselves from it by putting a Period to their lives skipping thus as the Proverbe is out of the pan into the fire and passing from corporall paines to eternall punishment Eighthly the last cause of Desperation is Infidelity many distrust of the truth of the promises of the power and love of God and of the valew of CHRISTS death as though neither God nor CHRIST could nor would save them although they should repent crying our desperately with Cain My sinnes are greater then God can forgive Quest 3 What are the remedies against Desperation or these causes thereof Answ The Remedy against this great evill is a sure trust and confidence in the mercy love power and truth of God who hath promised that his mercy shall be above all his workes and above all our sinnes if we will but repent And therefore let us learne and labour truly to repent and turne from our sinnes and we may find hope and comfort and be assured of mercy and favour More particularly First if the shame of the world terrifie us then let us remember that if men condemne us for sinne they will commend us for repentance yea this shame iâ— temporall but the infamy of desperate persons is perpetuall and eternall and although men blame them for sinning yet God will pardon them and blot all their sinnes out of his remembrance wherefore they need not set by the shame of men if they have the praise of God Secondly if the multitude and magnitude of our sinnes come into our remembrance let us repent us of them and be truly sorrowfull for them but not despaire because the mercy of God is infinite and the merits of Christ are of an infinit valew and worth and his blood which was shed for penitent sinners is sufficient to purge us from all our sinnes Thirdly if we be almost at the Gate of Desperation by reason of the consideration of our continuance in sinne then let us remember that the time of our former ignorance God will not regard but willingly passe by if now from henceforth we labour to redeeme the time devoting our selves wholly up to the service of our God Fourthly if we begin to despaire and doubt that we shall never be able to doe that which God requires of us unto salvation then remember Conanti aderit Deus God will be present with us if we doe our endeavour yea he will accept of the will for the deed if he see that with our minds we serve the Law of God yea he will give us both the will and the deed and inable us in some measure to doe those things which he requires of us if in sincerity of heart we desire and endeavour to serve him Fifthly if we be dejected and plunged into the pit of sorrow through the sense of the weaknesse of grace and the strength of corruption in us we must then remember that the Lord hath promised to strengthen the weake and to cause the barren to bring forth and to feed and nourish babes untill they come to strength and to the measure of perfect men And he is faithfull in his promises and tender in his affections unto all his children wil neither quench a smoaking flaxe nor breake a bruised reed nor reject nor cast off any of his babes because they are sicke and weake Sixthly if the sense of any heauy affliction lying upon us be ready to sinke us in the Whirle-poole of desperation let us then remember that I. The deare children of God have endured longer and heavier afflictions then we have or doe as we may see in Ioseph Iob and David II. That afflictions doe attend all those who would be saved yea that they who would come unto heaven must suffer affliction it being given unto them to suffer Philip. 1.29 III. That God will lay no more upon us then he will inable us to undergoe By these and the like meditations we must strengthen and arme our selves against doubting and desperation VERS 9 10. Vers 9.10 Then was fulfilled that which was spoken by Ieremy the Prophet saying And they tooke the thirty peeces of silver the price of him that was valued whom they of the children of Israel did value and gave them for the Potters field as the Lord appointed me Then was fulfilled that which was spoken by Ieremy the Prophet Sect. From what Prophet or place doth the Evangelist Quest 1 cite these words First for answer unto this the next qu. I
the like Exod. 18.21 And IV. With magnanimity and constancy Sect. 3 § 3 Let him be crucified Quest 1 Who were guilty of the death of Christ either as actors or a bettors Answ 1 First Pontius Pilatè who condemned him I name him first because I speake not of him at this time Answ 2 Secondly the chiefe Priests and Elders of the Iewes in whom two things are observable viz. I. Causa the cause why they endeavoured and procured the death of Christ and that was ambition they loved the praise of men more then the praise of God and the glory of the world more then the glory of God Iohn 12.42 and 5.44 They saw that Christ derogated much from them and spake much against them and therefore they envy Christ and frequently calumniate him II. Modus the manner of procuring Christs death and that was corrupt for they suborne the people and false witnesses Read Matth. 26.59 and 28.12 Wherefore we must take heed of subornation Why may we not use this suborning of others Quest 2 when it may stand us in stead I. because subornation is the practice of Answ 1 wicked men 1 King 21.10 and therefore if we would be esteemed righteous we must not use this practice II. because truth seekes no corners but Answ 2 delights to goe naked and therefore this practice of suborning others argues a hatred of truth and a love of falsehood III. because the suborning either of witnesses Answ 3 or friends or Judges argues either an evill cause or an evill mind Thirdly the people were guilty of and accessary Answ 4 unto the death of Christ now in them two things are observable namely I. The cause of their sinne which is two-fold to wit First in constancy for not long before this they would have made Christ a King Iohn 6.15 and strawed their garments in his way Matth. 21.8 crying Hosanna verse 9 but now they cry crucifie him crucifie him And Secondly a desire of pleasing their Elders and Governours who perswaded them unto this Christ certainly was not odious unto the common people but yet whilest they basely seeke to please their high-Priests and Elders they neglect both equity their owne salvation II. The blacknesse and horriblenesse of their offence which shewes it selfe in these things viâ— First they had two testimonies from which they might and ought to have considered something namely I. Diuine testimonies as for example a Propheticall speech search the Scriptures for they testifie of me Iohn 5.39 yea a living voyce from the Father and God of heaven Matth. 3.17 yea the frequent presence and assistance of the blessed Spirit of God and divers visions and apparitions of Angels and the confession of the devill himselfe Marke 1.24 yea many times CHRIST let them see if they would haue observed it that the secrets of their hearts were not kept secret from him Now these things they should seriously haue considered before they had cried Crucifie him II. Humane testimonies were not wanting unto them if they had observed them and those were Christs workes the workes saith he which I doe testifie of me Iohn 5.31 He cast out of devils he cured the sicke he quickned the dead he enlightneth the blind he opened the eares of the deafe he with his word made his enemies to fall to the ground be with his word appeased the raging of the Sea Reade Matth. 8. and 9. and 11.5 6. and Iohn 4.26 Luke 5.17 and Iohn 3 2. Now these they ought to have considered And Secondly they preferred Barabbas before Christ a murderer before the Lord of life a seditious turbulent person before the Prince of peace When men say they Iohn 2. are â—runke then the worst wine pleaseth the palat so when men are drunke with sinne and besotted upon it then they will receive Theudas and Iudâ—s Galilaeus for the true Messiah then they will thinke Simon Magus to be the great power of God and then with the Gergesens they will preferre their Hogs before CHRIST And Thirdly they adjudge Christ unto death desiring that he may be crucified although they were not able to accuse him of any evill or to witnesse any evill against him Sect. 4 § 4. What evill hath he done Quest 1 Pilate here propounds the question Whether Christ have done any evill or not And Answ 1 First he answers hereunto himselfe that for his part he finds no evill in him And Answ 2 Secondly Christ in answer hereunto appeales unto their owne conscience which of you can accuse me of sinne Iohn 8. And Answ 3 Thirdly the common people once answered He hath done all things well and nothing amisse And therefore there was great reason why Pilate should aske this question and thus seeke to free CHRIST from their hands and power Quest 2 What good did Christ Answ 1 First in generall he did all things well and many good things unto many Answ 2 Secondly more particularly when Christ lived on the earth he did many temporall good things viz. I. He healed and cured all diseases amongst the people And II. He cast Devils out of those who were possessed And III. He went up and downe doing good the Lord being with him Acts. 10.38 And IV. He stilled the raging waves of the Sea And V. He sed those who were hungry And IV. He raised up the dead unto life Now if there had beene no greater workes done by Christ then these yet who would have lost such a treasure and rich Magazin of all temporall blessings if they could have kept it Answ 3 Thirdly but besides these there were spirituall benefits and inestimable graces bestowed by Christ upon all those who came unto him in sincerity of heart and are still held forth and freely offred by him unto all who with hungring affections long for him The spirituall graces and benefits which the Jewes might and we may have by Christ are many and great and of unvalued worth as for example I. Christ reformed Religion and taught the whole counsell of God And II. He reconciled us unto God that in him we might have peace And III. He caused Sathan to fall as lightning from heaven and destroyed all his workes And IV. He sends his holy Spirit unto us whereby we are regenerated and sanctified And V. He hath taken away the vaile and laid open unto us a way unto the holy of holyes And VI. In him all the promises of God are yea and Amen And VII Of his fulnesse we all receive grace for grace Iohn 1.16 And VIII By his Resurrection and Ascension he hath sealed unto us our Resurrection and ascension with him unto life eternall And therefore no wonder if Pilate saith What evill hath he done seeing he was no other but a rich treasurie of all grace and vertue § 5. But they cried out the more crucifie Sect. 5 him c. It may here be demanded Quest what manner of answer this was which the people gave unto Pilates question in the former words
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
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
Hildebrand Or Vertues and that for a double cause Either by reason of some praise or praise-worthy vertue observed in them as Philadelphus Or By reason of some admonition given to some vertue as Peter Boanerges Or III. In respect of some atchivements or deeds that are or have beene done as Africanus Scaevola Or IV. In regard of fortunate or unfortunate successe in our enterprises as Faelix Faustus Mara t Ruth 1.20 2. Names are somtimes imposed and alwaies retained being never either left or changed And herein observe these two things First when these names are given Secondly why or how they are given First consider when these names are given that are never changed 1. Sometimes before the birth hereof we have examples both in The old Testament as Ishmael Gen. 16.11 Isaac Gen 17.19 Iosiah 1 King 13.2 And New Testament as Jesus in this verse and Iohn Baptist Luk. 1.13 II. These names are somtimes given after the birth both by heathens and Christians First this is observed by heathens who give names to their infants some few dayes after their birth the Grecians the seventh day after they are borne the Athenians the tenth the Romans if a boy the ninth if a girle the eight u Plutquaest cent rom qu. 102. and all these in their solemnities did use some lotions and some manner of purging of the infant who was to be named x Rhod. è festo Pomp Againe this is observed by Christians who at the Sacrament impose some name upon the Childe to be baptised yea it is fitting that the name should be imposed upon the Childe non cum natus sed cum renatus y Muscul s Genes not when hee is first borne but when hee is borne againe that is in Baptisme it being the Sacrament of our regeneration and initiation into the Church Secondly consider wee now how these names which are not to bee changed are imposed upon children I answer First sometimes they are given casually without any solid ground at all this is too too ordinarie for so the childe have a name we care not what it be Secondly sometime they are imposed with reason and judgement and that three manner of wayes Either I. by reason of Distribution or Distinction that severall children may bee distinguished by severall names II. Or by reason of Notation of body as Rufus Simon Sylla Longimanus c. III. Or by reason of Recordation or Remembrance And this is two-fold First of Men. And secondly of Things Sometime names are imposed for the remembrance of men and this is two-fold either Politicke which is either Or Evill for vain-glory as Scanderbeg Or Lawfull for the remembrāce either Of kindred now living z Luk. 1.61 Or Of predecessors now dead Or Of friends whether alive or dead Religious which remembrance is for the imitation of the Patriarches Prophets Apostles or holy men c. Sometimes names are imposed for the remembrance of Things and that either First by-passed as Evah Enosh or the children of Ioseph a Gen. 49. and Naomi who changed her name into Mara in regard of her former losses and miseries Or secondly to come and that either of Hope as Benjamin or of Office and Direction Direction in names is two fold to wit Imponendo in the imposition of names here thou maist direct and dispose of the name according to thy owne wishes and desires and this is the office and part of the parent to name his child after what Patriarch or Apostle or Saint he will Recordando this belongs unto those that are named they must remember that their names are for this end that they may strive to imitate the vertues of those whose names they beare I have omitted to explaine the names here above mentioned for these three causes First because it would have swelled this question to too great a bulke and tediousnesse especially in these things which are lesse needful unto saving knowledge I desire to avoyd Secondly because to the vulgar Reader they are not so necessary to be known Thirdly because of the understanding Reader which is but meanely Conversant in Histories they are well enough understood Sect. 4 § 4. Hee shall save his people from their sinnes Hence it will bee objected Obiect how are wee saved from our sinnes when as yet wee fall daily into sinne and are overcome by it Answ To this I answer by Christ wee are saved first from the punishment of sin or from death for now there is no condemnation to those that are in Christ b Rom. 8.1 Secondly from the Kingdome of sinne because it shall not raigne in nor over those that are in Christ c Rom. 6.14 Thirdly and this freedome from the power and punishment of sinne is our justification and salvation And thus Christ here is said to save his people from their sinnes Quest 1 Further it may here bee demanded from what sinnes doth Christ save or free his people Answ I answer from this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From their owne proper sinnes for these onely are they that condemne us Quest 2 Which are those proper sinnes from which Christ will save us Answ I answer First those that lurke and lye hid in our natures which are the cause of all the rest Secondly those actuall sinnes that flow from these wicked habits or at least spring from these reliques And both these wee are freed from by Christ Observ The maine worke of Christ qua Iesus as he is our Saviour is that which is here expressed to take away our sinnes part of which power the Pope and Papists ascribe unto Saints to the Virgine MARY and to themselves Nay the Pope doth shoulder for the whole power and doth usurpe as much himselfe as Christ can doe in that kinde for this is all Christ can doe to forgive his people all their sins fully and perfectly And Pope Paul the fift did say he would doe as much d Iubil Paul 5. anno 1620. Nay they say the Pope hath done more than Christ did For Pope Clement the 8th An. 1592 gave indulgentiam plenariā remissionē omnium peccatorum tam culpa quam poenae a full forgivenes of all their sinnes both in regard of the guilt and of the punishment thereof the last whereof they deny that Christ hath done in the doctrine of Satisfaction Yea the Pope hath done more than ever Christ did indeed if all be true which they say Gregory by his prayer did recall the soule of the Emperour Trajane from Hell e Revel Briget li. 4. ca. 13. Christ never did the like And thus wee see in regard of this principall blessing the forgivenesse of sinnes which wee receive from Christ Christ is opposed by the Pope and therefore hee is rightly termed f 2 Thess 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Adversarie g Squire s 2 Thes 2.4 f. 152. Againe this verse serves to prove that the Virgine Mary is not excepted from the
common nature of men neither free from originall sinne thus Argum. Those unto whom Christ by his death hath brought salvation were guiltie of sinne but unto the blessed Virgine Christ by his death hath brought salvation and for her purchased salvation Therefore the blessed Virgine was guiltie of sinne The Major proposition is proved from this verse and these places Mark 2.17 Rom. 5.6.7.8.9.10 and 4.25 and 1. Cor. 15.3 Galath 3.13 1. Pet. 3.18 The Minor proposition is confirmed from Luk. 1.46.47.48.49 and Act. 4.12 Yea Bellarmine himselfe can say h Li 4. de amiss gra cap. 16. Inter Catholicos convenit beatam virginem per Christi sanguinem verè fuisse redemptam c. The Papists doe generally among themselves agree upon this and assent unto it that the blessed Virgine was truly redeemed by the blood of Christ and that which the Apostle sayth 2. Cor. 5. Christ dyed for all men is universally to be understood without excepting of any But here they give us a testimony of their subtile Sophistry Reply acutely distinguishing of a double salvation in this manner Christ is a Saviour in a double respect either for saving men already fallen into sin and condemnation or else for sustaining and preserving them from falling and in this sense onely he was a Saviour to the Virgine Mary who was preserved only from sinne by Christ not saved from her sins which she had not i Franciscani Fox pag. 801. To this we answer Christ is called JESUS a Saviour in this sense onely because hee should Answ 1 save his people from their sinnes in this verse he was then either a Saviour unto Mary or not at all but her Saviour he was as shee her selfe confesseth k Luke 1.47 therefore hee saved her from her sinnes Answ 2 Againe we answer one cannot be said to bee a Saviour if he save none but Christ in their sense never yet saved or preserved any that they should not sinne at all contra naturam pene est ut aliquis fine peccato sit l Deâ—ret part 1. dist 25. ca. 3. Gloss It is a thing against nature for a man to be without sinne No man or woman then was ever yet so preserved from sinne wherefore in that sense Christ is not a Saviour but that he saveth that is delivereth us from sinne m D. Willet Synops f. 1321. Vers 22 VERS 22. Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet Quest 1 Why doth the Angel adde this prophecie to his message Answ That thereby hee may confirme his message unto Ioseph for in the message he brings are two things observable 1. the matter or substance of it and that is the maine and chiefest doctrine of religion to wit our salvation by Christ and therefore it was necessary that it should bee confirmed from the Prophets the principles of religion being to bee grounded n 2 Tim. 3.16 upon Scriptures 2. The manner of it and that was miraculous in a double respect both in regard of the appearing of the Angel and also in regard of that divine conceptioÌ„ which he preadmonished Ioseph of and therfore to avoid all deceit which Joseph might imagine to be in this vision the Angel cites the Prophecie that so Ioseph might the more certainely give credit unto it Observ teaching us hereby that Miracles are to be confirmed by Scripture thus the Angel doth here confirme his message from Esay 7.14 and againe hee confirmes his message unto Zachary Luke 1.17 from Malach. 4.6 both which were miraculous Quest 2 But hence it may be demanded why are miracles to be proved by Scripture Answ 1 I answer first because delusions and false miracles may be wrought by Sathan Reade these places Iannes and Iambres wrought miracles Exod. 7.11.22 and 8.7 so 2 Tim. 3.8 Deut. 13.1 c. Antichrist shall come with signes and lying wonders Mat. 24.20 and 2 Thes 2.9 and Revel 13.14 and 16.14 Answ 2 Secondly because omnis confirmatio à fortioribus every confirmation must necessarily bee drawne from the greater stronger and more undeniable principles but unto the faithfull there is nothing more strong then the word of God and the holy Scriptures whom they will rather beleeve then one that should rise from the grave unto them True it is that the Apostels confirmed the Scriptures by Miracles unto unbeleevers o Cor. 14 2â— but the Angel here unto faithfull and holy Ioseph confirmeth his miraculous message by the Scripture for unto beleevers Religion is not to bee proved by Miracles but Miracles by Religion VERS 23. Behold a Virgin shall be with child Vers 23 and shall bring forth a sonne and they shall call his name Emmanuel which is by interpretation God with us This verse is a recitation of a prophesie Exposit from Esay 7.14 the scope of which prophecie is this Achaz feares Esai comforts him and for the further strengthning of him offers a signe which Achaz refuseth the Prophet disdaining this his obstinacie doth repeate a generall signe verse 14. adding a particular signe verse 14.16 Observ The malice of the Jewes against Christ and the truth of the Gospel doth evidently appeare by this place for First they will not grant that it is to bee understood Obiect 1 of Christ the Messias but either first of Hezekiah or secondly of Shearjashub the sonne of Achaz Isa 7.3 of thirdly of some other of Achazes sonnes whiâ—h was not as yet borne But to this I answer Answ the first and second were already borne and how can the third be called Emmanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man without blasphemie Secondly they object further It is not likely Object 2 that the Prophet would give a remote signe of an approaching deliverance or thus the conception and birth of the Virgin Mary could not be a signe unto Achaz to whom it was promised and made seeing it fell out 800. yeares at the least after Achazes death It is answered first the Prophet doth not Answ 1 give a remote signe of an approaching deliverance for here are two prophecies as followes by and by Secondly although the Prophet Answ 2 should doe thus yet were it no new thing there being divers instances of the like in Scripture p Vide Iunii Parall fol. 8. Thirdly This signe was not promised unto Answ 3 Achaz that wicked King that would not aske of God a signe Esay 7. but unto the house of David which continued unto the time that Christ was borne of the Virgin Mary as appeares by the genealogie of Christs drawne from David and Abraham by Saint Matthew unto Ioseph and consequently unto Mary as hath beene aforesaid q Pareus s The Jewes object againe The following Obiect 3 scope doth shew that this is spoken of a child either borne already or to bee borne hereafter unto Achaz verse 15.16 I answer those two verses doe not belong to this child for the proofe
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
diet and wilde honey d Bellar. de Monach lib. 2. cap. 39. and wore a garment of Camels haire and therefore he was a true paterne of a right Eremite I answer first Iohns life was not so austere as Answ 1 they make it for the place where he lived was not so solitary but that there were villages and houses not farre off as it may appeare by the peoples resorting unto him his diet also in eating locusts and wild honey was usuall in that countrey Secondly we denie not but Iohn lived an austere Answ 2 life because hee was a preacher of repentance and had a singular office to prepare men for the comming of Christ therefore his calling being extraordinary he cannot bee an author of an ordinary calling among Christians Answ 3 Thirdly seeing Christ came eating and drinking lived among men and was apparelled as others were why should Christians rather chuse to imitate the Baptist then our Saviour Christ whose life and doctrine is for our imitation Object 2 Secondly they object this place to prove that the sufferings and obedience of the Saints are laid up for Church treasure b Bellar. de Indulg l ◠c. 2. prop. 4. Iohn say they was of a most innocent life and was subject scarce to the least sin and therefore hee had no neede of his fasting austere life imprisonment death to satisfie for himselfe and therefore these remaine for the satisfaction of others Answ 1 We answer First that certainely John was an holy man and endued with great grace yet not without his sins and corruptions and therefore he himselfe confesseth that he had neede to be baptized of Christ which was for remission of sins Answ 2 Secondly his afflictions were not laid upon him as punishments for sin we confesse but as Gods loving corrections to exercise his faith and prepare him for his Kingdome as the Prophet David acknowledgeth that his vertues were encreased by Gods gracious correcting admonitions c Psa 119.67 Thirdly wee must needes conclude with the Answ 3 Apostle of Iohn and of all others excepting Christ that did no sinne that God hath shut all under unbeleefe to have mercy on all and therefore none hath either suffered more then their sins deserved or done more good then was their duty to doe Object 3 Thirdly they hence object againe that a difference of meats is necessarily to be made upon some dayes that is that it is not onely lawfull to abstaine from some meats at some times which wee willingly grant but that it is a sinne to eate some sorts of meats and not others at some time which wee deny and they endeavour to prove from this verse thus arguing The life of Iohn Baptist was a continuall fasting he not onely abstaining from dainties in generall but in speciall from all meats and drinkes whatsoever except Locust and wilde hony in this verse Answ 1 I answer first Iohns fasting is not described in these words neither is it true that his whole life was a continuall fasting but onely here is expressed his extraordinary austerity from sundry dainties so long as he preached in the wildernesse for Saint Matthew saith plainely here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alimentum ejus or esca ejus his foode or his meat was Locust and wild honey which phrase signifyes not fasting but rather feeding Answ 2 Secondly the consequence is nought Iohn did thus therefore wee must doe thus is a palpable non sequitur for this was peculiar unto Iohn in regard of his peculiar and extraordinary calling Thirdly Iohn abstaines from divers meats we grant but that hee was forbidden them as Answ 3 unlawfull to use wee deny and leave unto the Papists to prove Fourthly these words his foode was locusts and Answ 4 wild honey doth not signifie that hee never did eat any thing else besides these or that he eat these onely upon Wednesdayes and Frydayes but that this was his ordinary foode for the most part for though some Papists denie that ever hee eat bread yet some others make no great scruple to grant it § 2. His rayment was of Camels haire Was Sect. 2 Iohn clothed with camels skins Quest 1 I answer no Answ but with an usuall course sort of garment made of Camels haire which they were wont to weare that dwelt in mountanous places and did not much frequent cities Why did Iohn who was Christs forerunner Quest 2 goe thus poorely and country-like attyred Because he would shew hereby Answ that although his calling were great gracious and extraordinary yet he did not affect worldly honours externall pompe or outward splendor Whether is there any analogie or resemblance Quest 3 betweene John and the Camell whose haire hee weares I answer there is for first Answ the Camell by nature is ordained unto labour that is to carry men and burthens and is endued with strength to undergoe it so Iohn was called and appointed by God to sustaine great labour and to serve men by preaching unto them and baptizing of them Secondly the Camel is neither armed with Answ 2 sharpe nailes nor teeth wherewith hee might hurt men but is an harmelesse creature so Iohn came not to injure or damage any but onely to prepare them for the receiving of Christ Was there any resemblance betweene Iohn Quest 4 and his garment I answer there was Answ for garments made of Camels haire seemed more unseemely and base in outward shew then other garments but yet were more durable and lasted longer so Iohns doctrine seemed not so splendidious at first view as the doctrine of the Scribes and Pharisees but yet it was firme and perpetuall § 3. His foode was Locusts What were these Sect. 3 Locusts Quest First some say they were the tops of certaine Answ 1 hearbs which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Zaga Zabo an Aethiopike Bishop thinketh that John lived only of hearbs Secondly some say that they were certaine Answ 2 Crab-fishes which the fishermen cast upon the shore out of Iordane as uncleane meat but it is not like that John would eat any meat uncleane by the law Thirdly Epiphanius lib. contra Ebionitas Answ 3 saith that some Jewes would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth certaine pleasant confections made of hony but this is not the truth neither for Johns foode was a course kind of meate as followeth by and by Some object that the Text in this verse is certainely corrupted because it is not probable that Object 1 John eat those creatures that are called Locusts Answ I answer indeed some thinke it incredible that John should thus feede and therfore suppose the place to have beene corrupted by the writers fault by some slippe setting downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Locusts in stead of wild choake peares others thinke this to have beene the mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Locusts for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crab-fishes But what neede is there of this
9. And thinke not to say within your selves Vers 9 wee have Abraham to our Father for I say unto you that God is able of these stones to raise up children unto Abraham Obiect Answ The Jewes here object unto Iohn either wee are the children of Abraham or none are To this the Baptist answers Deus potest that God can raise up children unto Abraham even of stones and therfore there is no such necessity that they must needs be the sonnes of Abraham God is able of these stones to raise up children unto Abraham Quest 1 What is the meaning of these words Answ 1 I answer first they may be understood literally thus that God Almighty who created all things by his word can procreate and raise up even of stones righteous men who should bee the spirituall children of Abraham and so more true and more noble sons than they were who were his naturall children but not spirituall Answ 2 Secondly this may be understood Metaphorically thus that the Lord can raise up faithfull children unto Abraham even of the Gentiles who although for the hardnesse of their hearts and stolidity and grosse idolatry they are called stones yet the mercy of God can make them holy and spirituall men and consequently worthy to be called the children of Abraham Quest 2 It may hence yet be asked how many wayes God doth produce and make man Answ I answer five First hee makes man without man or woman and thus he made Adam Secondly he makes man of man without woman thus he made Evah Thirdly he makes man of woman whithout man and thus hee made Christ Fourthly he makes man of man and woman according to the common course of nature and thus hee makes all us the naturall sonnes of Adam Fiftly Deus potest God could make children and sonnes even of stones as in this verse Vers 11 §. VERS 11. I indeed baptise you with water unto repentance but he that commeth after wee is mightier then I whose shooes I am not worthy to beare he shall baptize you with the Holy Ghost and with fire Sect. 1 § 1. The Papists say the baptisme of Iohn was of another kind then Christs baptisme was a Bellar. li de bapt ca. 20.21 and they prove it from this verse thus Iohn himselfe saith I baptize you with water but he shall Object 1 baptize you with the Holy Ghost Therefore Iohns Baptisme and Christs was not all one Iohns baptisme not giving the Holy Ghost as Christs did We answer Answ Iohn speaketh not of divers baptismes but of divers operations and ministeries in one and the same baptisme for Iohn as all other Ministers doe did but give water and Christ co-operating and working together with them giveth the Holy Ghost But they object againe Iohn doth not say Object 2 Christ doth baptize with the holy Ghost but he shall baptize therefore Christ did not baptize together with Iohn by his Spirit b Bellar. cap. 21. We answer Answ as Iohn here speaketh of Christ in the future tense so the same Iohn speaketh else where of Christ in the present tense c Ioh. 1.33 1. saying this is he which baptizeth with the Holy Ghost therefore Christ did both then baptize with his Spirit afterwards also more manifestly when the gifts of the spirit began to be shed forth more plentifully upon men 2. The same Iohn speaking of Christ saith Behold the Lambe of God that taketh away the sinnes of the world d Ioh. 1.29 hee even then when Iohn baptized did take away sinnes 3. Iohn testifieth of Christ that of his fulnesse wee have all received e Ioh. 2.16 and therfore even then Christ baptized with the Spirit which was signified by receiving of his fulnesse Against these three proofes they object three Object 3 things First that Christ is said to baptize with the Spirit not that then he baptized but to signifie that when he baptized he should not onely baptize with water but with the Spirit To this we answer first if Christ then onely Answ 1 began to baptize with the Spirit when he baptized with water it would follow that hee never baptized with the Spirit for it is certaine that he baptized not with water f Ioh. 4.2 as St Iohn the Evangelist saith that Iesus himselfe baptized not but onely his Disciples Secondly that Christ at that instant baptized Answ 2 with the Spirit is evident from Iohns words g Ioh. 1.33 Hee that sent mee to baptize said unto mee upon whom thou shalt see the Spirit come downe c. that is he which baptizeth with the Holy Ghost Christ then immediatly at the comming down of the Spirit baptized with the Spirit unlesse they will say he received the Spirit in vaine Against the second proofe they object Christ Object 4 did not then take away sinnes but it is signified that afterwards by his death hee should take away the sinnes of the world To this wee answer Answ that it is very grosse and absurde to say that Christ did not take away the sinnes of the world before his death for the Prophet David saith h Psa 32.1.2 Blessed are they whose sins are for given whence it is plaine that even under the law by faith in Christ to come they found remission of sinnes And thus much for the resolution of their objections It may now bee questioned how doth it appeare that Iohns baptisme was the same with Quest 1 Christ I answer by these reasons Answ The first is taken ab absurdo because a threefold absurdity would follow from the deniall of it First this would give occasion to the Anabaptists more to enforce their doctrine of Rebaptization Secondly if Iohns baptisme were onely a preparation unto another baptisme why then was it not received by all men Thirdly if it were onely for the sanctifying and consecrating of the water why was any more baptized then Christ for he was baptized for this end to sanctifie this ordinance as followes verse 16. The second reason is because the Baptist baptizeth unto the remission of sinnes l Mark 1.14 and there is no remission sealed unto us but onely by the Sacraments of Christ and therefore it was the same baptisme The third reason is because Iohns baptisme was the Sacrament of his doctrine and therefore if his doctrine were the Gospel then his baptisme was the Sacrament of the Gospell and so the same with Christ The fourth reason is because otherwise Christ and his Apostles were not rightly baptized for Christ was himselfe baptized of the Baptist ver 16. and the Apostles were not baptised of Christ because he baptised none and therefore it is most probable that the most of them at the least if not all were also by Iohn baptised The fift reason is because Christ was circumcised and baptised that he might be united both to the Church of the Jewes of the Christians by the Sacraments of them both that is to the
〈◊〉 〈◊〉 signifies to thinke whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to thinke well of and thus Cyprian lib. 1. Testim adv Iud. expounds these words Thou art my well-beloved Sonne whom I think well of But this interpretation is not so fit and therefore I leave it Answ 2 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to approve of Answ 3 Thirdly to love and to be well-affected towards one Answ 4 Fourthly it signifies complacere and acquiesescere to please and to delight in and these significations are found in prophane authours and therefore we must goe a little further Fiftly although this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be a Greek Answ 5 word yet it hath its signification not from the Greeke but from the Hebrew for this verse Matth. 3.17 is taken from Esa 42.1 Behold my servant whom I uphold mine elect in whom Ratsah naphshi Ratsah is rendred by the 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Hierom. complacere to please very well but properly it signifies placare to appease pacifie and reconcile according to the Prophet a Psa 85.1.2 Ratsitha Iehovah artseca c. O Lord thou art pacified and reconciled unto thy people for thou hast forgiven their iniquitie and covered their sinne so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not onely acquiescere to delight in or unicè amare to love above all other or bene sentire to think wel of or approbare to well approve of or complacere to please exceedingly But thou art my dearly beloved Sonne in quo complacui placatus sum that is first in whom I am well pleased with for thy selfe and secondly for whose sake I am quieted and attoned unto those that belong unto thee And this doth agree to the Sacerdotall office of Christ as a Priest by offering sacrifice for us to reconcile us unto God who by sinne were become his enemies and odious unto him It may here be objected If God were pleased Obiect 1 with mankinde in the creation and angry with him in the fall again reconciled unto him by Christ then God is mutable which is coÌ„trary to those Scriptures which affirme that he is is not like man that he should repent or change his mind b 1 Sam. 15.29 yea that in him there is no shadow of mutation c Iames 1.17 I answer First the will of God is the same which alwayes it was to wit to repaire and restore Answ 1 those that were fallen by the death of Christ and this will of God was the cause of the Decree of Election and reconciliation for these words Wee are reconciled by the death of Christ unto God are not thus to bee understood quasi jam amare incipiat quos ante oderat sed diligenti reconciliamur cum quo tamen inimicitias priùs habuimus d August s Iohn as though the Lord now began to love those whom formerly he hated but that we are reconciled unto God who loved us with whom wee have had farres for God by sending of Christ doth commend and prove his love unto us e Rom. 5.8 and 1 Ioh. 4.9 and therefore he did not hate the elect before Christ came as we shall see by and by Secondly I answer that betweene God and Answ 2 sinne there is continuall and implacable hatred and therefore hee hates sinners and will not heare them f Ioh. 9.31 yea if they repent not hee will reward their sinne with death g Rom. 6.23 and not pardon their sinne untill they are reconciled unto him by the sufferings of Christ Answ 3 Thirdly there is a difference betweene Love and Reconciliation hee loved his from the beginning but was not reconciled untill their sinnes were satisfied for when we hated God and all goodnesse the Lord loved us after a wonderfull manner Novit enim in unoquoque odisse quod feceramus amare quod fecerat h August s Ioh. the Lord knowes how to distinguish betweene what wee have done and what hee hath done and to hate that which is evil in us and wrought by us and to love that which is his owne worke Obiect 2 Fevardentius pag. 469. holds that Christ had no sence or feeling of his Fathers wrath in his soule contrary to the tenet of our church and proves it from this verse thus Christ was alwayes the beloved Sonne of God as it is in this verse therefore God did not change in turning his love into hatred Answ I answer Gods temporall wrath upon Christ doth not either change or discontinue his everlasting love for God was never angry with Christs person that being alwayes innocent but onely with our sinnes which were layd upon him for a father may love his childe and yet hate his faults yea correct his vices § 3. In whom I am well pleased Is God well Sect. 3 pleased with none but Christ Quest First certainly the Lord was well pleased Answ 1 with many as with Henoch Noah Abraham Moses David c. Secondly God sayth unto none of them Answ 2 thus as hee doth unto Christ because hee was well pleased with them onely in and for Christs sake but with Christ for his owne sake Thirdly this therefore is uttered by the Answ 3 Lord from heaven in a double regard I. First in regard of Christ lest we should thinke that hee were extruded by his Father in anger and shut out of heaven as Adam was expulsed the earthly paradise and Lucifer the heavenly and this seemes to have beene objected unto Christ by the Iewes when they sayd hee trusted in God let him deliver him now if hee will have him for hee sayd I am the Sonne of God i Matth. 27 43. Teaching us that Christ was made Man not through the anger of God towards himselfe but through the love of God towards us k Ioh. 3.16.35 II. Secondly in respect of us because first of old God was angry with us for our sinnes l Rom. 1.18 but secondly now hee is reconciled unto us by Christ m Col. 1.15.20 CHAPTER IV. Vers 1 VERS 1. Then was JESUS led up of the spirit into the wildernesse to bee tempted of the Divell Sect. 1 THEN When was this this that Iesus was led aside of Quest 1 the Spirit Answ I answer presenty after the Spirit had descended upon him Quest 2 VVhy was Christ so suddenly led aside of the Spirit to be tempted Answ 1 I answer First this was done either in regard of Christ or in regard of us I. In regard of Christ that hee might finish the worke for which hee was sent Here observe Christ was sent to bee baptized with a five-fold baptisme First the Baptisme of the Word a Ioh. 15.3 hee was taught and instructed in his minoritie Secondly the Baptisme of Water b Matth. 3. â—7 Thirdly the Baptisme of the Spirit which was fulfilled when the holy Ghost descended upon him Fourthly the Baptisme of Fire that is of Temptation c
fasting is to corroborate and strengthen the Spirit First unto Prayer t Dan. 9.3 Secondly unto spirituall Meditations Thirdly unto the hearing of the word of God Prayer is the end of fasting and fasting is the meanes unto prayer and therefore it doth not consist in an abstinence from meate onely but thereunto is to bee added prayer and pious meditations and the hearing of the word if it may bee had that the Lord may vouchsafe to heare and helpe us in that which we desire Secondly the extraordinary end of fasting is either for The removing of evils that either from Our selves which are either Temporall and that is either That we might be humbled if the evill bee past already That wee might be freed if the evill bee either Present upon us Or Threatned to bee brought upon us Or Hanging over our heads and feared by us Spirituall that is the perill danger and pollution of sin Others and that Temporall Or Spirituall The procuring of good things which are either Civill Religious and that either The remembrance of those things which are by-past Or The corroboration of those things which are desired viz. Of the preaching of the word Of the administration of holy things That this may be the better understood we will explaine it more particularly Evils are either Temporall Or Spirituall Temporall evils are removed from us by fasting two manner of wayes Humiliando Nosmet Liberando Nosmet First by humbling of our selves truely if the evils be by-past and this is performed and practised for a double end The first is Religious and this is two-fold I. That the sinne may not bee layd unto our charge thus a Father ought to humble himselfe for some notorious offence committed by his childe II. That the remembrance of sinne may bee the more deeply imprinted in the minde and wee learne thereby to hate it so much the more Thus we may conceive that David fasted when the young man brought him word that he had slaine Saul For first it is sayd David fasted and mourned and then hee sayd unto the man how wast thou not afraid to stretch forth thy hand against the Lords annoynted a 2 Sam. 1.12.14 This pious Prince hereby shewing both his sorrow for the fact and his detestation of it The second end is Civill to wit that wee may condole with those that are afflicted or mourne for those that are dead Thus the men of Iabesh Gilead fasted for the death of Saul and Ionathan his sonne b 1 Sam. 1.31.13 but ne quid nimis this mourning must be moderate Secondly temporall evils are removed from us Liberando nosmet and that three manner of wayes either first by removing the evill which is present or secondly by with-holding the evil which is threatned or thirdly by averting that evill which we feare although it be not particularly threatned First sometimes some temporall evill lyes upon us as Famine Plague the Sword and the like Now these are to be removed according to Gods owne ordinance by fasting as may be proved by all those Scriptures mentioned before And thus the Pope himselfe advised c Decret liber Si evenerit fames pestis deprecemur Dominum jejuniis elermosynis obsecrationibus that is if dearth or pestilence afflict us we must give our selves to almesdeeds prayer and fasting for the removall of them When the Citie Hippo wherein Saint Augustine was was by the Vandals besieged he gave himselfe frequently to fasting and prayer d Possidonius c. 29. Secondly sometimes God threatens for sin to bring some temporall judgement and one principall remedy to with-hold it is fasting and therefore David when God had menaced the childe with death hee gives himselfe to fasting e 2 Sam 12.16 Thus God having threatned the Ninivites by Ionah to destroy them within fourtie dayes they prevent it by fasting f Ionah 3.5.6 Thirdly sometimes our sinnes committed and Gods threatnings against sinne in generall makes us to feare some particular judgement or temporall evill although the Lord have not definitely threatned it now one chiefe remedy to remove these evils which hang over our heads or which we have some cause to feare is fasting Thus King Iehoshaphat being afraid of the children of Moab and Ammon that came against him proclaimed a fast throughout all Iudah g 2 Chron. 20.1.3 So Ezra being in feare of the enemy that lay in his way proclaimed a fast h Ezra 8.27.23 And the Jewes being afraid of Hamans decree proclaimed a fast i Hest 4.16 and were delivered Seventhly there are spirtuall evils to wit our sinnes hardnesse of heart obstinacy and the like which are removed by repentance prayer fasting for the proofe hereof reade these places 1 Sam. 7.6 Nehem. 9.1 c. Ioel 2.12 c. And this is the chiefest end of fasting that our prayers might be corroborated and strengthned for the appeasing of God who is angry with us for our sinnes and for the purging of our soules by repentance for both which the prayer of him that fasts aright is very prevalent and of great efficacy Thus we see how temporall and spirituall evills may be removed from our selves we may now in a word consider how profitable fasting is for the removing of evils from others and that first Temporall thus Nehemiah fasts for the removeall of the miseries which were in Ierusalem k Nehem. 1.4 and David for the afflictions of his neighbours l Psa 35.23 Secondly Spirituall thus Daniel fasts for the pardon of Israels sinnes m Dan. 9.3 As wee fast for the removeall of evils both Temporal and Spirituall both from our selves others so also for the procuring of good things whether they be I. Civill or II. Spirituall First sometimes wee fast for the obtaining of some civill or politique blessing as for example either 1 that just judgement may bee administred thus wicked Iezabel upon an hypocriticall pretence commands a fast to be celebrated when Naboth was falsly to bee accused a 1 King 21.9 Or 2 that Parliaments may succeed to the good of the commonwealth to the furtherance of religion and to the glory of God Or 3 that victory may be obtained in warre thus Saul commanded the people to fast until the evening least that the pursuit of their enemies had beene hindred b 1 Sam. 14.24 Secondly sometimes wee fast for the obtaining of some Spirituall blessing or grace which we desire to wit first the preaching of the word thus the Apostles fasted that the Gospel might be by the mercies of God the more published f Acts 13.2 Saint Peter being to contend with Simon Magus before the Emperour the Church in Rome did fast for his good successe g Aug. Epist ad Casulan Saint Iohn refused to write against Ebion the Heretike except the whole Church would fast h Hierom. prolog s Matth. Secondly we fast for the helping and furthering of the celebration of
by omitting some thing as the Divell doth here It is written saith he God will give his Angels charge to keepe thee that thou dash not thy foote against a stone but he leaves out the maine thing in vijs tuis c Psa 91.11 to keepe thee in thy wayes now hee tempted Christ to an unwarrantable tempting of Gods providence and therefore would have had him thus to goe out of his way wherefore fraudulently he keepes backe that particular in thy wayes Secondly this may be done falsò explicando by a wrong sense and interpretation or by a false explication of the words Thus Usurers abuse the parable of the talents and Papists falsly explicate these Scriptures He gave to every man a penny Mat. 20. And he shall not come out untill he have paid the uttermost Farthing And behold here are two swords And avoid an heretike and divers others of which God assisting me in their proper places Thirdly this is done falsò applicando by a false application of the Scripture or by a wrong deduction by a begging of the question Thus the Papists abuse Daniel God is called by him the Ancient of dayes therefore they may paint him like an old man the Jewes say it is blasphemy for man to equall himselfe with God therefore Christ blasphemes Who can recko◠up the genealogie of the Messias but they ca◠reckon up Christs as Matthew and Luke doe both by Ioseph and Mary and therefore he is not the Messias Thus errours may be built upon the Scripture by a false application of them And therefore we had need be very wary and cautelous both how we read and heare and expound and apply the Scriptures and when any false teachers or Sathan or our owne corrupt heart would teach us to finde out Scripture for the strengthning or maintaining of sinne or errour let us say as old Isaac said this is Iacobs smooth voice but Esaus rough hands The words are Gods but this sense explication and application is the Divells § 3. He will give his Angells charge ever thee Sect. 3 c. The Divells scope is here to draw Christ unto presumption and he endeavours it by faire glosses and sweete blandishments viz. First saith he there is no danger in the thing at all neither any cause of feare for thou shalt be kept and preserved by the Angells Yea Secondly thou maist be assured of it for Deus jussit God hath commanded his Angels concerning thee and therefore they dare not but looke carefully unto thee wherefore mitte te deorsum cast thy selfe downe From whence wee may observe Observ that the Divell makes all sinne to appeare beautifull to our sight and sweete to our tast like the forbidden apple which was faire to looks upon and good for food and the end was good also being knowledge and honour a Gen. 3.4.5 Hence unlawfull delights are called the pleasures of sinne because sinne seemes full of pleasure and delight the divell is a subtle fowler that deceives us with his sweete musicke and like the Panther hides his devouring jawes letting us see nothing but a faire delectable and sweet smelling skin he can cry like a Crocodile untill he have drawne us out of our way he will embrace us with a Ioabs arme and salute us with a Iudases kisse yea his care is not to terrifie us but to allure us Quest How doth the Divell allure and intice us Answ By these two wayes and meanes First by propounding unto us the sweetnesse of sin hee makes sinne seeme sweet to every sinner Drunkennesse seems sweet to the drunkard although it be hurtfull to the body to the estate to the reputation and credit Adultery seemes delightfull although it be the cause of bastards ignominy disgrace and most loathsome diseases lying bragging boasting dissembling please many a man although others deride them and flout them for it and will not believe them yea swearing and blaspheming although it be neither any way pleasing or profitable yet our corrupt nature delights too much in it as appeares by the too frequent use of it and therefore let us not be deluded with an outward shew but remember that although the face seemes faire yet it is but painted and if the vizard were taken of sin would appeare out of measure sinfull though the Cup seeme of Gold yet the draught therein is poyson the wayes of sinne being death b Rom. 6.23 and no better then Circes cup which of men will make us beasts and therefore let us withstand all the temptations of Sathan with the consideration of the end of sinne Secondly the divell deludes and deceives us by making us to presume of pardon hee tells us Si quoties peccant homines sua fulmina mittat if God were as severe as some make him none could be saved but he is not ready to punish but rather to pardon hee will accept of us at any time though at the last gaspe as he did the thiefe upon the crosse yea if we wil believe him he wil tell us that wee need not feare though our sinnes be great for great Saints have beene as great sinners as wee are David was an adulterer Noah a drunkard Lot an incestuous person yea Christ came to save sinners and therefore thou maist presume of pardon But we must remember that Christ came to save onely penitent sinners not impenitent there were many theeves adulterers drunkards incestuous persons c. whereof were saved vel duo vel nem◠very few there were many widowes in Israel but the Prophet was sent to none but to her alone of Sarepta Why did Christ save one theefe upon the Crosse Because none should despaire of mercy upon the condition of true repentance Why did Christ save but onely one that we read of at lifes last period Because he would have none to presume of mercy and to procrastinate their repentance VERS 7. Iesus said unto him It is written againe Vers 7 thou shalt not tempt the Lord thy God § 1. It is written againe Is the Scripture contrary Sect. 1 to it selfe or one place therein unto Quest 1 another that our Saviour saith it is written againe No but our Lord hereby shewes Answ that the Divell concludes falsly because hee gives the Obser 1 sense contrary to another Scripture Teaching two things hereby unto us first that from the Scriptures by a false collection and deduction may bee drawne things contrary unto religion but of this in the former verse Secondly that Obser 2 is not the true sense of any Scripture which doth thwart and crosse or contradict any other Scripture and therefore the true sense of the word is to be drawne from the same harmony God is not mutable c Numb 23.19 neither are his words our words d Esa 55.8 and therefore his words remaine the same for ever e Esa 40. one sentence of Scripture is not contrary to another but they all make up one truth and all proceede from
then confirmed better rejected then received Inter mille talenta secularium sermonum vix centum denarios imo nec decem obolos spiritualium reperies g Cass s Matth. 1. Amongst a thousand talents of secular sentences a man shall scarce finde a hundred pence yea not ten halfe pence of spirituall coyne Now if there be this immense disproportion betweene holy Writ and all other writings there is then a great impudencie in those that shall cast this aspersion upon them to be the causes of heresies and consequently forbid the reading and studying of them Fourthly the Scriptures are given us by God to be our spirituall armour and weapons h Ephes 6.12 Num in bellum sine iis quomodo servaremur i Chrysost s Col. 3.16 and therefore if wee should enter into the Lists against our spirituall enemies without these how could wee possibly escape their hands or retire with safetie and freedome they therefore that prohibite the common people the use benefite and knowledge of the written Word of God doe certainly not desire that they should bee the free men of Jesus Christ enabled manfully and victoriously to fight the battles of the Lord against Sinne and Sathan but rather desire and endeavour that they may bee overcome by Sathan and retained in his captivitie and slaverie forever to the eternall destruction both of body and soule Sect. 2 § Thou shalt not tempt the Lord thy God This place is taken either from Deut. 6.16 or from Exod. 17.7 or from Numb 21.5 which place is repeated Psal 106.14 Quest 1 What is meant by tempting Answ I answer Tentare to tempt is to enquire after some thing by some signe or an endeavour to try or to make triall of something And thus first man is tempted and that either I. by God when he proves tis as he did the Israelites Iob and Abraham Genes 22. Or II. by Sathan when he tries if he can deceive and delude man by causing him to fall Secondly thus God is tempted by man when we make triall of his power or of his truth either in his threatnings or promises and this is the temptation here spoken of Quest 2 How doe wee tempt God Answ 1 I answer First wee tempt him pie piously and warrantably and that foure manner of wayes viz. First when wee tempt him by repentance that is having by our sins provoked God unto anger we repent and turne from them to try whether the Lord will avert his judgements or not This is a warrantable tempting of God for we have a command for it from him Prove me now herewith sayth the Lord and try if I doe not blesse you a Malach. 3.10 Secondly when wee tempt him by prayer and fasting Thus the King of Niniveh by a publick edict sanctified a fast upon this ground Who can tell whether God will repent and turne from his fierce anger that wee perish not b Iona 3.9 as if hee should say we will try God if hee will by this meanes be appeased towards us As the former tryall was commanded by God so this is commended by him and therefore must needs bee both warrantable and religious Thirdly when wee tempt God by patience and dependance thus the three children say unto the King We know our God is able to deliver us but if not wee are ready to suffer for him c Dan. 3.17 that is we know God is able if hee please to free us from thy hands but wee know not whether hee will doe it or not yet by patience and confidence we will try what hee will be pleased to doe with us Fourthly when wee tempt or try God by some especiall command from him that is when the Lord shall bid us try him by any signe wee will whether hee will doe what hee hath promised unto us or not it is warrantable then to tempt him yea not to do it is blame-worthy Thus God commands Ahaz to try him by asking what signe he will and reproves him because he sayth I will not tempt the Lord d Isa 7.11 12. This verse speakes not of this pious tempting and proving of God Secondly wee tempt God impiè impiously Answ 2 and unwarrantably Mala tentatio est signa petere non ad salutem sed experientiam e Aug. confess 35. the wicked tempting of God is to desire a signe from him not for our good but onely out of an incredulous curiositie to make tryall what he can doe Mala tentatio est de Dei potentia sapientia voluntate non necessariò periculum facere f P. Mart. 1.7 Sect. 5 the prohibibited tempting of God is to make tryall of his power wisedome and will when by no necessitie we are compelled or urged thereunto Nulla causa Christo se precipitandi nisi experientia ergo fuisset tentare Deum g Aug. de vera relig 1.38 There was no cause at all why Christ should cast himselfe headlong from the pinnacle except it were to make an experiment of Gods power which was to tempt God unwarrantably and therefore hee will not doe it but answers It is written againe Thou shalt not tempt the Lord thy God How doe wee tempt God wickedly and unwarrantably Quest 3 First some h Amesius med Theol f. 3 28. Sect. 10. say We tempt God two manner Answ 1 of wayes to wit First when we desire and expect something to bee done for us and unto us but in the meane time neglect the necessary and lawfull meanes for the obtaining thereof in naturall things as when a man expects life but refuses meat or health but refuses medicines and Physicke or in supernaturall things when a man desires grace on earth and glory in heaven but in the meane time neglects the Word Prayer Sacraments and the other meanes appoynted by God for the procuring thereof Secondly when any doe expose themselves unto danger without any urgent necessitie from which there is no probabilitie scarce possibilitie that they can be delivered except God miraculously do it Thus in naturall things men sometimes through a desire of vain-glory contemne death and cast themselves in nature into inevitable dangers Thus in spirituall things men often runne into the occasions and provocations of sinne as though they would dare the Divell to overcome them if he can Now of this more by and by Answ 2 Secondly some say a P. Mart. 2.4 Sect. 54. GOD is tempted 3 manner of wayes viz. First when we have meanes for the obtaining of our desires but use them not because we desire more gallant meanes that is either to be helped without mâ—anes or by meanes extraordinary thus the Divell here tempts Christ to doe not to goe downe but to cast himselfe headlong Secondly when wee want means wherein is a double fault viz. First because wee will not patiently expect and awayt the Lords leasure Secondly because wee prescribe unto God either the Time as Ozias perswaded his brethren
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
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
respect of the greatnesse or smallnesse of the sinne is not to bee admitted and that for these reasons 1 In respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of â—â—ne is death Yea sinne is the transgression of the Law 1 John 3.4 And every transgression of the Law is under the curse Gal. 3.10 2 In respect of the infinite Majesty of God which to violate can be no veniall sin of it selfe 3 In respect of the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection And therefore in these regards no sinne committed against God can in it selfe be veniall t White s Exod. 20. Confut. 5 â—rac 6. f. 330. Fifthly this motion and passion of anger even when it is sudden and unadvised though there be no further purpose nor intendment to Answ 5 hurt is guilty of judgement as is plaine in this verse Whosoever is angry with his brother without a cause shall be guilty of judgement that is shall be guilty of damnation for so judgement is taken in Scripture David prayes that the Lord would not enter into judgement with him u Psa 143.2 And Paul saith Thou that judgest another condemnest thy selfe v Rom. 2.1 where to judge and condemne are taken for all one to be culpable then of judgment is to be guilty of condemnation Thirdly we admit this distinction of veniall Answ 3 and mortall sinnes if it be understood not in respect of the nature of sinne but of the quality of the persons for unto those that beleeve and repent all sinnes are veniall and pardonable through the mercy of God Rom. 8.1 But to the wicked and impenitent all their sinnes are mortall Sixthly the Fathers side with us in our opinions Answ 6 holding that all these three sinnes here mentioned are mortall yea the Papists generally make anger whereof the principall question here is one of the seven deadly and mortall sinnes as Canisius Pupilla oculi Manipul Curatorum and the rest Chrysostome upon this verse saith Christus dat ultionem homicidio irae supplicium aeteruum adulterio concupiscentiae Christ doth not punish murder and spare anger or condemne adultery and acquit concupiscence but condemnes and punishes both the one and the other St. Augustine s saith that all these three are to be arraigned before Gods judgement-Seate where Hell shall be the reward of all If any object why then are the two former degrees Iudgement and Councell named Hee answers because there are severall degrees of punishment in hell according to the degrees of sinne on earth Saint Hierome condemnes the first degree of anger to be worse than idle words but these we must give account for at the day of Judgement when and where no sinnes that we must answer for are in their owne nature pardonable w Mat. 12.36 Saint Hilarie Non minus ira rea Evangelie quam homicidium lege Anger under the Gospel is no more a veniall sinne than murder was under the Law And therefore I shut up this question with this assertion That to be angry with our brother unadvisedly to call him Racha or foole in our anger are all mortall sinnes and deserve in their owne nature eternall fire Bellarmine tom 3. fol. 113. objects Object to bee angry with our Brother or to call him Racha doth not exclude us from the Kingdome of heaven and therefore they are not mortall sinnes The Antecedent he proves thus That which is not properly a precept but onely a degree of a precept cannot exclude us from the Kingdome of Heaven but to be angry with our Brother or to call him Racha is not properly a precept but onely a degree of that Commandement Thou shalt not kill Therefore this will not exclude us from the Kingdome of Heaven First here is Petitio principii a begging Answ 1 of the question hee taking it for granted without proofe that these two to call our Brother Racha or to be angry with him are no precepts which is the thing questioned Secondly if this were granted that these two were onely degrees of that Commandement Thou shalt not kill yet it would not hence follow that they are veniall sinnes which will not exclude us out of Heaven For to call our Brother Foole is but onely a degree of that Commandement and yet the Jesuite himselfe doth confesse that to be mortall and to deserve condemnation Bellarm. de Purgat lib. 1. cap. 4. tom 1. 1809. Answ 3 Thirdly because they are degrees of the precept as is confessed by the Cardinall therefore it cannot be denied but they must belong unto the violation and transgression of the Commandement and consequently deserve death because cursed is every one that continueth not in all things which are written in the Booke of the Law y Galath 3.10 There being no transgression so small but it shall be punished except it be repented of and washed away by the Blood of Christ Answ 4 Fourthly the Jesuite doth diametrally oppose Christ even in the very scope of the place Bellarmine saith the violation of the Commandement it selfe according to the letter excludes us from the Kingdome of Heaven but not the transgression of the degrees of the Commandement Christ here saith plainely that the Pharisees and Scribes did observe the Letter of the Law but that was not sufficient to bring them unto Heaven or to preserve them from Hell And therefore if we desire to be saved we must carefully observe the very degrees of the Commandements and therein our righteousnesse may exceed the righteousnesse of the Scribes and Pharisees because otherwise wee cannot enter into the kingdome of God Sect. 4 § 4. Whosoever is angry with his Brother Quest 1 Why are all Christians forbidden to bee angry Answ 1 First because Anger comes from the Divell as the authour thereof Give no place to wrath give no place to the Devill Ephes 4.27 Answ 2 Secondly because anger comes from our inbred corruption and pride of heart Non ab illius injurià sed a tuà superbia Basil hom de ira Anger proceeds not from the injury of others but from the pride of our selves that being the moving cause thereof Many are wronged and yet but some are provoked and some are not Why because some are patient and others are proud Now we should labour not onely to withstand the assaults of Satan but also to subdue our owne corruptions and pride and impatiencie in the suffering of injuries because these are the causes of Anger Answ 3 Thirdly Anger is forbidden us in regard of a three-fold pernicious effect thereof namely First it pleaseth not God Iam. 1.20 Those which are in the flesh cannot please God Rom. 8.8 But Anger is a worke of the flesh Gal. 6.20 And therefore cannot please God Secondly Anger is dangerous and pernicious to him that is angry for it hurts the heart it wounds the conscience it expels the holy Spirit and deserves to be
those who offend And thirdly necessary for our selves because Non irasci ubi irascendum est peccatum peccato addere b Chrys s Not to bee angry when we should is to adde one sinne unto another Secondly is an anger against sin to wit either against Our owne proper sinnes or our selves for our sinnes and thus Bern. s 4. Psal 4.26 Bee angry and sinne not that is saith he bee angry with thy selfe for thy sinnes committed and sinne no more Our brothers sinne Oportuna est ira quae increpando convertit c Chrys s that anger is seasonable and commendable that reduceth a brother from his evill way Object Against the last particle it may bee objected He that is angry with his brother for sinning is angry with his brother which is here forbidden by Christ Answ To this Augustine answers Non fratri qui peccato fratris irascitur Hee is not angry with his brother who is angry with the sinne of his brother for sinne and the sinner are two distinct things and therefore a man may hate his brothers sinne and yet love his brothers person he may bee angry with the offence committed and yet not breake the bond of Christian charitie with the offender Chrysostome upon this place gives us these examples hereof first of Moses whose anger waxed hot for the peoples idolatry and yet hee hated not their persons d Exod. 32.19 And so againe in the matter of Korah Dathan and Abiram it is sayd that meeke Moses was very wroth e Numb 16.15 Secondly of Paul who seemes to reproach the Corinthians I speake it to your shame and yet through his whole Epistle he shewes how he loves them f 1 Cor. 6.5 And againe he calles the Galatians fooles g Gal. 3.1 but hates them not Wee may adde how his spirit was stirred in him when he saw the Idolatry of the Athenians h Acts 17.16 And thirdly the example of Christ who was angry when he saw the hard-heartednesse of the people i Marke 3.5 and scourged some at another time out of the Temple k Iohn 2.16 And this Anger is called Zeale Yea fourthly we have an example of Gods anger kindled against a holy man for want of this anger Eli hearing of his sonnes impietie admonisheth them Why doe yee such things your dealings are evill and it is no good report I heare of you l 1 Sam. 2.23 but yet notwithstanding this what sayth the Lord I will judge his house for ever for the iniquitie which he knoweth because his sonnes made themselves vile and he restrained them not or according to the Hebrew he frowned not upon them m 1 Sam. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God did not thus threaten Eli because hee would not hate the persons of his sonnes for that had beene unnaturall but because hee was not zealously moved against their sinnes And therefore there is a godly anger against our bretherens sinnes Wherein doth this anger consist which is to Quest 3 be kindled against our brothers sinne It consists in foure things Answ or is it to be moderated according to these foure Rules First let the object of this anger be lawfull or Rule 1 let it be for a just cause namely some publik evil and not a private let it bee for the honour of God of Christ of the Gospel of Religion and of profession or for something that is hurtfull to the Common-wealth or for the perverting of Justice or for the slandring or calumniating of good men or the oppressing and injuring of the poore and godly Thou must not be angry with thy brother for thy owne private cause and patient in a common evill for it is a vile thing to be provoked unto rage for a private injury and not to bee moved at all for a publike Secondly let thy anger be against Satan not Rule 2 against thy brother Cum Sathan instigat frater instigatur ad malum in illum converte iram in hunc autem mi ericordiam n Basil hom de Ira. When Sathan doth instigate and thy brother is perswaded by him unto evill be angry with him that tempted but mercifull and pitifull unto him that is tempted Be angry with the Divell as the cause of thy brothers sinne but not with thy brother who is overcome by his subtilitie and strength Thirdly this anger must arise from love not Rule 3 envie or malice because we love our brother therefore wee must bee angry with his sinne it being pernicious unto his precious soule Fourthly let this anger never be immoderate Rule 4 or unbridled anger must bee curbed as a head-strong horse with a bridle Sit ira instrumentum virtutis non domina mentis sed ancilla ad obsequium parata o Gregor Mor. 5.33 Anger must be the instrument of vertue not the instigator unto vice it must be as a dutifull hand-mayd alwayes prepared to obey not a mistresse of the minde to dominiere or command When the cause of thy anger is not good then restraine it when the cause is good then loose the reines but doe not cast the bridle out of thy hands but still restraine it that so thou mayst never breake forth into intemperate rage Sect. 4 § 6. Shall be in danger of the judgement Quest Answ What is meant here by Iudgement The word being expounded before § 3. quest 1. I here onely adde that there is a three-fold judgement Namely First Discretionis of discerning or separating the good from the evill For judgement sayth Christ am I come into the world p Ioh. 9.39 that is to divide the good from the bad Secondly Punitionis of punishment either Particular at the houre of death Or Generall at the last judgement Thirdly Remunerationis of reward when the Lord shall judge the Saints This verse neither speakes of the first judgement of Separation or of the last of Remuneration but of the second and second particle thereof the judgement of the last day For these words Hee shall hee in danger of judgement do containe the reward and punishment of unlawfull anger as if our Saviour would say anger shall not escape just punishment but shall bee arraigned and summoned before Gods Tribunall at the dreadfull day of judgement when the angry man shall not be able to answer one word of a thousand Sect. 7 § 7. Whosoever shall say to his brother Racha shall be in danger of the Councell Object Bellarmine lib. 1. de amiss grat cap. 9. objects this place to prove that all sinnes deserve not eternall death Christ sayth hee makes three degrees of anger proportioning also three degrees of punishment thereunto to wit of Iudgement Counsell and Hell fire which is threatned onely to bee inflicted upon him that calles his brother Foole Therefore there are some sinnes which doe not deserve hell fire Answ 1 First this place doth shew a difference and degree of everlasting punishment according to the qualitie and
more than they should gaine by the bargaine As for example 1. If the words of our Saviour here concerning Judgement and Councell doe belong unto Purgatory then that is false which the Papists say Non culpam sed panam in Purgatorium venire that the guilt of our sinnes doth not come into Purgatory that being washed away in the blood of Christ but onely the punishment For in the Judgement and Councell they consulted of the fault Iudicium dicitur c. saith Augustine l. 1. de ser in mente cap. 19. that is called Judgement where the sentence is not pronounced that is a Councell where the punishment is yet consulted of but Gehenna or Hell is that which hath certaine damnation c. 2. If the words of our Saviour here concerning Judgement and Councell doe belong unto Purgatory then that is false which the Papists say that Purgatory is a Tormentory or a place of punishment for neither the judgement nor the lesser Synedrion were places of punishments as was shewed before Lastly this Answ 10 verse which is so vehemently urged by our adversaries for defence of Purgatory hath beene likewise by their owne learned Doctors so exactly and particularly answered that Protestants may well spare all paines of any further confutation thereof This place is objected by Bellarm. Costar Ecchius Salmeron Iesuit tract de Purgat And is confuted by Swarez Iesuit tom 4. in Thom. disp 45. § 1. num 13. And by Malâ—onat Iesuit in Matth. 5 l From â— Morrons Appeale fol. 15 sâ—â—â— VERS 23. Therefore if thou bring thy gift to the Altar Vers 23 and there remembrest that thy brother hath ought against thee Sect. 1 § 1. Therefore if thou bringest thy gift to the Altar Quest 1 What is the end or main scope of our Savior in this verse and he three following Answ Christ here implicitely teacheth us that God desireth not the death of sinners but rather that they might live that is that they would repent and by faith lay hold upon God labouring and seeking for reconciliation with him whom they have offended by their sinnes And that our Saviour may the easelier prevaile with us herein he expresseth this Parable wherein he useth these Arguments to perswade us hereunto First he shewes the greatnesse of the debt which wee owe unto God and which we are no way able to pay And therefore if God once call our sinnes unto account wee must needs be cast into prison Secondly he shewes that the Judge before whose Tribunall we must stand is an omnipotent God from whose hand and power we cannot escape he having Ministers and Officers to arrest us and a prison to hold us Thirdly he expresseth the nature and manner of the last judgement that it shall be according to the severitie and the rigour of the Law requiring a perfect and exact solution and payment of all our debts even unto the least farthing which we being not able to performe are necessarily to be detained in the prison of hell for ever Quest 2 What is the sense and meaning of this verse Answ 1 First some understand this literally thus If thou bring thy gift unto the Altar c. that is if thou beest conscious unto thy selfe that thou hast done something whereby thy brother is justly incensed and provoked then give all diligence with all speed to be reconciled unto him by confessing and acknowledging the wrong thou hast done him Wâ—tten of the Reconcil of sinners Others againe expound these words literally thus that Christ speakes here onely according to the present state and custome of the Church of the Jewes thus Bulling Aretius Marlor Calvin Muscul Gualter and others and it is the most safe exposition Sic non potest de fratribus absentibus trans mare sed praesentibus intelligi m Aug. de serm dom s But if the words be thus literally interpreted then they meane our present and not absent brethren for if wee have offended some who are in another remote land we must not then leave our offering untill they come over Answ 2 Secondly some give a literall sense of these words but a spirituall application thus If thou remembrest that thy brother hath ought against thee c. that is the offence which thou remembrest thou hast done unto thy Brother acknowledge it appease it remove it and bee reconciled unto him And thus we must labour to be reconciled unto God whom wee have offended by our sinnes either by appeasing his wrath or by removing away his anger either by our selves or by another now by our selves we cannot and therefore we must be reconciled and atoned unto him by Christ who made himselfe a sacrifice for sinne that thereby he might cleanse us from all our iniquity and reconcile us unto God by his death n Lubertus contra Socinum Thirdly some expound these words morally of every good worke which wee performe unto Answ 3 God as a part of his worship o Staplet Antidot The Altar is faith upon which we offer Prayers praises and spirituall duties August Fourthly some understand this of the expiatory Answ 4 sacrifice of the Masse Object Necesse est legem de externo sacrificio c. Stapleton s Our Saviour here doth certainely speake of some externall sacrifices therefore that of the Masse this he proves 1. Because the Fathers did apply this place to the Eucharist or Lords Supper 2. Because Christ here prophecieth what would come to passe First it is true that the Fathers did apply this Answ 1 place to the Supper of the Lord. Secondly they did not onely apply it to the Answ 2 Eucharist but also unto all religious and spirituall exercises Dissidentes mensa illa non suscipiat Audiant qui cum inimicitiis ad altaris communionem c p Chrys s The Table of the Lord will not receive those who will not agree or be reconciled and therefore let all those feare and tremble who bring their dissensions hatred and discord along with them unto this holy Communion But hereunto the Father addes the sacrifices of Prayer and Almes from Psal 50.14.23 and of praise Psal 107.22 and of a contrite heart Psal 51.17 Yea De omni pio opere ad cultum Dei destinato of every good worke which is injoyned as a part of Gods worship as Stapleton himselfe Antidot saith which is his Explication of this verse but rather our Application And therefore how doth this belong unto an expiatorie Sacrifice Thirdly we willingly confesse that the Eucharist Answ 3 may be called a Sacrifice and the Table an Altar but gratulatorium non expiatorium a gratulatory not expiatory sacrifice as may be proved first by the name of Eucharist which is given to the Sacrament which signifies as much as a sacrifice or a religious exercise of thankesgiving and praise Secondly by the exposition of the Holy Ghost Wee have saith the Apostle an Altar to wit Christ whereof they have no right to eate Heb.
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
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
have addicted unto death and destruction as much as in them lieth Fifthly the uncleane person sinneth against the Church and Common-wealth wherein hee lives because hee corrupts it by his example as did Zimri Numb 25.6 And thus we see how woefull the effects of adultery and fornication are both in regard of God the wife of the partie offending the neighbour whose wife is abused the neighbours wife who is defiled the children that are begotten in a polluted bed and the Church and Common-wealth wherein the offender lives What punishments are due vnto the violaters Quest 6 of this precept Thou shalt not commit adultery The punishments are either Humane Divine which are either Corporall which are either Ordinarie Answ Extraordinarie Spirituall First there are Humane punishments which are inflicted by the lawes of the Gentiles or by the Civill law or by the Canon law First by the lawes of the Gentiles a three-fold punishment was inflicted upon such offenders I. Some of them punished it with death thus did the Arabians Eusebius and the Parthians m Alex. ab Alex. 4.1 and the ancient Saxons who hanged both parties n Carion and Nau. clerus Plato leg 3. ordained also death for such transgressors Charles of Burgundy caused an Earle first to marry a countrey wench whom hee had forced and then made him to be beheaded o Spandenberg Sesostres King of the Egyptians caused many uncleane adulterous women to be taken and shut up in a little village then burnt the village and them togetherp. q Diodor. Sic. 1. II. Some of them inflicted corporall punishment but not death Thus Zalenchus ordained that hee who was taken with a married woman should loose both his eyes and after in part inflicted the same law upon his owne sonne taken tardie in that sinne q Valer. The Egyptians in this case appointed that the man should have a thousand stripes and the woman her nose cut off that wanting the chiefe grace and ornament of her face shee might enflame and allure no more r Dioder Sic. 1.6 The Germans were accustomed to shave the mans head to strip him out of his garments and then to scourge him through the streets Å¿ Alex. ab Al. 4.1 Mahomet himselfe commanded that an adulterer should receive an hundred lashes in a great assembly forbidding any man so much as to pitty him III. Some of the Gentiles punished this sinne with infamie and shame The Cumani set such as were either taken in the act of uncleannesse or were convicted of it upon a stone in the market-place and after they had sitten there a while to be a spectacle unto al they were set upon an Asse and carried up and downe the market place and some chiefe streets that they might bee a laughing stocke unto all and then afterwards were set upon the stone againe and held as infamous varlets all their lives after whereupon it was called lapis detestabilis t Erasm chil the abominable stone The Ostrogothes caused the man to be drawne about the market by the privie parts and then banished him u Olatis Magn. 14.16 If any desire to know the customes of divers other nations in this particular let him reade Rhodingin 27.4 and Alexander ab Ales. 4.1 and Stâ—baus Thus wee see how adultery and fornication was punished by the Gentiles either with death or some other corporall punishment or disgrace Secondly the Civill law punisheth this crime thus The Iulian law punished it with death Aurelian hanged those that were herein guilty v Rhoding 10.6 P. Attilius slew his owne Daughter because she had suffered her selfe to bee defiled w Valer. max. 6.1 Augustus banished for this his daughter Iulia. Tacit. Dion Thirdly Canon Law punished it thus first with seven yeares Penance Concil Ancyranum l. Can. 20. and Concil Wormaciense Can. 9. Secondly others Concil Elibertinum can 64. 69. punished it thus I. if the woman committed adultery but once shee was to doe penance five yeares II. If she continued long in adultery but left it at length shee was injoyned ten yeares penance III. If she continued in her sinne she was never to be admitted to the communion nor injoyned any penance Secondly there are besides these Humane Punishments others which are called Divine and these are either Corporall or Spirituall and the Corporall are either Ordinary or Extraordinary The Ordinary punishments are those which are injoyned by the law of God as for example I. Adultery was punished by the death of both parties Levit. 20.10 II. Vncleannesse committed with one that was espoused or contracted unto a husband but not as yet knowne by him was punished with the death of both parties also Deut. 22.24 III. He that lay with a woman in her monethes must die and she also Levit. 20.18 IV. He that defiled the daughter of a Priest must die V. The damosell that workes folly in her fathers house and is afterwards married unto another must die Deuter. 22.21 Thus wee see how the law of God punished this sinne with death Thirdly there are Extraordinarie punishments here observe I. God approves sometimes of severe punishment which is inflicted by others upon this sinne thus he approues of Phineas Act who slew that couple Zimry and Cozbi Numb 25.10 By which it appeares how odious and detestable this sinne of uncleannesse is unto God II. Sometimes God shewes and reveales his severe anger against this sinne by inflicting many severall punishments upon the transgressors thereby and that either in regard of the estate or of the credite or of the body First God punisheth uncleane persons in their estates for it rooteth out all the encrease of our substance x Iob 31.12 it brings a man to a crust of bread Prov. 6.26 and 23.27 because he that keepeth company with harlots spendeth his substance Pro. 29.3 Strumpets for the most part are costly and therefore quickly consume and wast those who maintaine them And againe God by a just vengance doth not blesse any thing that such a person takes in hand And therefore those who desire to be blessed in their estates let them take heede of Adultery and fornication Secondly the Lord punisheth such in their good name credite and reputation whence the Apostle entreats both the Corinthians and the Ephesians not to be companions of fornicators y 1 Cor. 5.9 and Ephes 5.7 because that would be a blemish to their reputations this evidently appeares thus I. none can endure to be called Adulterers or Adulteresses whatsoever they are shewing thereby that it is a disgrace to be such II. Whatsoever men are yet they would not be knowne to be such thus they that are wicked in this kinde doe yet desire that their sinne might be concealed from others because it were a shame for them to bee knowne to be such III. Those are chast will not associate themselves with such yea though they be but suspected to be such IV. Except
it be those who are obdurate in wickednes all men are ashamed publiquely to frequent the familiarity society of harlots all which shewes that it is a blemish staine to reputation of any to be tainted with uncleannesse and therefore those who are charie of their credit and desire fame amongst men let them take heede of fornication and adultery Thirdly God punisheth the breakers of this seventh Commandement in their bodies as for example First Fornication and Adultery spiritually pollutes and defileth the body z 1 Cor. 6.16 1 Thes 4.4 Secondly it subjects the body often to many impure and loathsome diseases which consume the flesh a Prov. 5.11 Thirdly hence it brings a man more quickly to his end Wherein wee may see the remarkable Justice of God I. Those who would have their lives unlawfully pleasant and sweete shall be cut off the sooner II. Those who give themselves to these secret sinnes shall bee unmasked and disclosed by some loathsome sicknesse or disease III. They who leade lewd and filthy lives shall be branded with filthy markes and the French or Neapolitane disease which makes them odious almost unto all men IV. It brings a man often in danger of death and destruction Hee that goeth after the strange woman goeth as an oxe to the slaughter b Prov. 7.22 shee being as a deepe ditch and a narrow pit c Prov 23 27. We see how the lust of Hamor brought the city to destruction Gen. 34. and the prostituting of the Levites wife cost the Benjamites full deare Iudg. 20. And therefore if a man neither regard God nor the devill heaven nor hell yet hee should regard his owne life calling to mind how many have perished through Adultery and fornication sometimes by those whom they have violently abused as often in warre sometimes by the parents of those who secretly have beene seduced sometimes by their corrivals sometimes by the husband whose wife hath beene defiled infinite are the examples that might bee shewed in all these but I forbeare it V. God sometimes punisheth this sinne himselfe thus he plagued the Israelites for their fornication so that foure and twenty thousand of them perished at once 1 Cor. 10.8 Fourthly God punisheth adultery and fornication with spirituall evils and that foure manner of waies First Permittendo by not restraining them from evill but giving them over to a reprobate sense to worke all manner of uncleannesse c Rom. 1.24.26.29 This is a grievous punishment because men being leâ—t unto themselves doe runne headlong to evill committing sinne even with greedinesse yea justifying their wicked doings and boasting of their sinnes Secondly Dementando by suffering them to be besotted and bewitched with their sinnes this followes from the former for whoredome takes away the heart d Ose 4.11 and therefore hee who goes after the strange woman is called a foole e Prov. 7. and 9.16 wee say love is blinde because lust puts out the eye of reason Augustine propounds this Quere why in uncleannesse men not fearing the punishment thereof doe yet notwithstanding desire to be more secret in the committing of that sinne then in others and are more ashamed to be taken in that sinne then in others And hee answers Quia appetitus regit ratio erubescit se captivam fateri Because the carnall appetite doth rule and beare sway and reason is ashamed to confesse that shee is captivated and overcome by affection Experience teacheth us that there are many who are prudent wise and of understanding enough in other things and here mere fooles and sots neither respecting their estates good name or lawfull issue This is a greevous punishment for a man to bee so besotted that although hee seeth his danger yet hee cannot avoid it but runneth headlong thereinto Thirdly Captivando by suffering the lascivious person to bee taken captive of his lust this followes from the former for when we are besotted upon beauty we willingly yeeld our selves thereunto and so come to that height that wee cannot cease to sinne 2 Pet. 2.14 Custome of evill taking away the sense thereof And this evill given way unto doth more and more envassaiâ—e us getting dayly more strength in us and power over us while in the meane time we grow weaker and weaker Fourthly Damnando by punishing these sins with eternall death and condemnation Reade 1 Cor. 6.9 Ephes 5.5 and Heb. 13.4 and Apoc. 21.8 and 22.15 and Iob 31.12 and Prov 6.29 and 7.27 and 5.5 and 9.18 And thus we see how the Lord punisheth thâ—s sinne of uncleannesse spiritually I. He â—eaves us unto our seâ—ves II. Wee being thus left are presently besotted with the face of beautie and pleasures of sinne III. Being thus bewitched with the love of harlots we are easily seduced by them and captivated IV. Being thus linked wrapped and buried in the grave of lust and chaines of uncleannesse that we will not cease to sinne the justice of God requires that we should bee eternally punished What are the remedies against these sinnes Quest 7 The remedies are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicative Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preservativa First there are remedia Medicative Physicall or Medicinable remedies namely to leave and forsake all manner of uncleannesse thâ—s is the onely healing plaister and curing potion this if thou canst doe Captivum te redimis thou hast freed thy selfe from the fetters of sinne and bondage of Sathan How may wee bee enabled to doe this by Quest 8 which way may we best leave lust and uncleannesse Use carefully diligently Answ and constantly these ensuing meanes namely First listen more to reason lesse to affection strengthen and backe thy reason with religion and the Commandement of the Lord when thou art tempted unto lasciviousnesse say thus unto thy selfe shall I preferre a foolish desire and corrupt appetite of nature before reason and religion If I doe thus I shall shew my selfe to be but weake not able to moderate rule governe and subdue my owne affections yea herein shew my selfe more like a beast then a man for they are led onely by their sensitive appetites Thus consider with thy selfe what a shame it will be for thee to let thy lust overbeare both religion and reason Secondly learne to hate fornication and Adultery so long as thou lovest them thou wilt be ready to turne with the dogge to his vomit and they are never truely hated so long as they are followed Thirdly doe this by and by while the yron is hot give no sleepe unto thy eyes nor slumber unto thy eye-lids untill thou have sued a divorce from thy sinnes lust gets strength the longer it remaines and therefore labour to subdue it at first Fourthly ordaine and appoint unto thy selfe certaine Law daies wherein thou maiest examine thy conscience visite thy selfe thy heart thy body and see how they accord with the law of God For sinne cannot take deepe roote in our heart so long as we are thus carefull
after her in his heart hath committed Sect. 4 adultery Is the concupiscence of the heart sinne Quest 1 First the Papists say the second Concupiscence Answ 1 is sinne but not the first see before Math. 4.1 § 3. Object 1.2 Secondly the Father saith Answ 2 Non quicunque concupiscit sed qui aspicit ad concupiscentiam August It is not every one who lusteth or desireth his neighbours wife that commits adultery but he that therefore lookes upon her that he may lust after her And here Augustine makes three degrees namely I. Suggestion II. Delectation III. Consent resembling these three to the Serpent Evah and Adam or 1. to the motion of the flesh 2. to the delight of the minde 3. to the consent of reason and here it is perfect as Saint Iames sayth Concupiscence brings forth sinne z Iam. 1.15 Suggestion is the temptation of the Serpent ye shall not die but bee like God a Gen. 3.45 This was not sinne unto Eve Delectation resembles Evahs listening unto the Serpent and beleeving him shee saw that the tree was good for food and that it was pleasant to the eyes and a tree to bee desired to make one wise b Gen. 3.6 neither was this sinne unto her Consent resembles Adam and Eves eating of the Apple which was a sinne unto them And thus the Father seemes to meane That I. the motion of the flesh unto sinne is not sinne II. That the delight of the minde is not sinne neither But onely the III. the Consent of reason And Saint Hierome differs not much from him upon this verse saying that there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio propassio the first being a sin the second not Answ 3 Thirdly it is most certaine that it is a sin as may thus be evidenced First the Scripture forbids it in the Morall law Thou shalt not covet Exod. 20.17 which Prohibition makes Paul know that it is a sinne which otherwise he had not understood Rom. 7.7 I had not knowne lust that is to have beene sinne except the law had said Thou shalt not covet Secondly Saint Iames speakes of sinne accomplished that is of externall and actuall sinne Thirdly the Fathers above mentioned imply as much For with Hierome Passio is a sin and Propassio hath the guilt and staine of sin in it although it bee not simply esteemed a sin in it selfe Now this Propassio he calles Titillationem carnis cum delectatione mentis The motion of the flesh accompanied with the delight of the minde Now is not this sinne Againe Saint Augustine hath three degrees of sinne but wee must here observe as hee himselfe doth there c de serm Dom. s That every suggestion doth not arise from Sathan but sometimes from the memorie sometimes from the senses Now as it comes from Sathan it is not ours and so is not sinne but as it springs either from our memorie or senses so it is ours and proceeds from the Originall corruption of our nature and is sinne unto us Yea Augustine himselfe condemnes all Concupiscence Quis dubitat omnem malam concupiscentiam rectè vocari fornicationem Who makes question but all evill Concupiscence may justly bee called Fornication And another d Hylar s most plainly In evangelicis motus oculi adaequatur adulterio illecebrosa affectio visus transcurrentis cum opere fornicationis punitur In the Gospell the lascivious motion of the eye is resembled and equalled with adultery And the enticing affection of a glancing looke equally punished with actuall fornication Fourthly it appeares that Concupiscence is sinne by this reason because sinne is not in the eye but in the heart or the motion or mover unto sinne Yea more plainly because our Saviour doth not here say hee hath committed adultery with a woman in his heart who lookes upon a woman that he may commit adultery but that lookes and lusts after her Teaching this unto us Obser that the concupiscence of the heart makes us guilty of the violation of the law and eternall death Why is the lust of the heart sinne before God and how doth it more evidently appeare to bee such Quest 2 First because God requires the heart Prov. Answ 1 23.26 and commands that the heart be circumcised Deut. 10.16 and 30.6 yea he requires the heart as his owne right because hee hath bought it 1 Cor. 6.20 and therefore hee will be glorified therewith 1 Cor. 7.34 Secondly the lust of the heart is sinne although Answ 2 it be resisted for the concupiscence of the flesh is condemned and reproved where the spirit strives against it e Gal. 5.16 yea we hence argue against the Papists It is praise-worthy strongly to resist concupiscence and the first motions unto sinne therefore that is evill which thus wee resist Thirdly originall concupiscence is sinne in Answ 3 the unregenerate as the Papists themselves confesse therefore in the regenerate it hath the same nature although it shall not bee imputed unto them as it shall unto the former Fourthly this appeares by the example of Answ 4 Paul who cryes out Oh wretched man who shall deliver me from this body of death and this law of my members Rom. 7.24 and yet hee solemnly protests that he would not sinne nor give way unto these corruptions vers 16.19 yea it appeares he would not because when he is assaulted he prayes many times against it 2 Cor. 12.7 And therefore give no place unto lust at all but remember that not onely they who consent unto sinne and commit it actually are guilty before God but also those who ruminate meditate and delight in the thoughts thereof How must we resist this internall lust or by Quest 3 what meanes must we withstand it First remember that it is the root of all sin Answ 1 for from the heart proceed adulteries c. Mat. 15.19 These thoughts and suggestions are the seeds of all manner of evill and therefore if thou wouldest not have thy life over-spread with the weeds of wickednesse root out and destroy this seed Secondly remember all is nothing thou doest Answ 2 so long as thy heart is not upright it is to no purpose to serve God outwardly or to draw neere unto him with thy mouth if thy heart be farre from him to what end serves a pure life and a polluted heart God cares not for painted Tombes although they be gorgeous without because they are within but filth and rottennesse Man cares not for Sodomes fruit although they be faire and pleasant to the eye because they are but ashes within And therefore if we desire that any thing we doe may be acceptable unto God we must be carefull to purge and purifie our hearts Thirdly remember that all thy thoughts are Answ 3 conspicuous unto God and when thou givest way unto any wicked thought hee stands by sees it observes it frownes at it and prepares the arrowes of vengeance against thee
because the Divell is the author hereof as will appeare in the last section of this verse yea as swearing comes from him so it bringeth to him as was probably shewed in the example of a Gentleman riding over a bridge in Cornewall who was a notorious common swearer and upon the stumbling of his horse swore at him and presently fell with his horse â—nto the Râ—ver and was drowned saying as hee fell Horse and man and all to the Devill Answ 2 Secondly because it is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the uncleanâ— to him that sweareth and that feareth an oath In which words he maketh swearing an evident proofe of a prophane person Eccles 9.2 Answ 3 Thirdly because God sometâ—mes remarkably judgeth this common swearing as we reade hee did in a serving man in Lincolnshire who used to sweare commonly by Gods Blood for when he lay upon his death bed continuing still in that sinne hee finally heard the Bell toule and therewith sware Gods Blood this Bell touleth for me and presently the blood gushing out on all parts of his body he dyed Quest 2 What may we thinke of the practise of those who sweare by the Masse and by the Rood Answ This is a wicked thing in a very high degree because they have beene made Idols and consequently Gods greatest enemies if a subject should give that royall honour which is due only unto the King unto a professed and proclaimed Traytor he deserved to dye and were unworthy to live that should thus esteeme his Soveraignes greatest enemy so they deserve that God should never hold them guiltlesse that thus in Gods steade set up these superstitiously used idols and then sweare by them as if they were Gods This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children have forsaken me and sworn by them who are no Gods o Jer. 5.7 And againe They that sweare by the of Samaria saying Thy God O Dan liveth shall fall and not rise againe p Amos 8.14 Sect. 2 § 2. Be yea yea and nay nay What doth our Saviour meane by this affirmation and negation The Ancients did expound this doubling of the words yea yea nay nay Quest three manner of Answ 1 wayes namely First as in the conscience the thing either is or not so also it should be in the tongue Secondly as the thing indeed either is or not so also it should be in the speech Thirdly as in the mouth there is yea or nay so there should be in the deed or worke that is according to the truth of the thing and our knowledge thereof should our words be and then according to our words spoken our works should be performed Secondly our Saviour hereby would teach us Answ 2 carefully to avoid both all superfluitie of speech and all manner of oathes answering all questions either by a simple affirmation or negation § 3. For whatsoever is more then this Sect. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used sometimes signifies excellent sometimes abundant sometimes superfluous comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra as if we should say above that which is necessary and so it is taken â—n this place whatsoever is superfluous or more than needs avoid it for it commeth of evill The Anâ—baptists hence object that all swearing Object 1 yea even before a Magistrate is forbidden because it is superfluous and more than needs for the thing enquired after may simpâ—y be affirmed or denyed First necessary oathes are not superfluous Answ 1 oathes thus Beza Secondly our Saviour saith Let your speech Answ 2 be yea and nay but when the Magistrate imposeth injoyneth and commandeth an oath then it is not ours that is in our power Areti part 1. probl 66. Our Saviours scope is here to forewarne us of all levitie and vanity in our ordinary talk and not to forbid all swearing when a weightie necessity urgeth thereunto They object againe our Saviour saith here Object 2 Whatsover is more than these commeth of evill And therefore to sweare by God before a Magistrate is unlawfull This followes not it proceeds from evill Answ therefore it is evill And thus Saint Augustine saith sup Non dicit malum est sed a malo procedit Christ doth not say that it is evill to sweare by God in it selfe but that it comes from evill thus ordinarily and without any necessity to call God to witnesse the truth of what wee affirme Can that be abused in using vvhich is lawfull Quest Wee may deprave and pollute the best thâ—ngs by too much liberty as for example 1. Answ Externall good things may bee abused 2. Internall First there are many externall and outward good things which may be abused as for example First Honour is good but yet It is not good to eate much Honey nor for men to seeke their owne glory too much Secondly Prov. 25.26 riches are good but yet a man may so set his heart upon them that they may become a snare unto him r Mat. 6.19 and therfore as we must not seek honour too much so must we not labour too fast to bee rich Thirdly Meat and Wine are good and yet they may be abused unto gluttony and drunkennesse Å¿ Eze. 16.49 Ephes 5.18 Fourthly apparell are good and yet they may be abused unto pride Luke 16 19. Act. 12.21 c. Fifthly pleasure and delight is good and yet they may be abused Luke 16.25 Prov. 25.16 Sixthly ease and rest are good sometimes and yet the abundance of ease is the cause of much evill t Eze. 16.19 Seventhly time is good but it may be mis-spent and abused Secondly there are many internall and inward good things which may be abused as for example First joy is good and yet a man may give himselfe too much to jollity and mirth Eccles 3.4 and 7.4 and 1 Cor. 7.29 Secondly sorrow is good and yet a man may be too sad and dejected giving too much way to sadnesse and griefe Eccles 3.4 and 1 Cor. 7.29 and 2 Cor. 7 10. Thirdly feare is good and yet a man may be too fearefull 1 Chron. 21.31 Fourthly knowledge is good and yet sometimes it puffes up 1 Cor. 8.1 and Eccles 1.18 c. Rom. 12.3 Fifthly Justice is good and yet a man may be too just u Eccl. 7.18 that is a man may be too cruell severe and rigid pressing the Law alwayes to the uttermost and so Summum jus summa injuria Sixthly divine Revelations are good and yet Paul was in danger to have bin puft up through abundance of them v 2 Cor. 12.7 And therefore let us labour to be sober and moderate Rom. 12 3. § 4. Commeth of evill or a male illo Sect. 4 Some reade these words Neutraliter commeth from evill some more rightly Masculine of the Divell whatsoever is more than these commeth of the
Decreti Mandati Wee must now know that the will of God in this place may be taken for either or both of these for although the principall parts of this petition be meant de voluntate mandati of that which God would have done by us yet Christ elsewhere expresly expounds it de voluntate decreti of that which God hath decreed to doe Father if it be possible let this cup passe from me neverthelesse not as I will but as thou wilt that is as thou hast decreed f Mat. 26.39 Having to handle the former God assisting me in another place I here treat onely of this latter De voluntate decrati Thy will be done that is O Lord fulfill whatsoever thou hast decreed Quest 2 Is not this petition idle and vaine will not God fulfill whatsoever he hath decreed whether we will or not none can resist his will Rom. 9.19 Neither must wee enquire or search into Gods decrees g Act. 1.7 Answ 1 First certainly the decrees of God are like the Lawes of the Medes and Persians which cannot be disannulled or made void but shall surely in the appointed time be accomplished Answ 2 Secondly yet there are here two things required of us namely I. A subscription and assent unto the will of God II. A desire conjoyned with prayer that wee may freely submit our selves unto the will and decrees of God without murmuring Unto this willing subjection to the immutable will of God many things are required of us viz. 1. An acknowledgement of the providence of God 2. An acknowledgement of the goodnesse of God 3. An acknowledgement of the wisdome of God 4. A resting in the will of God 5. A carefull circumspection lest wee should tempt the providence of God First in the petition thus understood de voluntate decreti there is required of us Agnitio providentiae Dei an acknowledgement that the will of God governes the world He doth whatsoever hee will h Ps 115.3 both in heaven and earth i Psa 1 35.6 How doth it appeare that all things are ordered and disposed off according to the will of Quest 3 God Answ 1 First this is Gods prerogative to governe all things The Angels doe his Commandements and hearken unto the voyce of his word the Hosts of Heaven are his Ministers and doe his pleasure Psal 103.20 21 22. Secondly hee now rules and governes all Answ 2 things according to his decree from everlasting and his eternall purpose Answ 3 Thirdly this decree and purpose did arise from his will for except God and his will bee the first mover we must grant another God and another Mover which is blasphemously derogatory to so sacred a Majesty Who are faulty in this particular that is Quest 4 who deny either in opinion or practise that the will of God governes the world Answ 1 First the Stoicks who ascribed all things to Fate Certainly there is a connexion of causes but not depending upon Fate but upon the will of God Secondly the Heathens who ascribe things Answ 2 to Fortune Rotam volubilem Certainly this is the foundation of Atheisme Thirdly those who bridle and restrain the will Answ 3 of God saying that he did not thorowly narrowly and on every side view every thing from the beginning This is to measure God by our grosse conceits and to derogate from his Omniscience Fourthly those who say they will doe this or Answ 4 that when they should rather say if God please Iames 4.15 Secondly there is required of us in this petition Agnitto bonitatis Dei an acknowledgement of the goodnesse of God or an humble confession that the will of God in all things is just his will being the rule of goodnesse Reade Dan. 9 7. Rom. 3.4 from Psal 51.4 Who deny this either in opinion or practise Quest 5 First those who murmur against Gods dealing Answ 1 with them but of this by and by Secondly those who give themselves to humane Answ 2 atheisticall and blasphemous disputations and quaeres viz. I. Why hath God given man a Law which is impossible perfectly to obey II. Why will not God save all those whom he hath created III. Why did not God preserve Adam in his holy estate but permitted him to fall IV. Why were not all redeemed in and by Christ effectually seeing his death was a sufficient price for all V. Why did not God by his Prophets preach unto Tyre and Sidon seeing they would have repented if the word had been sent unto them And many more of this nature to which wee might answer many things as for example First that the Law is not impossible in it selfe for it is fulfilled in heaven but unto our corrupt nature Rom. 8.3 Secondly God is debter to no man God owes neither mercy nor salvation unto any for it is of his great mercy that we are not all consumed k Lam. 3.21 Thirdly it makes for Gods glory that those who are obdurate and hardened in their sinnes should be damned Fourthly we might answer with Augustine Fecit geheâ—â—nam curiosis that God hath a hell in store for such curious inquisitours as dare demand of him a reason of his actions Fifthly but that answer which becomes us best unto all these is this Even so Father for so it seemed good in thy sight Injuria fit Deo l Mat. 11.26 cum causam voluntate Dei superiorem postulamus Aug. It is a great indignitie and injury unto God to seeke a further or higher cause of his actions then his owne will Paul durst not doe it but in the disputations of this nature cryeth out Oh man who art thou that replyest against God n Rom 9.20 And againe How unsearchable are his judgements and his wayes past finding out n Rom. 11.33 Teaching us to acknowledge Saepe occulta semper justa that is the judgments of God are alwayes just in themselves although wee are not able often to see the equitie of them nor to understand them Thirdly there is required of us in this petition agnitio sapientiae an acknowledgement of the wisdome of God or an humble confession that it is much better for us to yeeld our selves to be guided and directed by God then to draw him to our desires Wee must so highly prize the wisdome of God that we should rather desire to obtaine from him what he in his heavenly wisdome knows to be good for us then what we our selves should wish if wee might have whatsoever wee would But I reserve this unto chapter 26. verse 39. Not as I will Father but as thou wilt Fourthly we are taught in this petition to acquiesce in the will of God or whatsoever the will and providence of God shall bring to passe we must endure and undergoe patiently willingly and contentedly humbling our selves under the mighty hand of God o 1 Pet. 5.6 Quest 6 Why must we thus patiently brooke whatsoever the will and providence of God shall bring to
First we learne hence that in Heaven God is perfectly worshipped and obeyed without any defect or failing at all Quest 3 How doth this appeare Ans 1 First in Heaven we shall be like unto the Angels Mat. 22.30 But they serve the Lord perfectly Psal 103.20 21. Ans 2 Secondly in Heaven we shall be like Christ 1 Iohn 3.2 therefore without sinne Ans 3 Thirdly in Heaven wee shall rest from our labour Revel 14.13 therefore from sinne Ans 4 Fourthly in Heaven death shall be destroyed and consequently sinne for sinne is the sting of death 1 Cor. 15.55 c. Ans 5 Fifthly in Heaven we shall put off all corruption 1 Cor. 15.42 and in all things we shall be perfect compleat in knowledge 1 Cor. 13.10 yea perfect men Ephes 4.13 Sixthly all mutable and changeable things Ans 6 shall cease in Heaven and therefore sinne All things there then shall be eternall as God is And there shall be time no longer What meanes must wee use to be made partakers Quest. 4 of this Kingdome where we shall perfectly obey our God First meditate upon a three-fold life namely Answ 1 1. Of Adam in Paradise 2. Of our selves in the flesh 3. Of the life which is lead in heaven First meditate upon the life of Adam in paradise that so we may remember from whence wee are fallen and repent Revel 2.5 Yea consider our losse and seriously bewaile it Remember what thou wert there namely I. Innocent pure without sinne created after the Image of God Genesis 1.29 Ephesians 4.24 II. Secure and safe in peace and tranquillitie for there was neither danger nor death nor enemies III. Familiar with God In Paradise Man durst talke with his Maker without feare IV. In the Garden mans wisdome was excellent hee could name the woman and all the creatures with names suting unto their natures But by sinne man hath lost all these Oh who would not desire to recover this condition And therefore remember if thou wert in heaven thou shouldest have all these and much more and shouldst never lose them Secondly meditate upon our life which wee leade in the flesh what manner of life it is To wit that here is First calamities and sudden chances Secondly poverty and want the best standing in need of many things Thirdly troubles crosses griefes frettings and never quiet Fourthly and the sinnes which thou hast committed thou committest daily this would make any tender conscience cry out Woe is me that I am constrained to dwell in Mesech Psalm 120.5 Fifthly infirmities and weakenesses whereby we are not able to doe what wee should First Temptation ariseth and assault us unto evill Secondly many sinister ends we have in the performance of good duties Thirdly a sluggish wearinesse and unwillingnesse seizeth upon us in good workes Fourthly if any good duty be performed willingly and cheerefully we are ready presently to brag and boast of it Fifthly we are very uncertaine and inconstant in the way and worke of the Lord And therefore what cause of mourning doth this life afford unto us Sixthly blindnesse of minde so that we can neither Meditate of eternall joyes Nor Understand spirituall things 1 Cor. 2.14 Seventhly all things are fraile nothing is stable And therefore who is there who would not be weary of this life when he seriously remembers these things Thirdly meditate upon that life which the Saints lead in Heaven that so we may hunger the more earnestly after it Remember there First that an end shall be put to all evils for ever all things there being sweet and happie Secondly mutability shall be taken away all things there being eternall and stable Thirdly the chaines of sinne shall be broken and the minde shall be free from all evill there shall be chastity without any uncleannesse sanctitie without any pollution gravity without any foolishnesse temperance without any gluttony there the minde shall be alwayes sober holy pious wholly and alwayes addicted to the love of God Fourthly We shall see God face to face Mat. 5.8 Revel 22.4 Answ 2 Secondly let us consider our folly who yet wallow in the puddle of sinne and acknowledge our danger who are deceived by Satan as by Dalilah was Sampson Answ 3 Thirdly let us remember the danger of procrastination and delay For I. Satan is crafty II. Sinne daily increaseth within us both in regard of quantity and quality III. We daily are estranged more from God and stray farther from him IV. Death comes daily creeping upon us oh consider how many fall into the snares of death at unawares when they thinke of no such thing at all Answ 4 Fourthly let us recall our spirits from the love of all earthly things with Mary chusing the better part and placing our affections upon those things which are above using the world as though we used it not 1 Cor. 7.30 And thus much for the first thing observable in this petition that in Heaven God is perfectly worshipped and served Secondly from these words Thy will be done on earth as in Heaven we learne that God is not perfectly worshipped in earth for otherwise Obser 2 what need we pray Or that the will of God is ordinarily violated upon the earth 1 Iohn 5.19 Quest 5 How doth this appeare Answ 1 First there are many in the world who know not the will of God the Gentiles are ignorant of the truth and Word of God yea how many Sects are there in the world both in China Aethiopia Turkie Persia and India yea how many Papists Heretickes Familists Libertines and Separatists who understand not aright the will of God And therefore no wonder if they doe not obey it Secondly in the Church there are many wicked many disobedient unto the will of God Answ 2 Thirdly the godly in the Church are infirme Answ 3 and weake the best of all sinning often 1 Iohn 1.8 9. How many sorts of people are there in the Quest 4 Church who doe not fulfill the will of God Many but principally these five namely Answ First prophane persons to whom nothing but sinne and iniquity is pleasing Secondly morall and civill honest men who are without all taste or rellish of Religion Thirdly Hypocrites who have a forme of godlinesse but deny the power thereof in their hearts b Tim. 3.5 Fourthly those who are halfe converted as Agrippa was halfe perswaded to become a Christian and Herod contented to do halfe the work of a Christian man Mark 6.20 Fifthly those who stick at the threshold and cleave in the barke of Religion tything mints and straining gnats but neglecting the greater things of the Law What is required of the righteous within the Church towards these Quest 7 Wee must endeavour to helpe them to fullfill the will of God Answ by these meanes to wit First by counselling advising exhorting and perswading them unto obedience Secondly by shining before them in a holy life and conversation that what our exhortations cannot our examples may doe Thirdly by our
and the effect the sinne and the punishment the one being blotted out he will remember the other no more How doe we owe the debt of obedience unto Quest 6 God First wee owe it out of duty Because the Answ 1 Lord For this end hath I. Created and made us Ephes 2.10 Rom. 9 21. We were made men for his service II. Redeemed us that we might serve him in righteousnesse and true holinesse Luke 1.74 Tit. 2.14 III. Elected us and predestinated us unto the adoption of sonnes that as children wee might obey him i Ephes 1.4 IV. Called us that wee might obey him in sanctification and honour 1. Thess 4.7 V. Enlightned us that wee might increase in his service 2. Corinth 3 18. VI. Sanctified us in Christ that as members of Christ wee might performe his will Ephes 5.27 Answ 2 Secondly we owe obedience unto the Lord by command God hath given us a Law to obey and Christ hath renewed it Ephes 4.24 Wherefore S. Iames cals it the Law of liberty Iames 1.23 Now this command is that wee should serve him in Righteousnes towards man and Holinesse towards himselfe and that all our dayes Answ 3 Thirdly we owe obedience unto God for his benefits which wee daily receive from him Answ 4 Fourthly we are debters unto God by covenant and contract And that both First in Baptisme wherein wee promised fealtie and new obedience unto the Lord. Secondly in our profession and vocation unto Christianity as we are Christians wee have promised to put on Christ and serve God as the members of Christ all our dayes Thirdly in our daily Prayers wherein we make new promises unto God of new obedience Fourthly in the Sacrament of the Lords Supper wherein wee receive a pledge from God which is as a seale of that covenant which is made betweene us and God Quest 7 Is every man obliged to pay this debt unto God Answ Every man is obliged either to the debt of obedience or to the punishment of sinne whether they be Heathens or Christians or great men or the inferiour and ruder sort or prophane persans or ignorant or servants or children yea every one of what nation ranke or quality soever Sect. 2 § 2. Forgive us Obiect 1 Some object this place against the certaintie of remission thus Wee are here taught to pray for the pardon of our sinnes day by day al which were needlesse if we could be assured of pardon in this life and therefore there can bee no certaine assurance that our sinnes are remitted Answ 1 First this fourth petition must bee understood not so much of our old sins as of our present and new sinnes for as wee goe on from day to day so we adde sinne to sinne and for the pardon of them wee must humble our selves and pray Answ 2 Secondly wee pray for the pardon of our sinnes not because we have no assurance thereof but because our assurance is weake and small wee grow on from grace to grace in Christ as little children doe to mans estate by little and little and therefore we pray daily for more The Papists say Argu. that a man by good workes is justified Against this wee thus argue from this place Our Saviour teacheth every man though never so just to pray forgive us our sinnes And therefore no man is just by his workes To this Bellarmine answers Answ This petition of the Lords Prayer is to bee understood onely of veniall sinnes which are mixed with our good workes Bellar. de Iustif. lib. 6. cap. 20. resp ad loc 5. First the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debts so that Reply 1 herein wee pray to have all our debts forgiven now wee are more endangered and endebted unto God by great sinnes then by small And therefore veniall sinnes onely are not here meant Reply 2 Secondly S. Luke readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinnes and S. Iohn defineth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression 1 Iohn 3.4 But great sinnes are transgressions of the Law more then veniall Therefore they are not excluded Thirdly if good workes be tempered with Reply 3 veniall sinnes how can they being imperfect make us just and perfect before God But of this more by and by The Papists say good workes are meritorious Object 2 and satisfactory and from this Verse goe about to prove that Prayer satisfieth for sinne wee pray saith Bellarmine for forgivenesse of sinnes and by thus praying we satisfie for our veniall sinnes The Lords Prayer overthroweth their doctrine of satisfaction wee therein concluding Answ for thine is the glory wee take not the glory to our selves but ascribe all unto God Forgivenesse of the debt is of mercy where then remission is of grace there can bee no satisfaction of worthinesse Stand all sinnes in need of remission art not Quest 1 some veniall and pardonable of their owne nature First the Papists say some sinnes are veniall Answ 1 and that either I. Of their owne nature because they are not ontra legem sed praeter legem Dei against the Law of God but besides it as the hatred of our enemie in some degree or not to be silent when an Elder commands and the like Or II. for the littlenesse and smallnesse of the sin because they are not equall to eternall death neither deserve it l Staple◠Antid Evang Secondly the Papists agree but jarringly amongst themselves in this particular some saying Answ 2 they are veniall sinnes because they are not against the Law of God some saying that they cannot properly bee called sinnes thus Bellarm. Thirdly that which is not Answ 3 Contra legem Dei against the Law of God is not sinne For the Law is the Rule both of good and evill And every sin is sin in as much as it is a violation the Law Answ 4 Fourthly what is lesse then the eating of an Apple Gen. 3 then an idle word Mat. 12.36 Then a corrupt thought Gen. 6.5 And yet these are threatned with judgement and punishment Answ 5 Fifthly because Stapleton saith these sins are not paria aeternae morti that is there is no resemblance analogy or proportion betweene these small sins and eternall death I adde therefore this one answer more That there is a parity resemblance and equality I. In the affection of the person offending who would for ever have given way to these if he had lived II. In the person offended who is an infinite God And III. In the choise of sin before life eternall And IV. In the guilt and staine of sin because it can never be blotted out by time or torment Object 3 The Fathers speake of veniall sins and the Scripture of mortall And therefore some are veniall Answ Sinne is called veniall or mortall foure manner of wayes namely First comparatively as a sin which is lesse evill Thus there are seven deadly sins as the Schoolmen say which are greater then a sin of ignorance because
that is excusable In tanto non in toto in part but not altogether Secondly in respect of the person sinning which is either I. Elected but not as yet regenerated now such a ones sins are all veniall in the event because they shall bee pardoned 1. Tim. 1.13 II. Regenerated and justified whose sinnes shall not bee imputed Hence David pronounceth such a one blessed Psalme 32.1 And S. Iohn saith such have an Advocate for their sinnes 1. Iohn 1.9 2.1 Hence sinne is sometimes said not to bee theirs Rom 7. Yea not to be sinne 1 Iohn 1.3.9 and 5.18 Thirdly in respect of the infallible danger so S. Iohn saith there is a sinne not unto death 1. Iohn 5.16 Where we may observe that sin is called Mortall for which we must not pray and that a sinne not unto death whose danger is not so great as that is Fourthly in respect of the merit that sin is called veniall which in the severity rigor and strictnesse of justice doth not deserve death And thus no sin is called small in all the Scripture Are all sinnes equall Quest 2 First the Stoicks affirme it and Christians Answ 1 who assent unto them herein thus confirme it I. Because sin doth not consist in the matter of the action but in the mind Sin is a prevarication and straying from the truth and right way The sin is alike to sinke a Ship by over-lading her either with Sand or Gold Thus the Stoicks the following reasons are produced by the Christians II. Because every sinne is a violation of the Law yea of the whole Law for hee who is guilty of the breach of one is guilty of all Iames 2.20 Therefore all are alike III. Because the same punishment is allotted to him who workes wickednesse and to him who consents onely thereunto Romans 1.32 IV. Because the action and cogitation are both alike before God to commit adultery actually and with the heart to kill and to hate as also of other sins Matthew 5. Are alike in the sight of God And therefore all sins are equall Secondly although sin differ not Answ 2 ab extrà differt intrà without yet it differs within to wit that sin which is committed through ignorance negligence and infirmity is lighter and lesser then that which is committed maliciously wittingly and of set purpose Againe many are worse then one Againe hee sins worse who sins against a greater measure of grace And therefore thus all sins are not equall Thirdly one sin differs from another ab extra Answ 3 even in regard of the outward act Thus the murder of a King or of a Father is much more horride then of a stranger enemie or private person Thus blasphemie against God is greater then contumely or reproch against our neighbour Thus it is a greater sin to rob a poore man then one who hath no want Fourthly certainly there is an inequality in the Scripture And that Answ 4 I. Of glory 1. Corinth 15. II. Of punishment Matth. 10.15 11.22 Of both which else-where III. Of sin there beeing a difference betweene anger Racha and foole as was shewed in the former Chapter vers 22. so Iohn 19.11 Fifthly we distinguish betweene the Nature of sin which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law and is the same in all sins without any difference hence all are mortall even unto idle thoughts Degree of sin which is aggravated principally by these circumstances viz. First from the mind and heart and internall purpose if it bee done with inward boasting or a perverse will Answ 5 Secondly from the neglect of greater power strength and grace Thirdly from the number many sins being heaped together Fourthly from the time when sin is long continued in Fifthly from the person when it is committed against God And thus although all sins have one and the same nature as all Individua partake of the nature of their Species yet in regard of the degree of sin we say that those sins are greater which are committed wittingly and willingly then those which are committed ignorantly and with reluctation against them Those which are committed by a man of more grace strength and knowledge are worse then the infirmities of the weake Those in whom are legions of Divels and sins are worse then those who are given but to one sin as the young man Mat. 19.22 Those who continue in sin are worse then he who fals but once Those who sin immediately against God worse then those who sin immediately against man Quest 3 Are all sins pardonable because wee are taught here to pray for pardon against all Answ 1 First all sins are pardonable except the sin against the Holy Ghost Answ 2 Secondly the Papists seeme to grant this that the sin against the holy Spirit is unpardonable but yet they acknowledge that it is not so irremissible as though it did exceede the mercy of God if they could but repent but because God gives them over unto a reprobate sense and with holds from them the assistance of his Spirit whereby they might bee restored But in this point first Scotus is faulty who will not fully acknowledge the truth of it And Secondly Camara l Camara quaest coâ—cil et expos quae 175. Pag. 191. è Catharino erres here who saith onely that this sin is very hardly and very seldome pardoned Now the reason of this their error was twofold Namely I. Because they placed this sin in any act simply without those requisite circumstances thereof which follow by and by II. Because they stretched this sin beyond its bounds making six kinds thereof contrary to the six effects of the blessed Spirit which are these First trust and confidence in God Secondly the feare of God Thirdly the knowledge of the truth Fourthly joy for the aide of the Spirit towards our Brethren Fifthly a sorrow for sin Sixthly a purpose to repent Whose opposite is Desperation Presumption A resisting of a known truth Envy for graces blessings endowments which God hath bestowed upon our Brethren Gloriation or boasting in sin An obstinate purpose of continuing in sin Answ 3 Thirdly unto this sin against the Holy Ghost three things are required to wit I. Illumination Read those two places Heb. 6.4 10.26 If they have bene enlightned and have had a tast c. And againe if after wee have had a knowledge of the truth c. Thus there must be a knowledge of our duty and an opening of the eyes of our understanding before this sin can be committed II. A Relapse and falling away yea a returning unto impurity Read Heb. 6.6 2. Peter 2.1.20 21 22. Matthew 12.45 Unto this sin there must be a turning with the Dog to his vomite and with the Swine which was washed to the wallowing in the mire III. Malitious presumption or a hatred of Christ when a man shall deride contemne spurne trample under his feet and blaspheme Christ his Word Law and truth Religion
and the like which he hath formerly professed it is an argument of this unpardonable sin m Math. 12.31 Heb. 6.6 10.29 Here wee must carefully observe because I say presumption is a signe of this sin that there Is a double presumption De Deo a presuming too much of the mercy of God And thus the godly may presume Contra Deum when a man presumes that he can prevaile against God and thus Iulian the Apostate and Herod and the Pharisees Mat. 28. did Fourthly this sinne thus qualified is unpardonable Answ 4 Mat. 12.31 because it cannot be repented of § 3. Forgive us our debts Sect. 3 How doth God forgive us our sinnes Quest 1 Two manner of waies first freely and Secondly totally First Answ the sinnes of the faithfull are remitted freely without any helpe or payment of theirs at all that is their sinnes are pardoned of grace and meere mercy and not for their workes How doth it appeare that we are not justified Quest 2 for our workes First the Apostle saith it is impossible Rom. Ans 1 8.3 That the workes of the law should save us Secondly our best workes are imperfect Ans 2 like a menstruous cloath Esay 64.6 And therefore David desires God not to enter into judgement with him Psal 143.2 Thirdly if our workes were perfect yet they Ans 3 could not be a price whereby wee could procure any thing at Gods hands because they are debts all men owing the debt of obedience unto God as was shewed in the former verse A man cannot with one summe both satisfie an old debt and buy a new purchase and therefore our obedience being due unto God can merit nothing much lesse justification and remission at Gods hands Fourthly because if Justification bee by the Ans 4 workes of the law then faith is made void and the promise of none effect Rom. 4.14 Because it cannot bee both of faith and of workes Rom. 11.6 Fifthly the first mooving cause of our redemption Ans 5 and salvation was in God not in our selves In him there was a double cause namely first his love towards us God so loved the world John 3.16 and 1. John 4 9 10. that hee gave Christ for the salvation thereof Secondly the will of God Reade Esay 53.7 Iohn 10 â—5 18 and Iames 1.18 Christ hath merited purchased redemption Obiect 1 〈…〉 and justification for us by his blood Therefore how doth God forgive us our debts Liberè Freely Answ 1 First certainely our sinnes were remitted and our soules ransomed by a deare price even the blood and bitter death of our Dearest Lord. 1 Cor. 6.20 Answ 2 Secondly but this remission which was purchased by Christ was Free in regard of us and that I. Because God did it willingly that is God the Father of his owne free mercy and good will sent Christ for the effecting of this worke Iohn 3.16 II. Because Christ God the Sonne willingly undertooke the work of our salvation Iohn 10.15 18. III. Because this was done by God and Christ without our asking or entreating we did not implore either God the Father or God the Sonne for this great worke of our redemption we by nature being dead blinde averse and reprobate unto every good worke Reade Ephes 2.1 2 3.5.12 Rom. 5.10 Acts 2.37 Gal. 1.15 and 1 Thes 1.9 IV. Because we by no meanes or way could possibly deserve this at Gods hands and this is the chiefest thing to be observed For one of these three things every man must affirme First that either Christ came in vaine because man by his owne workes might have satisfied for his owne sinnes and saved his owne soule which I thinke no Christian dare say Or Secondly that wee could not have beene redeemed justified or saved without Christ but we deserved that he should doe it for us Here let man pleade with his Maker and produce his strong reasons What there could be in a poore base despicable and wicked creature which might deserve that Christ the Sonne of God God with God equall with the Father the Lord of glory and King of Kings should take mans nature upon him and by his death and blood purchase his salvation Or Thirdly man must confesse the point in hand that our sinnes are remitted freely by God for Christs sake without any worthinesse or workes of ours at all we neither having I. A price in our hands by which we could buy this plenary Indulgence of our sinnes Nor II. An adequate merit of heaven nothing being in a poore mortall wight which can deserve that eternall and unspeakeable weight of felicity and glory Neither III. After grace can wee merit any thing of our selves at the hands of our great God but must even then pleade guilty before his Tribunall as was shewed in the former question Object 2 Saint Iames saith that Workes justifie us Iames 2.21 24. Answ 1 First they justifie us before men Shew me thy faith by thy workes James 2 18. Answ 2 Secondly before God they justifie that is approve our faith to be true Iames 2.22 Answ 3 Thirdly workes doe not justifie that is make just the person neither doth Saint Iames affirme it Obiect 3 Saint Iohn saith hee who workes righteousnesse is a righteous man 1 John 3.7 Answ He argues from the effects not from the cause Evil workes merit therefore also good It followes not because they are free and perfectly wicked so are not these but of this elsewhere Object 4 Answ Our workes are accepted in Christ Obiect 5 T' is true but that is after we are justified Answ not before Fides sola faith onely doth not justifie us Iam. Object 6 2.14.17 Faith onely justifies without workes Answ although faith which is alone without workes doth not that is justifying and saving faith must not neither can goe alone without workes Galat. 6.5 But justification is ascribed solely to faith not at all to workes This doctrine that our workes doe not justifie Object 7 us before God makes men prophane T' is false for workes conduce much that is Answ they are both necessary and profitable First workes are necessary and that in a threefold regard namely I. because our dutie must be discharged which is obedience unto God Eph. 2.10 II. because thankefulnesse must be shewed unto God for all his mercies and that by obedience o Psalme 116.12 III. Because God is glorified by our good workes Mat. 5.16 Secondly workes are profitable and that in these respects to wit I. they confirme our faith hope confidence and assurance in the mercies of God II. they are acceptable unto God yea by workes we please him III. They shall bee rewarded even to a cup of cold water Thirdly but they merit not this reward Luk 17.10 What is required of us unto the assurance of Quest 3 this forgivenesse of our sinnes We must labour truely to repent Answ and then we may be assured of remission whatsoever our persons whatsoever our sinnes have beene Whose persons are
worse then Manasses Sauls called afterwards Paul and the theefe upon the crosse and yet these repenting found remission Whose sinnes are greater then Davids Lots Noahs Peters And yet upon their repentance these were received into favour Wherefore repent and all our sinnes shall bee blotted out Esay 1.18 How must we be truely disposed unto this repentance Quest 4 First delay it not but while it is said to day Answ 1 turne from sinne Secondly labour to change thy affections Answ 2 both thy love unto sinne and thy tediousnesse and carelesnesse in that which is good Thirdly learne to change thy life and conversation Answ 3 for the time to come that is strive to bee a new creature Gal. 6.15 Cor. 5.17 Fourthly labour for faith in Christ because Answ 4 his death is the onely price of our redemption Fifthly use the meanes unto humiliation Answ 5 that is the word and examination of our selves thereby together with the fruits effects and reward of iniquitie not forgetting whom wee have offended by our sinnes our gracious God and most mercifull Mediator And thus wee have seene how the Lord pardons our sinnes freely Secondly God forgives our Debts Totaliter wholy Or the Lord remitts unto the faithfull both the whole sinne fault and guilt and the whole punishment Quest 5 How doth this appeare Answ 1 First from these phrases used by the Lord in Scripture viz. I. Obliviscendi Of forgetting I will pardon them and I will remember them no more Reade Esay 43.25 Ierem. 31.34 Ezech. 18.22 and Heb. 10.17 II. Of washing and clensing I will make you as white as wooll Esay 1.18 III. Of peace Thy faith hath saved thee goe in peace Luke 7.50 And Christ hath made peace betweene us and God through his blood Col. 1.20 Now if God have forgot our sinnes and washed away our sinnes and is in Christ at peace with us then certainely both the sinne and punishment is pardoned Answ 2 Secondly because those who are once purged have no more cōscience of those sins from which they were purged Heb. 10.2 And therefore both the sinne and punishment are taken away together Thirdly either all punishments are remitted Answ 3 with the sinne or none let the Papists shew us where there is a distinction of punishments in Scripture whereof some are pardoned in this life and some reserved to bee satisfied for after this life or in this life for to my understanding this no where appeares Fourthly because our sinnes are not twice Answ 4 punished once our sinnes were laid upon Christ who suffered for us Esay 53.56 and therefore with the guilt the punishment is taken from us Is a man bound then to make no satisfaction Quest 6 unto God There is a double satisfaction first by action Answ Secondly by passion First there is a satisfaction which consists in action or doing This is twofold to wit either To our neighbour this is necessary for the sinne is not pardoned nisi restituatur ablatum except the injured person be recompensed To God which is either of Thankfulnesse What recompence shall I make the Lord for all his mercies this is lawfull and our duty Psal 116.12 Atonement this is unwarrantable because Christ by his death hath done this Secondly there is a satisfaction which consists in Passions or suffering and thus wee cannot satisfie the justice of God for our sinnes Obiect 8 God first pardons David and then punisheth him 2 Sam. 12. and therefore the justice of God must be satisfied by temporall punishment Answ David was punished for mans sake not for Gods who never respects what is by past after it is once pardoned God correcteth David not for the satisfying of his justice for that was fully satisfied by the sufferings of Christ but that the enemies of God might not blaspheme and that others by his afflictions might learne to feare to offend the Lord. Hence then Purgatorie is but a meere trifle because after wee are washed from our sinnes by the blood of Christ wee have no neede of a second purging 1 John 1.7 Quest 7 What may we thinke of the afflictions crosses and calamities of the righteous Ans 1 First that they are not inflicted upon them in anger If Solomon sinne God will visit his sinnes with a rod and his iniquitie with a stripe Psal 89.32 but yet this correction shall bee in love Psal 89.33 and 2 Sam. 7.15 For God loves his alwaies Iohn 13.1 Ans 2 Secondly we may thinke that God in his corrections never respects the time by past but alwaies the time to come that is either I. His own glory as he did in Iobs tribulation and Pauls temptation 2 Cor. 12.9 Or II. The Churches satisfaction as he did in punishing of David 2. Sam. 12.14 Or III. The benefit and good of the person afflicted Here then observe Affliction is profitable in these three regards viz. First it saves and preserves from condemnation yee are corrected that ye may not be damned 1 Cor. 11.32 The spirit of bondage leades us unto repentance p 2 Cor. 7.9 10. Secondly it encreaseth the hatred of the by-past sinnes David sees not his sinne untill affliction be threatned 2 Sam. 12. and then hee cries out with loud clamours Psal 51. Thirdly it preserveth from future sinnes hence Davids tribulation made him more warie for for the future time Psal 119.67 and Pauls temptation kept him from pride q 2 Cor. 12 8.9 Fourthly it teacheth us the waies of the Lord. Now in affliction have I learned thy law r Psalme 119.71 Fifthly it breedes in us a wearines of the world and a tediousnesse of this life Phil. 1.23 VERS 13. And leade us not into Temptation Vers 13 but deliverer us from evill for thine is the Kingdome and the power and the glory for ever Amen This is the last petition which some cut and divide into two distinguishing it diversely First into Spirituall temptation and Temporall evill Canisius Secondly into future evils not to bee induced and present evils to be removed Thirdly into the effect Temptation and the cause that evill one and this is most probable Fourthly here is the Evill or danger and that is Temptation and the remedie which is a freedome from evill Sect. 1 § 1. And leade us not into temptation Quest 1 What doe wee in generall pray for or desire in these words Answ 1 First wee desire that seeing Sathan cannot tempt when whom or as farre as he would but onely when whom and as farre as God permits and grants that therefore our heavenly father would not give us into the hands or power or policie of the Devill that Tempter but that himself would be pleased to dispense and moderate our temptations and not to suffer us to bee tempted above our strength ſ 1 Cor. 10.13 Secondly we desire that when Sathan sifts Answ 2 and tempts us God would not forsake us or leave us to our selves or deprive us of his grace and helpe but that
destruction of the sinner 3. By permitting sathan to tempt as was shewed before in Ahab and Iob. IV. By taking away or withdrawing his grace for a time as he did in Hezekiah w 2 Chro 32.31 But these following waies God tempts not to wit Neither I. By compelling or forcing sathan to tempt any Nor II. By moving the heart unto sinne This Saint Iames saith comes from our corrupt nature and not from God Iames 1.13 Nor II. By propounding the occasions and allurements unto sinne thereby to bring us unto death for so sathan tempts Obser 2 Wee may learne then hence that God doth sometimes leade us into temptation namely both by permitting sathan to assault us and by withholding his grace from us To the places above quoted adde these Acts 5.3 Rom. 1.24.28 Thes 2.10 and 2 Tim. 2.25 Sometimes we provoke God by our sinnes and therefore he gives us over to worke all manner of wickednes Sometimes wee incense him by despising his mercy Rom. 2.4.5 sometimes by greeving the holy spirit And therefore hee withdrawes his preventing grace from us giving us over to a spirit of slumber and sleepe And therefore wee should bee principally carefull not to provoke our heavenly Father who onely is able to preserve us from temptation Quest 6 How or by what meanes doe wee provoke God to leave us unto our selves or the will of sathan or to permit us to bee led into temptation that knowing the causes hereof we may labour to avoid them Answ The meanes or causes hereof are these First ignorance of God or a foolish heart and sottish full of darkenesse Ro. 1.21 2 Cor. 4.4 Secondly wavering staggering and inconstancy in religion Ephes 4.14 Rom. 1.25 Thirdly a neglect of Gods call abusing the tender of grace and extinguishing the motions of the blessed Spirit Prov. 1.24 c. Fourthly a not fearing the terrors of the law or threatnings of God Prov. 1.29 30. Fifthly an hatred of the word of truth in the mouth of the Prohets as Ahab did 1 King 22.8 Sixthly a cleaving unto sinne and delighting in iniquitie Rom. 1.26.29 2 Pet. 2.12 13. Seventhly a returning unto our vomit and former sinnes 2 Pet. 20 21.2â— Eighthly a calumniating and scandalizing of God and religion Rom. 1.21 and 2 Pet. 2.2 And therefore if we desire not to bee led into temptation let us carefully take heede 1. of Ignorance 2. Inconstancy in religion 3. Of neglecting the day of our salvation that is either the call of the word outwardly or the motions of the Spirit inwardly 4. Let us learne to feare Gods meanes 5. To delight in the word of God though it should reprove us 6. Let us forsake and avoide all sinne 7. Let us never turne unto our old sinnes But lastly labour to glorifie God adorne that profession which we have undertaken Thirdly prayer is to bee offered up in faith therefore our blessed Saviour by teaching us here to pray against temptation doth shew that wee may beleeve that this shall bee done for us which we desire Or that the Lord is ready and prepared to preserve and deliver us from temptation if wee will but seeke unto him by prayer Reade Psalme 34.4 and 50.15 and 1 Cor. 10.13 and 2 Thes 3.3 and 2 Pet. â— 9 and Revel 3.10 Quest 7 How doth this appeare that God is readie to preserve us from temptation if we pray Answ 1 First because it is the office of God to moderate all things and to rule all things by his providence and therefore if he please he can preserve and deliver us Answ 2 Secondly because Sathan himselfe cannot hurt us except God permit he could not touch Iobs body untill God gave him leave hee could not take away Iobs life because God forbad him Iob 1.2 and 2.4 hee could not enter into the swine without leave Mat. 8.31 yea Christ dislodgeth him and casteth him out at his pleasure And therefore it is plaine that he cannot tempt us except God permit and consequently that God is able to preserve us from temptation Answ 3 Thirdly the truth hereof will appeare if wee looke unto Christ who I. was armed for us and overcame sathan for us Mat. 4. and was tempted that hee might succour those who groane under temptation Heb. 2.18 II. Christ was offered up for us and triumphed in the Crosse over death and him that had the power of death even the devill Col. 2.14 and Heb. 2.14 and 1 Cor. 15.55 c. Quest 8 What must we avoide our selves for the escaping of temptation Answ 1 First love no sinne at all for if we have a desire and affection unto any wee cannot withstand the temptations thereunto as we ought Answ 2 Secondly love not the world esteeme it not as a friend for if so we can never beware of or avoid the inticements and allurements thereof as we should 1 John 2.15 James 4.4 Answ 3 Thirdly let us not give place unto the occasions of sinne lest unawares we bee caught in the net or fall into the snare let us consider by what meanes occasions or provocations we are most frequently ensnared that wee may learne and labour carefully to eschew them Answ 4 Fourthly let us refraine vaine thoughts and mortifie all internall corruptions Col. 3.5 and 1 Pet. 2.11 Answ 5 Fifthly let us tame and bring under the flesh unto the obedience of the Spirit 1 Cor. 9.27 Answ 6 Sixthly let us not be negligent in our lives and conversations but warie watchfull and circumspect Ephes 5.15 both over our words works and thoughts Answ 7 Seventhly let us not yeeld unto temptation or surrender the bucklers at the first stroke let us not deliver up the fort at the first onset and suffer our selves to bee taken captive at the first assault but let us fight it out and resist even unto blood Heb. 12.4 Jam. 4.7 like a stout souldier 1 Tim. 1.18 and 2 Tim. 2.3 for if we be faithfull unto the death fighting couragiously the battels of the Lord we shall overcome and be crowned Reade a Revelat. 2. ver 7. â—0 25.26 Quid faciendum What must wee doe both to prevent Temptation and to escape it when thereby we are assaulted Quest 9 We must never goe without our weapons or unarmed but put upon us the whole armour of a Christian Answ principally these three namely First the shield of faith Eph. 6.16 and 1 Joh. 5.4 labour by faith in Christ to withstand all his temptations whether they tend unto presumption or desperation Secondly the sword of the Spirit for if the word of God abide in us we shall be safe 1 John 2.14 but of this we spake before Mat 4. Thirdly prayer this is frequently to be used Ephes 6.18 yea daily according to our Saviours direction in this place where we are taught by him every day to pray against temptation Fourthly our Saviour by teaching thus frequently fervently to pray against temptation doth shew that the devill hath many
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
assistance of the blessed Spirit Colos 1.29 Quest 7 What meanes must wee use for the obtaining of spirituall graces Answer 1 First learne to hate sinne and evill and for the better effecting of this remember and meditate dayly upon these things namely Rom. 6.21 1. How unseemely yea how ougly a thing sinne is in it selfe if wee could but see sinne in its owne colours unmasked What pleasure had you then saith Saint Paul in those things whereof yee are now ashamed as if hee would say sinne is so shamefull a thing that any man would blush to commit it who did but see it at full view 2. Remember how ungratefull a thing it is for us by sin to provoke so gracious loving Father who takes care both to provide for us and to protect us 3. Remember how perillous a thing it is as it is an unthankefull part to love sinne which our God hates as his deadlyest enemie so it as a dangerous thing to love that which God hates for the wages of sinne is death Rom. 6.21 4. Remember how foolish and sottish a thing it is for us to love sinne and thereby to serve Sathan who seeks nothing so much as our eternal destruction Thus seriously meditate upon these things that thereby wee may bee excited unto the hatred of sin Answer 2 Secondly learne to love that which is good and to delight therein Answer 3 Thirdly use the meanes which God hath appointed whether publicke or private namely the hearing and reading and meditating of the word and the society of the Saints and daily and frequent prayer Rom. 8.26 Coloss 4.12 Ionah 3.8 And let our prayers bee 1. Vehement David cries unto God Psal 22.2 and 32.3 and 77.3 2. Perseverant thus David and the Apostles continue in prayer Psal 88.1.9 Acts 1.14 and 2.42 and 12.5.12 Sect. 3 § 3. Knocke and it shall be opened unto you Question 1 What is meant by this phrase or precept knocke Answer That wee must attend upon God with patience and perseverance untill hee open unto us or wee must continue praying untill God heare us Luke 18.1 Psal 105.4 Rom. 12.12 and 1. Thes 5.17 Why must wee continue thus long knocking why may we not give over if the gate be not speedily Question 2 opened unto us First Because the Lord stands long knocking at Answer 1 the doore of our hearts before hee can get entrance and calls long before wee will heare him And therefore there is great reason that wee should continue long calling crying unto him and knocking at the dore of mercy Reade Cantic 5.2 c. and Apoc. 3.20 Secondly God opens not at first unto us that he Answer 2 may trie our patience he seemes not to heare us â—hat he may trie our confidence And therefore by patience and perseverance wee must approve our selves unto God Thirdly we knocke for our owne ends and call Answer 3 for mercy for our selves wherefore there is great reason that wee should continue both knocking and calling Our petitions are either for pardon of our sinnes or preservation against them or for some temporall blessing or spirituall grace or assurance of eternall glory or the like And therefore if wee love our selves or wish well unto our selves wee should bee constant in our calling and knocking untill the Lord have opened unto us and granted our requests Can wee knocke or call or pray without God Question 3 Not at all or at least not aright Answer wee are like men wounded unto death yea killed outright and therefore by the Lords helping hand we are first revived reduced or brought unto our senses and then wee desire health and reliefe God first gives us a sight of our sinnes and wants and then we implore him for mercy Verse 8. For every one who asketh receiveth Verse 8 and he that seeketh findeth and to him that knocketh it shall be opened Against this verse it is objected Objection that both Scripture and experience doth prove this promise to bee false for the Mother of Zebedees children prayed unto Christ and yet suffered a repulse Saint Paul desired to bee freed from the buffet of Sathan but obtained not his request Experience also witnesseth that wee daily desire many things at Gods hands which we obtaine not This promise is to bee understood with a double restriction or limitation namely Answer First that prayer and supplication be made as it ought in regard of the manner of it to wit in faith and in the name of Christ in whom all the promises of God are yea and Amen and shall in Gods due time bee certainly performed yea our prayers must principally be powred forth for this end that God may bee glorified by us on earth and we glorified with him in heaven Secondly wee must desire those things which God hath promised to grant wee must not pray for evill hurtfull unprofitable curious or unwarrantable things but for saving and necessary which God onely hath promised Now if either of these conditions be awanting no wonder if our prayers bee not heard that is if either for the matter wee begge those things which God hath not promised to grant or for the manner wee desire them not as God hath prescribed then the Lords promise made here in this verse is not falsified at all For when Christ saith aske and yee shall receive hee meanes if wee aske such things as God hath promised to give and in that manner which himselfe hath injoyned Verse 9.10.11 Verse 9.10.11 Or what man is there of you whom if his Son aske bread will he give him a stone or if he aske a fish will hee give him a serpent If yee then being evill know how to give good gifts unto your children how much more shall your Father which is in heaven give good things unto them that aske him Sect. 1 § 1. What man is there among you c. Question 1 What is our Saviours chiefest scope in these words First to teach us the naturall affection of parents to their children V. Secondly what our duetie is to pray for W. Answer 1 First our Saviour hereby would teach us that the affection of parents unto their children is ingrafted in them by nature or naturally parents will wish well and to their abilities doe good unto their seed Question 2 How doth this appeare Answer 1 First it is cleare from nature children are parts of their parents flesh of their flesh and bone of their bone and therfore in doing good to them they doe good to themselves And this is the best kinde of Selfe-love for a man to love his children who issued out of his loynes Answer 2 Secondly this is manifest from experience those who are most cruell unto others are yet indulgent and meeke unto their children And therefore Herodes monstrum Macrobius Herod was no better then a monster in nature who slew his owne children as was shewed before Chapter 2. For the most cruell and ravenous birds and beasts are carefull
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
afterwards This way of sinne and the world is called broade for two other causes whereof something more largely namely First because it hath many by pathes B. Secondly because it is a plaine and easie way both to be found and walked in C. Fourthly this way of worldlings is called broade Answer 4 because there are many erroneous and wandering pathes or many false wayes and but one true And therefore wee had neede walke warily and wisely not securely and carelessely There being many by pathes and wee ignorant wee should take heede that we leane not too much to our owne opinions Why may we not adhere unto our own opinions Quest 3 First because many erre when they thinke they Answer 1 walke right many sinne when they thinke they doe no harme the Princes of Pharoah thought it was no hurt to commend Sarai unto their Lord and yet God plagued them for it o Genes 12.15.17 Abimelech thought that hee did not ill in taking Sarai but yet God threatens him for it p Genes 20.2 3. Other examples wee may see hereof in these places to wit 1 Samuel 13.9 and 15.13 and 2 Samuel 6.6 7. Yea certainly many observe divers superstitious customes and yet thinke they doe well in it Many thinke scurrilous words to be honest jeasts Many thinke that lawfull recreations may be followed as men follow their callings that there is no hurt in them although they spend too much time yea are thereby often moved unto anger and oathes And therefore seeing it is so usuall for men to sinne when they thinke they doe no such thing we had neede not to relie too much upon our owne opinions Secondly Sathan will not suffer us to see our errours Answer 2 untill wee are gone so farre that wee cannot returne as the bullet out of the peece kils before the cracke admonishes so Sathan possessing the mind doth not open the eyes to behold danger untill the soule bee slaine As a man in shipwracke asleepe is not awaked from his sleepe untill hee bee cast from the ship into the sea so man possessed by Sathan and sleeping in sinne is not awakened if the Divell can helpe it untill hee bee brought to utter destruction And therefore wee must not bee too obstinate in our owne wayes and opinions lest wee bee but deluded by Sathan and blindfolded in a wrong way Thirdly we should be very cautelous and circumspect Answer 3 in our wayes and workes and not rely too much upon selfe conceits because as in a wildernesse there is but one true way and many false or as in a mans body there is but one health and many sicknesses so in the soule there are many wayes of errour and but one of truth For There are sinnes First of the Right hand as heresie superstition blinde zeale and the like Left hand as Atheisme prophanenesse impurity injustice intemperance and the like 2. Both Internall of the heart Externall of the tongue and life 3. Both Omission and neglect of our duties Commission doing that which we should not 4. Both Circumstantial as the occasions and appearances of evill Substantial as the breach of any precept of the morall law C. Fifthly the way of worldlings and wicked Answer 5 men is called broad because it is a plaine and easie way both to finde and to walke in when once it is found Circe said to Vlisses that he need not aske the way to hell because it was as easie to find as to run downe a hill There is a stone in Aegypt which will quickly receive a forme but never lose it without cracking The Adamant and the Iron are soone joyned but hardly dissevered the coyne hath his stampe in a moment but cannot be taken out without melting so the way of sinne is easie to find but hard to lose quickly learnt not quickly left How doth it appeare that the way of sinne is such Quest 4 an easie and broad way First it is outwardly beautifull and therefore Answer 1 allures The simple fishes though they see their fellowes devoured of the water sheepe yet they will not leave following of him till they be devoured also being as it were amazed with his golden colour so although our judgments often tel us that the wages of sin is death yet it is so pleasing to our affections that we cannot flye but willingly follow it Vlisses passing by the Syrenian Woman tied himselfe to the mast of the ship that he might not be inticed by them into the Sea and so bee destroyed thus the way of sinne is so delectable to our natures that all wee can doe is little enough to keepe us from thence so easie a path it is Secondly as sinne seemes faire so we are easily Answer 2 allured thereby our affections naturally longing and lusting after sin Iames 1.14 Gal. 6.1 Peccatum est inimicus blandiens ante actionem dulce venenum in actione scorpio pungens post actionem Before sinne is committed it seemes beautifull to the eye when sinne is committing it seemes sweet to the taste but when it is committed it is bitter in the belly At first before it is acted it is like a fawning and flattering friend afterwards in the acting it is like sweet poyson lastly being acted it is like to a deadly draught or a poysonous potion or a death wounding Dragon and therefore as it is easie in regard of its false and counterfeit show and outward appearance so it is also in regard of our naturall love and affection thereunto Answer 3 Thirdly it appeares that the way of sinne is easie because wee easily understand it quickly find it out and speedily learne a perfection in sinning our whole nature is prone unto evill and therefore wee soone grow great proficients therein Answer 4 Fourthly every man by nature is more prone unto evill then unto good and therefore the way of sinne is the easier way Quest 5 How may wee know whether we walke in this broad way or not Answer 1 First those who are easily tempted unto evill and delight in the broad way of sinne it is a signe they walke therein those who are easily overcome by Sathan walke in his wayes Answer 2 Secondly those who harden their owne hearts and exalt themselves against God Iob 15.25 are travellers in this broad way Answer 3 Thirdly those who trust in their riches and abundance are also of this number Iob 15.27 Answer 4 Fourthly those who never doubt of their salvation neither will believe that they erre or doe amisse are walkers in this way Iob 15.31 Fiftly they who conceive mischiefe and bring forth vanitie are tracers of this path Job 15.35 Answer 5 Sixthly they who love sinne but hate it not Answer 6 and rejoyce in sinne but mourne not for it are here also to be rancked Seventhly those in whom sinne is as strong and Answer 7 prevalent as ever it was have not yet left this broad way How may we know whether sinne be as strong
Quest 6 in us as it was By these plaine markes namely Answer 1. Are thy affections as strongly set upon sinne as ever they were dost thou love sin as well as ever thou didst then certainely thou art yet sinnes slave 2. Are thy temptations as frequent as ever they were doth the devill tempt thee as often as ever he did then it is an argument that hee hath too much in thee 3. Art thou as stupid dull and blinde in seeing the craft and subtlety of Sathan as ever thou wert art thou still as ignorant of his devices as ever it is a signe then that sinne hath a commanding power in and over thee 4. Art thou as unable to resist sinne as ever thou wert as weake as ever as naked as ever as feeble and faint-hearted as ever this showes that corruption is too strong in thee On the contrary if wee finde that our love is not so much unto sinne as it was but that the edge of our affections is taken off if temptations be more rare in us and we more quick sighted unto Sathans subtlety and more strong to resist him both by Faith Prayer and the Word then it is a comfortable signe that sinne is growne weaker in us and our feet reduced from this broad way § 3. That leads unto destruction Sect. 3 Our Saviour in these words showes that the broad way of sinne brings at last unto perpetuall paine How doth it appeare that sinners shall perish Question 1 for there are many who thinke otherwise perswadeing themselves that they may walke in this way and yet at last come unto salvation First it appeares evidently from Christs owne Answer 1 words in this place where hee showes that the end of the Broad way is perdition Narrow way is salvation And therfore it matters not what others thinke Secondly it appeares from other plaine and positive Answer 2 places of Scripture reade Psalm 9.17 and 11.6 and 83.10.13 and Jsa 5.24 and 1 Corinth 6.9 Thirdly sinne is the foundation of condemnation Answer 3 or all and onely sinners shall bee damned And therefore it is cleare that the broad path leades to perdition reade Isa 50.1 and 59.2 and Ierem. 5.25 Hose 13.1 Rom. 6.23 Psalm 1.5 and 5.4 and 34.16 Prov. 16.4 Isa 3.10 11. Fourthly the arrowes of the Lord are levelled against Answer 4 such as walke in the broad way And therefore they must needs come to destruction at the last Psal 34.16 Fiftly the reward of sinne is death The locusts Answer 5 having brought forth their young die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist so lust having conceived brings forth sinne and sinne when it is finished brings forth death Iames 1.15 and Rom. 6.28 Sixtly otherwise God should not bee just For Answer 6 1. Hee hath made a law that if we sinne we shall dye Genes 2.17 In the day that thou eatest thereof thou shalt dye the death Pope Iulius the third caused this sentence to bee written about his coyne That nation and people shall perish which will not obey me so the Lord hath made a law and threatned to inflict condigne punishment upon all those who disobey it Rom. 3.23 2. Mankinde hath broken this Law in Adam and wicked men daily breake it themselves in their owne persons And therefore the justice of God requires that they should be punished whose sinnes are not done away in Christ Question 2 Shall no wicked men at all escape this destruction None who continue to walke in this way untill they come to the end thereof For Answer First Kings and great men shall suffer if they run with the common sort Isay 41.2 Daniel 5.27 Secondly Wisemen shall bee punished if they thus play the fooles Exod. 1.10 and 15.7 and Rom. 1.22 Thirdly Proud men shall be ruined notwithstanding all their high conceits of themselves Malach. 4.1 Fourthly Hypocrites shall perish who walke in this broad way secretly and unseene Matth. 23. Question 3 Why must wee thus labour by all meanes to renounce sinne Answer 1 First because there can bee no true repentance without the reformation of the life from sinne Answer 2 Secondly because there can bee no true faith without this Faith purgeth and purifieth the heart Acts 15.9 and the heart being purged the life must needs bee pure Wherefore there is no truth of faith where sinne is not forsaken Answer 3 Thirdly wee cannot bee made partakers of the blessed Spirit of God untill wee have left sinne for the Holy Ghost will not come to a polluted soule And therefore it is to bee renounced Answer 4 Fourthly there is no way to escape the wrath of God or eternall destruction without the forsaking of sinne And therefore wee should bee carefull to leave it Question 4 How may wee avoid and leave sinne Answer 1 First shunne and beware of all the occasions of sinne Answer 2 Secondly use all holy meanes to bee good and pure and sincere Answer 3 Thirdly deplore thy infirmities speedily and heartily wash thy soule with teares for thy former transgressions sorrowing with a godly sorrow 2 Cor. 7.10 Answer 4 Fourthly promise unto God to fight manfully against thy former sinnes and all sinnes for the time to come and labour to performe thy promise Answer 5 Fiftly Pray fervently unto God to free thee from the commanding power of sin and to preserve thee from sinne and to make thee the free-man of Jesus Christ Question 5 What things hinder us from turning aside out of this broad way of sinne Answer And what are the remedies against these impediments The Impediments are these First insensibility when a man is not sensible of his sin he is not carefull to forsake it Secondly presumption when men either presume that they are not sinners or that their sinnes are small or that though great yet they shall be pardoned it makes them more carelesse and fearelesse of sin and more slack to leave it Thirdly Procrastination and delay when wee promise repentance but put off the performance thereof from day to day Fourthly key-coldnesse in performing perfecting of the worke not striving against sin unto blood Hebr. 12.4 The Remedies are these First a tender circumcised heart which is sensible of the least touch of sinne Secondly a godly feare remembring that wee are sinners yea great sinners and neither able to satisfy for our sins our selves not sure that they shall bee pardoned in Christ except wee strive to forsake and leave them Thirdly not to deferre but while it is said to day to turne from our sins and turne unto the Lord our God Fourthly zeale alacritis and industrie in the resisting of sinne striving against it with manfull wrastlings till wee have prevailed § 4. And many there bee which goe in thereat Sect. 4 What is the meaning of this word Many Question 1 Our Saviour shewes hereby Answer that there are not onely Many simply which walke in the broad way but that there are so many that in comparison of them they who
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
the Law is Love thy neigbour as thy selfe but he who kills himselfe loves not himselfe yea if it were lawfull for a man to kill himselfe he might argue thus I must love my neighbour as I love my selfe but I care not to kill my selfe And therefore I may murder him Secondly the Law is Thou shalt not kill It is worth observing that the Lord in the ninth Commandement saith Thou shalt not beare false witnesse against thy neighbour but here the Lord speaketh indefinitely Thou shalt not kill that is neither thy selfe nor thy neigbour Indeed it is lawfull for men to kill beasts and therefore the Law is Non hominem occides Thou shalt kill no man but hee who kills himselfe kills no other then a man therefore it is a direct breach of this Commandement 4. When thou killest thy selfe either Reason 4 First thou murdrest an innocent man and so becomes guilty of innocent blood Or Secondly thou murdrest a guilty man now this is unlawfull Suppose a man have privatly to bâ— bad or murdred his brother it is not lawfull therefore for him to goe hang himselfe because hee must neither bee his owne judge nor executioner nor deprive himselfe of the space of repentance Reason 5 5. It is a practise which cannot bee patronized by any president in Scripture that is none of the Saints or holy men who are recorded in Scripture for such have done it although they have beene subject to extraordinary great evills and miseries both in body and good name Looke upon Ioseph David Job and wee shall set them to have beene sometimes a very Map of miserie but yet they never went about that wee read of to lay violent hands upon themselves but patiently underwent and endured the crosse Saint Paul being extreamely grieved and perplexed by reason of those strong remainders of corruption which were in him cryeth out Me miserum quis liberabit Oh wretch that I am who shall deliver mee he doth not answer himselfe Ingâ—â—â—m a halter shall deliver me Indeed this practise hath presidents in Scripture and may bee patronized by the example of wicked men for wicked Soul fals upon his owne sword (q) Sam. 31.4 treacherous Achitophel hangs himselfe (r) 2 Sam. 17.20 and traiterous Iudas together with unjust Pilate murther themselves but no righteous men have done so in all the word Objection 2 If any object here the example of Sampson who pulled the house upon his owne head I answer Answer 1 First hee was a Type of Christ who was to dye for his people Answer 2 Secondly hee intended directly to kill the Philistines not himselfe although hee did foresee that his owne death must necessarily follow M. Thirdly wee have to consider the punishments allotted unto this unnaturall sinne Punishment of selfe-murther namely 1. The Athenians punished him who did attempt to murther himselfe but was by some meanes prevented with the losse of the right hand cutting it off Rhoding 2. The Ancients held that death of all others most infamous and did forbid buriall unto such by this law Qui sibi manum admoverit insepuleus jaceat Rhoding Let not him bee buried but cast into the high way like a dead dog who layeth hands upon himselfe 3. God is angry with such as a Master with his slaves who kill themselves If a man buy slaves that they may worke his worke and enrich him thereby he cannot but be exceedingly incensed if they should kill themselves and by that meanes frustrate his expectation So the Lord hath both created and redeemed us for his service and therefore hee is sore offended with him who by the shortning wilfully of his dayes defraudes him of his expectation and declines his worke 4. This sinne is greater then disobedience and therefore shall bee more severely punished He who kills himselfe in the battell is more exceedingly to be blamed then hee who denieth to fight for hee may disobey and repent as the younger sonne in the Parable who said I will not and yet afterwards went But hee that cuts the thread of his owne life can never doe service any more 5. God will reject such a soule so sent unto him Josephus being hid in a cave with fiftie â—â—re who would have killed themselves disswaded them from it by this argument If we send our soules unto God before hee call for them hee will not receive them when they come Shewing most truely that we must expect Gods time for the dissolution of our lives as good old Simeon â—â—d Lord now litheâ—â— thiâ— thy servant depart in peace Luke 2.29 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Siryach renders Ianuam câ—ncurà aperis Lord now thou openest the prison dores So. S. Paul saith I desire to be dissolved Phil. 1.23 to wit of the Lord. And therefore wee should patiently endure all afflictions and temptations and trials whatsoever and avoide this monstrous selfe cruelty as we would the torments of hell § 7. And few there be that finde it Sect. 7 How are there few that walke in the strait way Question 1 when there are many in heaven Answer 1 First absolutely there are many in heaven Isa 60.4.16 * Matth. 8.11 Revel 7.9 Secondly but comparatively there are but few and thus our Saviour meanes in this place teaching us that there are but few truly pious or religious in comparison of the wicked Or Observat That there are but few who walke in the narrow and strait path of pietie in comparison of those who walke in the broad and wide way of sinne and iniquitie Read Matth. 20.16 and 22.14 and Psalm 14.3 and Isa 53.1 Rom. 9.27 How doth it appeare that there are but few who Quest 2 walke in this strait way First from divine examples wee reade of eight Answer 1 onely preserved from the deluge 1. Pet. 3.20 of two onely who came into the Land of Canaan of all those who came out of Aegypt Numb 14.30 of Lots faâ—â—ly onely in wicked Sodome Genes 19. of Elius onely in the sight of the world 1. King 19.10 Secondly this may be proved from experience Answer 2 who teacheth that there are many rebellious many ignorant many hypocriticall many halfe converted but very few truely religious vel duo vel nemo Good Christians are to bee esteemed among us as good Publicanes were in Rome where a faithfull Publicane was so rare that Sabinus for his honest managing of that office in an honourable remembrance thereof had certaine Images erected with this superscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the faithfull Publican I dare not say as an Athenian said who being commanded by the Roman Embassadors vvho came to Athens to goe cal the honest men of Athens to come to the Embassadors vvent to the Tombes and bid the dead men come and being demanded the reason thereof ansvvered that the honest men of Athens vvere dead and that there vvas not one novv to be found alive This I most not say but I
King 16.3 and Ahab 21.21 and Achan Iosh 7. and Hananiah Ierem. 28.16 Secondly sometimes he cuts them off by some sudden casualtie as the Prince who was troden under foot â— King 7.17 Thus many have been taken away by some accident in their drunkennesse and duels and when they have been blaspheming and the like Thirdly sometimes God shortneth their dayes by letting them fall into some sicknesse or disease and thus often drunkards take surfeits uncleane persons impure and loathsome diseases which bring them to their end Prov. 23.29 Fourthly sometimes the Lord suffers them to be their owne executioners and to cut the thread of their owne lives And thus hee did with Iudas and Achitophel Question 6 What sinnes doth God or hath God punished with sudden or untimely death Answer These which follow to wit First Idolatrie thus hee cut off Nadab and Abihu Levitic 10.2 and Oza or Vzza 2 Sam. 6.7 Secondly Blasphemy thus two and forty children were suddeÌ„ly destroyed for blaspheming of the Lords Prophet 2 King 2.24 And a girle of twelve yeares old here in England mentioned by M. Fox For hee is a swift witnesse against such Malach. 3.5 Thirdly Treason thus Achitophel came to an untimely end 2 Samuel 17.23 and Iudas Matth. 27.5 Fourthly Persecution of the godly thus Pharaoh and Haman were taken quickly away for their malice and rage against the people of God Fiftly Perfidiousnesse unfaithfulnesse or false dealing thus Senacherib came to an untimely end And often God lâ—ts men fall into the net that themselves have laid Sixthly Lust this brought Sampson into the Philistines hands and brings many daily into filthy loathsome and incurable diseases and sudden death Seventhly Drunkennesse many have come to their end by some sudden mischance in their drunkennesse Eighthly Desperation the conscience oppressed with the burthen of sinne doth often finde out this lamentable remedie of murther as a meanes to put an end to that torture which indeed doth put but a beginning to it as wee see in Iudas Matth. 27.3.5 And thus wee have seene how this phrase of hewing downe may signify a shortning of this temporall life which wee live on earth Secondly this phrase may signifie a cutting off from Christ heavâ—n and all hope of mercy or felicity Certainly it may meane 1. A câ—â—â—ing off from all hope of heaven and salvation And 2. A câ—â—tting off from Christ as hee is offered in the word But. 3. Not a cutting off from Christ himselfe because they were never grafted into him 1 Iohn 2.19 But this coming to bee considered of in the next section I here omit it § 4. And cast into the fire Section 4 What is the meaning of these words Quest 1 By this phrase is signified eternall punishment Answer Observat and the phrase it selfe doth show the terrour of that punishment as if our Saviour would say The wicked man which beares nothing but corrupt fruit shall bee cast at length into the fire of hell which of all other tormentâ— is the greatest How doth it appeare that the Punishment prepared Quest 2 for the wicked in hell doth exceede all other tortures First it appeares by the language of the holy Answer 1 Scriptures who sometimes calleth it The fire of hell Matth. 5.22 sometimes a fire that cannot bee quenched or extinguished Matth. 3.12 sometimes an eternall fire Matth. 18.8 and 25.41 sometimes a worme that never dyes and a fire that never goes out Marke 9.43.44 Sometimâ—s the Scripture telleth us what is there that wee might the better conceive of the insufferablenesse of the torment In hell there is weeping and wayling and gnashing of teeth Matth. 13.42.50 In hell there is fire and brimstone Apoc. 19.20 In hell there is negatively no rest Revelat. 14.10 but affirmatively torments day and night Revel 20.10 Secondly it appeares by the place Hell is a place Answer 2 ordained unto torment in so much as there is no prison no dungeon like it Prisons deprive men of liberty and Dungeons of light but men may bee free from torments in them yea may â—njoy some comforts in them but hell is a place which deprives us of liberty and light which debarres us from all joy and comfort and which afflicts with torments never patiently to be endured Thirdly it is cleare from the persons that are Answer 3 there tormented who are men forsaken and rejected of GOD for ever Depart hence I know you not Oh how miserable is the condition of those poore soules whom God will not owne whom God doth not pitty but rather rejoyce and laugh at their destruction Prov. 1.24 Answer 4 Fourthly it will appeare by the executioner or hang-man the Divell who is 1. Our eternall enemy and a foe never to be reconciled 2. An enemy that excels and exceeds in envie and malice 3. A foe powerfull and able to inflict unspeakable torments 4. An enemie who hath no other comfort then this that he hath copartners in his misery And therfore he will make them as miserable as may be Answer 5 Fiftly this appeares by the absence of good In hell there is no good thing neither any thing that can affoord the least comfort For there will be neither 1. Light to comfort the eye Nor 2. A droppe of water to coole the tip of the tongue Nor 3. Any confidence or courage to support the heart Answer 6 Sixtly it appeares that the torments of hell are of all other torments the greatest by the extension thereof unto every kinde of evill For 1. There shall bee most sharpe and unsupportable tortures exercised upon the body 2. The heart shall bee wholy dejected through sorrow wholy devoted unto sorrow and wholy devoured and consumed by and with sorrow 3. The conscience shall for ever presage terrible things And therfore the torments of hell must needs be exquisite that thus are extended both to body soule and conscience Answer 7 Seventhly it evidently appeares by the conâ—â—â—â—ltie perpetuitiâ— and eternitie of hels torments which shall never have either end or ease they shall bee continuall and perpetuall sine intervallo without any intermission or interruption The Papists faine some Lady dayes to bee observed in hell when the soules play or make holy day but this is but an idle dreame for as was showed before from the Scripture there is there no rest nor ease nor cessation of torments Yea these torments shall bee eternall Semper and endured for ever and ever for neither the torments nor the tormentor nor the tormented shall ever bee consumed or ended but shall endure last for ever Semper moribundus nunquam mortuus robore vacuus sensu plenus ut quod ferre non possis semper feras in aeternum In hell men shall be ever a dying but never bee dead ever weake and voide of strength but full of sense of smart and that which they can never suffer with any patience they must ever suffer with insufferable paine Answer 8 Eightly the exquisite torments of hell appeare
end of Miracles is to shew spirituall cures by temporall Christ heales the sicke to show that he is the only Physitian of the soule reade Matth. 11.5.6 c. and compare it with Isa 35.5 and 61.1 c. And therefore when we reade this or any other Miracles of this kinde wrought by Christ and recorded in the Gospell wee should make this use of it namely 1. Acknowledge God in Christ Iohn 17.3 and 10.38 And 2. Acknowledge the trueth of the Gospell And 3. That all the infirmities and maladies of our soules are cured only by Christ What manner of disease or sicknes was the leprosie Quest 4 First it was a most loathsome sicknesse Answer as appeares thus 1. Those who were Leprous were to be separaâ—ed from the society of men Levit. 13.46 Num. 5.2 2. The Leper must have his cloathes burnt Levit. 13.52 3. If any of the Priests become Lepers they must bee separated and not suffered to offer sacrifice untill they were healed Leviticus 22.4 Answer 2 Secondly the Leprosie was a contagious and infectious disease and hence it was that they must bee separated and their garments burnt and the house and walls and stones removed Levitic 14. Answer 3 Thirdly the Leprosie was an hereditarie disease as wee see in Gehezi 2 King 5.27 Answer 4 Fourthly it was a disease scarce curable a disease onely healed by God 2 King 5.7 because it was sent by him as a punishment as wee see in Ioah 2. Samuel 3.29 and Miriam Numb 12.10 and Gehezi 2. King 5.27 Answer 5 Fiftly hence such strict charge was given by God that the Leper should diligently observe and doe whatsoever was injoyned him by the Priest or Levite for curing of his Leprosie Deuter. 24.8 Quest 5 What may we observe in the Leprosie for our instruction Answer 1 First that although it was a corporall disease yet it was cured by CHRIST to teach us That Christ cures the body as well as the soule as we see in Peters wives Mother and â—n Paul 2 Cor. 1.8 Quest 6 Why doth Christ heale corporall infirmities and diseases Answer 1 First that hee might show himselfe to bee mercifull in all things both towards body and soule Answer 2 Secondly that hee might show himselfe to bee a Cornucopia unto us from whom wee might have whatsoever is good either externall or internall Rom. 8.32 Answer 3 Thirdly that hee might show himselfe to bee Lord both of body and soule Answer 2 Secondly the Leprosie was a disease scarce cureable and yet Christ cures it to teach us That unto him nothing is impossible Christ came in the power of the Father Iohn 10.38 And therefore he can heale all our diseases Psalme 103.3 Wherefore none should bee terrified with the greatnesse of danger whether Temporall for God can deliver David from the Beare and Daniel from the lion and the three Children from the fire or Spirituall for whether our sinnes bee many or great or of long continuance yet the Lord can take them away and pardon them Isa 1.16 Ezech. 18. Answer 3 Thirdly wee may observe how the Leprosie is a Type and Figure of sinne and that in many respects viz. 1. Of all other diseases Leprosie is conceived to be the greatest The falling sicknesse the Palsie the Convulsion the Plague are great evils but either they are not perpetuall or not diâ—turnall or at least a man is not separated for these but the Leprosie is a cleaving evill and so abominable that hee who is taken therewith is excluded from the society of men Thus of all evils sinne is to bee esteemed the worst and greatest Poverty imprisonment sicknesse and death are evils but yet such evils that either a man may bee delivered from them or else they may become unto him the end of evils but sinne is an evill which endures with us and at length brings us without repentance to eternall misery And therfore wee should not sleight sinne as the most doe thinking it no great matter but conceive it to bee some great and infinite thing yea the very Epitomy of all evills and consequently a thing which can never be hated abhorred or detested enough 2. The Leprosie is an hereditary evill a disease which the child hath from the Father and which is againe by the childe derived to posterity So wee First receive sinne from our parents And Secondly contaminate our posterity by sinne And therefore both for our owne and our issues sake wee should take heed of sin 3. The Leprosie is a most loathsome disease odious both to God and men for the Leper must bee separated from Gods sanctuary and mans society So sinne is unto God so abominable that hee cannot endure either to see sinne or to heare a sinner Iniquitie makes man more odious and deformed in the sight of God then any monster or dead Carkasse Ierem. 5.25 4. The sent and smell of a Leprous man is of all other diseases most grievous and irkesome unto the nostrils of any because all the humours in such are vitiated and corrupted thus although by reason of our corrupt nature sinne stinke not thus in our nostrils yet certainely of all noisome smels unto the Lord it is the worst Hence the Lord complaines of the wicked Psalm 5.9 That their threat is as an open sepulcher that is as from a sepulcher wherein lies a dead rotten carkasse issueth forth a most vile stench and unsavoury and unwholesome smell when the grave is open So from a man whose soule is dead by reason of sinne proceedeth nothing but loathsome sents 5. The Leprosie hath his roote within but yet doth putrifiâ— and corrupt the body outwardly making the skinne loathsome both to the eye and nose So sinne is rooted in the heart but buds forth and showes it selfe in the life and conversation Rom. 7.18 6. The Leprosie growes creeps upon men and acquires strength by little and little So sinne by little and little encreaseth both in strength and number that is one sinne taking roote in us at length wee become to bee hardned therein and being once thorowly captivated by one sinne wee become shortly after slaves unto others And therefore Principiâ—â— obsta strangle sinne in the birth and stop the course thereof at first 7. The Leprosie was contagious and infections Levit. 13.45 and therefore when the Leper went abroade hee had his mouth covered with a cloath and when hee saw any he cried J am uncleane I am uncleane that so all men might learne to avoide him Thus sinne is infectious Regis ad exemplum the sinne of the Father easily corrupts the children the sinne of the Master his servants the sinnes of superiours which appeares unto men is a great snare unto inferiours and therefore every man should labour so to suppresse his sinnes that they may not bee perceived by others and so infect others and Magistrates should bee carefull to punish those who like Sodome hide not their sinnes but discover them to the world And for
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
was said before Question 5. That is let us examine our selves by these signes namely First whether doe wee forsake all things for Christ that is I. All our sins because we know that sinne is contrary to the service of Christ yea directly opposite unto Christ therfore for Christs sake we desire to abstaine from sin and whatsoever is evill Deut. 8.19 Hos 2.7 Rom. 6.2.18.22 This is a good signe of a good servant II. Doe wee for Christs sake deny our owne wils submitting our selves wholly to be guided and directed by him Numbers 15.39 and Iob 31.7 Certainly it is a hopefull signe of a happy servant Thus wee must examine our selves whether we acknowledge Christ only to be our Master or whether Sathan the world sin or our own wils be our Master Secondly examine whether thou carriest thy selfe as becometh a servant for it is not enough for a servant to acknowledge such an one to bee his Master but hee must behave himselfe also like a servant both in mind humbling himself unto his Master and in life doing the worke and service of his Master and that not with eye service but in singlenesse of heart So the servants of the Lord must serve him with their minds and hearts and inward man 1 King 14.8 Mat. 8.19 and 15.9 Deut. 30.10 Rom. 7.15 19 and also in their lives working the Lords worke and not their own Mat 5.16 Psalme 38.20 Ephes 4.1 Philip. 2.15 and 1 Tim 6.18 and 1 Pet. 2.19 Thirdly examine we whether we worke the worke of the Lord industriously or negligently servants must be both painfull and carefull and constant in their Masters service And so must wee I. Be diligent in the service of the Lord and the exercises of Religion not performing them remisly superficially or sleightly â—ut diligently and industriously Phil. 2.12 anâ— 3.12 Heb. 12.4 II. We must be carefull as wâ—ll as painfull lest through carelesnesse heedlâ—â—nâ—sse or forgetfulnesse we do something which we should not or leave undone something which wee should do Ephesians 5.16 III. We must be constant and perseverant in the service of Christ as well as industrious and carefull Wee must not take the Plow of God in our hands and loâ—k back wee must not begin in the spirit and end in the flesh we must not begin the Lords worke and give over But wee must continue running till our race be finished we must continue fighting untill the last enemy Sathan bâ— overcomâ— we must continue working untill the Evening and Sun-set of our life Num. 14.24 and 32.11 Deut. 1.36 Iosh 14.14 How must we follow Christ Quest 8 First in faith walking by faith not by sight Answ 1 2 Cor. 5.7 placing our whole confidence and affiance in him l 1 Sâ—m 12.14 Buâ— this is Christs worke Iohn 6.29 Philip. 3.14 hee only enabling us hereunto Secondly as wee must follow Christ by faith Answ 2 beleeving in him so vvee must follovv him by obedience obeying of him in whatsoever he requires of us Deut. 13.4 Iohn 14 15. Thirdly we must follow Christ in profâ—ssion Answ professing him before men and our selves to bee his servants Romans 10.10 Fourthly wee must follow Christ in imitation Answ 4 Philippians 2.5 and Ephes 5.1 Hebr. 12.2 and 1 Pet. 2.21 and 1 Iohn 2.6 and 1 Cor. 4.16 and 1 Thessal 1.6 Wherein must we imitate Christ Quest 9 First in humility for hee was humble Mat. Answ 1 11.28 Secondly in patience for he was as a Lambe Answ 2 dumb before the Shearer 1 Thess 2.14 Thirdly in love towards our brethren for he Answ 3 loved all his 1 Iohn 3.16 Fourthly in love unto our enemies for hee Answ 4 doth good unto the evill Mat. 5.44 Fifthly in freedom from fraud and deceit Answ 5 for no guile was found in his mouth 1 Pet. 2.22 Sixthly in the love of goodnesse and good Answ 6 duties for he was given unto prayer and holinesse Luke 22.39 § 4. Let the dead bury their dead Sect. 4 Is the burying of the dead to bee neglected and omitted as evill Quest that our Saviour will not permit this Disciple to bury his Father Answ 1 To bury the dead is a Christian worke and therfore Christ doth not simply prohibite it Râ—ade Gen. 25.9 and 35.29 and 47.29 Iosh 24.30 Amos 2.1 Quest 2 Why doth humanity and Christianity require that the dead should be buried Answ 1 First because it was given as a curse not to be buried but to be cast out like a dead Dog anâ— hence I conceive it was that the Fathers and Patriarkes were so carefull to provide for their Funerals Genesis 49.29 m Gen. 50.25 Answ 2 Secondly because to lay up the bodies of those who are deceas d doth testâ—fie our hope of the Resurrection Our Saviour to this Disciple who desired leave to goe bury his Fath r answers Let the dead hury their dead but follow thou me As if he would say thou art nâ—w called from amongst the dead and therefore let them alone and meddle no more with them but follow mâ—e In these words then our Saviour Christ would have us to observe Observ That we are all dead untill we be called and quickned by Christ Quest 3 What death doth our Saviour hâ—re mean Answ Theâ—e is a three-fold death namely temporall of the bâ—dy spirituall of the soule eternal both of body and soule Now the Text speaks of the second the meaning therefore therâ—of is That all men by nature are spiritually dead in sinne Quest 4 How doth this appeare Answ 1 First from these places of Scripture Luke 15.24.32 Iohn 5 25. Romans 6.13 and 2 Cor. 5.14 Ephes 2.1 and 5.14 and Colos 2.13 Answ 2 Secondly because sin hath slaine al Rom. 3.23 and 5.12 Here two things are to bee observe viz. I. God created us pure good and living creatures both in soule and body giving unto man a double perfection to wit First Naturall and thus in his body he had strength agility nimblenesse soundnesse health beauty and the like and in his soule reason will memory judgement yea all the faculties therof perfect Secondly Spirituall which consisted in these two things namely I. An immunity from sinne man in his first creation being without spot or wrinkle II. In strength unto good man in his first forming being able to perform whatsoever God required of him Now this spirituall perfection is called in Scripture sometimes Vprightnesse as Eccles 7.29 sometimes Glory Rom. 3.23 sometimes Honour Psalme 8.5 II. The sin of Adam hath corrupted all the sons of Adam both in soule and boâ—y Vulnera tur in naâ—â—â—tibus expoliatur in gratuitis u Beda Gloss ord s Luk. 10. Mankind by the sin of the first man is wounded in his naturall faculties but killed outright in his spirituall as appears thus First although our naturall faculties remaine yet they are wounded with a deepe and double wound viz. I. Hâ—betantur in tanto they are dull senslesse blockish and brutish in regard
to be feared that thou art yet alive in nature but dead in grace Wherein must naturall men labour to acquire Quest 11 life First in generall in the whole man that is Answ 1 both in the body and soule in the outward life and in the inward man in the will and memory and reason and spirit and mind Ephesians 4.24 and 1 Thess 5.23 Answ 2 Secondly more particularly we must labour to acquire life in three things to wit I. In sensu in our sense and apprehension Nothing comes unto the understanding which was not first in the sense and therefore we must labour that our understandings may be enlightned and that the scales of ignorance may fall off from our eyes because sense is the outer gate of the soule Ephes 1.18 Rom. 11.8 and 1 Iohn 2.11 In a word he that desires the light of grace must labour first to be sensible of the blindnesse of nature and he who longs for spirituall life must strive to be sensible of that spirituall death wherein he lies buried Luke 11.34 II. In fide in our faith and confidence faith is the eye wherby wee see God Mat. 5.8 faith brings us to saving knowledge Iohn 17.3 and workes in us true experience of the love of God c Philip. 3.10 And therefore let us not content our selves with dead dreams or carnall conjectures but labour for a true lively working and applicative faith III. In robore in our strength and power that is labour that wee may bee strengthned with might and power in the inward man d Ephes 3.16 not contenting our selves with the power of nature which is but impotency it selfe Now this living or lively power which we must labour for is three-fold namely First Potestas pugnandi power to fight against sinne and Sathan manfully untill we have prevailed e Heb. 12.4 and 1 Pet. 2.11 Secondly Potestas obediendi power to obey God in some good measure in that which he requires of us in a new life Thirdly Potestas amandi gaudâ—ndi power to love God and good duties and to rejoyce in the performance thereof Esay 58.13 Quest 12 From whom is this life to be acquired Answ 1 First we must seeke it of God the Father Esay 25.8 Hos 13.14 Rom. 4.17 Answ 2 Secondly we must seek it of God the Sonne Luke 1.78.79 Iohn 1.4 and 2 Cor. 5.15 and 2 Tim. 1.10 Answ 3 Thirdly wee must seek it of God the Holy Ghost Iohn 6.63 Rom. 8.10 11. and 1 Cor. 6.11 And therefore let us invocate God the Father in the name and mediation of God the Sonne to infuse this spirituall life of grace into us by the operation of his blessed Spirit Quest 13 What means must we use for the obtaining of this spirituall life Answ 1 First wee must be watchfull and circumspect over our wayes Ephes 5.15 for grace is not found in the way of security or with sleeping upon the bed of case Colos 3.1 Answ 2 Secondly we must be diligent in hearing Iohn 5.24 25. and 2 Tim. 1.10 Now there are two things to be heard namely I. The Law this wee must hear that we may be humbled therby Rom. 7.9 II. The Gospel this we must hear that we may be counselled and comforte therby 2 Cor. 2.16 Answ 3 Thirdly we must die unto sin Generatio unius est corruptio alterius the vivifying of grace is the mortifying of sin And the more grace increases the more sin decreases Rom. 6.11 and 1 Cor. 15.36 Now there are two kinds of death namely First Concupiscentiae of sinne and lust Colos 3.5 for all sins evill affections and lusts are to be mortified Secondly Confidentiae of hope and confidence for wee must deny our selves not trust at al in any thing we do Fourthly wee must labour to beleeve Iohn 8.24 Answ 4 And that by a faith not of our own framing but of Gods infusing Colos 2.12 Fifthly we must persevere in all these as long Answ 5 as we live that is both in watchfulnesse and hearing and mortifying of sinne and beleeving with a faith approved by works Revelat. 2.11 Ephes 6.13 What shall wee gaine by this spirituall life Quest 14 that we must take so much paines for the procuring of it First if wee be made partakers of this life Answ 1 of grace then we shall bee made fellow Citizens of the Saints yea the Heirs of God Rom. 8.17 Ephes 2.6.19 Second by this spirituall life we gain spiritual Answ 2 liberty 2 Cor. 3.17 from sin Rom. 6.14 8.11 Thirdly by this life we gain light and knowledge Answ 3 and spirituall rejoycing Esay 9.2 Luke 1.80 and 1 Pet. 1.8 And therfore it is worth al the paines VERS 25. And his Disciples came to him Vers 25 and awoke him saying Lord save us wee perish § 1. His Disciples came to him Sect. 1 This action of the Disciples in comming to Christ may teach us the degrees of our comming unto Christ How do we come unto Christ Quest or by what steps First the carnall man is absent from Christ Answ 1 and a stranger unto him Mat. 18.11 Luke 15.13 Ephes 2.12 and 1 Pet. 25. Secondly therefore God sends affliction as Answ 2 to the prodigall poverty and to the Jews misery Psalme 107. Thirdly and then we come to him Psal 119.67.71 Answ 3 One of these two wayes either I. By prayer as the Disciples here did crying Lord save us Or II. By repentance as the Prodigall did Father I have sinned against heaven and against thee § 2. They awoke him Sect. 2 Christ indeed is sometimes absent from his children which is here expressed by his being asleep How is Christ absent from his children Quest First sometimes he is absent from them by Answ 1 withdrawing his grace from them and permitting them to sin thus he absented himselfe from Peter and David for a time Secondly sometimes he is absent from them Answ 2 in comfort when hee permits them to fall into grievous afflictions thus hee absented himselfe from Iob for a time and from David Psal 22. Sect. 3 § 3. Save us or wee perish The Disciples here in their distresse pray unto Christ and are preserved whence we may learn Observ That the prayers of the righteous shall certainly be heard Object But many pray whom God answers not Answ 1 First God is alwayes able to heare and helpe us if he please Daniel 3.17 Answ 2 Secondly if he do not helpe us when we pray yet he will turn his deniall and our distresse unto our good for all things worke together for the best unto the righteous Rom. 8.28 Answ 3 Thirdly and although hee do not helpe us at the first yet he can afterwards as we see in Israels fighting against Benjamin who was overcome once againe Iudg. 20.21.25 although God bad them fight verse 18.23 but at length they wholly overcome them verse 35. c. Vers 26 VERS 26. And hee saith unto them why are yee fearfull O yee of
the felicity and happinesse they have lost for there they are deprived First of the society of the Saints Heb. 12.22 And Secondly of light and the sight of heaven And Thirdly of God himselfe which by much is the greatest losse Chrysost s And therefore herein the Devill and reprobate Angels are worse I conceive then men are because they have more knowledge of the sweetnesse of God and his gracious and blessed presence then men have they being once partakers thereof in heaven which man was never Indeed if any should say that at the day of judgement it shall bee revealed unto the wicked how glorious the Lord is and how unspeakably hapâ—y all they are who enjoy that beatificall vision of his face in heaven that the remembrance of that losse may adde to their spirituall torment I could not tell how to gain say it but should be forced to subscribe unto it both because the evill Angels enjoyment of heaven was but short and also because there shall be nothing wanting to make wicked men perfectly miserable Hence III. In hell ariseth an envying of the happinesse of the Saints in heaven And here I conceive that the Devill doth exceed and excell all reprobate soules in envie because the righteous are perfectly and perpetually happy and can be harmed and molested by him no more m Ioh. 16.11 IV. In hell there is a desperation of helpe and mercy for all hope of favour or compassion from God there failes them Hence V. The mind is dejected and cast down being destitute of all courage to support it under so insupportable a burthen And thus wee may conceive what the torments are which are prepared in hell for the disobedient both in body and soule Quest 3 What things hinder us from preventing these torments by repentance Answ We are prevented principally by foure things namely First by insensibility as a man asleepe not being sensible of the danger wherein he is cannot be so carefull as he ought to avoid it So those who sleepe in sin and are neither sensible of the evill of sin or of punishment cannot be carefull to break off their sins or to avert these torments by repentance Secondly by presumption as they who are fully perswaded that they go right are carelesse to inquire after the right way so those who presume they are good enough are negligent in the preventing of this insufferable evill Iohn 9.40 Thirdly by Procrastination and delay Modò Modò non habet modum August many cry by and by and put off God with delays untill he cuts them off with death Many promise to repent to morrow and the next day to become new men but the new day brings new delayes and they still remaine the old men Fourthly by coldnesse in the perfecting of the worke many are content to repent and to turn from their sins and to turn unto God but they are too luke-warme remisse and negligent in the performance thereof not striving against sin even unto blood Heb. 12.4 And therefore if we desire to be free from these insufferable torments let us labour I. To be sensible of our sins and the miserable condition we are brought into and the punishments we are liable unto for our sins And II. Let us not presume of mercy and remission without faith and true conversion Yea III. Let us not delay our conversion but go about it out of hand Esay 55.6 And IV. Let us not undertake this difficult worke of repentance negligently remisly or sleightly but diligently and industriously remembring that the curse is not taken off but more surely set on upon such For cursed are they that doe this worke of the Lord negligently u Ier. 48.10 And V. Let us seeke unto the Lord by praier and powerfull supplication Ioel. 1.15 and 2.17 that he who alone is able would be graciously pleased to pluck us as brands out of the fire to convert us unto himselfe to avert from us those temporall judgements that we have deserved and to preserve us from those eternall torments which wee have just cause to feare How may we know whether wee shall be free Quest 4 from these torments or not For answer hereunto observe Answ that there are foure sorts of men to wit First some are affected with horrours and desperate fears as was Cain and Iudas Matth. 27.5 These are infinitly miserable Secondly some are insensible sottish and blockish fearing nothing though they run on in their sins these are equally and alike miserable with the former Thirdly some presume with their mouths but they lye with their lips they say they feare not the flames of hell they being assured of a part and interest in heaven but the Spirit of God doth not witnesse this unto their spirits it being only the suggestion of Sathan and a false perswasion And therefore these also are miserable because although they deceive themselves yet they cannot deceive God Gal. 6.7 Fourthly some have a true and living hope to be freed from painfull misery and to bee filled with perpetuall mercies 2 Tim. 4.8 And these are truly and of all these sorts only blessed and happy wherefore betwixt God and our owne consciencs wee should seriously examine of which of these sorts we are Sect. 2 § 2. Before our time The Devill seemes here most falsely to taxe Christ of injustice in these two phrases viz. First What have we to doe with thee Iesus thou Son of God As though I. Christ had had no power over Satan Or as though II. Christ had divided his Empire with Sathan Divisum imperium cum Iove Caesar habet Or III. Because Sathan had not invaded the parts of Christ but only the Gergasenes who were strangers from him and ther fore hee saith Quid mihi tecum what have I to doe with thee as if hee would say I harme none of thine Secondly why art thou come to torment us before our time As though I. There were a time of punishing prescribed unto God and that hee could not justly punish when he would Or as though II. It were not now time to subdue and bring under Sathan Luke 10.18 or to cast him out either of the bodies of those who were corporally possessed or out of the mind of those who were spiritually possessed Act. 26.18 or out of the Kingdome of the Gentiles Quest How did the devils know that the time of their punishment was not yet come Answ 1 First negatively it was not revealed unto them for our Saviour saith that of that day and houre knoweth no man no not the Angels of heaven and therefore much lesse the Angels of the bottomlesse Pit Mat. 24. Answ 2 Secondly they say their time of torment was not yet come because they did not expect it nor looke for it nor thinke of it Whence we might learne Observ That unexpected evils aggravate the punishment or a great aggravation of torment is for it to come unlooked for Matth. 24.50 and Iob 21.13 and
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
her old skinne to invest her selfe in a new So wee must put off the old man which is corrupt and put on that new man which after God is created in righteousnesse and holinesse of truth Ephes 4.24 Some writers namely Isidor Robanus Dormisecur de temp serm 5. Anton. part 4. Titul 2. Cap. 5. § 1. doe expresse the kind of Serpent which is thus accustomed to doe and the time when she doth it and the manner how she doth it I. Isidor saith that that kind of Serpent which casteth his skin is called Coluber a Snake II. Concerning the time when this is done there is some question For first some say she casteth her skinne in the spring time Cromwell Secondly some say it is when she findeth herselfe to be loaded and burdened with poison Dormisee s Thirdly the most say it is when she findes her selfe to grow old and infirme Antonin Thus should we doe and herein intimate the serpent namely I. Cast off sinne and the old man in the spring of our yeeres and remember our Creator in the dayes of our youth Eccles 12.1 We must give our best dayes to him that best deserves them to wit to God and not as many doe who give their youth to sathan and their age to God their strength to sathan and their weaknesse to God their health to sathan and their sicknesse to God yea who desire to dedicate their life to sathan and their death unto God We must be wise as serpents who neither cast off their skinnes in Autumne nor in Winter but in the Spring II. We must labour to finde and feel our sinnes to be a burden unto us and then strive to disgorge our selves of them we must first labour to hate and loath them and then endevour to leave them wee must first feele our sinnes to be a burden too heavie for us to beare and then case our shoulders of that loade as the serpent doth discharge her stomacke of her poison when she findes it overcharged therewithall III. We must when wee feele our selves weake and infirme by reason of sinne labour to leave it and cast it off when we finde that our sinnes hang so fast on and cleave so fast too that wee cannot run the race that is set before us t Heb. 12.1 when we finde our hands so hard manacled by sinne that we can neither fight the good fight of faith nor worke out the worke of our salvation when we finde our selves to be so low and weak through sinne that we have no strength to the performance of any thing that is good then it is time for us with the serpent to cast off our old coate of maliciousnesse IV. The manner of the serpents casting her skin is this according to Isidor Dormis Anton. and Raban when she desires to cast off her skin Then first shee abstaines from meat for divers dayes And secondly she eates a certaine kinde of bitter herbe And thirdly having eaten that she bathes her selfe in the water And fourthly having so done hee seeketh out and chooseth a strait hole of a firme stone and violently entring therein and passing through with great difficultie leaves his old skinne behinde him Fiftly and lastly his old skinne being thus stripped off he then layeth himselfe in the warme sunne that he might fortifie and harden his new skinne This course must they take who desire to be renewed in their inward man namely First they must beate their bodies and bring it into subjection both by a corporall abstinence from meat and a spirituall abstinence from sinne 1 Cor. 9.27 Secondly besides fasting they must eate the bitter and sowre herb of contrition humiliation and godly sorrow mourning both for the sinnes already committed and also for the power of sinne which lies in the soule Thirdly having eaten this sowre herb of true sorrow wee must then labour that wee may bee washed with the teares of unfeigned sorrow and bathed over and over in that Iordan of Christs blood which is better then all the rivers of Damascus to wash in Fourthly if we desire that our youth and strength may be renewed by grace wee must go through that strait hole of repentance entring thereby into that firme rocke which is Christ or the stone of repentance through which wee must enter must be firme and stable that is our repentance must be accompanied with a firm and full purpose and resolution never to return backe againe unto sinne for the serpent having once entered never pulleth backe his head but violently rusheth through though with pain and difficultie Nihil prosunt lamenta si iterentur peccata c. August de paenit Our sorrow and teares for sinne profits us nothing if we returne again unto our sinnes for wounds being iterated are more hardly and slowly cured Fiftly having thus humbled our selves by fasting and true godly sorrow and washed our soules with the teares of contrition and not only repented us of our sinnes by past but fully purposed and resolved never to turne unto sinne any more then wee must lie in the sun-shine of Gods grace assuring our selves that faithfull is he who hath called such unto him and hath promised that he will receive them into favour and pardon their former sinnes and preserve them from sinne for the time to come and enable them to serve him as becomes a new and renewed creatures Fourthly the serpent stops her eares at the Answ 4 voice of the charmer and will not heare his incantations now if any desire to know how a serpent can stop both her eares Antoninus Lart 4. Tit. 2. Cap. 4. § 1. saith shee layes one care close to the ground and stops the other with her taile Thus must wee doe when the devill would seduce allure or inchant us by any wicked suggestions or temptations we must stop our eares and thoughts and affections lest being allured by his provoking temptations we should assent and consent thereunto and this we should doe in regard of the end of sinne which is signified by the serpents taile namely destruction For the wages of sinne is death and the end of sinners damnation Answ 5 Fiftly the serpent seeing that he is hated doth carefully decline and shunne whatsoever may be hurtfull unto him So the children of God must take heed that they doe not rashly expose themselves to dangers neither live negligently but wisely and circumspectly Ephes 5.15 Colos 4.5 Answ 6 Sixtly the serpent carrying poison in her mouth doth ever put it out before she drink So when we come either to the Word or Prayer or Sacraments wee must strive to lay aside our malice hatred envie bitternesse yea all wickednesse whatsoever And thus in some few particulars wee see wherein the serpent is to bee imitated Quest 2 Who erre here by misunderstanding of our Saviour Answ The Ophites who because the wisdome of a serpent is here commended and because the brazen serpent in the wildernesse was a figure of Christ doe
is borne of a woman and begot by a man is impure and polluted Iob 14.4 and 15.14 and 25.4 Psal 51.7 And therefore it is evident that all men are defiled Answ 3 Thirdly this further evidently appeares by the consideration of parts For I. The Body is but a dead Organ except only as it is quickned and enlivened by the soule II. All our senses are both direct Traytors letting in temptation into the soule and also the servants and handmaids of lust and concupiscence III. The bruit part of man is wholly set upon evill and runs after and pursues nothing else that is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Irascible and concupiscible parts or faculties IV. The Imagination doth continually present some evill or other unto the soule Ephes 4.18 V. The will of man alwayes naturally assents to the worse part Video meliora proboque deteriora sequor I see what 's best but oh accurst I follow still what is the worst This was the bitter plaint of blessed Paul The evill which I would not doe I doe daily Rom. 7.15 VI. Naturall reason and carnall wisedome are enemies and opposite unto God and averse from him Rom. 8.7 VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind it selfe which the Platonicks thought did partake of the divine nature stands in need of reformation and renovation Ephes 4.23 Rom. 12.2 And thus wee see by an Induction of parts how the whole man of all mankind is corrupt Answ 4 Fourthly it will most evidently appeare that we all naturally are contaminated with sinne if we consider the nature of the leprosie and together therewith the resemblance of sinne thereunto I. Leprosie is an universall disease it begins and breeds first in the humours then breakes forth in the skin and within a while overspreads the whole man Thus sinne seizing first upon the soule by and by corrupted and tainted both soule and body And therefore wee should consider how necessary it is that wee should be changed and renewed who are thus corrupted and defiled We are easily perswaded to confesse and acknowledge that a change is necessary but very difficultly perswaded to goe about the worke being herein especially enemies to innovations wherefore wee should so much the more earnestly and industriously undertake the taske by how much the harder and contrary to our naturall affections it is II. Leprosie is hereditary as was shewed before Chap. 8. And so is sinne derived from the father to the sonne III. Leprosie is an uncleane disease For First the humours in Lepers are intemperate And Secondly altogether corrupt and poisonous so that the humours in the Leper and in him who is taken with the French or Neapolitane disease are much like And Thirdly it is an infectious disease and therefore by the Leviticall Law Lepers were to live alone Thus sinne doth pollute and infect our selves and endangereth others And therefore why should we presume thereof Let us rather remember that I. Sin cast us out of Paradise And II. Brought death upon Christ who knew no sinne in himselfe neither deserved any death or punishment at all for any offence of his owne And III. Hinders our prayers from being heard for God heares not sinners Iohn 9. And IV. Hinders the Lord from saving us because it is contrary to his Iustice to save sinners Yea V. Is of that nature that one sinne is enough to destroy us yea the whole world as we see in the sinne of Adam Achan Saul David Ionas Hezekiah yea if Christ had but broken the least commandement hee could not have saved us IV. The Leprosie leaves its scarres and markes and relickes behind it So sinne leaves its remainders and a pronenesse unto concupiscence behind it and a certaine weaknesse and inability in nature to do the will and worke of God V. Hence the Leper although he be cured of his Leprosie and pronounced clean is prone to relapse and fall into this disease againe So by reason of the remainders and relickes of sinne in us wee are prone to relapse and fall into sin even after our regeneration And therefore wee must be watchfull and circumspect over all our wayes standing alwayes upon our Watch-Tower and labouring and praying that the Lord would sanctifie us throughout both in body soule and spirit 1 Thess 5.23 And thus we have heard that wee are by nature polluted with the leprosie of sinne It remaines now Secondly to shew that by Christ wee are purged from sinne Or That those whom Christ receives hee cures Observ 2 from the pollution of sinne This wee have handled before and therefore I will adde but one Question to what hath beene spoken and proceed to the next Section How may wee know Quest whether we be cleansed from the leprosie of sinne Examine seriously these five things viz. First Answ whether doe wee strive and struggle against our owne proper sinnes or not Secondly whether doe we hate all sorts and kinds of sin whatsoever or not whether great or small whether publike or private whether beloved or not beloved Thirdly whether have wee strength to walke in the wayes of God have we received health and strength and new humours from the Lord in so much as now we can serve the Lord in purity of heart Fourthly whether have wee tender consciences and awakened consciences or not which will not endure the least touch of sinne but carefully watch against all Fiftly whether doth the Watch-man of Israel which neither slumbers nor sleepes preserve and keepe us that is both watch over us himselfe and also excite us to bee watchfull over our selves Certainely if we find these things in us we may then be confidently assured that the Lepers are cleansed And therefore enquire diligently whether 1. We hate all sinnes in generall and 2. Strive more particularly against our owne sinnes And 3. Are afraid to commit any and watchfull against all And 4. Perceive the holy Spirit to prevent us from sinne and to helpe us forward in the performance of what is good And 5. Find new strength in our bones and joynts to serve the Lord For by these wee may know whether we be freed from the pollution of sinne or not Sect. 4 § The deafe heare First wee must here consider the estate of nature And then Secondly the state of grace First by nature wee are deafe untill wee bee cured Quest 1 How many sorts and kinds of deafenesse are there Deafenes is two-fold Answ to wit either of the Body of which I here speake not Or Mind it is an incapacity of things either Naturall but we heare the clamours of nature which desire meat drink sleep rest health pleasure and the like Or Morall but wee can learne worthy wisedome and crafts the like Or Scientialium of things belonging to Arts sciences but the naturall man can learne liberall arts and sciences professions yea even the most deep profound arts Or Spirituall Now these things are understood either I. In others here our eares
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
and frequent amongst men Fourthly some propound Interrogatories to Answ 4 teach unto others their ignorance And thus Iohn enquires Art thou hee that shall come or shall wee looke for another not because he doubted himselfe but that his Disciples might be informed instructed and enlightned and their ignorance expelled by the words and workes of Christ Fiftly sometimes Interrogations imply an Answ 5 affirmation sometimes a negation that is Interrogatio affirmativa habet vim negationis et vice versâ If the Interrogation be affirmative then the answer is negative and contrarily if the question be negative thâ—â— the answer is affirmative as for example What fruit had yee then in those things whereof yee are now ashamed Here the Question is affirmative and therefore the Answer must be negative None or yee had no fruit in such things Rom. 6.19 So againe shall I bide from Abraham the thing which I will doe Here the Question is affirmative and therefore the Answer is negative I will not So if thou dost well shalt thou not be rewarded Here the Question is negative and therefore the Answer is affirmative thou shalt Gen. 4.7 Sixtly sometimes Interrogations include and imply objurgations and reproofes as for example What could have beene done more to my Vineyard that I have not done in it Esa 5.4 So doe I desire the death of a sinner doe I not rather desire that bee should turne from his sinnes and live Ezek. 18. and 33. So Iohn 8.46 Act. 5.4 Mat. 23.37 In all which places the Question doth import a reprehension and that with indignation of an undeniable fault Answ 7 Seventhly sometimes Interrogations reprove most plainely and truely and convince without any controversie And that sometimes with admiration As will a man rob God Malach. 3.8 And are yee still ignorant Answ 8 Eightly sometimes Interrogations are put for this end that the thing enjoyned or spoken of may take a deeper impression in the mind as Peter lovest thou me Iohn 21.15 And Shall I take the members of Christ and make them the members of an Harlot 1 Cor. 6.15 And are not the dayes of man like the dayes of an hireling Iob 7.1 And in this sense the Interrogation is used in this place Quest 2 What is meant hereby What went you out for to see Answ Our Saviour by this Interrogation doth meane this Remember the time was when you went out to the Baptisme of the Baptist and to the preaching of the Fore-runner and therefore doe not now stagger or witheâ— or faile and decay From whence may be observed Observ That those who begin to bee zealous in the professing of Religion are in danger of relapsing and falling away let him therefore saith the Apostle that thinkes hee stands take heed lest hee fall yea examples of such we have Gal. 1.8 and Demas 2 Tim. 4. and Revelat. 2.5 Quest 3 Why must Professors be so carefull of themselves or why are they or whence is it that after they have undertaken the profession of religion they are in such danger of relapsing Answ 1 First there are so many dangerâ— and enemies both without and within us that it is no wonder if wee be prone and subject to prove retrograde Answ 2 Secondly we are wont to grow proud of our profession principally if it bee accompanied with some outward practise Stand 〈◊〉 from me I am more righteous then thou art Esa 65.5 is an ordinary speech in the mouth of many Professors The Holy Ghost admonisheth us not to be high minded but rather to feare because a high mind will quickly make us fall And therefore it is no marvell if wee be so prone to decline that are so prone to pride which is the high-way to perdition Answ 3 Thirdly God in generall grace leaves us to our selves and that both I. That we might try ourselves and use the grace given unto us And II. That wee might be left without excuse and justly condemned if wee relapse and fall back And therefore no wonder if being left unto our selves wee fall away Sect. 2 § 2. A Reed shaken with the wind Quest 1 What doth our Saviour meane by these words Answ 1 First hereby some understand lightnesse and inconstancie As if our Saviour would say when you went out to Iohn Baptist you went not to one who was light and idle headed or cocke brained or as wavering as the Reed who shakes to and fro with every blast Secondly some hereby understand a man of a Answ 2 most meane condition who gives place unto all yea is contemned and trampled upon by all as 1 King 14.15 Matt. 12.20 and 27.29 Thirdly some hereby understand some childish Answ 3 or toyish or idle thing or some ridiculous spectacle And this sutes best with the former word Videre what went you out to see Whether was our Saviours scope in this Interrogation Quest 2 to defend the Baptist or to taxe the people First some thinke that this was spoken Answ 4 in the Baptists defence Secondly some hold that it was spoken by way of reproofe to the people First some are of opinion that our blessed Lord spake this in the defence of his Fore-runner yea in his praise ver 9. And expound it thus Went you out to see a Reed shaken with the wind that is a light mutable and inconstant man The phrase seemes to mee to bee borrowed from the Fable of the sturdy Oake which fell through the violence of the wind but the Reed shaking and bending and yeelding unto the wind fell not neither was harmed by the wind Thus the zealous and sincere Professors of the word often suffer by the wind of persecution when the temporizing Reeds and Time-servers wind bend and turne with the storme and comply with the times and so are not harmed thereby But Iohn was none of these shaking Reeds From hence then we may note Observ 1 That inconstancie becomes no Christians at all but is most of all unbeseeming for Ministers both Pastor and people must be constant in the holding maintaining professing and practising of the truth otherwise they doe dishonour the truth Gal 1.10 Act. 20.24 and 21.13 and 2 Corinth 1.17 Why must all principally Ministers be thus Quest 3 constant and without wavering in Religion First because our Lord and God and Master Answ 1 is constant and alwayes the same I the Lord change not Iames 1.17 Now we should labour to imitate him herein Secondly the rule whereby we ought alwayes Answ 2 too walke is one and the same for ever and therefore we should be alwayes constant in the observation thereof and profession of the truth which is but one and alwayes the same Gal. 1.8 Thirdly to be a turne-coat is odious and of Answ 3 evill report and therefore if wee love our estimation and credit wee should be constant and unchangeable in our profession and practise Whether is all confidence and constancie in Quest 4 Religion praise-worthy or not No for men may be constant Answ
and awakened and yet sleepes againe it is then no longer negligence but contempt So those who relapse after a Revelation of the power and vertue of Christ are guilty I. Of sinne And II. Of infidelity And III. Of the contempt of Christ the Holy Ghost and the word of God And therefore shall be the more greevously tormented How or wherein is the power of Christ manifested Quest 4 or revealed First in judicijs in his judgments Ezech. 25.11 Answer 1 and 30.19 Exod. 7.5 Psalm 105.5 Esa 26.9 Ierem. 5.3 The Lord sometimes corrects afflicts and punisheth us that wee seeing his power might learne to amend sometimes he makes his power knowne upon others that his owne people might observe his judgements and powers forth his wrath and fury upon the disobedient that wee might tremble and learne to obey 1 Cor. 10 as the Dog is beaten before the young Lyon to make the Lyon obedient or the Condisciples of the young Prince to make him feare Secondly in Benedictionibus in blessings and Answer 2 mercy Gods power is revealed in favours and good things as Esa 26.10 And great is the judgement of those who despise these Reade Ezech. 16 Esa 5. Thirdly in praedicatione verbi his power is rather Answer 3 revealed in the Preaching and publishing of the word that beeing the power of God unto salvation Rom. 1 16. and 2.4 and 1 Thessal 1.5 And therefore those who enjoy the preaching of the word and despise it heape up unto themselves wrath against the day of wrath Fourthly the power of Christ is principally Answer 4 shewed there where the Spirit is powerfull in the heart 1 Cor. 12.7 Hebr. 6.6 c. by any generall or particular grace And therefore they who are enlightned by the Spirit must take heed of relapsing for as they have despised and sleighted a great grace who doe thus so they doe incurre a great judgement and condemnation eternally Sect. 3 § 3. Because they repented not Our blessed Saviour doth not upbraid them because they did not admire his Miracles or because they did not entertaine or feast him but because they repented not yea the other they did but not this they wondred at his wonderfull workes and many entertained him but all was nothing without repentance Whence we may note Observ That where repentance is wanting there all other duties are nothing worth It is not sufficient for a man to heare the word with reverence or a shew of love or a forme of obedience for these were in Herod Mark 6.20 except we seriously repent and in sincerity obey these onely being the blessed ones Luke 11.28 Iohn 13.17 Ierem 4.4 Psalm 34.14 Matth. 7.21 It is not enough for a man to make a Profession of Religion but he must indeed strive and study to eschew evill and doe good which is the nature of true Repentance if hee would bee pleasing and acceptable unto God Quest 1 How doth it appeare that all wee doe in Religion is of no esteeme with God without Repentance Answ 1 First it appeares Authoritate by a threefold authority namely I. Of the Baptist who preacheth Repentance Matth. 3.3 And II. Of Christ who preacheth repentance Mat. 4.17 Luke 24.47 And III. Of the Apostles who preach the same doctrine Acts 2.38 and 3.19 and 26.18 Answ 2 Secondly it appeares Scopo by the Scope of Christ Now the scope of Christ in his comming was I. To reduce men from their errours And II. To free them from their sinnes Luke 1.75 and Titus 11.2 c. And therefore hence it appeares that without repentance all is nothing Quest 2 Why doth not our Saviour rather upbraide these Cities because they beleeved not then because they repented not seeing wee are saved by faith and Luther saith Omnes damnari ob infidelitatem that all are damned for infidelity Answ Certes salvation is of faith but repentance is the way unto faith yea Causa size qua non without repentance there can be no faith for those who never repented them of their sinnes never had the least sparke of saving faith Quest 3 Who ought to repent Answ All who either First desire to be redeemed from Sathan and death Or Secondly who are in a miserable estate and condition Now I. Such are all men before repentance Rom. 3.23 and 5.12 And II. All that doe not truly repent Quest 4 Who doe not truely repent Answ 1 First those who abide in their sinnes not repenting them at all of their iniquities Secondly those who by a fained and counterfeit Answ 2 repentance deceive their own soule Thirdly those who repent key-coldly and Answ 3 wash themselues with adulterate teares Fourthly those who seeme both to others and Answ 4 themselues seriously to repent but afterwards relapse with the dog to his vomit and with the Swine that was washed to the wallowing in the mire 2 Peter 2.22 How must we repent Quest 5 There are two parts of Repentance namely Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dediscere Discere damnare amare First Resipiscere quasi re-sapere to bee wise againe or to condemne our former wicked life and actions Rom. 12.2 And therefore unto true repentance it is required that wee should seriously lament and bewaile what is by-past and for the time to come labour to be weaned from these things to wit I. From all our former sinnes 2 Peter 1.9 and 2.20 Galath 5.24 II. From the love of the word Psalm 127.2 Iames 4.4 III. From the contempt of the word because it is a dangerous thing to despise the word and so long as we doe so we cannot truely repent Reade 2 Chron. 36.16 Proverb 1.24 Iohn 3.19 Acts 19.9 Ezech. 33.32 IV. From despising of the blessed Spirit that is from greeving him Ephes 4.28 or extinguishing his good motions 1 Thessal 5.19 And therfore that we may avoid and beware this the better let us remember how many calls we have neglected and how many good motions we have smoothered V. From the neglect of salvation wee must remember how formerly we preferred pleasure and profit yea and all things before this learn both to repent deplore and amend it Secondly Converti to be converted and turned unto God or to direct an averse heart unto him and to labour that hereafter our whole life may be directed and guided unto a new marke And in these two To repent of and turn from what is by-past and amisse and to amend our lives and turne unto the Lord our God and whatsoever is good for the time to come doth regeneration consist Now this second part of repentance doth consist in these things namely I. In a desire and endeavour to bee ingrafted into Christ the true and living Olive and this wee are by faith Iohn 15.1 Rom. 11.22 And II. In an earnest endeavour to walke in faith and to approve the truth thereof by our workes of new obedience and true sanctification Gal. 2.19 c. and Iames 2.18 and 1 Tim. 6.18 And III. In a true
contempt of the world 1 Iohn 2.15 that is although we may make use thereof as of an Inne for a night yet we must neither serve it nor love it nor delight in it 1 Cor. 7.30 And IV. In a true deniall of our owne wils and wayes Matth. 16.24 and an earnest desire to know what the good and perfect will of God is Rom. 12.2 Ephes 5.10 And V. In a serious labour to fructifie increase daily in every good worke Reade Rom. 12.1 and 2 Corinth 5.15 and 1 Tim. 6.18 And therefore we should diligently examine our selves by these things whether ever we truely repented us of our sinnes or not seeing that without it all our other labour in religion is lost Quest 6 By whose aid and helpe must we repent Answ By the aid and assistance of God for he circumciseth the heart Deut. 30.6 And he converts and turnes us Ierem. 31.18 Verse 21.22 VERS 21.22 Woe unto thee Chorazin woe unto thee Bethsaida for if the mighty workes which were done in you had beene done in Tyre and Sidon they would have repented long agoe in sackcloth and ashes But I say unto you it shall be more tolerable for Tyre and Sidon at the day of judgement then for you Sect. 2 § 1. If the mighty workes which were dâ—ne in thee had beene done in Tyre and Sidon Quest 1 Who were these men of Tyre Answer 1 First they were Gentiles not Iewes yet Answer 2 Secondly in the times of David and Solomon they were friends to the Israelites as appeares by 2 Sam. 5.11 and 1 King 5.1 Answer 3 Thirdly it was a place of singular traffick and trading Zach. 9.2.3 Answer 4 Fourthly they were sometimes enemies to the people of God Psal 83.7 Ezech. 26.2 Answer 5 Fiftly they were a people whom for their sinnes God had menaced and threatned to punish Esay 23 1. c. Ierem. 27.2 Ezech. 26. and 27. and 28. and 29.18 Amos 1.9 Yea they were captivated seventy yeares and yet returned unto their fornication Esa 23.16 their sinnes were divers viz. I. They were the enemies of the Israelites as was shewed before II. They trusted to their wisedome and riches Zachar. 9.2.3 III. Being returned from their long captivity they turne againe to their former fornication Esa 23.16 IV. Tyre thought her selfe and boasted of her selfe as a God Ezech. 28.2 and 27.1 c. And yet if the mighty workes which were done in Corazin and Bethsaida had beene done in her shee would have repented in sackcloth and ashes Whence we may observe Observ 1 That there are none so wicked but they may be converted by the Gospel Christ came into the world to save sinners and by his preaching Publicanes and Harlots were reduced to his Dominion yea the Gospel is a generall Antidote against all infection of sinne and a general salve for all sores it is the Elixar of life and nothing is incureable in regard thereof it being the power of God unto salvation Rom. 1.16 that is the preaching of the Gospel 1 Cor. 1.24 And therefore nothing is impossible unto God neither can any thing at all hinder him Here observe that there are two things which hinder a Physician from curing namely First the time many diseases being taken in time are easily helped but being let alone a while they become incurable This cannot hinder the Lord for Nullum tempus occurrit Deo he cals men to the gates of death and then hee saith Come againe yee sonnes of men yea at what time soever whether at the first or third or ninth or eleventh houre a sinner repents he shall find mercy Ezech. 18. And therefore the length of time or continuance in sinne cannot let the Lord from healing Secondly the kind of the disease and malady some diseases are incureble unto man but nothing is impossible unto God for hee can pardon all our sinnes Ezech. 18.22 He can heale all our infirmities Psalm 103.3 yea although our soules were as red as blood by reason of the pollution of sinne yet hee can make us as white as the driven snow Esa 1.16.18 Quest 2 How were these of Corazin worse then they of Tyre or what is the end of this comparison which our Saviour makes betwixt them Answ 1 First it is usuall with the Lord to shame some sinners by the example of others as Mat. 12.41.42 where our Saviour reproacheth them with the Ninivites and the Queene of the South and againe verse 19. taxeth their pride by the example of Infants and elsewhere reproveth the rich by comparing them with the Widow who cast in two mites into the treasury But in these examples hee compares them with those who did well but in the Text with those who did wickedly Now it is no wonder if these of Corazin and Bethsaida were worse then the good but how were they worse then the Infidels and Gentiles Secondly the Galileans were neere to the men Answ 2 of Tyre and the luxury and unbridled life of the Tyrians was knowne unto the Galileans and hated and condemned by them and for this their wickednesse were despised of them Therefore our Saviour compares the Galileans with the men of Tyre that they may know in how great danger they are and how they are as bad and worse as they are who in their esteeme deserve to be hated and contemned for their wickednesse and ungodly lives Thirdly but how were the Galileans worse Answ 3 then the Tyrians because they of Tyre sinned ignorantly but these of obstinate malice Whence note That the sinnes of Christians after they have Observ 2 knowne and received the Gospel are worse then the sinnes of Heathens and Infidels who are not taught by the preaching of the word And as their sinnes are greater so shall also their punishment For hee who knowes his Masters will and doth it not shall be beaten with more stripes Why are the sinnes of Christians worse and Quest 3 greater then the sinnes of Heathens First because Infidels have only the law of nature Answ 1 but Christians the law of God and the Gospel Here Chrysostome compares the Galileans with those of Tyre for these had only the law of nature to leade them but those besides and above that had the Law of God and the Gospel and the Miracles of Christ and therefore the Galileans sinned against the whole blessed Trinity For I Christ spake and preached unto them And II. The Holy Ghost by some generall notions did cooperate with the word And III. God the Father did confirme the word preached by Christ with signes and miracles And therefore great was their sinne in contemning this word and in shutting their eyes against this cleare light Answ 2 Secondly in Infidels there is an invincible ignorance the naturall man not being able to understand spirituall things 1 Cor. 2.14 but in Christians a vincible because they are taught by the Gospel which is the meanes of knowledge Quest 4 What is required of us and all those who injoy
when we encrease in the knowledge of God then we shall learne First that God is most exactly pure and perfect and that not only by nature in himselfe but also in his will towards us 1. Peter 1.15 Hee is diametrally opposite to all sinne and hates all with a perfect hatred In toto genere And Secondly that it behoves us to perfect our obedience in al things not suffering or admitting of any sinne but esteeming all as poyson Treason Rebellion Murther or the like things which are of this nature that one of them once committed makes a man guilty of death We must remember that one small spoonfull of poyson will kill and one chaine captivate and enthrall and therefore be carefull that no sinne at all raigne or remaine within us Romans 6.12 Yea Thirdly then wee shall know that it is our duety to give our very hearts up unto God Proverb 23.26 and to conforme them unto the purity and pure wil of God nor suffering a wicked thought to lodge or abide there Ierem. 4.14 but labouring to mortifie all carnall and corrupt aff ctions Hence III. The further on wee proceed and go in the way of sanctity and the greater the measure of our knowledge of God doth encrease the more sensible we become of the power and strength of sinne within us which daily strives and warres against us Insomuch as First we are not able to prevent or preserve our selves from the temptations and assaults of sin Yea Secondly we are not able so to withstand temptations and snares but that they daily overcome us and leade us captive unto sinne Yea Thirdly we are often seduced and ledde aside of our owne lusts and concupiscence which in us rebels against us Iames 1.14 Galath 5.17 Rom. 7.23 Yea Fourthly hence we beginne to feare that wee are evill and corrupt trees Matth. 12.34 Because we can neither I. Cheerefully and freely performe any thing that is good Nor II. Take heed of or avoid spots and blemishes and staines in the best workes wee doe Nor III. Suppresse our own inherent lusts and concupiscence Hence Fiftly at least we grieve and mourne that wee thus daily offend our good God with David Psal 120.5 and Paul Rom. 7.24 And hence unfainedly and frequently desire a new heart Psalme 51.10 c. These may be comforted with the Lords promise unto Paul My grace shall be sufficient for thee 2 Corinth 12.9 And with our Saviours here who hath given his word that hee will ease and refresh them and give comfort unto them yea when they are thus sicke hee will be a Physician unto them Mat. 9.17 For either I. Hee will take away concupiscence and lust from them the meanes whereunto are fasting prayer labour and taming and bringing under the body 1 Cor. 9.27 For by these many temptations are overcome Or II. Hee will give strength to resist them and his Holy Spirit which shall strive against them Gal. 5.17 For conscience often doth put a bridle upon concupiscence in so much as it cannot when it would prevaile against it This victory is most excellent and undoubtedly the Saints never sinne Totà plenà voluntate without some struggling and reluctancie of Spirit when they are first informed that the thing they are tempted unto is sinne Or III. If our owne lust or concupiscence should traiterously assault us then at least Christ will bridle and restraine us from the act of sinne and will either hinder it by cutting off the occasions or by interposing some lets and remoraes as 1 Sam. 25.32 hee hindred David by Abigails comming from killing of Nabal Or IV If wee should fall into any sinne as the best of the Saints have done then he will pardon all our sinnes and so take them away that they shall never separate betwixt him and us 1. Iohn 2.1 2. And thus wee see who may draw full buckets of comâ—ort from Christ this living and ever springing Well Sect. 6 § 6. Refocillabo I will give you rest The carefull Physician doth desire and endeavour to heale and recover his sicke patient but he dare not assume or arrogate thus much to himselfe that hee will heale and cure him but our Saviour doth peremptorily affirming Refcillabo I will give you rest Observ 1 Hence then observe That in Christ there is a certaine assurance of comfort Reade Iohn 7.37 and 3.16 and 13.28 All his promises are yea and Amen 2 Cor. 1. And therefore seeing hee hath promised consolation hee will also performe it Wherefore let us labour above all things for Christ for if we have him we have all 1 Cor. 3.21 Here observe Christ promiseth unto the faithfull these things viz. First confort against Pressures and oppressions of the world and that either I. By taking them away and delivering his children from them Or II. By facilitating of the affliction and making it either short or light Or III. By giving greater things that is peace of conscience a full assurance of faith a cheerfull confidence and perfect patience to undergoe all oppressions and persecutions whatsoever Rom. 8.37 38. Or IV. By crowning and rewarding their sufferings with eternall glory 2 Cor 4.17 Secondly pardon of all their sinnes both in regard of the evill of sinne and punishment 1 Iohn 2.1 Thirdly Balme of Gilead hee hath promised to bee our Physician to cure all our sinnes and to preserve us in the state of grace and sanctification untill hee bring us unto glory Reade Psalme 103.2.3 Rom. 14.4 and 1 Iohn 3.9 Fourthly peace of conscience and spirituall joy Rom. 5.1 2. and 14.17 Fiftly Protection and direction he will be a companion in our journey and a Co-partner of our bonds oh who would ot long and desire such a Guid and Convoy as will not suffer a man to erre but lead him into the truth nor to be heavie heartlesse sad and sorrowfull in his journey but will cheere up his spirits and make him merry Oh who would not desire this Comforter and Lord who can afford unto us every thing that is good and preserve and defend us from all evill Our blessed Saviour by this promise of giving rest unto all that come unto him would teach Observ 2 us That all that seeke him shall bee rewarded or shall find him Matt. 7.7 Luke 6.24 Hee was sent to those who mourne Esa 61.2.3 And hence his mercy is glorified that he freely gives to those who seeke not to those who buy grace or purchase Christ with a price Esay 55.1.2 What doth this Rest or Refreshing import or Quest 1 imply The phrase is borrowed from the body and transferred unto the soule and doth respect a foure-fold body viz. First Corpus aestuans a hot and burning body as appeares by Psalme 66.12 Ierem Answ 6.16 and Act 3.19 Thus the soule inflamed with the fire of lust or pride is refreshed and cooled by Christ Rom. 7.5.23.25 and 2 Corinth 12.9 who doth allay and cause to freese this scorching heate Secondly Corpus
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
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
to depart or swarve from the rule of right reason Thus every veniall sin is against right reason and against the Law of nature which is given to every one in his creation or in his birth and nativity Of this same opinion is Durandus in 2. sent dist 42. q. 6. and many of the Schoolmen Iosephus Angles in 2. sent pag. 275. and Fisher the Bishop of Rochester Rossensis Artic. 32. advers Luth. and Bellarmine unawares confesseth the same against himself Bellar. com 1. pag. 84. If the Reader would see the severall testimonies and words of the fore-quoted Authors and this Argument cleerly handled let him reade Master Bels Challenge pag. 81 c. unto 86. Fourthly Gerson de vita spiritual lect 1. part 3. in 1. corol hath these words No offence of God is veniall of its own nature but only in respect of Gods mercy who will not de facto impute every offence to death though he might do it most justly And so I conclude that mortall and veniall sins as they be such are not distinguished intrinsecally and essentially but onely in respect of Gods grace which assigneth one sin to the pain or torture of death and not another This Gerson who thus writeth was a famous Popish Bishop and a man of high esteem in the Councell of Constance and if his words be well marked they are able to confound the Papists and to confirm the point delivered by us For I. He telleth them plainly that every sin is mortall of its own nature And II. That no sin is veniall save onely in respect of Gods mercie And III. That God may Iustissimè most justly condemn us for the least sin we do And IV. That mortall and veniall sins are the same intrinsecally and essentially and differ but accidentally that is to say they differ in accident but not in nature in quantity but not in quality in mercie but not in deformity in the subject but not in the object in imputation but not in enormity save onely that the one is a greater mortall sin than is the other Fifthly because the least offence that can be imagined remaining eternally in respect of the stain and guilt of it though not in act as do all sins unremitted must be punished eternally for else there might some sinfull disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain not ordred by divine justice Now whersoever is eternity of punishment there is an everlasting expelling and excluding from eternall life and happinesse and consequently every offence that eternally remaineth not remitted excludeth from eternall glory and happinesse and is rightly judged a mortall and deadly sin Field of the Church lib. 3. pag. 147. Sixthly all sins are mortall in them who are strangers from the life of God because they have dominion and full command in them or at least are joyned with such as have and so leave no place for grace which might cry unto God for the remission of them But the elect and chosen servants of God called according to purpose do carefully endeavour that no sin may have dominion over them and notwithstanding any degree of sin they run into they recover that grace by repentance which can and will procure pardon for all their offences VERS 37. For by thy words thou shalt be justified Vers 37 and by thy words thou shalt be condemned What is Justification Quest 1 First some say Iustificare to justifie signifieth Answ 1 Iustum facere to make just by a renovation or change of our nature but this is false for hereby our Justification and our Sanctification are confounded and made one thing as though to justifie were the action of God in regenerating and re-creating us Secondly to justifie is the work of God in Answ 2 judging us and therefore Iustificare to justifie doth signifie Iustum pronunciare that is to pronounce righteous and this is manifest by these two reasons namely I. Because in Scripture Justification is opposed to condemnation as in this verse By thy words thou shalt be justified and by thy words thou shalt be condemned II. Because in Scripture Justification is sometimes defined to consist in the remission of sins sometimes in the forgiving of wickednesse sometimes in the covering of sin and not imputing of iniquity and sometimes it is described by the imputation of righteousnesse All which do prove manifestly that Justification is the action of him who is the Judge of mankinde in absolving man from sin and the punishment thereof Who is it that justifieth man God alone as appears by these two particulars Quest 2 to wit First the Lord is the onely Judge of all Answ therfore it belongeth onely unto him to justifie He is called the Judge of all Heb. 12.23 And Act. 17.31 it is said He hath appointed a day in which he will judge the world in righteousnesse Of which day also the Apostle speaketh Rom. 2.5 16. And the reason hereof is given by the Apostle Rom. 14.7 8. to wit because he is our onely Lord to whom we both live and dye and to whom every one shall give account of himself Whereby it is cleer seeing God is the onely Judge of the world that to justifie and to condemn must onely belong unto him Secondly Justification consisting in the remission of sins and the not imputing of iniquity it necessarily followeth that none save God onely can justifie because none except the Lord can forgive sin as is cleer Mark 2.7 Luke 5.21 and Esa 43.25 and 44.22 and Psal 31.2 and 2 Corinth 5.19 Verse 38 39 40. VERS 38 39 40. Then certain of the Scribes and of the Pharisees answered saying Master we would see a sign from thee But he answered and said to them An evill and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Ionas For as Ionas was three daies and three nights in the Whales belly so shall the son of man be three daies and three nights in the heart of the earth Sect. 1 § 1. There shall no sign be given to it but the sign of the Prophet Ionas Quest What and how many things may we learn from this sign Christ that is from his death and Resurrection Answ 1 First from hence we may learn how great and horrible the pollution and guilt of sin is and how great the severity of divine justice is seeing that God would rather give his onely begotten and most dearly beloved Son to death than let sin go unpunished Answ 2 Secondly in this sign we may see more than a fatherly goodnesse and mercie in God for as a father hath pity upon his children so hath the Lord upon us Psal 103.13 yea he spared not his own and onely naturall son but gave him to death for us Rom. 8.32 that we might be freed from eternall destruction by him Answ 3 Thirdly from hence also we learn that there is no other way or means for us to obtain salvation by
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
5 Fifthly they may be pricked and wounded in their consciences with a terrour of rheir sinnes Act. 24.25 Answ 6 Sixt. they may be sorry for them 1 Sa. 24.17 Answ 7 Seventhly they may doe many things that are commanded them as Herod did Marke 6 20. Answ 8 Eighthly they may desire to die the death of the righteous as Balaam did Numb 23.10 And all these onely for feare of judgement Whereas the godly confesse their sinnes and are stricken with remorse and sorrow for them because thereby they have offended a living God and gracious Father 2 Cor. 7.10 yea they endeavour not to doe some things but all which they are commanded Psalme 119.6 desiring the salvation of their soules for this end that thereby they may glorifie God Philip. 1.20 Quest 2 How or by what signes may an hypocriticall hearer be discerned or knowne Answ 1 First he is quicke-sighted abroad but blind at home he will endeavour to pull out another mans mote and yet sees not his owne beame Now on the contrary the sincere hearer thinkes himselfe with Paul to be the greatest of sinners and the least of the Apostles Answ 2 Secondly the hypocrite is full of himselfe and wants nothing and trusteth unto himselfe like Paul who was alive without the Law Now the intire hearer feares himselfe and doubts the deceit of his owne heart Answ 3 Thirdly the hypocrite is an unconstant man Omnium horarum homo Iames 1.8 But the righteous is constant or if by chance he be drawne unwillingly from his right course like the Adamant hee never rests untill hee come unto the North. Answ 4 Fourthly the hypocrite onely purgeth the out-side of the Platter Matth. 23.15 but the righteous man taketh his heart to taske and labours to cleanse that Ierem. 4.14 And therefore if wee desire to know whether we are formall or faithfull hearers let us examine I. Whether wee see more faults in others or in our selves II. Whether wee are full and abounding with all things or whether we be poore naked or miserable III. Whether we bee constant or unconstant in the practise of Religion IV. Whether we are carefull only to keep the outward man unblameable or the inward also Verse 8 VERS 8. But other seed fell into good ground and brought forth fruit some an hundred fold and some sixtie fold and some thirty fold Carthusian s pag. 118. saith that they are virgins who bring forth an hundred fold widdowes who bring forth sixtie fold and married people who bring forth thirty fold But hee confesseth that this is not generally true of persons but rather of the states of virginity widdow-hood and matrimony and therefore I will not meddle with his exposition especially because it is altogether unwarranted by Scripture and onely the fruit of a humane braine yea because if the Scripture doe compare one estate with another it is not in regard of the estate simply but of the times and seasons But principally I passe by the refutation of this exposition because it is fully answered by Masculus s fol. 363. b. initio c. And by Amesius Bellarm. enerv tom 2. pag. 161. Whether shal al the Saints have a like measure Quest and degree of glory in the kingdome of heaven or an unequall according to the measure of their fruits All shall not have an equall measure Answ and degree of glory and that first because God will crowne his owne workes and gifts in his children and that as they are in all but they are unequally in all as appeares by these places Matth. 5.18 and this verse and 25.4 Secondly the Scripture teacheth us that those who instruct others shall excell others in glory Daniel 12.3 And therefore all shall not bee glorious in one and the same measure Thirdly it is said that the Apostles shal have a singular degree of glory Matth. 19.28 And therefore some shall excell others in glory Fourthly in hell there are divers degrees of punishment Matthew 11.22 according to the quality of sinnes And therefore in heaven shall be divers degrees of glory according to the degree and measure of grace Fifthly it is said Revelat. 14.13 Blessed are the dead which die in the Lord for they rest from their labours and their workes follow them Now why doe their workes follow them Because they shall be judged and rewarded although not for their workes yet according to their workes Roman 2.2.6 And therefore as there are degrees of grace and divers measures of obedience so shall there be degrees of glory Sixthly in the world to come we shall be like unto the Angels Matth. 22.30 But there are degrees of Angels as shall be else where shewed Therefore also degrees of glory in the Saints Seventhly St. Paul testifieth his assurance of a peculiar Crowne which he knowes is laid up for him in Heaven 1 Thessal 2.18 By which is implyed that one degree of glory doth not abide all Eightly these and the like places teach and confirme this truth that there are degrees of glory in Heaven Matth. 20.27 and 1 Corinth 15.14 and 2 Corinth 9.6 c. Ninthly these degrees of glory shal be given not for our merits or the dignity of our persons or the worthinesse of our workes but of grace according to our duties obedience and sufferings which God will graciously reward Tenthly the glory of all the Saints in heaven shall be perfect in its degree for every vessel shall be filled to the brimme although some containe more then others There shal be no lacke of glory to any of the Saints but the glory of all shall be full according to their capacity yea all shall be perfectly contented with their portion and measure Vers 11 VERS 11. He answered and said unto them Because it is given unto you to know the mysteries of the kingdome of Heaven but to them it is not given Sect. 1 § 1. To you it is given but not unto them Observ Our Saviour in these words doth teach us that he doth not reveale himselfe equally and alike unto all and the truth hereof appeares First from these places Iohn 14.19 c. Acts 10.41 Matth. 10.5 Luke 2.10 Matth. 17.1 and 26 37. Mark 13.3 Secondly from the divers ends and scopes which Christ hath in revealing of himselfe For I. His most generall scope is that the world might be left without excuse and that God might be justified in all his judgements Rom. 3.4 And hence a command is given to preach to all nations Matth. 28.19 yea to every creature Mark 16.15 And this command is obeyed Rom. 10.18 II. His more particular scope was to call the elect unto grace and salvation Iohn 17.6 Acts 2.47 and 13.48 Ephes 1.18 III. His most speciall scope was to fit and prepare for some private and particular work Thus more especially hee reveales himselfe to his Apostles in regard of that singular worke which hee cals them unto Sect. 2 § 2. To know the mysteries of the Kingdome of Heaven
sed ad patrem semper urgeri in futura semper gestire Chrysost s Secondly we must labour to feel and to be sensible Answ 2 of these heavenly joys in our souls labour that our hearts may be ravished with the remembrance of them and our souls raised up with a confident applying of them unto our selves For he that feels these joys within will contemn this world and all things therein and think no labour too much for the procuring of heaven Answ 4 Fourthly we must meditate daily of the joy honour and glory which the Lord hath prepared for the faithfull in the kingdom of heaven for this will make us labour to be of the number of the faithfull Fifthly we must hunger after the possession of Answ 5 heaven desiring with S Paul to be dissolved Philip. 1.23 And crying Come Lord Iesus come quickly Revel 22.20 From whence comes this desire of death Quest. 4 First from a good Conscience for otherwise a Answ 1 man would desire rather to flee from God with Adam because he knows that he is angry with him but when the Conscience is purged and washed with pure water Heb. 10.22 then it desires to approach into Gods presence though it be by the gate of death Secondly this desire of death comes from a Answ 2 minde estranged from the world 1 Iohn 2.15 For if the heart be glued unto the world or the affections set upon the world then we shall rather cry Oh Death how bitter is the remembrance of thee than desire the approaching thereof But if the world bee crucified unto us and wee unto the world then it will rather rejoyce us than grieve us to be delivered from it Thirdly this desire of death comes from a hope of the participation and enjoyment of heaven and God and Christ for where this hope is not this desire cannot be Verse 27 VERS 27. For the Son of man shall come in the glory of his Father with his Angels and then he shall reward every man according to his works Sect. 1 § 1. For the Son of man shall come in the glory of his Father Object The Jews object that Christ is not the Messias and they argue thus The Messias ought to be a Prophet but your Christ was no Prophet neither is called by you a Prophet say they unto us And therefore your Christ was not the Messias Answ Christ was a Prophet and is so accounted and called by us as Luke 24. He was a Prophet and mighty in work and speech John 4. Sir I see that thou art a Prophet Quest They demand here What did he prophesie of Answ 1 First he prophesied of himself Luke 18.31 32 33. and in this verse also he prophesieth of himself saying The Son of man shall come in the glory of the Father c. Secondly he prophesied of his Disciples Mat. 10.16 17 18. Answ 2 Thirdly he prophesied of the Jews Luke 19.41 Answ 3 42 43 44. And therefore he was a Prophet yea the true Prophet and promised Messias Pet. Galatin lib. 8. pag. 323. § 2 And thou be shall reward every man Sect. 2 The Papists object these words Object for the proof of the merit of our good works The Apostle Rom. 11.35 Answ doth plainly deny that God gives any thing unto any of desert Who hath given first unto God and it shall be restored unto him again How can these places then be reconciled Quest First God properly is debtor unto none having Answ 1 the absolute dominion and Lordship over all creatures Secondly God therefore is said to reward Answ 2 men not properly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he performes his promises which are conditionall If the studious Reader would see this Question enlarged let him reade Cameron s Myrothee Evang. pag. 44 45. CHAPTER XVII Vers 1. VERS 1. And after sixe dayes Iesus taketh Peter Iames and Iohn his Brother and bringeth them up into a high Mountain apart After sixe dayes Quest HOw may the Evangelists be reconciled concerning this History S. Matthew here and S. Mark Chap. 9.2 saying this was after sixe dayes but S. Luke 9.28 saith it was after Eight dayes Answ 1 First by the number of dayes is meant a short time he had promised in the two former verses that some of his Apostles should see his glory or him in glory and should have a tast of the glory of the elect ere long and this promise hee performes within sixe or eight dayes at the most Aretius s Answ 2 Secondly St. Luke reckons the day upon which Christ made this promise and the day also wherin the promise was performed but St. Matthew and St. Mark reckon only the intermediate dayes between the making of the promise and the performance thereof for there were three sorts of reckoning among the Jewes namely I. Excluso uno termino incluso altero when one of the Termes was included and another excluded The Iewes were commanded to circumcise their Children the Eight day now if the Child had lived seven dayes and a part of the eighth he was to be circumcised as if he had lived compleat eight dayes Now none of the Evangelists do thus account or reckon this History II. Excluso utroque termino when both the terms are excluded and thus St. Matthew and Saint Mark saith This was after sixe dayes excluding both the day of the promise and also of the performance III. Incluso utroque termino when both the termes are included and thus S. Luke saith that it was Eight daies after And thus the Evangelists are easily reconciled Vers 2. And was transfigured before them Verse 2 and his face did shine as the Sunne and his rayment was white as the light Why is Christs Transfiguration upon the Mount adjoyned next to the foregoing History Quest First Christ had promised that some of them Answ 1 should see in this life a glimse of that glory which the Elect have in Heaven and therefore the Holy Ghost annexeth this History to shew how faithfull and true Christ is in his promises Secondly our Saviour had foretold them of Answ 2 that affliction which attended the faithful in this life verse 24 25. of the former Chapter Now because a taste of that glory which they shall be made partakers of which suffer willingly for Christ is an excellent meanes to confirme and strengthen them against death and crosses therfore six dayes after this sermon of the crosses of the faithfull in this world hee went up into an high Mountaine with three of his Apostles where hee was transfigured and they made eye-witnesses of his glory Answ 3 Thirdly this Historie followes the former for the strengthning of the faith of the Apostles in Christ for hee having fore-told them of his death verse 21. of the former Chapter which was now shortly to ensue lest they should thinke him to be but a meere man sixe dayes after hee tooke three of them up into a Mountaine that they might know even
recapitulation And Answ 3 Thirdly in regard of our Bretheren for by that means we may be the better inabled to help their memories Thirdly this place is thrice expresly repeated for our meditation to teach us That the punishments Observ 4 and torments of Hell and the eternity thereof are alwaies to be meditated and remembred Quest 1 Why must we thus meditate of the bottomelesse pit and the torments thereof Answ 1 First because it will be a means to preserve us from sin And Answ 2 Secondly to weane our affections from this wicked world And Answ 3 Thirdly it will make us more carefull to prepare our selves for Heaven And therefore let us meditate and seriously remember these three things viz. I. How suddenly we may be called by death unto judgment And II. How severely we shall be judged Index nec pecuniâ nec penitentiâ c. August de Symbol No bribe can be fastned upon that Iudge no tears will prevail with him Tum Potentissimi Reges-Aristotelis Argumenta-non proderunt Hier. Epist ad Heliodorum At the day of judgment the most potent Princes shall find no more favour then the poorest persons yea then neither Tullies Rhetorick nor Aristotles Logick will a whit avail them III. Meditate how inevitable Hell is and how impossible it is for a wicked man to avoid the eternall punishment thereof It is impossible for men by any art or power or pollicy to shunne death and as impossible to escape judgement after death and alike inevitable is punishment after judgment unto all that are wicked dying without Repentance for Christ hath preached and the Holy Ghost thrice repeated That those who will not cut off and pluck out and cast from them their sins shall together with their sinnes be cast into Hell Fire Verse 10 VERS 10. Take heed that ye despise not one of these little ones For I say unto you that in heaven their Angels do alwaies behold the face of my Father which is in Heaven Sect. 1 § 1. Their Angels The Rhemists urge these words to prove the Object 1 protection of Tutelary Angells a great dignity and marvailous benefit it is say they that every one hath from his nativitie an Angell for his custody and patronage against the wicked before the face of God Hâ—er s And the thing is so plain that Calvin dare not deny it and yet he wil needs doubt of it Lib. 1. Institut cap. 14. § 7. First Calvin doubteth not of the Protection of Answ 1 Gods Angels but whether every one hath a severall Angell appointed for his custody from his nativitie that he justly doubts because no place of Scripture evidently proves it Secondly this the Scripture doth avouch that Answ 2 sometimes one Angell hath the charge of a great many men sometimes many Angels are ready for the defence of one man yea all the Angels with one consent do wait for our preservation as is proved clearly by Calvin in the place cited Thirdly Hierome doth not mean that every Answ 3 one hath his severall Angell for he alleadgeth for the proof of his exposition Paraphrase The Angell of Ephesus Thyatyra Philadelphia and the rest Where if the word Angell were to he understood of heavenly spirits yet it is one Angell for the Church of a whole City and not for every person one Fourthly Chrysostome affirmes that by Angels Answ 4 here are understood not the inferiour but the superiour whereby he signifies that every one hath one superiour Angell alone but yet that he may have divers other inferiour Angels See Cartwright and Doctor Mayers The Papists urge this place amongst others Object 2 for the proof of the invocation of Saints In these places say they Zachar. 1.12 Revelat. 8.3 Daniel 10.13 Psalm 91.11 Matth. 18.10 the Angels intercede for the living and have care of them in particular And therefore much more ought the Spirits anâ— soules of men so to doe and consequently we may call upon them First in some of the places quoted the Holy Answ 1 Ghost speaks of the intercession of Christ for his Church Secondly the Argument is sick of a Non sequitur Answ 2 The Angells intercede for the living and care for them in particular therefore so do also the souls of the deceased follows not because to the Angels is committed the care of the faithfull in the earth as appears from this verse and Psalm 91.11 and Heb. 1.14 But wee reade of no such charge or power given to the deceased Saints Thirdly in Revelat. 8. Iohn declares a vision Answ 3 wherein by Saints he understands the Saints on earth and not them in Heaven and by the Angel he understands Christ as Daniel 10.13 Fourthly in this place here is nothing at all of Answ 4 the intercession of Angells in particular Scharp de eccles triumph 38. § 2. They behold the face of my Father Sect. 2 What is meant here by the face of God or Quest 1 how many waies it is taken in Scripture First sometimes the face of God is taken for Answ 1 his presence in generall as Genes 4.16 Iudg. 6.22 Iob. 1.12 and 2 7. Psalm 89.14 and 96.13 Zachar 2.13 Answ 2 Secondly sometimes the face of God is taken for his familiar presence as Genes 3â— 30 Exod. 33.11 Numb 12.8 and 14.14.15 Deut. 5 4. and 34.10 Answ 3 Thirdly by face is sometimes signified and meant the sight knowledge and acknowledgement of God Iob 1.11 and 2.5 and 13.20 Psâ—l 10.11 and 51.9 and 139 7 Eccles 8.8.12.13 Esa 26.17 and 65 3. Ierem. 4.1 and 16.17 Hos 7.2 Ionah 1.3.10 Answ 4 Fourthly sometimes by Gods face is meant his presence in the Temple Sanctuary Holy worship as 1 Samuel 2.18 and 13.12 and 21.6 and 2 King 13.4 and 2 Chron. 34.27 Psalm 95.2 and 119.58 Ierem. 26.10 Hag. 1.12 Zach. 7.2 and 8.21 c. Answ 5 Fifthly the face of God is sometimes taken for his presence in Heaven as in this verse and Psalm 16.11 and 1 Cor. 13.12 and Revelat. 22.4 And Answ 6 Sixthly sometimes for his providence Psalm 104.29 And Answ 7 Seventhly for his love mercy and favour as Exod. 33.14 Esa 63.9 And Answ 8 Eighthly sometimes for the Majestie glory and terrour of God Exod. 33.18 Iudg. 5.5 Nehem 1.5 6. Psalm 68.8 and 97.5 and 114.7 Esa 63.1 2. Ioel 2.6.10 And Answ 9 Ninthly sometimes face signifies anger and revenge Numb 10.35 Ierem. 3.12 and 4.26 and Psalm 21.10 and 1. Peter 3.12 And Answ 10 Lastly by Face is meant Gods remembrance to punish those that are wicked Nehem. 4.5 and Ierem. 18.3 Quest 2 What is the nature and property of Gods Face Answ 1 First it is invisible and cannot be seen Exod 33.20 23. by mortall eye Answ 2 Secondly it is our hope and trust Proverb 17.15 Answ 3 Thirdly it is sweet and most delectable Psalm 89.14 Answ 4 Fourthly it seeth al things for the proof hereof see the places quoted above Answer 3. of the former Question Quest 3 What is required
and danger but also the turpitude and filthinesse of sinne and doth teach us not onely to detest the punishment of sinne but even sinne it selfe yea not to hate God who is the avenger of sinne or righteousnesse and holinesse which are contrary to sinnes but to hate our selves for the violation of the rules of righteousnesse and the provocation of so gracious and good a God I might enlarge this particular but I will but onely briefely branch it out into a double worke of the holy Spirit to wit I. The Spirit of God doth shew us three things namely First our guilt that is how wee have transgressed and violated the whole Law of God and therefore if God should call us unto judgement or enter into judgement with us wee must needs accuse our selves and confesse that wee are guilty of the transgression and breach of the Law And Secondly our danger wherein wee are by reason of our sinnes the wages of sinne being death Rom. 6.23 and the reward of the violation of the Law eternall condemnation And Thirdly the pollution and filthinesse of sinne how that it is out of measure sinfull and a thing most loathsome both in it selfe and unto the pure eyes of our heavenly Father II. The Spirit of God doth negatively not teach unto us these two things viz either First to hate God because he is the punisher and avenger of sinne or because he will not suffer us to sinne without punishment for this the malignant Spirit teacheth to men who have given themselves over unto sinne Or Secondly to hate righteousnesse and true holinesse because they are contrary unto our sinnes lusts and vile affections and because for the violation of the rules of righteousnesse and holinesse wee are punished and plagued For this Sathan and our owne corruption teacheth unto us and not the good and blessed and holy Spirit of God III. The Spirit of God affirmatively teacheth these three things unto us namely First to hate the punishment of sinne the Spirit teacheth us that it is a fearefull thing to fall into the hands of God because he is a consuming fire and that those who continue to transgresse an infinite Law and to offend an infinite Law-giver shall be infinitly punished with torments intollerable though alwayes tollerated and borne and therefore wee are taught by the Spirit to hate these punishments which are the reward of sinne And Secondly to hate sinne it selfe which is the cause of this punishment and that with a perfect hatred yea not onely in regard of the punishment of sinne but in regard of sinne it selfe it being in its owne nature a thing worthy to be detested and abhorred Yea Thirdly the Spirit teacheth us to hate our selves for our folly and madnesse that have loved and delighted in those things which are both infinitly evill and ougly in themselues and shall be so severely and unspeakably punished without repentance And this is the first degree and steppe unto Regeneration Answ 2 Secondly the Spirit of God doth excite and stirre vp in us an unfained desire of the remission and pardon of all our sinnes and this is the second step and degree of Regeneration Now because a wicked man may desire to have his sinnes forgiven him it will not be amisse to observe the difference betweene the desire of the Regenerate and unregenerate man I. The desire of the Regenerate is serious and solide they conceive sinne to bee an infinite evil and a thing so odious unto God that it separates him from man Ierem. 5.25 And therefore so long as they are not certaine that their sinnes are remitted they are uncertaine of the presence of God in them or of his love unto them or of their reconciliation unto him yea untill they are sure that their sinnes are done away they cannot have any true peace of conscience or spirituall rejoycing Now as they earnestly and unfainedly desire to be certaine of all these viz of the presence and love of God and reconciliation unto him and peace with him and with themselves and of the joy and consolation of the Spirit in themselves So they incessantly and heartily desire the assurance of the pardon of their sinnes without which assurance they cannot be assured of the other II. The desire of the unregenerate is a confused and fleeting desire he wisheth often that his sinnes were pardoned but the desire thereof doth not constantly possesse his heart hee may desire remission remissely sleightly and casually but not seriously and solidly or vpon those grounds whereby it is desired by the Regenerate man III. The Regenerate man desires rather to be purged from the evill of sinne then freed from the evill of punishment When the child of God groanes both under the burden of sinne and of punishment and is sensible of both the Evils then he desires to be freed first from the guilt and filth of sinne as the greater evill and prayes unto God more heartily to wash him and purge him and cleanse him from his pollution then to ease him of his paine IIII. The unregenerate man is more sensible of the evill of punishment then of sinne and more desirous to be freed from that then this Thus this earnest and unfained desire of the assurance of the pardon and remission of sinne is the second degree of Regeneration Thirdly the next step and degree of Regeneration Answ 3 is the Spirit of supplication and prayer now three things are here to bee examined by us namely I. Whether pray wee daily unto God to pardon our sinnes and to regenerate us And with David cry unto the Lord to create cleane hearts and renew right Spirits within us Psal 51.11 And II. Whether can wee commit our selves unto the Lord and expect with willing obedience the revelation of his will can wee when wee pray say unto the Lord I flee unto thee O Lord doe unto mee as shall seeme good in thy eyes And III. Whether doe wee obtaine our requests at Gods hand or not wee should marke the returne and fruit of our prayers and see whether with the King of Niniveh and the prodigall Child our prayers be heard and our suites granted For if wee can fervently pray and faithfully commit and commend our selves unto the good will and pleasure of God and obtaine our suites at his hands we may be comfortably perswaded that we are regenerated because God heares not sinners Iohn 9.31 Fourthly the last degree and highest step of Answ 4 Regeneration is the testimony evidence and pledge of the Spirit whereby is sealed unto us and wrought in us the certainty of tho love of God together with a full purpose of heart to walke before the Lord all the dayes of our lives And therefore wee should examine our selves whether the Spirit of God witnesse unto our spirits that God loves us and that in love unto him wee purpose to give our selves wholly up unto him Who are Regenerated Quest 3 Onely those who are endued with the
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
vouchsafe to cast the eye of his love upon us Answ 3 Thirdly this will be a most fortunate and happy march unto us and therefore it is not without cause that we should labour so earnestly to effect it Here observe That our marriage with Christ is First Conjugium pacificum a peaceable marriage for by this new covenant we obtaine pardon and remission of all our sinnes and are reconciled unto God Ierem. 31.33 34. Rom. 5.1 Secondly Conjugium faecundum a fruitfull marriage under the Law we were barren of all good workes it enjoyning us to do those things which we lacked power to performe but Christ gives us power in some measure to doe that which he requires of us and so under the Gospel we become fruitfull in every good worke Thirdly Conjugium amabile a loving marriage for as the husband and wife are one body so is CHRIST and his Church Ephes 5. The husband calls the wife his delight Esa 62.6 And the wife answers the husband That she loves him with her whole heart Psalm 18.2 And hence followes that sweet Sympathy and kind Communion between Christ and his Children who are married unto him I. As Christ suffered in the flesh so doth his spouse the Church 1. Peter 4.1 II. As Christ was crucified so the Church crucifieth her carnall members Colos 3.5 Galath 5. III. As Christ died so by little and little the old man dies in the faithfull Iohn 11.25 IV. As Christ was buried so by Baptisme we are buried into his death Rom. 6. V. As Christ is now in glory so the faithfull shall be glorified with him at the last Colos 3.3 and 1. Iohn 3. VI. As Christ bare our infirmities so he is still sensible of our miseries as appeares by his owne words unto Saul when he persecuted the Church Saul Saul why persecutest thou me Acts 8. Fourthly Conjugium insolubile a knot never to be untied a match which can never be unmade and a marriage which shall never be made void Death may separate husbands and wives and dissolve corporall marriages but nothing shall separate the faithfull from Christ Rom. 8.36 c. And therefore seeing it is so peaceable fruitful amiable in dissoluble a mariage we may safely conclude that it is a happy marriage and because happy therefore worthy to be laboured for Quest 5 When are we invited and called unto this marriage Answ When we are invited and called to come unto the Table and Supper of the Lord. Quest 6 But may we not when we feele our selves weake in faith and obedience abstaine from comming unto and forbeare the Lords Table First we are made the worse by abstaining and therefore we must not forbeare to come The longer the wounded person absents himselfe from the Answ 1 Surgeon the worse his wound growes Secondly they who feare to come and forbeare Answ 2 comming to the Lords Table because they are weake dishonour God as though he would accept of none but strong men in CHRIST IESVS Thirdly by abstaining from the Lords Table Answ 3 we shall proclaime our selves to be Hypocrites because if we were not such we might come having a warrant to come though we were weak 2. Chronic 30.19 c. Fourthly those who abstaine from comming Answ 4 upon a pretence of infirmity and spirituall weakenesse give ill example unto others and cause others to censure them as contemners and neglecters of the Sacrament seeing they refuse to come although God hath invited them Fifthly to forbeare comming upon such a pretence Answ 5 is contrary to the Apostles charge who commands us not to examine our selves and so stay away but to examine our selves and then to come 1. Corinth 11.28 Let a man therefore examine himselfe and so let him eate c. Sixthly those who are most unfit to come unto Answ 6 the Lords Table in their owne conceit are most fit in Gods opinion and therefore by no meanes such must forbeare comming Seventhly we must take heed how we deny or Answ 7 refuse to come when we are invited lest we thereby incurre the wrath and anger of God and cause him in his wrath to deale with us as he did with those who here would not come when they were called to the wedding verse 3.7 What resemblance was there betweene the Passeover Quest 7 and this marriage of the Lambe the Eucharist First the Paschall Lambe was Answ 1 I. A token of perseverance in Religion notwithstanding afflictions and persecutions And II. A memoriall of our deliverance from Egypt And III. A Thankesgiving for the slaughter of the first borne in Egypt And IV. A Lambe called the Lords Passeover although it be but a signe of his Passeover Secondly the Lords Supper is Answ 2 I. A token of perseverance in profession though we be persecuted for it for CHRISTS sake And II. A memoriall of our redemption from death sinne and Hell And III. A Thankesgiving for the death of Christ And IV. Called the body of CHRIST although it be but the Sacrament of CHRISTS body unto us What resemblance is there betweene Baptisme Quest and this Sacrament of the Lords Supper First Baptisme is Answ 2 I. That whereby we testifie our entring into Christs body And II. The badge of our faith And III. Our initiation in Gods worship Secondly the Eucharist is that I. Whereby we testifie our union with Christs Answ 2 whole body And II. A token of our love to God and our Neighbour And III. That whereby we testifie our continuance in Gods worship Vers 11 12 13 14. VERS 11 12 13 14. And when the King came in to see his gnosts he saw there a man which had not on a wedding garment And he saith unto him Friend how camest thou in hither not having a wedding garment And he was speechlesse Then said the King to his Servants bind him hand and foot and take him away and cast him into utter darknesse there shall be weeping and gnashing of teeth For many are called but few are chosen Sect. 1 § 1. He saw there a man Observ Our Saviour by these words would teach us That Gods eye is upon all his guests that comes to his Table Reade Zephan 1.12 Hebrew 4.13 Quest Why doth God observe all that come to the Sacrament of Christs Supper Answ 1 First God hath decreed to judge all things yea the most secret things and therefore hee observes all things yea even our hearts and reines Answ 2 Secondly GOD hath ordained to give to every man according to his workes and therefore he observes both the workes hearts and desires of all Sect. 2 § 2. Friend how camest thou in hither Obser Our Saviour by this loving compellation Friend would teach us That God deales in a peaceable manner even with Sinners as we see by his dealing with Adam Eve and Cain Genes 3. Quest Why doth the Lord deale so fâ—iendly with wicked men Answ 1 First because this manner of dealing of the Lords with men makes them
is lawfull to conceale that truth which is not expedient to be uttred Thirdly let us have a warrant and calling for Answ 3 that which we speake and reprove for that which is lawfull in one is not lawfull in another That is either I. Because our ordinary callings warrant us thus Ministers who are set over and appointed to speake may reprove those things which others have no warrant to taxe and Counsellors may speake those things which becomes not an ordinary man to utter Or II. Because we are friends unto and intimate with those who deserve for some thing or other to be reproved for the greater our acquaintance is the better is our warrant to speake Or III. Because we groane under the same burden if wee see others oppressed and wronged and we our selves be in the same case we may then J conceive very lawfully complaine of our injuries and wrongs Or IV. Because we are Christians and Gods glory is endangerd and therefore our generall calling warrants us to speake and reprove Or V. Because we have opportunity and fit time to speake and therefore are warranted by a speciall calling and providence of God who hath offered unto us so fit an occasion Fourthly let us exhort dehort and reprove prudently Answ 4 and wisely that is I. Let us take the fittest opportunity and wait for the aptest occasion when there is hope that we may speake and perswade and reprove and yet not provoke unto anger For every time is not fit for reproofe II. Let us reprove gently and in the spirit of meekenesse not in bitternesse or with satyricall taunts or checks Fifthly Let us when we either reprove or admonish Answ 5 doe it in zeale to Gods glory and in love to our brother and not out of a humour or pride or hatred as many doe Doth not our Saviour contradict himselfe in Quest 3 doing that which he forbids others to doe Matth. 5.22 he said Whosoever shall say unto his brother Racha shall be in danger of the Counsell but whosoever shall say Thou foole shall be in danger of hell fire and yet himselfe here cals the Scribes and Pharises Fooles and blind guides As the true Christian and child of God Answ doth consist of a double nature viz carnall and spirituall so there is in him a double anger namely carnall and spirituall now The carnall anger is the fruit of the flesh and of man as he is corrupted and therefore is sinne and death Rom. 8.6 and as evill is forbidden by CHRIST But The spirituall anger is the fruit of the Spirit unto which the faithfull is led and moved that thereby sinne may bee amended and vice reformed and by this Spirit was CHRIST led unto this spiritual anger against the Pharisees which is rather to be called Christian reproofe then anger When wicked men are angry they are transported with madnesse fury and rage not that they may thereby amend those with whom they are angry but that they may oppresse disgrace or destroy them And this was the anger of the Jewes against the Prophets and the promised Messiah Now that anger which proceeds from pride hatred contempt and a study of revenge is absolutely forbidden as sinnefull but this prohibition doth not take away neither publike nor private reproofes which are joyned and accompanied with Love And thus CHRIST out of his Love unto the Pharisees and his duty to God as he was a Prophet and his desire that they might be amended calleth them fooles and blind guides Sect. 3 § 3. Whosoever sweareth by the gift that is upon the Altar is guilty Quest What doth our Saviour meane here by the gift that is upon the Altar Answ For the understanding hereof observe That in corrupter times they were wont to sweare by the creatures Allium porrum caepas inter Deos jurejurando habuerunt Aegyptii Plin. Lib. 19. Cap. 6. Item Iuvenalis Sat. 15 but the Iewes chiefly by Ierusalem by the Temple by the gold of the Temple by the Altar and the gift on the Altar Now this gift in Hebrew was called Corban and it was one of those oathes which in our Saviour Christs time the Scribes and Pharisees accounted Principally obligatory If any swore by the Altar it was nothing but if any swore by the oblation of the Altar he was bound to performe it Hence although Gods Law enjoyned honour and reliefe towards Parents yet if they had bound then selves by this oath Corban that they would not helpe or releeve them then they taught they were discharged Ioseph contr Apion lib. 1. Page 147. Sect. 4 § 4. Whether is greater the gift or the Altar that sanctifieth the gift Because Smaltius indeed produceth many Arguments to prove that the death of Christ was no Sacrifice therefore some of the Schoole-men and Iesuits for the exercise of their wit and disputation sake frame many Arguments for the same purpose one of which is this Object 1 Every sacrifice properly so called hath an Altar properly so called but the death of Christ had no such Altar therefore his death was no proper Sacrifice Answ 1 First Perkins in his reformed Catholike answers That the divinity of Christ was this Altar upon which the humanity was sacrificed but I dare not subscribe to this there being no similitude or resemblance betweene an Altar and the divinity of Christ For I. Wherein can wood or stone be like unto the divinity of CHRIST and how may wee lawfully compare it unto these seeing in the Law we are forbidden to liken God unto wood or stone II. Every Altar seemes to be inferriour to its sacrifice but the divinity of Christ is superiour to his humanity therefore his divinity was not the Altar whereon his humanity was offred Against this this place may be objected our Object 2 Saviour here saith Whether is greater the gift or the Altar that sanctifieth the gift wherein Christ seemes to imply That the altar is greater then the sacrifice To this we answer That as the Altar sanctifies the gift Answ it is greater then the gift but simply considered it is not that is if we compare thing with thing then wee find that the thing sacrificed is a living creature and the Altar on which it is sacrificed is but wood and stone and therefore in themselves considered and as such compared the gift is greater then the Altar III. The divinity of Christ may indeed be said to be an Altar but not save onely a Metaphoricall one now we enquire after a true Altar for the Papists say that a true sacrifice should have a true Altar and we say that the death of CHRIST is a true sacrifice and not as some of the Transilvanians say that it may in some sort be called Metaphorically a Sacrifice and therefore it requires a true Altar Secondly the vulgar answer is that the Crosse Answ 2 of CHRIST was that true Altar but that was an Altar onely Analogically not properly for the crosse properly is not an
Altar although it is frequent with the Fathers to call the death of Christ Sacrificium crucis the sacrifice of the crosse and St. Peter saith 1 Peter 2.24 That CHRIST bare our sinnes in his owne body on the tree and St. Paul saith Colos 2.15 Having spoiled principalities and powers he made a shew of them openly triumphing ever them in it that is in the crosse And the same Apostle saith That he will glory in nothing save in the Crosse of CHRIST and Bellarmine when he had accurately handled all the things which belong unto a Sacrifice he can find nothing to make an Altar of but the Crosse But the Crosse is not an Altar properly so called for the crosse and the Altar differ in their very ends and scope for the crosse is ordained for punishment and the Altar for sacrifice Thirdly we answer those things which are required Answ 3 unto a Sacrifice are of two kinds to wit I. Some things belong unto the very essence and nature of a Sacrifice And II. Some things belong unto the solemnity decencie and comelinesse of a Sacrifice Now an Altar doth not belong unto the first sort but unto the second and therefore there may be a sacrifice without an Altar Fourthly we answer that usuall and ordinary Answ 4 sacrifices have Altars properly so called but it doth not hence follow that therefore the sacrifice of CHRIST must have such an Altar because it was a transcendent and not an ordinaty sacrifice Christ himselfe being both the knife oblation altar and Priest Vers 20.21 VERS 20.21 Who so therefore shall sweare by the Altar sweareth by it and all things thereon And who so sweareth by the Temple sweareth by it and him that dwelleth therein Quest Whether is it lawfull to sweare by the Saints or by other creatures Answ They take the name of God in vaine which doe sweare by any other then by the name of God and therefore the Rhemists in hunc locum erre who maintains swearing by the name of Saints The truth of this answer appeares evidently by these particulars viz. First God commandeth that we should sweare onely by his Name Deut. 6.13 and 10.20 Exod. 23.13 Secondly God reproveth those which sweare by any other then by him as Zephan 1.5 Thirdly Invocation belongeth onely unto God but the taking of an oath is a kind of invocation therefore it is a service due onely unto God Fourthly in taking of an Oath we call God to be a witnesse unto our Soule but God only knoweth the secrets of the heart and neither Angell nor Saint nor any other Creature and therefore we are to sweare by none but God onely Fifthly hee that sweareth giveth unto him by whom he sweareth power to punish if he sweare falsly but God onely is able to punish the Soule Matth. 10.28 And therefore we must sweare onely by him Object Against this the Rhemists object thus It is lawfull to sweare by the name of Saints because all is referred to the honour of God as he that sweareth by the Temple sweareth by him that dwelleth therein Answ 1 First in this place CHRIST reproveth the Pharisees for their Swearing and condemneth it by this argument that howsoever they thought it a small matter to sweare by the Temple yet in effect they did sweare by God himselfe And thus he doth not here justifie swearing by Creatures but confuteth that nice and unwise distinction of the Pharisees who taught That it was nothing to sweare by the Temple but by the gold of the Temple verse 16. CHRIST here shewes that they could not avoid swearing by God when they did sweare by the Temple because it was the place of his habitation and so they did in such an oath take the name of God in vaine And thus we see the boldnesse of our Rhemists who dare justifie swearing by creatures by the same reason that CHRIST condemneth it Answ 2 Secondly our Saviour here saith nothing but this that in every oath there is an invocation of the divine power and therefore whosoever sweareth by a creature committeth idolatry in making it his God Answ 3 Thirdly if our Saviour should here allow of swearing by Creatures as by heaven saying He that sweareth by heaves sweareth by the throne of God he should be contrary to himselfe for elsewhere he saith Sweare not at all neither by heaven for it is the throne of God Matth. 5.34 VERS 23. Woe unto you Scribes and Pharisees hypocrites for yee pay tithe of mint and annise and cummin and have omitted the weightier Vers 23 matters of the Law Iudgement Mercy and Faith these ought ye to have done and not to leave the other undone What things in generall were tithe able amongst the Jewes Quest First their yeerely encrease was either cattell Answ 1 fruits of the trees or fruits of the Land now of all these they payed tithes even to mint annise cummin as is cleare from this verse Secondly after many corruptions in the Church of the Iewes many things became questionable whether they were citheable or no whence the high Court of their Sanhedrim decreed That in the things doubtfull which they termed Demai though they paid neither first nor poore mens tithe yet they should pay a second tithe and a small heave offering namely one part of an hundred Moses Rotsens fol. 199. Colum. 3. Now mint annise and cummin seeme to have bene of these doubtfull things in which though the decree of their Sanhedrim required but one in the hundred yet the Pharisees would pay a just tenth as appeares by this verse whence it was that they boasted That they gave tithes of all that they possessed Luke 18.12 In which they out-stripped the other Iewes who in these payments tooke the liberty granted them in the Sanhedrim VERS 24. Yee blind guides Vers 24 which straine at at a gnat and swallow a Camell Bellarmine Lib. 2. Cap. 1. de Peccato produceth this place for the proofe of Veniall sinnes Object reasoning thus Some sinnes are compared to things which are most light in their owne nature and some to things most heavy Some compared here to Gnats and some to Camels and Luke 6. some to motes some to beames and therefore some are veniall some mortall First these are proverbiall speeches and therefore Answ 1 are not to bee extended beyond the scope of CHRIST Secondly that which is a gnat or a mote comparatively Answ 2 may be a great mountaine positively hence the earth is great and large absolutely but in comparision of the heavens it is but like a point And therefore this followes not some sinnes are small in comparison of others therefore they are so small and veniall in their owne nature that they doe not deserve eternall condemnation Bellarmine himselfe I know would confesse if he were alive that simple fornication were but a small sinne in comparison of poysoning and murdering the Pope and Cardinals and Clergie of Rome and burning to ashes the whole Citie but from
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
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
said This is my body And Secondly this Sacrament must be Communicated and is therefore called a Communion 1 Cor. 10.16 Wherefore the end of the Sacrament is neither I. Oblatio an offering up of it unto God as a Propitiatory sacrifice Nor II. Reservatio a reserving or keeping of it in boxes or pixes Nor III. Circumgestatio a carrying of it about in Progresse or procession Nor IV. Adoratio a falling downe before it and worshipping it But V. Communicatio onely a communicating of it by the faithfull What is the use or scope of this Sacrament Quest 26 First Answ to remember Christs death with thankefulnesse Luke 22.19 and 1 Cor. 11.24 25 26. And hence it is called Eucharistia because it is to be celebrated with thankesgiving unto God Secondly to shew our union into one body 1 Answ 2 Cor. 10.17 And hence I. It is necessary that there should be an assembly or congregation ot at least more then one or two at the celebration of this Communion The Sacrament is to shew our union and conjunction with the members of CHRIST and therefore it is required that it should be communicated by more then one II. Because the use of this Sacrament is to shew our union into one body therefore it is necessary that those who come unto it should be reconciled unto all men Matth. 5. Thirdly another end of this Sacrament is to Answ 3 confirme our communion with Christ to our salvation Iohn 6.54 56. For as the unworthy receiving of this Supper is punished with condemnation 1 Cor. 11.29 So the worthy receiving thereof is rewarded with salvation Now this Vnion of oâ—â—s with CHRIST which is confirmed unto us in the Eucharist doth include in it these two things viz. I. On our part a condition of Repentance And II. On Christs part a promise of union that is if we will but come unto the table of the Lord with true and unfained repentance of all our sinnes then CHRIST promiseth to knit and unite us unto himselfe Quest 27 What are the fruits of this our Vnion with CHRIST Answ 1 First remission and pardon of all our sinnes whereof by and by Answ 6. Answ 2 Secondly the imputation of Christs righteousnesse or active obedience Answ 3 Thirdly the nourishment of our soules of which by and by Answ 5. Answ 4 Fourthly another end of this Sacrament is to shew us our duty that we are now none of our owne but being redeemed by the blood of Christ are obliged to serve him both in body soule and spirit 1 Cor. 6.20 And therefore when we come unto the Lords Supper we must come with a promise and purpose of new obedience and true sanctification both in heart and life as followes afterwards Answ 5 Fifthly another use of this Sacrament is to nourish and feed the â—oule Now because this is controverted therefore J lay downe these three things viz I. We confesse that the soule of the worthy receiver is nourished by the body and blood of Christ in the Sacrament and therefore in vaine is that place urged against us My flesh is meate indeed Iohn 6. II. We say that this spirituall food and nourishment is neither conferred upon any Ex Opere operato by the bare worke wrought nor conferred and given to all that receive this Sacrament but is onely imparted to the faithfull and worthy receive by the inward working of the holy Spirit Answ 6 Sixthly and Lastly another scope or use of this Sacrament is the remission and pardon of our sinnes This is denied by the Papists and therefore J will lay downe the state of the question or controversie and then confirme what wee have affirmed I The question is concerning the proper effect and use of the Lords Supper Whereunto the Papists say That it was not properly ordained for remission of sinnes neither that it hath any such use but it serveth onely as a preservative against sinne Trid. Conc. sess 13. Can 5. Bellarm. de sacram lib. 4. Cap. 17. Now we affirme and teach that an especiall and principall use of the Eucharist or Communion is to strengthen and assure our faith of the remission of our sinnes though that be not the onely scope and use of that Sacrament as is shewed by the other use afore mentioned II. That amongst the other ends and uses of this Sacrament it also assureth us of remission of sinnes is thus proved from this place Christ here saith This is the blood of the New Testament that is shed for many for remission of sinnes But the new Testament includeth a promise of remission of sinnes Ierem. 31.34 yea our Saviour setteth it downe in plaine tearmes for why else should our Saviour make expresse mention of forgivenesse of sinnes if this Sacrament amongst other uses did not serve for that use also Against this they object many things to wit First Bellarmine saith that these words of our Object 10 Saviour doe not signifie that his blood is drunke in the Sacrament for the remission of sinnes but that it was sâ—ed for remission of sinnes and so is represented in the Eucharist Bell. de Sacram. lib. 4. Cap. 19. resp ad Arg. 3 First in the Eucharist the death of Christ with Answ 1 the fruit thereof which is the remission of sinnes is not onely represented but exhibited also and applied for otherwise the Jesuite will make it but a bared and naked signe if it should onely represent and signifie and who would thinke that they which stand upon the reall presence would content themselves with representation and signification onely And therefore I thus retort the argument As Christs blood is present so are the fruits of his blood but his blood is not present onely in signification but verily and indeed to the worthy receiver Therefore so is remission of sinnes which is the fruit of his blood Secondly St Paul saith that the unworthy Answ 2 receiver is guiltie of the body and blood of Christ 1 Cor. 11.27.29 Now if unworthy receiving doth verily adde sinne unto them then the worthy receiving which is a shewing forth of Christs death doth verily obtaine remission of sinnes Secondly they object Remission of sinnes is Object 11 not once nominated in the 6. of Iohn where the fruits of this Sacrament are expressed And therefore this is no end of this Sacrament First Remission of sinne is not there named Answ 1 therefore this Sacrament hath no such use followes not nor will be granted untill they first prove that all the ends uses and fruits of the Lord Supper are there laid downe which taske I know they will never undertake Secondly J grant the pardon of sinne is not Answ 2 the principall scope but yet it is one end thereof notwithstanding Thirdly we confesse that the Sacrament is onely Answ 3 Signaculum a seale of the remission and pardon of our sinnes for the Eucharist doth not conferre Remission upon us but confirme remission unto us Fourthly although the Remission of sinne
be Answ 4 not directly expressed as an use of this Sacrament yet it may be collected I. From the covenant of mercy which God in Christ makes with the faithfull And II. From their union and communion with CHRIST Who is fit to receive the Lords Supper Quest 28 He who is carefull aright to prepare himselfe Answ How must we prepare our selves or how may Quest 29 we be made worthy receivers There is a double preparation Answ and a double worthinesse viz I. A generall preparation and a worthinesse of the person II. A particular preparation and a worthinesse of the action First there is a generall preparation and a worthinesse of the person without any relation to the Sacrament For no man hath right unto divine and spirituall things except he be a man of GOD. Quest 30 Wherein doth this general preparation and worthinesse of the person consist Answ 1 First in Repentance wherein there are two things namely Is A purpose of repentance which consists First in a knowledge and acknowledgment of our sinnes for we must labour to see our sinnes and then learne to confesse them unto God Luke 1.75 Rom. 2.25 Iam. 1. Answ 2 Secondly in a condemning of our sinnes and by-past errours Thirdly in a promising and vowing of better things for the time to come II. The Practise of repentance which consists First in Mortification and a dying unto sinne 1 Cor. 9.27 Hebr. 12.14 Colos 3 5 8. Secondly in Vivification and a living unto God the life of faith and grace and new obedience 1 Tim. 6 18 Titus 3.14 Rom. 6 19. Galath 5.22 and 2 Peter 1.6 and Ephes 4. 22. c. unto 5.10 Thirdly in a constant custome and use of both these all the dayes of our lives that is so long as we live we must be carefull to eschew whatsoever is evill and to doe whatsoever is good and to abound therein Galath 5 6. Secondly this generall preparation and worthinesse of the person consists in Faith Reade Iohn 6.47 48. Galath 2 20. Ephes 3.17 For without faâ—th nothing is pleasing unto God Hebr. 11.6 Now three things are required in this Faith to wit I. A knowledge of the promises of the Gospell which comes by hearing of the word Rom. 10.17 And therefore the Saints must be carefull in hearing and reading the Legacies which God hath left them in his Will and Testament II. A beliefe in the promises when we know what the Lord promises unto us then we must beleeve his promises Hebr. 12.6 III. An application of these promises unto our selves for the two former are to be found in divels but not this The evill spirits know what promises God hath made in his word and they beleeve them to be true but they cannot apply them unto themselves And therefore the children of God must never rest untill they can lay hold upon the promises and apply them unto themselves Here observe that there are two sorts of men who apply the promises unto themselves viz. First some without any ground or foundation at all onely out of a bold and blind presumption This is to be taken heed off as a thing of greatest perill Secondly some from a true solide and warantable foundation namely I. Because the Spirit of God witnesseth unto their hearts that they are the members of Christ and the children of God Rom. 8.15 16. Gal. 4.6 II. Because they shew forth the fruits of repentance and conversion in their lives and conversations serving God in sincerity though not perfectly For the tree is knowne by his fruits and by the fruits of the Spirit Galath 5.22 the testimony and evidence of the Spirit is knowne to be true To whom may these two parts of this generall Quest 31 preparation and worthinesse of the person be fitly applied First they may be applied to the Prophane person Answ 1 who from them may leâ—rne three things viz. I. They hence may see themselves to be miserable and that First by confessing and acknowledging of their sinnes Proverb 28.13 and 1 Cor. 11.31 and 1 Iohn 1.9 Secondly by respecting and looking unto the end of sinne namely eternall death and condemnation Psal 9.17 Esa 2.19 Luke 23 30 Rom. 2.4 1 12. and 6 24. and 1 Cor. 6.9 Hebr. 10.31 and 12 29. Revelat. 6.16 Thirdly by trembling and quaking throgh the danger they have brought themselves in by reason of their sinnes yea if a wicked man could but see the sword of vengeance which hangs over his head he would then certainly feare and tremble exceedingly 2 Cor. 7.9 10. II. When they are brought into this feare or danger then let them come unto CHRIST and that First humbly and with dejection like Nehemia Chapt. 9. and Daniel 9. and the prodigall child who blashed and were ashamed by reason of their transgressions Secondly they must pray fervently from their hearts desiring the intercession of Christ and the participation of his blood Thirdly they must then hope in his helpe and mercy 1 Iohn 2.1 For he who is truely ashamed and confounded for his sinnes and prayes frequently and fervently that CHRIST would be graciously pleased to mediate and intercede unto God his Father for him to wash him with his most precious blood and to reconcile him unto himselfe in and through CHRIST may confidently hope to find favour at Gods hands according to his most gracious promises And III. Then they must come unto this holy Sacrament as a seale of their repentance and Gods mercy but of this afterwards Secondly these parts of the generall preparation may be applied to the Morall man who from hence may learne two things namely I. To condemne and renounce his owne righteousnesse Now hereunto three things are required of them to wit First they must know and acknowledge that they may doe some good workes but they can doe none well Matth. 6.2 5 6. Luke 18.14 Because they are as yet without CHRIST Secondly they must know that their workes are not in CHRIST nor performed in faith nor such as are wrought by the faithfull and spirituall man Here observe a foure-fold difference betweene the workes of the Morall and Spirituall man I. They differ Origine in the very beginning For First the workes of the Morall man proceeds either from nature or reason or the example of some or from judgement approving such or such a thing to be good But Secondly the workes of the Spirituall man proceed from the internall motion of the Spirit of God against which nature rebels and struggles Rom. 7.23 Gal. 5.17 II. They differ Fine in the end For First the workes of the Morall man are done hypocritically and for vaine glory or else for customes sake or tradition or the pleasing of men or the like base and by-ends But Secondly the workes of the Spirituall man are wrought either out of a desire to glorifie God thereby or to approve our faith or at least out of a necessity of obedience which we owe unto God Ephes 2.10 and 1 Pet.
1 2. III. They differ Modo in the manner of doing For First the Morall man workes good workes ad libitum aâ— he list himselfe or he performes some particular good workes according to the election and choise of his owne will But Secondly the Spirituall man labours to performe all the will of God and to obey whatsoever the Lord requires of him fearing to disobey the Lord in the least thing IV. They differ Persuasione vel effectu in perswasion and effect For First the morall workes of the Morall man doe puffe up and make the doer of them boast and swell with pride Luke 18.11 At least they so please him that he acquiesceth and resteth in them But Secondly the spirituall workes of the spirituall man doe both I. Humble him as a tree laden stoopes the lower 1 Tim. 1.15 And II. Displease him as writing the sufficiency of sanctfiication Romanus 7.8 19 24. and Philip. 3.12 13. And hence comes that constant labour and endeavour to be more and more holy and pure and perfect Thirdly the Morall man must learne to judge his life according to the law of God and here foure things are to be learnt namely I. He must learne a difference betweene the literall exposition of the law and the spirituall II. Hence he must confesse that his sinnes are more then he thought them to be Yea III. He must know and acknowledge all his best workes to be polluted and impure Luke 18.14 Rom. â— 20 IV. He must learne to acknowledge his blindnesse and to flye unto Christ Rom. 10.3 and Philip. 3.9 12. But this followes in the next paricular II. The Morall man may learne from the parts of this generall preparation and worthinesse of the person to flee unto Christ and that foure manner of wayes viz. First by rejecting himselfe and all selfe-confidence Secondly by adding Religion to morall honesty that is he must learne I. To acknowledge himselfe bound in duty to doe whatsoever he can yea more then ever he is able here perfectly to doe 1 Corinth 13.10 And II. To make conscience of doing any thing which God forbids or leaving undone any thing which God commands And III. To be zealous for the glory of God and in his service Thirdly by laying hold upon the promises of the Gospell unto salvation And Fourthly by adding the seale of the Sacrament unto it Rom. 4.11 And thus much for the generall preparation unto the Lords Supper and the worthinesse of the person Secondly there is a particular preparation and a worthinesse of the action Wherein doth this worthinesse of the action Quest 32 consist First in a preparation which is two-fold Answ 1 namely I. Jn the conscience which is also double to wit either First a dejected and humbled conscience cast downe either I. Through a fight and sense of naturall miserie which is either First generall because we are dead in sinnes and trespasses Ephes 2 1. And strangers from God and from the Common-wealth of Israel Ephes 2.12 And heires of death and destruction because of our sinnes Rom. 6.21 23. Or Secondly particular when we are dejected and cast downe for our particular offences and daily failings and fals Or II. Through shame for the sinnes committed Nehem. 9. Erra 9. Dan. 9. Or Secondly a cheerefull and erected conscience which ariseth I. From a knowledge of the love of God and mercy of CHRIST And II. From the knowledge of the vertue power efficacie and force of this Sacrament For First although the Lords Supper doe not give grace Ex Opere operato by a bare communicating of the outward elements but onely confirmes grace given Rom. 4.11 yet Secondly grace is I. Given by CHRIST And II. Exhibited and shewed forth in the Sacrament And is III. Sealed by the Sacrament And therefore in the Sacrament are given outward and visible signes Thus in our preparation there are two things to be laboured for or which we must labour to be sensible of viz First the heavy burden of our sinnes which presseth downe Secondly the assurance of mercy by CHRIST which raiseth up II. This preparation consists Jn a right affection which consist in three things namely First in a desire of the Sacrament Here observe that this desire is either I Evill which ariseth either First from custome thus many desire to communicate at Easter because they have beene alwayes accustomed to receive at that time Or Secondly from thence because they are of age or stature sufficient Or Thirdly from a false opinion Operis operati that the very outward communicating of the Elements will conferre and give grace Or II. Good when men desire the Lord onely for himselfe and his owne sake Now this good desire is twofold to wit First a desire of God himselfe Read Psalm 23.2 and 27.4 and 42.1 and 63.1 Philip. 3.8 And from this fervent desire of God proceeds the hatred of sinne and a desire and hope of reconciliation by CHRIST Secondly a desire of the Sacrament for the confirming of these Secondly in a full and faithfull purpose of turning unto the Lord. For when mercy is offered upon conditions then the conditions are to be observed unto the obtaining of mercy Now three things are required in this purpose of conversion to wit I. Jt must be a true purpose not a false and fained II. Jt must be a fervent purpose not a â—ey co ld one or sluggish Râ—vel 3.18 III. It must be often reiterated and renewed at least every time we receive this Sacrament Thirdly in true love and charity towards our Brethren 1 Cor. 10.17 Ephes 5.29 1 Iohn 2.9 and 4.20 Matth. 5.23 and 1 Cor. 11.18 Men that feasted and banqueted together were wont to wash their hands before they sate downe to shew that there was nothing but love and amity amongst them and thus should all who come unto the table of the Lord wash their hands and hearts from all malice hatred envie rage and the like The places above mentioned doe efford us so many reasons why we must be in love and charity with our brethren when we come unto the Table of the Lord. I. Because we must not presume to offer Sacrifice unto God untill we be reconciled unto our Brethren Matth. 5.23 II. Because otherwise we are unworthy to come unto the Lords Supper 1 Corinth 11.18 III. Because we are brethren and members of the same body 1 Corinth 10.17 but never any hated his owne flesh Ephes 5.29 IV. Because if we love not our Brethren wee love not our Father 1 Iohn 4.20 Answ 2 Secondly this worthinesse of the action consists in an examination of our selves before we come unto the Table of the Lord Now three things are here to be examined viz. I. Wee must examine our knowledge and prove what our estate and condition is for it behoves us to be in a state of grace when we come to this Sacrament because otherwise the Elements which we receive will be as bad as mortall poyson unto us Calv.
thus preaching is profitable for our instruction in the nature of the Sacrament for our preparation unto the Sacrament for our admonition to performe what we promise in the Sacrament and for our consolation if we pay our vowes unto our God which we have behight Fourthly J therefore conclude and determine Answ this question thus I. That it is principally necessary that first we should be taught before we communicate of these sacred mysteries For if this Sacrament must not be administred to Infants who are not able to discerne of the Lords body then certainly neither ought it to be communicated to those who are as ignorant and stupide as Infants are II. Preaching doth not seeme to be absolutely necessary unto the Sacrament Toties quoties or in omni Tunc as often as the Sacrament is administred because then it could not be administred to the sicke at home without a Sermon III. But it is most profitable that there should be a Sermon when the Eucharist is celebrated for these reasons First that thereby we may be taught what we doe and that I. Lest we fall into the Popish and Capernaitish errours who said Will this man give us his flesh to eate For without teaching we might easily fall into the errour of the Corporall presence And II. That we may know the mutuall conditions of the obligation made betweene God and us in the Sacrament that is what God promiseth unto us on his part and what we promise unto God on our parts For it is necessary that those who enter into bonds should know what they seale unto and what covenants they make and this the Lord did admonish his people of when they entred into covenants Exod. 19.5 and Deut. 30.15 c. and 1 Sam. 8.11 Secondly Preaching is profitable before the Sacrament that therby our affections may be excited that is I. That our sorrow may be excited and stirred up for our sinnes which were the cause of the death and suffering of our blessed Saviour II. That our desire may be excited and stirred up for grace and Christ that is that we may long for Christ and his grace which are onely profitable unto us for pardon of our sinnes past and preservation against sinne for the time to come III. That our joy may be stirred up for that great love that God sheweth unto mankind in giving his onely and dearely beloved Sonne to death for their redemption and for that hope which we have that he died for our particular sinnes and rose againe for our Justification It is necessary before we come unto the Lords Table that we should be admonished of all these now how can we better be admonished of them then in and by the preaching of the word of God Thirdly preaching is requisite before the Communion because great is the danger that they incurre that abuse or profane it or come not lcoathed with a wedding garment thereunto 1 Cor. 11.28 29. Matth. 22. Quest What is required in the receivers of this blessed Sacrament Answ Three things namely Preparation Examination and Execution of the two former I have formerly spoken it remaines therefore now onely to speak of the last which respects a threefold time viz. the time Precedent the time present and the time Subsequent First this Execution respects the time precedent or going before the receiving of this Supper wherein two things are wont to be done by the faithfull to wit First a serious Meditation of what they are to undertake and about to doe namely I. They are going to enter into a Covenant with the Lord that is either to renew that Covenant which they have often made or at least to make that contract whâ—ch hitherto they have neglected Now the scope of this Covenant is that they for their parts promise and desire that they may become new creatures 2. Corinthians 5.17 Galathians 6.15 And CHRIST for his part promiseth that he will be theirs 2. Corinthians 6.16 They come unto the Table of the Lord with a desire to be ingrafted into CHRIST Iohn 15.4 and with a purpose for the time to come to shew themselves the godly branches of a holy stocke Romans 11.16 c. II. They come to confesse their sinnes to pray unto God and to praise his name for his infinite mercies therefore that they may doe these things diligently they either doe performe or ought to performe a threefold duty namely First consider how great gaine doth accrew unto them from the death of Christ that the remembrance thereof may make them powre forth themselves in thankefulnesse unto God Secondly they ought to search and inquire out all their sinnes and all the reliques of concupiscence that remaine within them that so they may truly and understandingly confesse their sinnes and blush for their sinnes and crave forgivenesse of all their sinnes Thirdly they must observe the state of their soules principally their wants weaknesses defects and imperfections that so they may desire the supply of them with the greater zeale and fervour III. They come unto Christ and to his Communion they come unto a spirituall Feast and most rich treasure And therefore they whet and sharpen their appetite that they may feed the harder and be fully satisfied with the fatnesse of Gods house For if they be CHRISTS and he theirs if they be worthy receivers of this holy Communion and heavenly banquet then they shall have First remission and pardon of all their sinnes 1 Iohn 2.1 2. and 3.5 And Secondly reconciliation with the Lord their God in and through Christ 2 Cor. 5.19 c. although formerly they have beene enemies and strangers Ephes 2.13 c. Thirdly they shall have preservation from sinne for the time to come the grace of God shall sustaine them in the houre of temptation 1 Samuel 25.32 c. 2 Corinth 12.9 Fourthly they shall have an increase of grace and strength in the inward man they shall have both power to will and doe Philip. 2.13 Rom. 7.25 And Fifthly a Communion of both the natures of CHRIST that is both of the humane nature and also of the divine 2 Peter 14. and 1 Iohn 1.3 Yea Sixthly they shall be made partakers of life eternall Rom. 6.23 and 1 Peter 1.5 Now these things the worthy and faithfull receiver may expect and ought to desire with all his heart soule and spirit Secondly after the Meditation of the worke which we are to undertake followes the fitting and preparing of our selves for these things above mentioned and that three manner of wayes viz. First by sequestring of our selves from all worldly imployments and distractions if it be possible the day before we are to receive Secondly by corroborating and strengthning our meditation by fasting For this I. Expels and drives away all sluggishnesse dulnesse and idlenesse And II. Sharpens the mind unto meditation and examination of our wants and weaknesses And III. Doth singularly helpe and further us in prayer For as empty vessels sound the loudest so
And therefore great reason there is that we should submit our wils to the will of God rather then draw God to our desires Quest 3 What is here required of us Answ 1 First we must beg nothing peremptorily but alwayes pray with this submissive limitation Father not as I will but as thou wilt 2 Chron. 20.12 Romans 1.10 Hebr. 13.21 Answ 2 Secondly we must desire nothing immoderately but moderate our most holy affections as for example I. We must be moderate in our desire of death and corporall dissolution not like Elias 1 King 19.4 Although with St. Paul we must desire to be dissolved Philip 1.23 yet this desire must be accompanied with a patient waiting untill the Lord opens the prison dores II. We must be moderate in our mourning and lamentation for sinne that is although it be a horrible thing for any to be without a true sight and sense of their sinnes yet we must take heed that neither the sight nor sense of them drive us to despaire we must feele our sinnes to be a burden unto us yet we must not sinke under it but patiently brooke it as a corrosive and smarting salve Iob. 7.20 21 and 13 15. III. We must be moderate in our desire to be freed from some tâ—mptation that lyes upon us that is we must warre against it undauntedly and indefatigably as Iacob wrastled all night with the Angell but yet we must be patient untill the Lord please to remove it IV. We must be moderate in our zeale to Gods glory not letting it boyle over or runne beyond his bounds Psalm 74.10 Answ 3 Thirdly in all things we must commit our selves to the good will and pleasure of our good God Quest 4 How manifold is the will of God Answ Two-fold namely Revealed and Concealed or secret and disclosed First sometimes the will of God is Revealed that is he shewes us what his will is and here patience is required of us 2 Sam. 12.20 Iob. 1.21 Iohn 18.11 Wherefore two sorts of people are blame-worthy to wit I. Those who submit to the will of God with a distinction thus many will say I am content but I had rather that the Lord had done thus or thus But this we must take heed of and learne absolutely to submit our selves to the Lords will not thinking our selves wiser then the Lord. II. Those who submit to the will of God with murmuring which we call patience perforce they seeme to be contented because they cannot helpe it but if they could they would not be so patient But we must learne in all things to give thankes 1 Thessal 5.18 Secondly sometimes the will of God is Concealed and unknowne now here we must deny our owne wisedome and will and choyce committing our wayes unto the Lord 2 Sam. 15.26 and 1 Pet. 5.7 How must we commend our wayes unto God Quest 5 First some for answer hereunto distinguish betweene Answ 1 Temporall things which are to be neglected and spirituall things which are to be desired and earnestly to be endeavoured for Secondly but the true distinction is in the manner Answ 2 of our care and endeavour Here observe I. Some seeke for temporall and spirituall things negligently and supinely but this is to tempt Gods providence and therefore we must neither be carelesse and sluggish in our honest callings vocations nor in the exercises of Religion and meanes of grace II. Some seeke for temporall and spirituall things industriously and these the Lord crownes Here observe againe what God forbids and what he commands First GOD prohibits these three things namely I. The use of wicked meanes we must not by indirect and evill courses labour to enrich our selves 2 Chron. 15.7 And II. Care we must not be solicitously carefull for the things of this life Matth. 6. And III. Hope in the meanes in themselves for although we must use the meanes which God hath apponited because otherwise we tempt his providence yet we must not trust in the meanes or to the meanes for that is to distrust his providence Secondly the Lord forbids not but rather commands these three things viz I. The use of the Meanes And II. A desire of the end and prayer unto him to blesse the meanes for the obtaining of the wished end And III. Labour and industry 2 King 13.19 that is we must use the meanes for the obtaining both of temporall and spirituall things and wee must desire that God would make them effectuall meanes that by spirituall exercises our inward man may grow up in grace and by corporall exercises and imployments our estate may be bettered for it is lawfull to pray to God for a blessing upon our labours and to prosper the worke of our hands nd lastly we must be industrious both in our temporall vocations and in our spirituall actions and performances Thus J conceive that in these particulars Spirituall and temporall things differ not but onely in degree For First as we must use the meanes for the obtaining of spiritual graces so also for the procuring of temporall blessings And Secondly as we must desire a blessing from God upon the use of spirituall meanes for the obtaining of spirituall grace so also upon temporall meanes the procuring of temporall blessings And Thirdly as we must be industrious in the use of spirituall exercises for the obtaining of those graces which belong unto the hidden man of the heart so also in our honest vocations for the procuring of those temporall things which concerne our being or well being in regard of our outward lives or temporall estates Onely wee must more earnestly desire and more industriously endeavour for Spirituall then Temporall things as is plaine from Matth. 6.33 Hebr. 12.4 Vers 45 VERS 45. Then commeth he to his Disciples and saith unto them Sleepe on now and take your rest Quest What doth our Saviour meane by these words Sleepe on now and take your rest Answ These words may be understood two manner of wayes to wit First Per modum permissionis by way of permission as though he gave them leave to sleepe a little And Secondly Per modum exprobrationis by way of reproofe as if he would say Is it now time to sleepe when my taking and apprehension is at hand And this sense accords best with the following words The houre is at hand and the Sonne of man is betrayed into the hands of sinners verse 45. Vers 48 VERS 48. Now he that betrayed him gave them a signe saying whomsoever I shall kisse that same is he hold him fast Quest Why did Iudas give them this signe or whence was it that he feared they would erre in the Person of CHRIST and apprehend some other in his stead seeing he was so well knowne Answ 1 First some say because Iames the younger was most like unto CHRIST in the lineaments of the body and therefore lest they should mistake Christ and take Iames for him Iudas who knew them both perfectly gave this treacherous
shew us the fruits and effects of Covetousnesse Answ 1 that so we might beware of avarice it selfe The onely cause that we read of which moved Iudas to betray his Master was covetousnes therfore we should avoid it with all our power through liberality some have entertained Angels into their houses yea Christ himselfe but through covetousnesse some have expulsed CHRIST out of their coasts as the Gergesines and some have sold Christ unto death as Iudas here did Wherefore let the horriblenesse of the fruit make us abhorre the tree Answ 2 II. This History was written to shew us Gods anger against Murderers such as Iudas was he being a maine a better in the death of CHRIST Hence we may learne Observ That murder as a great evill is to be avoided and shunned Quest 5 Why must we so carefully beware lest we fall into this sinne of murder Answ 1 First because it is contrary to God for he gives life and therefore he will not have the life of creatures to be taken away but murderers take away life whence Sathan is called a murderer and Lyar Iohn 8.44 Answ 2 Secondly because life is the best temporall gift which God gives unto man and thâ—refore the Devill saith Skin for skin and all that a man hath he will give for his life Now a murderer robs him whom he murders of this most precious temporall blessing Answ 3 Thirdly we had need carefully to avoid this sinne because God will not have it pardoned or suffer it to be forgiven Read Exod 21 23. and Deuter. 19.13 Numb 35.31 Hence Iacob inveighes against yea curses his Sonnes cruelty and murder although it was done for to revenge that great indignity which was offered unto their Sister Dinah Genes 49.7 Answ 3 III. This History was written to shew us Gods anger against Traitors for we read but of two that hanged themselves and they were both traitors Achitophel and Iudas And therefore Salomon saith J hate a Traitor Having handled some generals concerning this history it remaines now that we should treat particularly of these two verses Quest 6 How many things are observable in these two verses Answ These two namely First Iudas his repentance wherein we have three particulars observable to wit I. The occasion thereof viz. when he saw that Christ was condemned § 2. II. The action which is twofold to wit First he repented him of what he had done § 3. Secondly he made restitution of the money backe againe § 4. III. His confession which is twofold namely First he confesseth his owne sinne § 5. Secondly he confesseth Christs innocency § 6. Secondly the Priests answer unto him wherein two things are observable viz. I. Their excuse of themselves What is that to us § 7. II. Their laying the blame upon him See thou to it § 8. Sect. 2 § 2. When he saw that Christ was condemned What is meant here by Seeing Quest 1 First some by Video to see understand Intelligo Answ 1 to perceive or understand as if the meaning of our Evangelist were when he understood that Christ was condemned to death c. according to those phrases Loquere ut videam speake so that I mâ—y understand and know what thou saiest and Christ saw their hearts that is knew the thoughts of their hearts as if Iudas before now knew not that Christ should dye or that his death was intended or aimed at by the Pharisees But this cannot be thus For I. Christ had plainly foretold his death The Sonne of man must be betrayed into the hands of sinfull men and crucified and had told Iudas that it should be by him II. The Scripture saith plainly the Scribes and Pharisees sought to slay Christ and Iudas hereupon askes what will ye give me and I will betray him unto you Matth. 26.15 And therefore he could not be ignorant that his life was aimed at III. If he were not guilty of the death of Christ then why was his punishment so great Secondly to See is to consider or intently looke Answ 2 into the thing done as if before he had not sufficiently foreseene the nature of the fact the infamy that would follow the doer thereof the end of the fact and the wrath of God against him that did it these things he had not observed nor taken into his consideration before but now he saw them most clearely when the fact was done Whence two things may be observed to wit First that for the most part men sinne inconsiderately never considering what they do till the deed be done and then like fooles say Non putaram I did not thinke it Secondly that the conscience is quicker sighted when the sinne is committed then it was before for although before sinne we see not the nature fruit or end of it yet after sinne we do Rom. 6.21 § 3. Hee repented Sect. 3 What arguments or signes or shewes of repentance Quest 1 may a Reprobate have The Reprobate may have a certaine repentance in him of sinne whereby Answ First he doth acknowledge his sinne And Secondly is prickt with a feeling of Gods wrath for sinne And Thirdly is grieved for the punishment of sinne And Fourthly doth confesse and acknowledge his sinne And Fifthly acknowledgeth God to be just in the punishing of sinne And Sixthly desireth to be saved And Seventhly promiseth repentance in his misery and affliction in these words I will sinne no more And all these it may be were in Iudas Js not repentance good hath not the Lord exhorted all unto repentance and promised pardon Quest 2 to every penitent person Ezech. 18. Matth. 3. Acts 3.19 Why then is Iudas his repentance named and himselfe not pardoned First as there is a good and true repentance so there is a bad and false and therefore although Answ 1 some repentance be good yet all is not Answ 2 Secondly repentance is divided into two parts namely humiliation and conversion mortification and vivification Answ 3 Thirdly the repentance here spoken of signifies onely humiliation Answ 4 Fourthly we divide humiliation either I. According to the motion thereof Or II. According to the moving cause thereof Or III. According to the effect thereof First humiliation is divided according to the motion thereof thus I. There is a solitary or sole humiliation when sinners are onely dejected and cast downe by reason of their sinnes II. There is a humiliation conjoyned with comfort and a certaine ere ion of the Spirits to some joy Quest 3 Hath this humiliation alwayes place in the righteous or have the godly alwayes some joy and comfort commixed with their humiliation Answ No for often they are destitute of all hope and comfort for a long time as Psalm 32.6 Quest 4 Doe the godly then despaire when they are destitute of this hope and comfort Answ There is a double desperation namely First temporall and this is incident to the righteous as appeares by Iob. 3. and David Psal 32. and 80. Secondly finall
First it was an absurd reasonlesse answer for Answ 1 Pilate enquires after CHRISTS fault and they answer they would have him punished Hee saith What evill hath he done and they say Crucifie him they object nothing against him and yet cease not crying to have him punished And Secondly it was a troublesome rude unmannerly Answ 2 and importunate answer to desire a mans death whom they could not justly taxe or accuse of any evill yea to desire it with an unamimous consent and to baule for it with one mouth and mind and to answer at least implicitely â—e hath done no evill but what of that Let him notwithstanding be crucified VERS 24 25 26. When Pilate saw Vers 24 25 26. that he could prevaile nothing but that rather a tumult was made he tocke water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Then answered all the people and said His blood be on us and on our children Then released he Barabbas unto them and when he had scourged JESUS he delivered him to be crucified § 1. He washed his hands Sect. 1 How many sorts of washing of hands were there amongst the Jewes Quest There were three sorts in use amongst them Answ viz. First Pharisaicall and superstitious now this was reproved And Secondly Ordinary for outward decencie and this was allowed And Thirdly in token of innocencie and this was commanded the Elders of the neighbour Cities in case of murder Deuter. 21.6 And this is that washing which Pilate here practiseth and unto this the Prophet David alludes Psal 26.6 I will wash my hands in innocencie and so I will compasse thy altar § 2. His blood be upon us and upon our children Sect. 2 What may we learne from this answer of the multitude Quest First we may learne hence the custome of the Answ 1 Jewes in capitall offences viz The Iudges and witnesses when sentence of death was pronounced against the malefactor did put their hands upon the condemned persons head saying Sanguis tuus super caput tuum Thy blood be upon thine owne head Now unto this the people have reference in these words His blood be upon us and upon our children As if they would say Be not thou so scrupulous to judge an offender for if thou think est thou dost an unjust thing let the vengeance of his innocencie fall upon us and our posterity Secondly we may learne by that which followed that this their answer was of a deepe dye and Answ 2 a loud crye For in that great and terrible siege of Ierusalem there died by the famine and pestilence an innumerable number by fire and sword 1000000. 2000 were found who either killed themselves for one killed another 7900 were taken Captives whereof 7000 were sent into Egypt and some were slaine and some reserved for triumph and all those who were 16. yeares of age or under together with many other of the common sort Caesar sold for thirty a peny that as they or their Fathers sold CHRIST for thirty pence so thirty of them by the just judgement of God were sold for a peny (o) Patriarches pilgrimage pag. 48. fine Jf the Reader would see this illustrated to the life and what heavie judgements followed the Iewes after this loud crying cry of theirs and how they were cursed in their soules and bodies and persons and land and estates Let him then read Mr. Weemse his 4. degenerate Sonnes Page 328 329 330. c. Answ 3 Thirdly we may learne hence that sometimes God answers and plagues wicked men even according to their owne wicked desires and curses upon themselves For the better understanding hereof observe that in the Market place in Ierusalem close by Pilates house stood a high seate or Tribunall made of faire stone curiously wrought on which Pilate taking water washed his hands before the people saying I am innocent of this mans blood unto which the people cried His blood be upon us and upon our children which afterwards fell upon them by Gods appointment according to their owne wish For in the same place and close by the same seate were two bloody massacres executed upon them the one by Herod because they would not give him money out of their Treasury which they called Corban for the making of a watercourse and the other by Florus Generall of the common souldiers and this was more cruell and barbarous by much then the former Vers 28 29 30. VERS 28 29 30. And they stripped him and put on him a scarlet robe And when they had platted a Crowne of thornes they put it on his head and a reed in his right hand and they bowed the knee before him and mocked him saying Haile King of the Iewes And they spit upon him and tooke the reed and smote him on the head c. Quest What may we learne from the passion and suffering of CHRIST upon the crosse Answ The Lessons which we may learne hence are many namely First we may learne the intollerable anguish and paine that he suffered for us Moses was not able to hold up his hands from morning untill night but was glad to have a stone put under him and his hands held up how great then was our deare Saviours paine who hung upon the crosse by the hands all the weight of his body hanging upon his armes Secondly Christ died an accursed death Deut. 21.22 to teach us that he onely takes away the curse from us by his death making all those happy and blessed who beleeve on him Thirdly Christ in his death was lifted up on high viz on the crosse that so all eyes might be upon him according to his owne speech when I am lifted up from the earth I will draw all unto me Iohn 13.32 He was raised up that all might looke upon him as their onely preserver from the wrath of God and reconciler unto God and Doner of spirituall grace and heavenly glory Fourthly Christ in his death hung betwixt heaven and earth in the midst to shew that he is the onely Mediatour betweene God and man Fifthly CHRIST hung in the aire to shew that by his death he overcame Sathan the Prince of the aire Sixthly when CHRIST hung vpon the crosse all his body was dyed with the blood which issued from his hands and feet and side to teach us that our sinnes for which he suffered was of a scarlet and bloody die Esa 1.18 Seventhly Christ in his death held downe his head as it were offering himselfe to be kissed by us thereby teaching that he gave himselfe to death out of his unspeakable love towards us Eighthly by the Crowne of thorne which was set upon Christs head is shewed that by his death he hath purchased a perpetuall Kingdome for us and will make us all Kings with his Father the King of Kings Revel 1.11 Ninthly his armes were stretched abroad in his death as if thereby he would destribute unto
doth well shew how this may be when he saith Passio Christi dulcis fuit divinitatis somnus Lib. de essent divin That the passion of Christ was the sweet sleepe of his Divinity Like as then in sleepe the soule is not departed though the operation thereof be deferred so in Christs sleepe upon the Crosse the God-head was not separated though the working power thereof were for a time sequestred Quest 3 How can CHRIST be forsaken of God himselfe being God for the Father Sonne and holy Ghost are all three but one and the same God Yea how can he be forsaken of God seeing he is the Sonne of God and if the Lord leave not his Children which hope and trust in him how can he forsake Christ his onely begotten Sonne who depended upon him and his power Answ 1 First by God here we must understand God the Father the first person of the blessed Trinity according to the vulgar and common rule when God is compared with the Sonne or holy Ghost then the Father is meant by this title God Not that the Father is more God then the Son for in dignity all the three Persons are equall but they are distinguished in order onely and thus the Father is the first person the Sonne the second and the holy Ghost the third Answ 2 Secondly our Saviours complaint that he was forsaken must be understood in regard of his humane nature and not of his Godhead although the Godhead and Man-hood were never severed from the first time of his incarnation but the God-head of Christ and so the Godhead of the Father did not shew forth his power in his man-hood but did as it were lye asleepe for a time that the manhood might suffer Answ 3 Thirdly CHRIST was not indeed forsaken of God in regard of his humane nature but onely as it were forsaken that is although there were some few minutes and moments in which he received no sensible consolations from the Deity yet that he was not forsaken is clear from this place where he flees unto the Lord as unto his God as also from his Resurrection the third day after (c.) Vide Muscul s Page 603 a. qu. 2. Answ 4 Fourthly Divines say that there are sixe kinds of dereliction or forsaking whereof Christ may be thought to have complained namely I. By disunion of Person And II. By losse of grace And III. By diminution and weakning of grace And IV. By want of assurance of future deliverance and present support And V. By deniall of protection And VI. By withdrawing of solace and destituting the forsaken of all comfort Fifthly it is impious once to thinke that Christ was forsaken any of the foure first wayes for the Answ 5 unity of his person was never dissolved his graces were never either taken away or diminished neither was it possible that he should want assurance of future deliverance and present support that was eternall God and Lord of life But the two last wayes he may rightly be said to have beene forsaken in that his Father denied to protect and keepe him out of the hands of his cruell bloody mercilesse Enemies no way restraining them but suffering them to doe the uttermost of that their wicked hearts could imagine and left him to endure the extremity of their fury and malice and that nothing might be wanting to make his sorrowes beyond measure sorrowfull withdrew from him that solace he was wont to find in God and removed farre from him all things for a little time that might any way lessen and asswage the extremity of his paine Why is the prayer of CHRIST upon the Crosse Quest 4 set downe in Hebrew by this our Evangelist Eli Eli Lamasabacthani First the Evangelist doth this that we may perceive Answ 1 the bitter mocke that the Iewes used against Christ saying He calleth upon Elias for in no other language the mocke will so appeare d Weemse But of this more by and by Secondly this was done to shew Gods anger against Answ 2 the Iewes for it is a curse to the Church for Preachers to speake to the people the mysteries of their salvation in an unknowne tongue 1 Cor. 14.21 And therefore CHRIST now speakes in Hebrew which was once the Mother tongue of the Hebrewes but now is not neither was in Christs time understood by any but those who were Schollers as J thinke The Papists say that Calvin thought these Object 1 words of sorrowfull passion to be words of despaire and that CHRIST despaired when he them But Calvin is farre from any such execrable and hellish blasphemy Answ For having by occasion of these words amplified the sorrowes and distresses of CHRIST in the time of his passion he saith Comment in 27. Matth That there were some who charged him that he said these words were words of desperation and that Christ despaired when he uttered them but he curseth such hellish blasphemy pronouncing That howsoever his flesh apprehended destroying evils and inferiour reasons shewed no issue out of the same yet there was ever a most sure resolved perswasion resting in his heart that he should undoubtedly prevaile against them and overcome them Dr. Field of the Church Lib. 5. Cap. 18. The Iewes urge this place to prove that Christ Object 2 is not God because upon the Crosse he cryed That he was forsaken of God First St. Hierome answers hereunto that Answ 1 Christ did not onely pronounce these words upon the â—rosse but also divers others yea not these of set purpose as though he had beene forsaken of God indeed but onely occasionally The Father saith and the Jewes will hardly prove the contrary that our blessed Saviour when he hung upon the Crosse sang the 22. Psalme from verse 1 to verse 29. And therefore by these words My God my God why hast thou forsaken me our Saviour would not shew that he was forsaken by God but onely that he repeated and uttered these words together with the other verses of that 22 Psalm Answ 2 Secondly Pet. Galatinus Lib. 8. Cap. 18. page 343. answers that Christ spake these words that thereby he might draw the Jewes to a serious consideration and animadversion of his death and passion which he underwent not for his owne but for our sinnes Answ 3 Thirdly what is the true meaning of these words and how Christ was forsaken is shewed before Question 3. Sect. 3 § 3. They that stood there saith He calleth for Elias Object The Papists object this place to prove that the Scripture is not to be read by the Laity or common people arguing thus When CHRIST upon the Crosse cryed Eli Eli lamasabachthani the people did not understand what he said and therefore some say He calleth for Elias Ergo the common sort must not read the Scripture in a known tongue Bellar. de verbo Dei lib. 2. cap. 15. Answ 1 First St. Hierome upon this place saith that these who say he calleth Elias were the Souldiers