Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	become_v	jerusalem_n	zion_n	24	3	8.2818	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14721	Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.	Ward, Richard, 1601 or 2-1684.	1640 (1640)	STC 25024; ESTC S118017	1,792,298	907

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 everlast●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

becomming accursed to the Law in suffering death upon the Crosse for us for although the Law could not condemne Christ who was innocent and unspotted yet because hee had put on our person which the Law had condemned by a curse e Deut. 27.28 and also taken upon him our curse and malediction he fulfilled that crying Law cursed is every one that doth not abide in all that it written in the law f Gal. 3.13 He was made a curse for us that we might obtaine and partake the blessing of Abraham in him Secondly hee fulfilled the Law in his person by enduring and undergoing human things although hard to bee borne and unjustly commanded Thus hee payes tribute when it was required although it were proper unto strangers the children being free Thirdly Christ fulfilled the Law in his person by observing the ceremonies and shadowes of the Law Fourthly by fulfilling all the predictions and prophesies of the Law concerning himselfe whether they were I. the Types of the Law or II. the promises of salvation as for example Iacob saith The Scepter shall not depart from Iudah c. untill Shiloh come g Gen. 49.10 Moses sayth The Lord will raise up unto thee a Prophet from the midst of thee of thy brethren unto him shall yee hearken h Deut. 18.15 Isaias saith The Spirit of the Lord is upon mee therefore the Lord hath anoynted me and sent me c i Esai 61.1 Read further Isai 53 4-6 Ezech. 36.25.26 Zach. 12.10 Psalm 110.1 In all which places and many more wee may see the Oracles and predictions of the Law and Prophets concerning the Regall Sacerdotall and Propheticall offices of Christ really and verily fulfilled by him and therefore he doth most truely affirme that hee came not to dissolve the law but to fulfill it Fiftly Christ fulfilled the Law in his person by performing perfect obedience unto the Morall law doing all that was therein required of him either in regard of God or man in which respect hee was sayd to bee made vnder the Law k Gal. 4.4 There was in him such a perfect obedience and conformitie unto the Law of God that he did observe it fully and fulfill it without the least defect yea herein dares challenge his adversaries the Jewes Which of you can reprove mee of sinne l Ioh. 8.46 and Heb. 7.26 And thus Christ in his person fulfilles the Prophesies Ceremonies Types Shadowes and Promises of the Law yea after his resurrection telleth the two Disciples that it was necessary that hee should fulfill all things which was written of him in the law of Moses and of the Prophets and Psalms Answ 3 Thirdly Christ fulfilled the Law in men three wayes namely First by creating faith in their hearts whereby they lay hold on Christ who fulfilled the Law for them Secondly by writing the Law in their inward man Ierem. 31.33 I will write my law in their hearts Thirdly by giving them his owne blessed Spirit which makes them endeavour to fulfill the Law which endeavour Christ accepts for perfect obedience though it be imperfect For Christ infusing the grace of his Spirit into us by the vertue thereof wee are quickned and begin to fulfill the Law in performing new obedience unto God according to all his commandements And thus we see the truth of this assertion or sentence I came not to destroy the law but to fulfill it VERS 18. Verily I say unto you Vers 18 till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled § 1. Till heaven and earth passe Shall the Sect. 1 Law end when heaven and earth doth passe away First some answer that the written Law and Answ 1 Prophets shall passe away but not the Law it selfe thus Bucer Secondly some say that the yoake and coaction Answ 2 of the law shall passe away but not the rule or truth thereof Thirdly some say the phrase is figurative and Answ 3 this I conceive to bee the truth They shall feare thee Oh Lord saith David Donec Sol so long as the Sunne and Moone endure m Psal 72 5. where Donec doth not include a set time so our Saviour saith unto his Apostles Lo I am with you Donec even unto the end of the world n Matth. 28.20 that is for ever Yea Saint Luke thus alleadgeth this verse It is easier for heaven and earth to passe then one tittle of the law to faile o Luk. 16.17 Wherefore Gualter concludes Est argumentum ab impossibili As it is impossible for heaven and earth to passe so it is impossible for any part of the law not to bee fulfilled or to bee made voide Observ Teaching us that the Morall law is alwaies to be observed by all men in all ages Christs word shall not passe away Mat. 24.35 and the word of our God is perpetuall enduring for ever That which was sinne in it selfe once is sin alwaies for there is no mutation with God at all Jam. 1.17 § 2. One jot or one tittle shall passe Sect. 2 If the studious Reader desire a learned exposition of these two words Jot and Tittle let him read Senensis Biblioth sanct lib. 2. fol. 75. sine 76. What doth our Saviour meane by these words Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot is the least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tittle Answ is lesse then Jota or Jot August s by which our Saviour meanes that there is nothing so little in the law that it may bee omitted hence he saith elsewhere that account must bee given unto God for idle words yea for thoughts God is wiser then men and hath commanded no vaine thing but all things are significant which are enjoyned in the law that being altogether just p Psal 12.7 God is holy in all his workes much more in all his lawes and therefore the least transgression of the law shall be punished Sect. 3 § 3. Vntill all things be fulfilled Object It may here bee objected that many things commanded in the law are violated and broken and therefore all things therein are not fulfilled Answ These words are not to bee referred unto the life of men but unto the truth of the doctrine for although many precepts are transgressed yet all the promises and threatnings shall certainely be accomplished in Gods appointed time Vers 19 VERS 19. Whosoever therefore shall breake one of those least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall bee called great in the kingdome of heaven Sect. 1 § 1. Whosoever shall breake one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot or to loose a bond or chaine Observ Teaching us that the Morall Law is a Bond which binds the conscience and remaines still as a rule of obedience unto us as was shewed in the 17.

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 ●ence Thomas calls originall sin Ablationem men●s à Deo aversionem voluntatis Aq. 1.2.82.2 An alien●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 ſ 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 lef● 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. ●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 D●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. 2● 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. ●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

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 d●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

preached Or Secondly that it may be heard But Thirdly that the seed of the Word may bee received And Fourthly that it may grow up and increase and become truely fruitfull Quest 3 Whether should a Minister be grieved when hee seeth his Ministery unprofitable amongst a people and that his Ministerie is like to prove the savour of death unto them Answ Without doubt he should be grieved for Ieremie wished that his head were a fountain of teares Ier. 9.1 that hee might weepe for that people And Christ himselfe wept over Ierusalem Mat. 23.37 Object Against this this place will bee objected Christ himselfe gave thankes to God his Father that hee had hid these things from the wise of the world and revealed them unto babes Answ Christ is considered two wayes namely First as he was the Minister of Circumcision And Secondly as he was Mediator of the new Covenant Now as hee was the Minister of Circumcision and sent to teach the Iewes no doubt it was a great griefe to him when hee saw them so hard hearted that they would not beleeve But againe if wee consider him as Mediator looking up to Gods wisedome and decree he giveth God praise for passing by some and chusing others Paul looking to his charge wished that the Iewes might be saved but when in a second consideration hee looketh up to Gods will and seeth that his preaching was to make fat the hearts of that people as was the preaching of Esay then he resteth in this and rejoyceth that God is glorified Although the Spheares have their owne particular motions yet they all follow the motion of the first mover So although Christ and Paul be sorry at first for the hardnesse of the Iewes hearts yet they must follow the motion of the first mover God himselfe and rejoyce when he is glorified Quest 4 From the Text it may be demanded who can come unto the knowledge of this saving truth which Christ here saith is concealed from the wise and revealed to babes Although men are by the Gospel called to the knowledge of the truth yet onely the Elect doe attaine unto the same and that because they are effectually called by the Holy Ghost When I say that all men are called I meane by an outward calling which is especially by the publike preaching of the Gospel for by this no man is excluded from the knowledge of the truth but are rather both generally all and severally each singular person invited thereunto But by that inward calling which is by the Holy Ghost and therefore effectuall I say that only the Elect are called according to the Apostles golden chaine Rom. 8.29 Whom he hath predestinated them even them alone hee called by an effectuall calling And this is that which our Saviour here saith I thanke thee Father Lord of heaven and earth that thou hast hid these things from the wise that is of this world and revealed them to babes that is onely the Elect which are contemptible in the sight of the world See to this purpose verse 11. and 13. of this Chapter and Iohn 12.38 and 17.6 and 1 Corinth 4.3 and 2 Timoth. 3 7. Only therefore the Elect come to the saving knowledge of the truth who for that cause are said to bee of the truth and to heare the voi e of Christ and onely the Church is called the Pillar and foundation of the truth for they onely retaine the truth and of them only doth the Church consist and so only must know the truth Hill lib. 3. pag. 237. of the true knowledge of God § 3. Oh Father Sect. 3 Why doth our Saviour turne his speech unto Quest 1 God First because his speech is a thankesgiving Answ 1 and thankes are to be given unto God Secondly Christ directs his speech unto his Answ 2 Father to shew that he is the directer of the world and Church Arcana Dei judicia suspicit ut in eorum admirationem alios trahat Calvin s Christ admires the secret judgements of God that hee may draw others to the like admiration Thirdly our Saviour converts his speech unto Answ 3 his Father that hee may excuse the meannesse and low condition of his servants and that both I. In regard of the Pharisees and world who despised them for their low estate And also II. In regard of themselves who were discouraged by this contempt For hereby hee would have them both to know that this proceeded of and from the Lord as followes in the next verse Even so Father for so it seemed good in thy sight Why doth Christ call God Father Quest 2 That he may shew how great reason hee hath to congratulate or rejoyce together with God Answer when he is conjoyned in so neere and strict a relation unto him as if hee would say I rejoyce that God is thus glorified for he is my Father Hence then observe That none can truely rejoyce in God Observ except he be joyned unto him by a new Covenant of filiation Rom. 8.17 Gal. 4.7 and 1 Iohn 1.3 and 1 Corinth 1.9 Hos 1.10 Rom. 5 2. and 1 Pet. 1.8 And examples hereof wee have Rom. 8.15 Gal. 4.6 and 1 Iohn 3.1 How doth the truth evidence hereof appear It appeares by these three particulars viz. First the promises are not given by name to Peter Iohn or Andrew but only to those who are received into the fellowship of sonnes and called the sonnes of promise Rom. 9.8 Galat. 4.28 Secondly God professeth himselfe to be an enemy to the enemies of his children and therefore he is not the helper of all but only of his Psalm 8.13 c. And consequently none can rejoyce in him but those only who are assured that by a new Covenant they are made his Thirdly naturally we hate the Lord and his Law the Commandements of God being as bonds and chaines unto us which restraine us from doing that which wee greedily desire And therefore wee desire to cast off this bond and yoke and had rather the Lord would suffer us to walke in our owne wayes though the end thereof be death then constraine us to walke in the pathes of this Commandements which leade unto life Wherefore untill by a new Covenant we be united unto the Lord we cannot rejoyce in him or his service Quest 4 How may we bee made the children of God that so we may rejoyce in him Answ 1 First Pacem operando by making peace and appeasing jarres and composing strife betwixt man and man brother and brother Blessed are the Peace-makers for they shall be called the children of God Mat. 5.9 Answ 2 Secondly Benedicendo by blessing those that curse us c. Love your enemies blesse them that curse you doe good to them that hate you and pray for them which despitefully hate you and persecute you That you may be the children of your Father which is in heaven Mat. 5.45.46 Answ 3 Thirdly Orando by praying unto God to give us that evidence and