but it more pernitiously hurts him that is angry then the other because it comes from the minde of the one and from within but reflects onely outwardly upon the other yea experience shewes that anger often brings men to Fevers and dangerous sicknesses as is to the life pourtraied by a great historian and generall scoller f Guevara familiar Epist fol. 114. 115. Secondly it weakens and enfeebles the body making it thereby daily more and more infirme and consequently the life to be the lesse comfortable and the more short anger being like worldly sorrow wihch causeth death g 2 Cor. 7.10 and therefore a man at the least should take pitty of himselfe and his owne life in not giving way to wrath Anger doth easily subdue a mans selfe to the craft of his enemies for by provoking him unto anger they can leade him whether they will for an angry man is easily incensed and once incensed hee is easily ensnared being quickly entrapped in his talke hee as then not being compos mentis in his right wits The effects of anger in regard of the Soule are these First it displeaseth God h Iam. 1.20 but meekenesse is much valued by him i 1 Pet. 3.4 and therefore Fathers are forbidden to be angry with their children k Ephes 6.4 Col. 3.21 and Masters with their servants Ephes 6.9 Philem. 16. and therefore doe not displease God when thou maiest please him but remember that howsoever anger may please thy distempered temper yet it doth not please God and therefore ought carefully to bee eschewed Secondly it provokes the anger of God l Pro. 19.19 Matth. 5.22 who is incensed unto wrath against the angry man because he is not in charity the nature of anger being to be void of charity as I shewed before and therefore remember hee that is angry with his brother God will be angry with him § 3. And slew all the children that were in Sect. 3 Bethlehem Herod seeing himself to be mocked of the Wise-men converts his craft into cruelty and that extraordinary It may heere be asked what manner of cruelty Quest 1 was this of Herods I answer there is a threefold cruelty viz. First Answ of punishment Secondly of law Thirdly of blood First there is crudelitas paenae a Cruelty of Punishment towards inferiors certainely Correction is commended and commanded m Pro. 23.13.14 and therefore they are to blame who blame the Magistrates correction because he is not to hold the sword for nought but heere three rules may be given to Magistrates for the avoiding of their cruelty of punishment First let it be magnâ causâ punish not but for a weighty cause heere is a vulgar errour to be reformed damages are alwaies thought heavie and worthy of punishment but sinnes are thought light as blasphemy lying swearing fornication drunkennesse and the like and scarce deserving correction Secondly when the cause is weighty and truly worthy of correction yet parcâ manu punish with a gentle and sparing hand parvuns supplicium satis est patri n Seneca a little correction sufficeth a father to give and Superiours are Fathers Magistrates must punish as the Lord punishes not for revenge against the person but for the amendment of the offender This rule needes not be inlarged because for the most part Magistrates offend more by remisnesse and too much lenity then by too great severity Thirdly if the cause bee weighty that justice exacts a severe punishment and that correction be laid on with a heavie hand yet amante corde let it be inflicted with a pittifull and commiserating heart not as an enemie or tyrant who punisheth with anger hatred and delight but as a mother with teares Secondly there is crudelitas legis a cruelty of the law this consists in sutes and contentions wherein the most part of men are too faulty going to law one with another for every trifle In going to law wee should observe the same rules that before are prescribed to Magistrates in giving correction First magnâ causâ men should not sue one another but in case of urgent necessity or great wrongs not for every cause and petty wrong as now adayes men ordinarily doe Secondly when there is just cause of suites yet they must bee parcâ manu not with the utmost extremity for summum jus summa injuria to prosecute men to the utmost as far as law will extend is seldome or never lawfull Thirdly though sutes in law be great and concerne thy livelihood yea thy life yet they should bee in charitate prosecuted in love which is very hard to be done Thirdly there is crudelitas sanguinis a cruelty of bloud when men seeke the precious lives one of another and that either first rashly and in the heate of blood occasioned sometimes by playing sometimes by drinking sometimes through whoring sometimes by the lye given or some distastfull words Or Secondly more deliberately and in cold blood and that either I. privately by duels which is thought a part of fortitude for a man to murther his brother by the law of a Duell a divelish law that doth either teach or allow men to shed the blood of a Christian and so deface Christs image or II. publikely and that by edicts as Herod in this verse and other like him bloody Sect. 4 tyrants in the times of Persecutions Observ § 4. Of two yeares old and under Wee may observe hence Herods arrogant folly First Christ was expected by the Iewes and Samaritanes a Ioh. 4.25 Secondly hee was foretold of by the Prophets Thirdly his comming is now revealed and declared Fourthly It is by the Star and the Wise-men confirmed yet notwithstanding all these Herod hopes to meete with him and kill him either by Fraud or Force If the oracle by Herod bee Beleeved why doth hee oppose himselfe Not beleeved why doth he slay so many innocents For Herod might thus have reasoned with himselfe If it bee true that Christ the Messias and heavenly King of the Iewes that hath beene so long since promised and expected be now come it is in vaine for me to strive with him because so I shall be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fighter against God and I can expect no other event then that which the Gyants had who warred against heaven their arrowes returning upon their owne heads On the contrary If there be no such thing but that this is a meere fiction like many other of their Rabbinicall conceits why should I then either trouble my selfe or trouble Israel in murdering so many sweete innocent babes Thus I say Herod might have thought and deliberated within himselfe but he doth not True it is that he thinkes the prophecies concerning Christ to be true that he must come and beleeves also the report that hee is come yet hopes to dash all their hopes and to falsifie all these divine truths by prevailing against Christ Teaching us that wicked men most wickedly
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
7.56 And Paul 2 Cor. 12. First all these were pure in heart Secondly this was miraculous and extra ordinary Answ 1 and temporall but the beatificall vision Answ 2 in heaven shall be ordinarie and perpetuall and the pure in heart shall see God continually and eternally Thirdly this sight of God which these had Answ 3 on earth was imperfect Abraham saw God like a man Gen. 18. Ezechiel saw him imperperfectly and Moses saw not Gods face Exod. 33. But the pure in heart in heaven shall see God perfectly and not in part they shall see him face to face as they are seene and not darkely or through a glasse r 1 Cor. 13 10 11 12. But hath not this promise place in this life doe not the pure in heart see God at all on earth Quest 3 but onely in heaven This promise hath place both in this life in the life to come Answ the pure in heart see God both on earth in heaven but after a divers manner Here then observe that there is a manifold vision of God The Uision and sight of God is either in the life Present and that either First Intelligendo by understanding either the Or Nature and person of God but as hee is simple Observ who thinkes a little shell can containe all the water in the sea so is hee who thinkes the shallow shell of mans braine can comprehend in this life the nature and person of God perfectly yet by speculation and contemplation and a serious studie of the Scriptures together with the intent consideration of the Attributes of God the pure in heart may understand something The will and word of God Secondly Videndo by seeing some representations of him as those holy men did whereof wee spake before quest 2. Thirdly sentiendo by perceiving either the Mercy of God which is called his face Thus Aaron was to blesse the people The Lord make his face to shine upon thee that is shew mercy unto thee t Numb 6.25 so Psalme 13.1.44.14 and 80.7 Thus Moses by faith saw him who is invisible u Heb. 11.27 and feared not the wrath of the King of Egypt because he was sensible of Gods mercy Peace of God which passeth all expression x Philip. 4.7 or by rasting how sweete and good the Lords is Psal 34.8 To come and that is two fold to wit either Corporeall with the bodily eye which is impossible Or Spirituall with the eye of the soule which is the knowledge of the nature of God and is either Perfect in regard of our capacitie apprehension as every vessell throwne into the sea shall be filled Absolute and thus onely God can comprehend what God is In this life the pure in heart see God by understanding his will the meaning therefore of this verse may bee this Blessed are the pure in heart for they shall see God that is the pure in heart and minde shall see the will and truth and Obser 1 majestie of God shining in his word or purity of heart doth helpe us unto the true understanding of the word of God Be renewed sayth the Apostle in your mindes that you may prove what that good and perfect and acceptable will of God is y Rom. 12. Ephes 5.8.10 And therefore we should purge our hearts from all pollutions that so wee might bee able to understand what is acceptable unto the Lord. Object As for the true corporall sight of God which I sayd was impossible it is objected The eyes of a glorified body in heaven differ much from the eyes of a corrupt and earthly body and therefore our bodies being glorified wee may truely and corporally see God Answ God hath no corporall but a spirituall substance and therefore is onely perspicuous unto the eye of the soule and not at all obvious to the eyes of the body although they bee glorified In the life to come the pure in heart shall see God with a spirituall sight that is although the Creature cannot absolutely comprehend the Creator yet hee may with a certaine degree of perfection Quest 4 What benefit shall we reap by this vision and sight of God that our Saviour pronounceth him blessed that shall enjoy it Answ 1 First we shall enjoy many things in Heaven by vertue of this sight which here I forbeare to enlarge we shall there have health beautie and agilitie of body wee shall also have light without darknesse joy without sorrow desire without paine love without hatred or discontent fulnesse of joy without any loathing life without death health without sicknesse peace without warre or the least disturbance a Greg. s Psalm paenitentiales Secondly this beatificall vision none can perfectly define nor fully describe but yet some things wee may conjecture at as for example First wee shall know the immense Deitie the simplest in heaven shall farre exceed in wisedome and the knowledge of God the wisest upon earth Secondly wee shall have Angels Prophets Apostles Martyrs Patriarches and all the blessed Saints to bee our Companions Thirdly wee shall there have true solid and ineffable joy wherein wee shall delight and with which our soules shall be satisfied Fourthly wee shall have a new and continued desire after this joy for our desire shall be without any lacke and our fulnesse without any dislike Fiftly God himselfe will be all in all unto us And therefore let us give our selves unto puritie in this life that we may be assured of protection grace and peace of conscience here and of immortalitie and felicitie for ever hereafter VERS 9. Blessed are the Peace-makers for they shall be called the children of God Vers 9 § 1. Blessed are the Peace-makers Who Sect. 1 are Peace-makers Quest 1 First some expound this of the reconciling of brethren that is both those who reconcile them that jarre and those who are reconciled Answ 1 unto them whom they have offended Chrysost sup Op. imperf Secondly some expound this of those who Answ 2 are good and peaceable in themselves Vis cognoscere quis pacificus andi Psalm 34.14 Cave à malo sequere pacem August de Serm. Dom. Wouldst thou know who is a Peace-maker listen then unto the Psalmist and hee will tell thee that it is hee who eschewes evill and followes after peace Thirdly some understand it of those who Answ 3 are slow to anger but ready to forgive and pardon Obliti eorum quibus offendi possunt in fratrum charitate viventes Hilarius that is hee is a peace-maker who lives in love and charitie with his brethren passing by and forgetting those injuries which are offered unto him Fourthly some expound it of those who Answ 4 labour to subdue and subject all rebellious motions to the obedience of the Spirit who first labour for peace in themselves and then make peace amongst others Quid enim prodest alios pacare dum intus bella vitiorum Hierom. sup What benefit is it to make peace amongst others while
adultery for the saving of a three-fold life namely 1. Of themselves because being assaulted they were necessitated either to satisfie the lust of some uncleane adulterer or to be slaine by him Many have rather slaine themselves then they would suffer themselves to be thus distained as did Pelagia Sephronia two Virgins with their mother whom Ambrose commends for it ſ Senens 426. And Hierome s Ionam thinkes that they should doe thus but Augustine de Civit Dei l. 1. doth piously confute it Senens ibid. True it is they must not to avoid one sin runne into another by killing themselves but yet they must rather suffer themselves to bee murdered than willingly prostitute themselves for the safety of their lives for the life of the body is ill saved with the destruction of the soule II. Sometimes women pretend a necessity of adultery for the saving of the life of some lascivious person because he sware to kill himselfe except they yeelded unto his lust this they must not doe because if they prostitute themselves that is their sinne but if the other murder himselfe being enraged for their constant and unmoveable chastity that is none of their sinne And therefore they must not redeeme the life of an adulterers body with the death of their owne soule III. Some pretend a necessity for the preserving of their husbands life because hee was threatned to be murdered except shee yeelded unto adultery Augustine upon this verse here staggers in his judgement not knowing how to resolve this question and seemes to incline unto this That if a man and his wife were laid in wait for and were betrayed and the man threatned to be murdered except his wife suffer her selfe to be defiled shee may lawfully doe it if her husband will permit and consent thereunto or command her to doe it because the man hath power over his wife but the man hath not the whole and sole power and therefore neither husband nor wife hath power lawfully to doe that which God forbids And a curse hangs over the heads of all those who doe evill that good may come of it § 2. Whosoever shall out away his wife Sect. 2 Whether was this Law enacted and ordained Quest 1 by Moses or not for a man upon any dislike to put away his wife and to give her a bill of divorcement First some absolutely deny that ever Moses Answ 1 established any such thing as a Law unto the Jewes but we reade that it was injoyned If a man hate his wife because hee hath found some uncleannesse in her then let him write her a bill of divorcement and send her away Deut. 24.1 And this our Saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a precept Mark 10.5 Answ 2 Secondly some urge this as a positive Law commanded unto all as not lawfull for a man to retaine a wife whom hee hath found to commit adultery But the Pharisees themselves say Moses permisit Moses suffered or permitted to write a bill of divorcement t Mar. 10.4 not Moses commanded c. Answ 3 Answ 3 Thirdly it is the safest walking in a middle path and therefore I distinguish betweene Divortium and Libellum 1. There is divortium a separation or a putting away of the wife this is no where commanded by Moses at all 2. There is libellus a bill of divorcement and this is commanded Thus the Pharisees say Moses imperavit libellum Moses commanded to give a writing of divorcement u Mat. 19.7 And Christ saith Permisit non imperavit divortium Moses suffered not commanded you to put away your wives 3. And this Commandement was but politicall and civill not morall and therefore did not binde all Quest 2 Wherein did the Jewes offend concerning this putting away of wives Answ They erred herein that which Moses suffered for the hardnesse of their hearts they take for a morall precept Observ That which Moses permitted they thinke ought to be done as a thing good in the court of conscience Teaching us that many things are tolerated by humane and civill Lawes which are neither religious nor warrantable before God Men respect the greater evill and therefore tolerate the lesse for the avoiding of the greater according to that vulgar saying Ex duobus malis minus malum est eligendum of two evils we must chuse the least Quest 3 Is this lawfull is it not forbidden to doe evill that good may come of it Rom. 3.8 Answ 1 First that is a certaine rule wee must not doe that which is evill that some good may spring from thence we must not lye to save our brothers life Answ 2 Secondly we may distinguish between a command and a connivence no evill is to be commanded to be done by man or by humane and civill Lawes but a lesse evill may be winked at Although Magistrates in generall be commanded to punish sinners and transgressors yet it is lawfull for them sometimes to connive at some things and to spare the punishing of some degrees of sinne Quest. 4 Whether is usury lawfull or not for wee see the Lawes permit it and punish it not except it be above eight in the hundred Answ I will here only conferre usury with the Jewes putting away of their wives First this was suffered and tolerated for the hardnesse of their hearts Matth. 19.8 lest otherwise in their hatred unto their wives they should kill them So I. Because men are so hard-hearted that they will rather see their brother suffer yea perish then lend him gratis to supply his want And II. because a Land could not subsist nor trading flourish without borrowing and lending sometimes therefore the Lawes of Nations do permit Usury Secondly from the beginning it was not lawfull for a man to put away his wife w Mat. 19 8. And this is the case of Usury also as appeares thus 1. it was directly forbidden Thou shalt not lay usury upon thy brother neither shalt thou b◠to him as an usurer Read Exod. 22.25 Deut. 23.19 Nehem. 5.7 8. 2. He is promised a place in the Lords Tabernacle who putteth not out his money to usury x Psal 15.1.5 as if the Kingly Prophet would say usurers shall never come unto Gods holy Hill 3. He is pronounced a just man who taketh not usury Ezech. 18.8 9. and an unjust who giveth forth his mony upon usury vers 13. 4. The Lord severely threatens to punish usurers Ezech. 22.12 c. All these shewe that usury was not from the beginning neither was ever lawfull by Gods Law among brethren as all Christians now are wherefore it is a great shame that the Jewes should refuse to take usury one of another and yet Christians hereby eate out the bowels one of another Thirdly Christ crosseth their ancient opinion concerning the putting away of their wives telling them it is not lawfull to doe it except it be for fornication So also in this our Saviour saith Lend looking for nothing againe y
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
same houre what yee shall answer verse 19. and that in being thus handled you are no worse dealt withall than your Master was verse 24. Fourthly the next degree is yet more sad and this is banishment and persecution from Citie to Citie when they persecute you in this Citie flee ye into another where the evill is persecution and the remedy flight verse 23. Fiftly the last but not the least kind of evils is a bloody death for Christ Brother shall deliver up brother to death and the father the child verse 21. But the remedy is this that they need not feare those who can but only kill the body verse 28. i Pareus s VERS 23. Verse 23 But when they persecute you in this Citie flee yee into another for verely I say unto you yee shall not have gone over the Cities of Israel till the Sonne of man be come § 1. When they persecute you flee Sect. 1 Our Saviour here doth expresly teach us Observ That there is no other remedy against persecution but only flight How doth this appeare Quest 1 First by these examples Iacob fleeth Gen. 27. Answ 1 and Moses Exodus 2.15 Act. 7.29 and Elias 1 King 17. and David often and the woman the Church Revel 12.6.14 Secondly it will appeare by distinguishing Answ 2 the right of power given from the use of that power For I. Princes and great ones have right and power given from God Rom. 13.1 But II. The use of this power comes from the corruption of their owne hearts And yet because they have their power from God they are therefore to be obeyed either with an active or passive obedience and not to be resisted or rebelled against Quest 2 Who are faulty here Answ 1 First they are too blame who neglect the meanes for although wee must lay downe our lives for Christ when and where there is no evasion or way to escape yet when wee may flee we ought and leave the successe and event unto God committing our selves wholly unto him Answ 2 Secondly they are faulty who rebell to free themselves from persecution for our Master did not teach us this who could have prayed for twelve legions of Angels and have had them but hee would not hee permitted not Peter to wound with the sword but checked his too hot and forward spirit And hence the Primitive Church would rather suffer themselves to be led as sheepe unto the slaughter then take up weapons against their Princes and Governors although they were but Heathens k Lege Apol Iustin Tertul. Bellarmine and the Papists obey Donec vires habeant untill they be able to make their parties good but no longer Indeed some thinke that it is lawfull to withstand if God give lawfull power to repell an unlawfull force the King of Navarre withstood King Henry of France when he raised persecution But I confesse I dare not subscribe or assent unto it both because Christ our Lord who might by a lawfull troop of Angels have overcome all his wicked adversaries would not doe it but said his kingdome was not of this world and also because Tertullian tels us that the Christians in the Primitive times were able to have driven the Emperour out of his Dominions and to have pulled him from his Throne and sufficiently to have defended themselves and their religion from the power of the Tyger but they would not And therefore as an unwarrantable thing we and all Christians must carefully avoid it Answ 3 Thirdly they are here to blame that in the times of persecution flee not but faint yea faile and fall from their profession basely and cowardly denying Christ and the faith Thus did the Samaritanes and thus the Priscillianists thinke they may lawfully doe But our faith and Profession is not to be forsaken our Christ is not to bee denied nor the truth to be betrayed for any perill or paine whatsoever yea wee must be so farre from denying of Christ that wee must not so much as blush or so much as feare to professe him if wee desire ever to come where he is l Rev 22.15 A beautifull face is unfitly masked it should rather be seene now the face of Religion is faire beautifull and amiable and therefore it were a shame to hide that head and face under a bushell which should rather like a Citie set upon an hill bee held forth to the view of all m Mat. 5.16 Christ hath nothing in him whereof we need be ashamed for he is the best of all neither is there any cause why wee should feare to professe him for he is the greatest of all and of all others most able to protect and defend us There are some commended by the Spirit and Christ because they loved not their lives unto death and yet wee desire to be so commended wee must so labour to deserve that commendation Reade Act. 20.24 21.13 Fourthly they are faulty here who although in the times of persecution they doe not fal from Answ 4 their profession unto superstition yet they dare not openly confesse Christ and the truth these must consider why they hide and conceale Christ and dare not openly professe him I. Hast thou any thing in the secret closet of thy heart which thou darest not reveale that is art thou afraid to reveale any truth or trust or fundamentall point of religion Is not religion like the Church Tota pulchra all glorious and beautifull Then why shouldest thou be ashamed to professe thy faith A good face need not blush to be seene neither any be ashamed to shew forth the face of religion to any II. Dost thou feare danger or death why remember that we must not esteeme our lives in regard of Christ wee must not to save our bodies dishonour our head but labour to glorifie him in life and death and if he require it by our death as well as our life III. Art thou not assured of protection Then remember if thou have Christ thou shalt have all things yea if Christ bee with thee thou needest not feare though all the world be against thee Rom. 8.31.32 God hath decreed the end and determined what shall come to passe and therefore in all perils of this nature wee should say with the three children We know that our God whom wee serve is able to deliver us but if hee will not wee will suffer for him Dan. 3.18 Fiftly they are extremely to blame who thinke and stiffely maintaine that it is not lawfull to flee in the times of persecution when our Saviour expresly here saith If they persecute you in one Citie then flee to another Is it lawfull then to flee in the times of persecution Quest 3 First some hold that it is not lawfull for any Answ 1 at all to flee Tert. ad Fabium because our Saviour expresly bids us not to feare those who kill the body Matth. 10.28 Secondly some thinke that it is lawful to flee Answ 2 yea
more that this charge of our Saviours is a positive Precept and bids all to flee persecution Athanasius Thirdly Augustine Epist 180. ad Honoratum Answ 3 answers two things hereunto namely I. For the place Licitum esse non imperatum that it is lawfull to flee in the times of persecution but is not commanded and enjoyned unto all II. For the thing Aliam fugam esse licitam laudabilem aliam verò illicitam culpandam that there is a lawfull and unlawfull flight and a flight to be commended and condemned And therefore to flee is not given as a positive Precept to all alwayes Fourthly in these certainely it is lawfull to Answ 4 flee persecution as appeares by these reasons I. God is not to bee tempted and therefore when any doore is left open for us to escape by we must not stay and awaite the stroake of death Meanes to prevent danger must bee used and therefore Christ would not cast himselfe from the Pinacle Mat. 4. nor commit himself unto the Iewes Iohn 2.24 Wee naturally are carefull to take heed of clifts and rocks and waters and therefore why not of the fire of persecution If wee should see a Lyon in the way wee would shunne him yea flee from him why not therefore may wee flee from a Lyon and Tyger-like Tyrant who seekes to quench the fire of his rage with our blood II. Affliction is not alwayes determined catigorically unto or upon us and therefore wee ought not to betray our selves or our owne lives but still use the means and leave the successe unto God III. There is a time appointed by God when his children shall suffer but they are often persecuted before this time of suffering comes and therefore untill this appointed time comes they may flee It is said plainely Christ walked in Galilee but hee would not walke in Iury Iohn 7.1 and the reason hereof is given verse 6. Because his time that is of suffering was not yet come IV. If wee doe not flee from our vocations but that they will give us leave and permit us then wee may flee persecution V. If the Church may reape more profit and God more glory as it often times fals out by our flight than by our death wee must then decline persecution and flee from it Paul wished that hee might live in regard of the Church although death in regard of himselfe was by much the best Philip. 1.23.24 VI. If our flight be no way offensive to the weake brethren wee may then flee Quest 4 Whether is it lawfull for Ministers to flee from persecution or not Answ 1 First that it is lawfull for Ministers sometimes to flee appeares by these particulars to wit I. From the direction of Christ given in this verse If they persecute you my Apostles and Ministers of the Gospel in one Citie flee unto another so before verse 16. I send you as sheepe amongst Wolves therefore be wise as Serpents II. From the example of Christ himselfe who withdrew himselfe when hee knew the Pharisees held a Councell against him Matth. 12.14.15 So also when he heard that Herod had beheaded Iohn Baptist he departed from them by ship and went into a desart place Matth. 14.13 and againe the Iewes sought to take him but hee escaped out of their hands Iohn 10.39 III. From the example of the Saints Moses fled Heb. 11.27 Elias fled 1 King 18.13 and 19.3 And the Disciples helped Paul to flee Act. 9.25 IV. Si tota Ecclesia cedit non li et tibi manere post illos n August Epist 180. ad Honor. If all a Ministers flocke should flee away then by no meanes is he to stay behind V. From the Law of nature men are taught to defend and preserve themselves and their lives untill manifestly it appeare that God the Lord of life requires it that is we must be carefull of our selves untill either our necessity or Gods glory or the Churches utility doe perswade unto the contrary Answ 2 Secondly if any liberty be given or occasion may be taken to discharge the worke of a Minister and that there be no other left to execute this charge or discharge this function then it is not lawfull at all for him to flee Thirdly it is unlawfull for a Minister to flee if thereby his calling be hindered For hence it was that Christ would not flee Matt. 16.23 and Answ 3 26.54 Yea hence it was that the Apostles fled from one Citie to another according to the charge given in this verse because they were sent to preach the Gospell o Acts. 16.4 and therefore when they could not bee permitted to preach in one place they preached in another that being their calling and worke and the calling and worke of every Minister and is to bee performed and executed in one place or other Fourthly in a personall persecution a Minister Answ 4 may lawfully make an escape that is if wait be laid for the precious life of some particular person or Minister I conceive that hee may lawfully flee for his life as Elias did but in a common persecution it is a shame for a Pastor who should be to all his flocke an example of constancie courage to shew any fearfulnesse or too great forwardnesse to flee away Fiftly it is not lawfull for a Minister to flee Answ 5 persecution If I. His flocke and Church and particular charge be endangered by his flight that is bee either left as sheepe without a shepheard having none to teach them or by their flight have a Wolfe set over them instead of a shepheard who flecceth not feedeth them who devoureth instead of nourishing them who is more like a traytor then a teacher labouring only to betray their soules unto the enemy of their soules and instead of edifying preaching feeds them with infectious poison Wo be to that man who saves his body with the destruction of his soule Woe be to that Minister who saves his life with the death of his flocke and his body with the losse of their soules II. It is not lawfull for a Minister to flee if his presence bee necessary for the edification of the Church because in thus doing hee should rather seeme to decline preaching than persecution Many object many things against that which we first affirmed namely That persecution is to be declined and avoided by flight First this Precept If they persecute you in one Object 1 Citie flee unto another is not generall belonging unto all but particular belonging only unto the Disciples and therefore is now abrogated as are also the other two charges given them in the same Chapter viz. Goe not into the way of the Gentiles neither enter into any Citie of the Samaritans vers 5. which are expresly taken away and made void Matth. 28.19.20 Goe and teach all nations and Mark. 16.15 Goe yâ—â— into all the world and preach the Gospel to every creature First there is not the like reason of these Precepts
machina mundi peribit What miraculous and extraordinary things Quest 4 were in this Eclipse First the naturall Eclipse of the Sunne never happens Answ 1 as the Astrologers say but in the time of the conjunction of the Sunne and Moone which was not at the time of this Eclipse the Moone being in the full Answ 2 Secondly about the sixth houre and so forward to the ninth houre the Moone was together with he Sunne in the midst of Heaven but in the Evening shee appeared in her owne place namely in the East opposite to the Sunne Answ 3 Thirdly the Moone miraculously returning from the East towards the West did not passe by the Sunne and set in the West before it but comming to the place and terme of the Sunne went along with it for the space of three houres and then returned unto the East againe Answ 4 Fourthly the naturall Eclipse of the Sun quickly passeth away but this Eclipse continued for the space of three houres Answ 5 Fifthly the naturall Eclipse of the Sunne beginneth alwayes at the West that is that part of the Sunne which lookes towards the West is alwayes in naturall Eclipses first darkened because the Sunne is more swif in his motion then the Moone is in hers and so overtaketh her but here although the Moone were in opposition to the Sunne and distant from it the breadth of heaven yet it overtooke by a miraculous swiftnesse the Sunne and so darkened first that part thereof which lookes towards the East Answ 6 Sixthly in the naturall Eclipse of the Sunne that part thereof is first discovered and seene which was first covered and obscured but in this Eclipse that part of the Sunne which lookes towards the East was first covered and last discovered Jf the studious Reader would see these things illustrated and more then these expressed and handled concerning this unnaturall and miraculous Eclipse Let him read Aquin. 3. p. 9. 44. Art 2. ad 2. et Dionys in praefata Epist et Chrysost et Hier. s and Chemnit harm fine addit Gerard fol. 189. b. calce Sect. 2 § 2. Over all the Land Quest 4 Whether was there darknesse at this timeover all the Earth or not Answ 1 First the words in the Text are Tenebrae factae sunt supra universam regionem And there was darkenesse over all the Region or Land which by our best Hebruicians is interpreted generally of the Land of the Iewes and their reason is this because if this darkenesse had occupied the whole Earth then without doubt the Historians of other Nations would have recorded and mentioned it Syllâ—ge vocum exotic Pâ—ge 18â— Answ 2 Secondly others say that this Eclipse was not onely in the Land of the Iewes but in Egypt and in Athens as testifieth Dionysius and divers other Historians sâ—ith Carthusian upon this place doe testifie that it was in other Lands Answ 3 Thirdly that it was overall the world I cannot imagine for those who thinke so extend it too far neither dare I subscribe to those who restraine it onely to the Region of the Iewes because on the other side I conceive them to limit it too much And therefore J thinke that it was over all that Horizon and all those Regions which were in a manner of the same Altitude and Latitude and unto which the Sunne gives light and is seene at once VERS 46 47. And about the ninth houre Vers 46 47. Iesus cryed with a loud voice saying Eli Eli lamasabacthani that is to say My God my God why hast thou forsaken mee Some of them that stood there when they heard that said This man calleth for Elias § 1. My God my God Sect. 1 How can CHRIST have a God Quest when himselfe is the true God blessed for ever Hath God a God above him whom he stands in need of for protection and defence First Christ according to his humane nature and Answ 1 as he is man hath the same God and Father that we have Behold I goe unto my God and your God unto my Father and your Father CHRIST as man had God for his Father upon whose power he did depend and into whose hands he committed his Spirit and according to his humane nature he cals his Father his God Secondly Christ according to his divine nature Answ 2 is very God yea true God himselfe of the same substance and power with the Father § 2. Why hast thou forsaken me Sect. 2 What was the cause that moved Christ thus to Quest 1 complaine First negatively the cause was not any impatiency Answ 1 or discontent of mind neither any despaire or dissembling as some would have it But Secondly affirmatively the cause was an apprehension Answ 2 and feeling of the whole wrath of God which seazed upon him both in body and soule Thirdly Christ complained because of Gods delay Answ 3 and differring of helpe and succour Vrsin Whether did Christ truly complaine upon the Quest 2 Crosse that he was forsaken of God First we answer hereunto That our blessed Saviour Answ 1 bearing our sinnes in himselfe upon the Crosse did verily feele Gods wrath in his soule and truly complained in respect thereof that he was forsaken of God And this we confirme from himselfe thus Our Saviour cryeth out and complaineth upon the Crosse My God my God why hast thou forsaken me which words were uttered in truth and not in colour or shew Athanas ad Apollinar as Athanasius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things were done naturally and in truth not in opinion or shew And therefore Christ did feele himselfe in his soule forsaken of God that is left comfortlesse of Gods Spirit If the Reader would see this opinion opposed and confirmed let him read Dr. Willets synops page 1142. sine et 1433. et Cham. tom 2. page 177. Secondly Fevardentius absolutely denies that Answ 2 Christ did truly complaine upon the Crosse that he was forsaken of God and he gives this reason for his deniall If Christ saith he were truly forsaken of God it would follow that the hypostaticall union was dissolved and that Christ was personally separated from God for otherwise he could not have beene forsaken Fevardent Page 437. confut â— b I. We answer hereunto If Christ had been totally and eternally forsaken the personall union must have been dissolvea but upon this temporall dereliction rejectioÌ„ there followeth not a personall dissolution II. As the body of Christ being without life was still hypostatically united to the God head so was the soule of CHRIST though for a time without feeling â—f his favour the dereliction of the one doth no more dissolve the hypostaticall union then the death of the other If life went from the body and yet the Deity was not separated in the personall consociatioâ— but onely suspended in operation so the feeling of Gods favour which is the life of the Soule might be intermitted in CHRIST and yet the divine Union not dissolved III. Augustine
Redemption But I rather thinke the reason to bee this in short Saint Matthewes chiefest regard in the reckoning up of this genealogie was to move the Jewes to embrace the Gospel and therefore hee beginnes with David in this verse because then it was most common in the mouthes of all men that the Messias should be the sonne of Dauid but Saint L ke as testifies Eusebius * Eccles Hist lib. 3. cap. 4. by birth a Gentile borne in Antiochia learned in Physicke and now a Proselite truely converted doth write his Gospel to convert others and therefore shewes to the comfort of all beleeving Gentiles that Christ is a Saviour also unto them even which are of the posterity of Adam The promise of the Messias was tyed to the families of David and Abraham k Gen. 22.18 2 Sam. 7.12 and therefore Matthew proving Christ to bee the sonne of David and Abraham according to the flesh needs goe no further But Luke writes unto the Gentiles for he was Pauls companion who was the Apostle of the Gentiles and therefore hee proceeds unto Adam the Father of all Nations Quest 7 Againe hence it will bee demanded why is onely David and Abraham here named Answer I answer because under these two were all the promises made and given viz. First to Abraham Gen. 12.3 and 22.18 Secondly to David 2 Sam. 7.12 1 Chron. 17. Psal 89.37 Esa 37.35 and 53.3 Ier. 13.13 22.4 30.23.5 Quest 8 Lastly one other question may hence be propounded which is this why is David set or placed before Abraham in this verse Abraham being Answ 1 the eldest I answer First because the promises made to David were more cleare and illustrious and later and therefore better knowne unto the people as appeares by the blinde man who cries unto Christ thou sonne of David have mercie upon me and so the common people call the Messias the sonne of David Secondly I answer Answ 2 It is ordinarie with Historians to proceed from later things to more ancient first to relate those things that are freshest in our memories and then goe one to those that are more remote from us Lastly I answer The matter Answ 3 in hand or the historie of the Genealogie of Christ doth require that David should bee placed before Abraham for the Catalogue of the persons is to bee drawne from the first to the last or to begin with the eldest first and so proceed downewards and therefore being to begin with Abraham as he doth vers 2. hee first names David then subjoynes Abraham vers 1. that so the second verse may depend immediatly upon the first Thus much for the questions One objection we have further to resolve Object Saint Matthew making no mention at all in this his Genealogie of the linage of the blessed virgin Mary gives Salmeron the Jesuite occasion to alledge this place to prove that the virgin Mary was without sinne at all and that we should not consider her to have sprung from sinners lest she should thereby have incurred the guilt of originall sinne from them but wee must conceive of her as the elect and gracious mother of Christ and consequently exempted from all sinne and for this cause onely sayth he she is described as Saint Paul describes Melchizedech without Father or Mother or genealogie and as wee understand an other person i. e. Christ figured in Melchizedech so the blessed Mother of Christ must bee imagined to be without Father or Mother that so wee may understand her to bee without the least staine of sinne The Jesuites argument being something confused we will draw it to this forme Major Whosoever is described without father or mother or genealogie is altogether voyd of sinne Minor But the blessed virgin Mary is such a one described without father or mother or genealogie Therefore she is altogether voyd of sinne First of all we deny the Major or first proposition Answ 1 for Melchizadech is described in Scripture to be without father or mother or generation and yet neither Papists nor any other goe about to prove that hee was free from all sinne Secondly wee answer that the confirmation Answ 2 and proofe of the Major is very ridiculous Mary is described like Melchizedech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any genealogie or generation therefore as Melchizedech signifies Christ so Mary was free from all staine of sinne this is a Sequitur à baculo ad angulum as wee say in the Schooles Thirdly the Minor or second proposition Answ 3 is false Mary is not described like Melchizedech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his parents none at any time or any where hath named in Scripture yea he is so obscurely brought in that wee have no argument to prove that hee was borne but onely that generall argument which is taken from the nature of man But Mary was not onely borne after the nature of other men and women but also her Genealogie is named in Scripture For I. First she is called the Cosen of Elizabeth from whence necessarily one genealogie must bee common to them both II. Secondly shee is shewed to bee the daughter of David and Abraham because Christ was borne of her vers 20. and hee is sayd to bee the sonne of David and Abraham vers 1. And therefore the Genealogie of the Sonne must needs appertaine unto the Mother III. Thirdly this same Genealogie which is described both by Matthew and Luke is both the Genealogie of Mary and described for Maries sake and not for Iosephs because it is described to shew the descent and linage of Christ who came not of Ioseph but of Mary onely and therefore if this Genealogie belong not unto her it belongs not unto Christ l Chamierus Tom. 3. f. 115. Sect. 18.19.20.21 Vers 2. Observa VERRS 2. Abraham begat Isaac Isaac was a type of Christ in 3 things First in his nativitie which was in a manner and in nature almost impossible m Rom. 4.19 Abrahams body being dead so Christ was wonderfull in his birth Secondly in his obedience unto the death making no resistance against his Father Abraham Gen. 22. So Christ was also obedient to the stroake of death n Phil. 2.8 Thirdly he was the sonne of promise and the promised seed Gen. 21.12 and so was Christ Gal. 3.16 Vers 5 Quest § 1. VERS 5. Boaz of Rahab It may here bee demanded why in the Genealogie of our Sect. 1 blessed Saviour none of the holy women are reckoned up but those onely whom the Scriptures Answ 1 doe taxe and reprehend as sinners I answer this was done first of all because Christ came into this world to save sinners and to take away their sinnes Sinners are reckoned up in his Genealogie and he is sayd to be descended of them because he descended frō heaven for them o Hier. s Christ for the comfort of poore penitent sinners assumed that nature which once was sinfull that he might separate it from sinne Secondly another
that Christ would preach in a Synagogue which had beene defiled by manifold superstitions rather then not preach at all that being the principall worke for which he was sent as it is ours who are his Messengers § 4. The Gospel of the Kingdome Why is Sect. 4 it called the Gospel of the Kingdome Quest 1 In a double respect viz. First in respect of God Secondly in respect of us First it is called the Gospell of the Kingdome in Answ 1 respect of God because wee are exules rebels outlawes and it is God onely that of his infinite mercy and love calles us by the Gospel unto his Kingdome power and Soveraignty Teaching Observ 1 us that the end of preaching is to bring us unto the subjection and service of God to draw the hearts of children to their Fathers c Malach. 4.6 wee ought to be the Lords both by creation and election and every way both in body and soule but by sinne and the malice of Sathan we are now none of Gods neither have any part in him at all but are wholly opposite unto him both in hearts and lives deprived of the glory of God a Rom. 3.24 reprobate unto every good worke and polluted both in soule and body wherefore our condition being thus desperately miserable in our selves the Lord in much mercie sends the Gospell unto us his scope therein being to reconcile us thereby unto himselfe And therefore first let us put off the workes of darknesse and in our lives and conversations submit and subject our selves unto the obedience of God doing willingly and readily that which hee requires of us in the Gospell And then secondly wee may bee sure of remission and pardon of all our sinnes of reconciliation unto our God in and through Christ of protection and providence both spirituall and temporall yea of whatsoever is good here and of eternall glorie hereafter for all these are promised by him that is faithfull in his promises to all those that truely obey the preaching of the Gospell of the kingdome Answ 2 Secondly it is called the Gospell of the Kingdome in respect of us because it calleth us unto our Coronation and to the enjoying of a Kingdome not that every faithfull person shall bee made a King or Ruler over some one Nation or People neither have a temporall Diademe set upon his head But first because the greatest things in this world are Kingdomes therefore it is called the Gospel of the kingdome because it brings us unto that honour pleasure joy and felicitie which farre exceeds all temporall possessions crownes royalties and Monarchies whatsoever And secondly because Kings are free and subject unto none therefore it is called the Gospell of the Kingdome because thereby Obser 2 wee are made the free men of Jesus Christ The holy Ghost by this phrase teaching us that the joyes of the faithful are greater than all the joyes that worldlings partake Wherein doth the joy and felicitie of the Quest 2 children of God consist In a full assurance that they shall want nothing either spirituall or temporall Answ which may conduce unto the happinesse of Soule and body both in this life and the life to come Or their happinesse consists in a sure and certaine confidence that all those many and gracious promises shall in the Lords appoynted time bee fulfilled and made good unto them which Christ hath made in the Gospell both concerning temporall blessings and spirituall graces and eternall glory More particularly First those that are obedient unto the Gospell and word of God have a promise of temporall blessings to wit that rather Lyons shall hunger and bee destitute of a prey then they want any good thing which they stand in need of a Psa 34.10 because they shall be like trees planted by the rivers side and whatsoever they doe it shall prosper b Psal 1.3 and Ierem. 17.7 yea their seed shall bee mightie upon earth the generation of the upright shall bee blessed yea wealth and riches shall be in his house c Psal 112 2.3 Secondly they have a promise of spirituall graces to wit first protection against Sathan because although Sathan be strong yet Christ is stronger d Luk. 1◠22. yea protection against sinne it shall not reigne over them e Rom. ◠14 neither shall they sin unto death f 1 Ioh. 3.9 Secondly that they shall delight themselves in the workes of holinesse in the wayes of God and in the exercises of Religion Read to this purpose the whole 119. Psalme Thirdly they shall have peace of conscience g Phil. 4.7 that being alwayes quiet excusing not accusing them yea such a peace that nothing can dismay them or cause them to doubt or feare or to forsake their hold that is the Lord in whom they trust h Iob. 13.15 and Rom. 8.36 c. Thirdly they have a promise of eternall glory where first is life everlasting Secondly glorified bodies Thirdly absolute freedome Fourthly deliverance from all miseries disasters griefes whatsoever Fiftly the presence of God the sight of whose face shall be our chiefest felicitie as followes in the next chapter To summe up all the childe of God I. Considers who it is that makes all these large promises in the Gospell it is the Lord who is faithfull in his promises they being all Yea and Amen unto the faithfull in Christ Jesus yea it is the Lord who is so true and certaine in his word that everie word of his shall bee accomplished and heaven and earth shall rather passe away than one Iota or tittle of his word shall fall to the ground unfulfilled II. He considers what God promises A sufficiencie in temporall things security safetie and joy in spirituall things yea unspeakable happinesse in the kingdome of heaven where his body shall neither bee subject to death nor corruption nor captivitie nor sicknesse nor misery but shall live for ever a glorified body enjoying the fruition and sight of God in eternall blisse Now the consideration of these two things makes the childe of God enjoy heaven upon earth and a greater measure of comfort than the possession of the whole world could afford unto him the assurance of the accomplishment of these promises unto him puts more gladnesse in his heart than all the things and comforts of this life can in the heart of the worldling i Psal 4.7 And therefore aptly is the Gospell called the Gospell of the Kingdome because it calles and invites us to greater joy happinesse and glory than the greatest Monarch enjoyes § 5 Healing all manner of sicknesses and all manner Sect. 5 of diseases Christ wee see first teacheth them and preacheth unto them and then bestowes corporall blessings upon them Why doth our Saviour worke miracles after Quest 1 preaching First ob dignitatem because of the excellencie Answ 1 of preaching the word is preferred before miracles as a more worthy thing miracles being wrought for the praise
feare affliction because it can but kill the body it cannot destroy the soule Thirdly remember the pleasures of sinne are but for a season wicked delights and joy may be pleasing unto us a while but the end thereof is death and therefore we had better bee cloathed with mourning than girded with this mirth Fourthly remember thy sorrow and mourning shall not long last it shall but endure for a night thou shalt not be long under the Chyrurgians sharpe instrument and therefore beare patiently thy momentany paine Fiftly remember most undoubtedly thy sorrow shall end in eternall joy and glory For if thou patiently suffer with Christ and for Christ then thou shalt be glorified with him ſ Rom 8.17 when and where all griefe and cause of sorrow shall be taken away as our Saviour saith in this verse Blessed are they that mourne for they shall be comforted VERS 5. Blessed are the meeke Vers 5 for they shall inherit the earth § 1. Blessed are the meeke The Fathers and Sect. 1 School-men as was shewed before vers 3. Quest doe onely observe here seven Beatitudes and some of the Fathers and most of the Papists do make Povertie in Spirit the first beatitude and Meeknesse the second and Mourning the third c. Whence they propound this question Why is meeknesse put after povertie of spirit Answ 1 First those that are humble and poore are ordinarily contemned and usually injured and subject to much hard and harsh measure upon the earth and therefore they stand principally in need of meeknesse lest otherwise they should bee provoked unto anger and impatience and desire of revenge Answ 2 Secondly Meeknesse is put after Humilitie and povertie of Spirit because the humble and poore are disposed and more apt unto meekenesse as proud and great rich men are more prone unto anger t Charthus s Sect. 2 § 2. For they shall inherit the earth What Quest 1 is the meaning of these words Answ 1 First some understand this of a sensible or an intelligible earth-these Chrysost s Imperf doth reject Answ 2 Secondly some understand our glorified bodies as David sayth My portion is in the land of the living u Psal 27.13 as if he would say our bodies while we live here are the land of the dead but are called the land of the living when they are glorified Chrysost imperf Answ 3 Thirdly some understand this of the body of Christ that t s of the glory of his claryfied body Thus Saint Hilary upon these words understands them Answ 4 Fourthly by earth some understand eternity to wit eitheir first the heaven of the blessed which is called earth in respect of the imperiall heaven or the court in respect of the throne of God and the Temple of the most high Or Secondly by eternity is meant that new earth which Saint Peter mentioneth 2 Pet. 3. and which is called earth in respect of heaven Chrysost imperf Answ 5 Fiftly some understand this literally of this world they shall inherit the earth that is the world and thus almost all our late divines expound it Answ 6 Sixtly some conjoyne them both understanding both earth and heaven the life present and to come Non de futura solum sed etiam de praesenti Chrys s And thus I take the words indeed to be understood but yet for a more methodicall orderly handling of them we will severally observe a double sense viz. First they are to be understood of this life present Secondly of the life to come First by Earth is meant the life present Meek men are thought to bee deprived of the riches and possessions of this world by worldlings but Christ shewes here the contrary that they shall possesse the earth v Chrys s de variis Or more plainely that although God give unto the meeke eternall life and would have them to expect it and hope for it yet over and above he doth also give them earthly possessions the promise of future blessings doth not take away the hope of present for holinesse hath a promise both of this life and the life to come w 1 Tim. 4.8 which promise is principally and particularly confirmed and made unto the meek both by our Saviour here and also by the Prophet David Psal 27 9.11.22 How doth God give the earth in this sense Quest 2 unto the meeke for we see them often poore persecuted afflicted destitute of food raiment habitation flying from place to place for the safeguard of their lives as meeke Moses was constrained to doe First some understand this of the men of the Answ 1 world as if our Saviour should say blessed are the meeke upon the earth for they shall have many friends in the world And therefore those that desire amity and not enmity let them embrace meeknesse what benefit is it to be opposed by all it were certainely much better to be beloved of all We hate proud men we avoid the company and society of angry men those that are cruell though great men wee wish in their graves now meeke gentle and humblemen are free from that hatred these wishes and consequently gain much love and friendship amongst men Secondly some understand this of the fruition Answ 2 of their part or portion in earthly things as if our Saviour would say blessed are the meeke for others are so troubled turmoiled molested and disquieted that they have no comfort in any thing they enjoy but are in regard of any comfortable use thereof deprived as well of those things which they have as which they have not but they shall enjoy what they possesse with joy and comfort yea although they bee as having nothing x 2 Cor. 6.10 yet they shall possesse all things Thirdly some understand this of the affaires Answ 3 and employments of this world because meeknesse is profitable unto us in every estate and condition of life As for example First meeknesse is very profitable unto those that have undertaken the state of Matrimony for so the Husband shall win his Wife and the Wife the Husband Plato tels us that if a man clap his hands together being both open or if one be shut the other open he takes no harme at all by the blow but if the fists bee both bent he will hurt his hands So if both husband and wife be mild and meeke or if the one be alwaies gentle patient and forbearing the bond of conjugall love doth long continue entire but if both be proud or furious or angry or hasty or revengeful then the Matrimoniall knot of love is quickely loosed and therefore meeknesse is profitable for the married couple if they desire long to continue in mutuall love Secondly meeknesse is very necessary and behovefull both unto children and servants that is Masters and Fathers by being meeke and gentle unto them shall gaine more love respect service and obedience of them then by being proud harsh and cruell unto them Parents and
the truth And Possevine saith Å¿ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin â—rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x â—anus loc Thâ—ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them faiâ—e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like châ—ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whosâ— sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and
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
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
daily to prevent it Secondly there are Remedia Praeservativa meanes to preserve us from uncleannesse and these are first in order of nature that which is usually distinguished by the Physitians in their Preservatives neede not here bee distinguished by us they say there is a double preservation the first is of those who are sound strong and healthy that they may bee preserved in that healthfull and good constitution the second is of those who are inclining and dropping into some sicknesse and maladie if it bee not prevented by some medicinable helpes We I say forbeare this distinction because I suppose that all are in some sort inclining or incâ—inable unto this evill there beeing a concupiscâ—ble facultie in all Now concupiscence is a fire and therefore the onely preservative remedie here will bee to quench stint and put out this fire Here then observe The fire of Concupiscence is extinguished three manner of waies namely either First by throwing on water to wit either Meditation namely First of the brevitie of the pleasure which is short and momentarie Secondly of the place where thou commits folly to wit in the sight of an infinite pure God remember here an adulterous thought condemnâ—s because God seeth it how darest thou then act uncleannesse in Gods presence Thirdly of the evills which proceede from hence to wit either Of the Effects both Aâ— Extrà in regard of others remember how thou hurtest I. The Church of Christ II. Thy owne wife III. Thy neighbour IV. Thy children V. Thy neighbours wife Intrà in regard of thy selfe consider how lamentably thou injurest and harme est thy selfe both in thy Estate Credit Body and that both Spiritually by contamminating it Temporally and that either Violently by exposing thy selfe unto some violent death Naturally causing Either some sicknesse Or Some untimely death Or Some odious contagion Spirit because First thou dost besot thy spirit Secondly thou dost captivate enthrall thy spirit Of the punishments either Humane which are inflicted either I. by the lawes of the Gentiles or II. by the Civill law or III. by the Canon law Divine which are either Corporall which are either Ordinarie appointed in the law of God Extraordinarie which are either Inflicted or Approved by God Spirituall which either concerne The Minde by leaving and forsaking it The Soule by damning it Or Devotion namely prayers and teares certainely this water is very effectuall for the qualiâ—ing or this fire for the conscience being truely elevated by prayer unto God cannot close with such base lusts Fornication and Adultery is frequent because prayers and strong cries are very rare Or an holy conversation to wit 1. the society of those who are good godly and zealous make choise oâ— those for thy companions who are sober grave and auster not those who are jocund and light This is a hard saying to flesh and blood but unto him whose blood is inflamed through the lusts of the flesh it is better to goe into the house of mourning then or mirth Eccles 5.2 Confesse and make knowne thy temptations to some pious and faithfull friend or rather some pious prudent and grave Minister Then this benefit and commoditie would he reaped from it 1. He would gaine holy wholesome and sound counsell for his direction 2. The participation of the prayers of him to whom he makes his griefe knowne for his supportation Yea 3. this will increase in him a greater hatred of sinne a greater shame to sinne and a greater desire to repent of all sinnes committed Secondly by abating the fewell namely both The nourisher of the flame in the concupiscence to wit idlenesse which begets impure cogitations Otia si tollas and therefore we should take in hand some honest calling and imployment which might preserve us from all evill occasions The nourishers of the heate in the flesh which are First Gluttony which is to be tamed by frequent fasting which is an excellent remedy against it Concupiscence is a Devill which is not cast out but by fasting and prayer and therefore it may justly be suspected that fornication and adultery is more frequent because fasting is so rare As in the Church of Rome ever since their fasting from all meats was turned into a fasting with junkets wine and dainties the fire of lust hath extreamely raged amongst them Secondly Drunkennesse wine is the tinder of lust which presently enflames and sets it on fire e Hose 4.11.18 and Esa 5.11 as we see an example in Lot who being overtaken with wine was overcome with incest f Gen. 19.33 And therefore the wise man gives the intemperate man this counsell looke not thou upon the wine for then thine eyes shall behold strange women g Pro. 23.33 Thirdly separate thy selfe from the fire by avoiding carefully First the societie of women whereof there are three sorts First Harlots and suspected women from these thou must altogether estrange thy selfe for they are crafty to allure Secondly chast Matrons these are to be highly esteemed and valued but their companies are to bee frequented warily and circumspectly Non saepe visitandae Hier neither are they too often to be visited Thirdly weake vessels or young women whose beauties may enflame thee The society of these also thou must eschew Secondly all allurements of sight hearing meditation and the like of which afterwards Quest 9 Some here may say lewde lascivious and wanton persons finde a great deale of joy and delight in wallowing in these filthie puddles of pollution But what joy have those who are chast and pure here in this life what consolations have they whereby they may be supported in the way of vertue and chastity They have many causes of rejoycing even in this life Namely Answ First they shall be cloathed in white rayments in the kingdome of God Revel 3.4 For this white garment is I. Sometimes a type of Martyrdome Revel 7.11.13 And II. Sometimes a type of chastitie Revel 14.4 Secondly those who are pure shall bee presented unto Christ h 2 Cor. 11.2 Thirdly they are the members of Christ i 1 Cor. 6.15 Fourthly they are the vessels of the Holy Ghost and the Temple of God Esa 52.11 and 1. Corinth 6.19 Fifthly they shall be like unto the Angels in the kingdom of God k Mat. 22.30 Sixthly they shall be like unto God himselfe who is puritie it selfe Thus happy and blessed is hee that is chaste pure and unspotted but with the adulterer and uncleane person it shall not be thus VERS 28. But I say unto you that whosoever looketh on a woman to lust after her Vers 28 hath committed adultery with her alreadie in his heart § 1. Whosoever looketh on a woman Is it a sinne to looke upon a woman Sect. 1 Simply to behold a woman is not a sinne but Quest 1 curiously and with a sinfull eye to looke after a Answ woman and lust after her that is a sinne as appeares by this verse The Apostle saith looke
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
Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childreÌ„ when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaineâ—y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who maniâ—estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked
therefore the Popes governement must be Monarchicall Againe in Princes courts men use Mediators to goe to their Prince therfore they conclude that we must use the intercession of the saints to God In policie no lawes are given but which the subjects may fulfill therefore man is able to fulfill the law of God Fourthly from the Physickes Physicke teacheth us that the body turnes to corruption and dissolves upon this they inferre that the body of man should have dyed naturally as it doth now though he had not fallen if supernaturall righteousnesse had not kept backe corruption thus making God as well the author of death as of nature considering man onely according to the principles of nature and not according to this first creation Againe Physick teacheth us that the blood alwaies followeth the body therefore they have taken away the cup from the people in the Sacrament because say they if they get his flesh they get his blood per concomitantiam Fifthly the Metaphysickes teach us that every positive thing is good therefore they define originall sinne to be a mere privation Sixthly I might shew how from the Platonickes they have borrowed their apparition of spirits how from the Poets fables they have taken their Purgatorie and how from the incantations of the Gentiles they have borrowed their exorcismes but I inlarge it no further May we not oppose Reason to Religion Quest 4 No Answ because this were to goe about to confute God from his owne rules But Preachers teach that reason and humane wisedom are opposite unto God religion yea Object 1 Saint Paul himselfe affirmes the same Romans 8.6 7 8. Answ This is meant of the corrupt and blinde wisedome of man and not of right reason for it is one thing to be Contra rationem against reason for no such thing is true in Religion Supra rationem above reasons reach thus wee doubt of the magnitude of the Sunne and wee are altogether unable to conceive fully or comprehend God and things which are infinite because we are blind Object 2 But reason it selfe seemes in some things to be opposite Answ 1 First Reason is either Humane when wee reduce or bring back God unto a humane order not acknowledging him to be eternall infinite and the great Creator of all the world this indeede is opposite unto God Divine when wee know how to distinguish betweene God and man both in his power and equitie Answ 2 Secondly particularly there are two sorts of Oppositions viz. Possibilitatis Aequitatis First Possibilitatis whether such a thing bee possible unto God or not To this Christ answers unto God nothing is impossible Indeede ordinarily two things are said to be impossible unto God namely I. To sinne this argues infirmitly and impotency and therefore cannot have place in God II. To be contrary unto himselfe for this argues mutabilitie and variation But in these we must not say God cannot but God will not the thing is the same but the phrase is more remote from blasphemy In this first opposition of Possibility there are two quaeres namely First An sit whether any thing be impossible unto God here with Christ above wee must answer negatively Nothing is impossible unto God Secondly Quomodo sit How such a thing may be here often reason is foolish and not able to give an answer and that sometimes in humane things sometimes in Divine I. In humane things reason often is not able to give a reason as why an Amulet hung about the necke should preserve from poyson or enchantment or bewitching why a bone-ring should preserve from the cramp how five thousand could bee fed with five loaves and twelve baskets full left Many men admire how the earth can hang in the aire how the Eclipses can be foretold how the motions of the heavens can be discerned or understood how men can goe with their feet against ours This is a thing so hardly to be beleeved that Virgilius the Bishop was degraded and expelled his Bishopricke by Boniface Pope Gregory the seconds legate w Aventinus Thus reason is blind and foolish in humane things II. In Divine things reason is much more to seeke beeing therein in many things altogether ignorant Multa in religione fide credenda non demonstratione rationeve probanda There are many things in religion which cannot bee demonstrated or proved by reason but are onely to be beleeved by faith as God to bee eternall a parte ante a parte post without all beginning without all end and for the torments of hell to be eternall that is without end although they had a beginning how can reason demonstrate the blessed Trinity in Unity ever to bee worshipped when wee begin to consider of these things we must cry out O al titudinem O the depth of the riches both of the wisedome and of the knowledge of God how unsearchable are his judgements and his waies past finding out Rom. 11.33 Secondly Aequitatis flesh and blood doth here frequently reason against God demanding how he can equally and justly doe such or such things and th s troubles us most because we doe not consider God as the Creator of al things but as our companion wee equall him with our selves and then try him by that rule God in derision said Man is become like one of us and Man in his reasonings and disputes concerning God makes him like Man As for example I. What reason can there be for eternall punishment for a temporall fault how can God punish a man justly with eternall and perpetuall torments for momentary offences I answer reason it selfe doth confirme the equitie of the thing for First sinne is eternall voluntate in desire and will a wicked man would sinne for ever if hee did upon earth live for ever and therefore it is just with God for ever to punish him Secondly sinne is eternall iniquitate that is out of measure sinfull and of an infinite merit because committed against an infinite and eternall God and therefore is justly eternally punished Thirdly reason will say that there is no reason to deny that unto God which we allow to men or to think that unjust or unequall in God which in men we hold most just now man for offences committed against man punisheth eternally for sometimes he taketh away his eares sometimes cutteth of his hand sometimes taketh away his life which are justly called eternall punishments because they can never bee restored the whole world cannot give unto a dead man life or unto a mutilated man limbs II. What reason is there that God should condemne us for Adams fault Reason here answers that for treason against the King the Father is beheaded the children disinherited Why then should wee pleade against God our Father Adam committed high treason against him yea the covenant was made with all men in Adam and therefore justly may the Lord reject us wee sinning against him in our fathers loynes yea we have the seede of all
and the like Now if we would walke in this way of piety which leades unto life we must abstaine from all sinne whatsoever though never so pleasant or profitable unto us And this is no easie thing Reason 7 Seventhly this way is hard in regard of some circumstances namely 1. Of humility towards God we must in this way patiently permit and suffer our selves to be directed lead taught yea if we stray to be reduced reproved corrected by God and suffer all patiently and humbly at his hands And this we shall find a hard taske 2. Of humility towards men wee must not be proud or ambitious or haughty but make our selves equall with those of the lower sort although it be something hard to submit unto 3. Of watchfulnesse in this way we must never sleepe lest while we sleepe the enemy sowe tares Math. 13.25 Nay we must not so much as looke backe lest the plow slip out of our hands And this circumspection will be something difficult 4. Of suffering we must suffer in this way all crosses afflictions tribulations vexations whatsoever yea death it selfe if we be called thereunto patiently Philip. 1.28 Math. 16.24 Hebr. 12.3 And this is very hard for flesh and blood to do Eightly this way of piety is hard in respect of Reason 8 the end namely the glorious estate and condition of the faithfull in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (m) Solon rare and excellent things are hardly attained and therefore if we do but seriously consider the glory excellency and felicity of heaven we wiâ—l easily assent unto this truth that the way of pietie which leades thither must needs be hard and difficult to walke in Reade Math. 5.48 § last for this purpose Is every hard way the way of piety Quest 9 There are hard waies which neither are pure Answer neither leade unto life there is will-worship as well as true worship Colos 2.18.23 The divell is Gods Ape and therefore will imitate him every herbe in the garden almost hath his counterfeit in the field as there are good and profitable Time and Sage in the Orchard so in the fields there are wild Time and Sage As God hath a hard way which leads unto life so hath the devill a hard way which leades unto death As for example First Baals Prophets walked a hard way when they cut themselves with knives and Lances (u) 1 King 18. Secondly the heathen Gymnosophists walked a hard way when they sacrificed humane flesh and virginity unto their Idols or false Gods Indeed these are very hard wayes but none of them leads unto life How may the true hard way be knowne Quest 10 By these two things to wit Answer First by the purpose of the heart he who purposeth with himselfe propoundeth unto himselfe the most strict rule of the will of God resolving not to please himselfe but the Lord and to obey him according to that Law which himselfe hath prescribed that man certainely walketh in the true hard way Secondly by the practise of the life if this resolution leade thee unto all kinds of mercy justice and holinesse (o) Mich. 6.8 Then certainly thou art one of that small number who walke in this true hard way It is a hard thing to walke in this hard way Quest 11 whereby therefore may we be encouraged thereunto First remember although this way be hard to Answer 1 walke in yet it is but short the labour is but momentary that life which this way leades unto is eternall and will never have end this way which leades unto that life is but short and will speedily have an end And therefore wee should hereby be moved to walke cheerefully herein because it is but like a short winter dayes journey Secondly remember thy labour shall be rewarded Answer 2 The Husband-man takes much paines in dunging or manuring of his ground in plowing and sowing of it and all in hope that he shall have a crop which will recompence his paines The Mariner endures many stormes and cold blasts in hope that his voyage will be prosperous and profitable The Hunter goes many a step cheerefully hoping that at last he shall meet with some game The Souldier exposeth his life to danger in hope of victory a reward And therefore why should not we endure the difficulties and inconveniences of this hard way seeing we are sure that our labour shall not be in vain but liberally rewarded 2 Cor. 4.18 Answer 3 Thirdly remember that thou shalt have help in all the difficulties and dangers of this way The Angel wrastled with Jacob with the one hand but upheld him with the other and therefore Jacob was able to hold out even untill the morning so God will direct us by his Spirit in this narrow path which leads unto life and we shall alwayes heare a voyce behind us saying this is the way walke in it God will strengthen out ancle-bones and enable us to runne with patience constancy and cheerefulnesse the race that is set before us God will arme us with might and strength in the inward man and enable us both to overcome our enemies which labour to oppose us and to performe those workes in some measure which he requireth of us And therefore seeing we are assured that the grace of God shall sustaine us (p) 2 Cor. 12.9 and his blessed Spirit assist us in all the dangers and difficulties of this hard way we shouâ—d be encouraged the more cheerefully to walke therein Quest 12 How must we walke in this hard way Answer 1 First put off thy all thy sinnes with blind Bartimeus cast away thy cloake and those sinnes which hang so fast on and cleave so fast to and doe so easily beset thee Hebr. 12.1 Mat. 5.29 Ephes 4.22 A man can never walke in this way except he lay aside this old man of sinne and corruption Answer 2 Secondly deny thy owne will and profit pleasure submit thy seâ—fe wholy to be guided by God Answer 3 Thirdly abstaine from all fleshly lusts which war against the soule 1 Pet. 2.11 resist all thy corrupt affections and labour to bring every rebellious thought in obedience unto the Spirit Answer 4 Fourthly follow and put on Christ Ro. 13.14 Quest 13 both by faith and imitation Phil. 2.5 Who are here to be blamed and reproved Answer 1 First those who walke in the easie way declining this which is hard Certainly this is a palpable deceit of Satans to make men beleeve that the way of eâ—se and pleasure will bring them to heaven Answer 2 Secondly those who expect rest in this life here we are commanded to take upon us Christs yoake and then he hath promised us rest unto our soules Mat. 11.29 but labour and paines watchings prayers and fastings examinations and reedifying of old ruines and decayes in our bodyes so long as we live In this life we must strive to enter into the true rest Hebr. 4.11 and this striving
and labour must last for terme of life for there is no rest from labour till after death Blessed are the dead which die in the Lord for they rest from their labours (q) Reve. 14.13 where we see that there is no resting from the works of Religion or the labour of the Lord till death Neque hîc requies spiranda neque ibi tristitia timenda (r) Chrys s As we must not expect rest in this life so we need not feare labour and paines in the life to come Sect. 6 § Which leades unto life Quest 1 Why is it said which leades unto life and not which leads unto heaven To teach two things unto us namely Answer First that life is the end of the strait and narrow way H. Secondly that this mortall life is not worthy to be called life heaven onely being the true life I. H. First our Saviour here teacheth us that true Observat 1 life is the end of this strait way Or that the end of a godly life is to be crowned Read Rom 8 17. and 2 Tim. 1.11 and 4.8 1 Joh. 3.1 Duke Cosmo de Medicis warring upon the enemies of his Master the Emperour bare in his shield the Eagle which signified Jupiter and the Emperour holding out in herbeak a triumphant Crown with this Motto Jupiter Merentibus offert by which he signified that his Highnesse deserved each glorious reward for his worthy vertues but wee may apply it thus that God will give a Crown of glory to every one who labours in his Vineyard faithfully and fights manfully his battels against sinne and Satan When Vrsicinus a Physician endured martyrdome for religion a Souldier perceiving his courage begin to fayle spake boldly unto him Doe not now Vrsicinus cast away thy selfe that hath cured so many nor after so much blood of thine spilled lose the reward prepared for thee Thus should every Christian encourage himselfe in this narrow path that the end thereof is life and his obedience shall be rewarded Is salvation then of merit or of workes Quest 2 First certainely it were of works and merit Answer 1 if we could keep the whole Law perfectly that is if we had so fulfilled it that wee had never transgressed against it Rom. 7.10 Galath 3. Rom 2.13 But Adam brake the covenant and violated the Law And therefore now we cannot be saved thereby Rom. 3.23 and 8.3 Secondly now having broken the Law in Adam Answer 2 we can merit nothing at Gods hands but all is of grace Ephes 2.5.8 Rom 5.21 Thirdly although we cannot merit salvation by Answer 3 our workes yet the way thereunto is sanctification and obedience as appeares thus 1. Salvation is the reward of faith John 1.12 and 3.16 and 1. Pet. 1.9 2. Faith is to be prooved and tryed by workes Gal. 5.6 James 2.17.26 3. Therefore the Spirit of faith works sanctification in us and then crownes that his owne work Rom. 6.22 Life eternall is called an inheritance and a reward Objection 1 and therefore it is the merit of our workes First it is called a reward Propter similitudinem Answer 1 for the analogy or resemblance that is betweene them both 1. In respect of the time wages or the reward is given when the worke is done so heaven is not given untill after death 2. In respect of the measure to him who workes more or takes more paines a greater reward is given so he who is more carefull to exercise and stirre up the gift and grace of God within him and more diligent in the worke of the Lord shall have a greater measure of glory in the Kingdome of heaven for there are degrees of glory in heaven according to the measure of grace on earth And although heaven be not given for our workes yet it shall be given according to our workes Answer 2 2. Secondly heaven is a reward and that justly for as the merit of Christ is ours so we although not by our workes personally merit in Christ This distinction should carefully be marked by the wary Reader because the Papists say thus as well as we although we and they be not both of one mind as appeares thus they understand it thus that our workes are meritorious in Christ but we thus that our persons are accepted of God as worthy by the operation and obedience of Christ Thus wee should provoke and incite our selves unto piety and the workes of Religion by the remembrance of the reward promised unto us Giacopo Sauzaro being long in love bare for his devise a pot full of little blacke stones without white amongst the rest with this Motto Aequabit nigras candida una dies Meaning that the day of marriage would contervaile all his black and cloudy dayes So should we doe call to mind that day of refreshing and remember that when that comes we shall be marryed unto our Lord Christ with such absolute and compleate joy that all our labour paines toyle care and watchings shall be quite forgotten and aboundantly rewarded Quest 3 How may we know whether our lives here be such that the end thereof will bring us to life eternall Or how may we know whether we be godly or not and whether this true life belong unto us or not Answer 1 First those who love God but hate sinne are heires of this true life Eye hath not seene nor care heard nor ever enterd it into the heart of man once to conceive the things which God hath prepared for those who love him 1 Corinth 2.9 And therefore wee must seriously examine whether we love the Lord or not above all yea so love him that we hate every thing which is opposite unto him and hated by him Answer 2 Secondly those have a promise of this life who labour and endeavour to purge themselves from sin 1 Joh. 3.3 He that desires this hope let him purge himsefe even as Christ is pure And therefore we must trie whether we desire to know what is sinne and what is sinfull in us that wee may labour to leave all sinne and forsake our owne Answer 3 Thirdly they who are vessels of honour belong unto Gods great Mansion house of glory 2 Timoth. 2.20 And therefore we ought to examine by our actions what vessels wee are whether we bring forth the fruits of Religion thereby approving our selves to be vessels of honour or the fruits of rebellion thereby showing our selves to be vessels of dishonour Answer 4 Fourthly the Prophet Isaiah showes most plainely to whom this true life belongs Esa 64.4.5 For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene oh God besides thee what he hath prepared for him that wayteth for him Thou meetest him that rejoyceth and worketh righteousnesse and remembreth thee in thy wayes In these two verses the Prophet layes down foure particular markes of an heire of heaven and eternall life namely 1. Those who wayte for him that is those who
Because God hath commanded the use of the meanes if we desire to obtain the end III. Because we tempt Gods providence if wee neglect the means Matth. 4. Secondly but we must not use the meanes for Answ 2 this end that we may change or alter the decree of God Esay 46.10 but that we may be excused And therfore the use both of evill and doubtfull means is altogether inexcusable And thus much for the first generall answer unto the Objection Secondly it was necessary that Christ should Answ 2 fulfill the Prophesies for the confirmation of his sending from God hee hereby proves himselfe to be the Messias who is sent from God for the redemption of mankind because whatsoever was foretold by the Prophets concerning the Messias is fulfilled by him Reade for this purpose these places Matth. 11.5 and 26.54 Mark 14.49 Luke 22.27 and 24.44 Iohn 18.9 Thirdly our Saviour by his miracles and healing Answ 3 the sick and dispossessing of the poss ssed doth shew that the Prophesies are fulfilled not only in the soules but also in the bodies For there is herein a reciprocation as appears thus As in the Gospel corporall things denote spirituall as for example I. Leprosie denotes the corruption of our nature and Christ by healing Lepers doth shew that it is he and he only that takes away and heals the leprosie of sin II. Christ gives unto the blind their sight to shew that hee is the light of the world Mal. 4.2 III. Christ by making the deafe to hear doth shew that he is the Doctor of the soule IV. Christ by curing Fevers doth shew that it is he only that allayes the fire and the heat of concupiscence within us V. When Christ opens the mouth of the dumb he would have us to learn that he onely teacheth us to cry Abba Father Gal 4.6 VI Christ by healing those who were sick of the Palsie and restoring the Lame unto their limbs would have us know that he is the onely Physician which corroborates and enables us to worke the worke and walke in the wayes of God VII When Christ dispossesseth and driveth away devils he would have us know that first hee is that seed of the woman who was of old foretold should break the Serpents head Gen. 3. And Secondly that it is only he Rom. 16.20 that enables us to trample Sathan under our feet VIII Christ by raising the dead unto life doth teach us that it is hee who gives the spirituall life of grace unto us and who for us purchased life everlasting So in the Prophets spirituall things are applied unto the body as in this verse Whenâ—e we might learn That it belongs unto the Messias not only to cure soules but bodies also Psalme 103.2 3. Why doth it appertain unto Christ to cure Quest 6 and heal bodies as well as souls Answ 1 First because he redeemed both bodies and souls and therefore both are his 1 Cor. 6.20 Answ 2 Secondly because he commands us to serve him both in souls and bodies Rom. 12.1 And therefore as our Lord and Master it belongs unto him to be carefull of both Answ 3 Thirdly corporall evils are the punishments of sin and therefore it belongs to him to take away both the evill of sin and the evill of punishment both the cause and the effect Vers 18 Vers 18. Now when Iesus saw great multitudes about him he gave commandment to depart unto the other side Sect. 1 § 1. When Iesus saw great multitudes Observ It appears here that many were present but Christs departure shews that he was not well pleased with them From whence we may learn That there may be many hearers and yet but few good Quest 1 How doth this appear Answ 1 First evidently by these Scriptures Mat. 3.7 and 7.21 22. and 8.1 and 12.15 and 13.2 and 14.13 and 15.30 and 19 2. and 20.16 29. Answ 2 Secondly by these two reasons namely I. Because many followed Christ for some temporall gain to wit either that they might be healed or fed by him Ioh. 6.26 II. Because many heard him for novelties sake as the stony ground who rejoyceth at the first and falleth away and relapseth at the last Mat. 13.20 and Ioh. 6.66 Quest 2 Is it not a good thing to see people flock unto the Word and house of God Answ 1 First certainly to come to the Temple is but an externall work and is easily done Answ 2 Secondly to come to the hearing of the word is a thing of good repute and to absent our selves from thence or to be negligent in hearing is a shame and therefore many repair thereunto Answ 3 Thirdly but thus to flock to the house of God is good namely I. That thou maist there worship and serve God by prayer II. That thou maist feed thy soul by hearing III. That thou maist gain something either for thy information or reformation or consolation or corroboration or instruction or direction in the way of grace Sect. 2 § 2. He commanded them to depart unto the other side Quest 1 Why doth Christ command them that is those which were in the ship with him to depart Did Christ desire to hide or conceal himself from those who sought for him Non cadit in bonitatem Salvatoris circumcursantes linquere a Hilar. s How can this stand with the goodnesse of our Saviour to depart from and forsake those who run up and down to see and hear him Answ 1 First it may be Christ departed that they might seek him more intently and earnestly as the Mother sometimes seems to depart from the Childe that it may more diligently seek her and more affectionately cry after her So Christ would have them seek him with tears and seriously to endeavour to finde him thinking no pains too much Secondly perhaps Christ was weary and Answ 2 therefore desires to depart that he may rest himself for his body was subject to our infirmities Heb. 4.15 whence he prays against death Thirdly because there were great multitudes Answ 3 therefore he departs that he might avoid vain-glory Observ thus thinks Chrysostom s Teaching us hereby to avoid and shun all vain-glory as much as we can Philip. 2.3 Gal. 5.26 and 1 Thes 2.6 Why may we not seek the praise of men in the Quest 2 performance of good works First because the applause of the world is the Answ 1 reward of Heretikes and hypocrites Matthew 6.2 5 16. Secondly because this would argue us to be Answ 2 blinde and ignorant of our selves or our own conditions It was the proud Pharisee who was ignorant of the corruption of his own heart who boasted of himself Luke 18.11 And she was but a poor and blinde and miserable Church who boastingly said She was like a Queen wanting nothing neither should ever be moved Revel 3.17 And those who know themselves know with Paul that in them that is in their flesh dwels no manner of thing which is good for they have no
By some beginning Apoplâ—xie But none of these had place in this Maid she being truly dead Secondly some understand these words Miraculously Answ 2 as if our Saviour would say As yet after the course of nature she is dead but I will restore her unto life Thus the Prophet from the Lord saith Morieris to Hezekiah thou shalt die Esay 38.1 and afterwards vives thou shalt live 2 King 8.10 But these words imply something more for they doe not belong only to this Dâ—mosell but also unto us Muscul s Offendit naturam mortis piorum Guali s Thirdly some understand these words Philosophically in regard of the soul which dieth not Answ 3 therfore neither the Maid because Mens cujusque est quisque And therfore death is called a dissolution because the soul dieth not but returneth unto God that gave it Eccles 12 7. And therfore David commends his soul unto God Psal 31.5 as doth also Christ Luke 23.46 and Stephen Acts 7.59 But these words imply something more than this because this opinion neither affirmeth nor proveth any thing concerning the Resurrection and therefore may be maintained by a Sadduce Answ 4 Fourthly these words The Maid is not dead but sleepeth may be expounded Theologically because the whole man shall live again hereafter in the Resurrection and that either I. Generally because at the last day the body of every one shall be raised and united again to the soul Or II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because onely the godly shall live for ever a life of felicity and glory Ergo docet quae conditio mortis spem resuscitationis Gualt s In these words our Saviour teacheth us the condition of death namely Observ That death is not a finall dissolution but only as it were a sleep for a time Quest 2 How doth the truth of this appear The truth hereof appears by these particulars viz. Answ First because death is common unto all and hath ceazed upon all and therefore is not a finall dissolution nor totall destruction of soul and body Secondly because those who dye are said to sleep as appears I. By the godly before the Law Gen. 47.30 And II. By the godly under the Law as 2 Sam. 7 12. and 1 King 2.10 and 11.43 And III. By the wicked under the Law as 1 King 14.20 c. and verse 31. and 15.8 Esa 14.18 And IV. By the Saints under the Gospel Iohn 11.11 Acts 7.60 and 1 Cor. 11.30 and 15.18 Thirdly because sleep is like to death for so it binds all the senses that it makes the body seem to be livelesse because in sleep the body moves not perceives not regards not either wife or children or possessions or employments or affairs or pleasure or beauty or health Psal 76.5 And hence Sepulchers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dormitories or sleeping houses Fourthly because death is like unto sleep for we sleep for a time and then awake and rise So we shall all arise from the grave of death Reade Iob 19.25 Psal 16.9 c. Daniel 12.2 and Mat. 25.32 c. Iohn 5.28 and 2 Cor. 5.10 Quest 3 What happinesse do they enjoy that sleep in the Lord Answ 1 First now they enjoy the sight of God that beatificall vision Mat. 5.8 and that in fulnesse Bâ—â—n ex Psal 34.8 Answ 2 Secondly now they are free from all mutation change danger and fear Thirdly and their very bodies at the last day Answ 3 shall awake unto glory 1 Cor. 15. What is required of us in regard of this sleep Quest 4 death Let us prepare our hearts for a happy Resurrection Psal 57.7 doing as men do Answ who are ready to lay themselves down to sleep namely First before they sleep they shut bolt and lock the doors for fear of Thieves so let us bolt and lock the doors of our hearts that sathan do not enter let us seek to be secure from him by Christ that is let us labour that we may be certainly assured that Christ is our Mediatour Intercessour and Advocate who will obtain for us at Gods hands remission and pardon of all our sins Secondly before men sleep they hide lock up or make sure their purses and money so we must be carefull to lay up our treasure in heaven Matthew 6. Thirdly before men sleep they provide and prepare something to cover them lest they should take cold so we must labour that we may be cloathed with the covering of Christs righteousnesse Rom. 13.12.13 Fourthly men before they sleep dispose and lay ready in order their garments that they may finde them and cloath themselves with them when they awake lest they be found naked so we must labour that we may have the garments of sanctity and sincerity otherwise we shall be found naked and like him without a wedding garment cast into everlasting fire And thus if we desire that death may be a happy sleep and our Resurrection a happy awakening we must be watchfull against sathan and carefull to adorn our selves with sanctity and piety but principally carefull that Christ may be our Mediatour and we cloathed with his righteousnesse and then death shall be but like a sweet sleep and the last Trump like a joyfull sound summoning us to our Coronation and everlasting inheritance § 5. And they laughed him to scorn Sect. 5 Christ we see here both speaks and does promiseth and performeth and yet is derided for which they are justly excluded and caused to depart to teach us That deriders mockers and scoffers Observ shall be shut out from Christs presence Gen. 21.9 Gal. 4.29 c. Why shall these be put out from Christ Quest 1 First because on their part it argues pride Answ 1 and insolencie that they will not hear Christ Prov. 13.1 Secondly because this scoffing and derision is Answ 2 terminated in God whether it be I. Against God himself as Gal. 6.7 Or II. Against Christ as Luke 22.63 and 23.11 Or III. Against Gods word as Act. 2.13 and 2 Pet. 3.3 Or IV. Against his Messengers as 2 Chron. 30.10 Lâ—m. 3.14 15. Or V. Against the godly or the true Church as Psal 22.7 and 35.15 and 119.51 Esa 37.23 Or VI. Against the poor and weak who hath no helper 1 Sam. 17.42 Now against which soever of these derision be directed yet it is terminated in God and therefore no scoffers shall come or be suffered to abide in Christs presence Quest 2 Who is here blame-worthy Answ 1 First those who deride the dejected Here observe that there are two sorts of evils namely Culpae Poenae Now wicked men sometimes deride their brethren for evils either First Active of sin thus the Ammonites laughed because the Sanctuary of the Lord was prophaned Ezech. 25.3 Now Charity covers a multitude of sins n 1 Pet. 4.8 and therefore Christians should deride none for this kinde of evill Secondly Passive of punishment thus Iob complains that base persons disdained him when Gods hand was upon him
save his life with much unwillingnesse did whereupon the wicked wretch having his desire presently stabbed him with that Dagger which was at his throat and afterwards bragged that he had taken the bravest and most exquisite revenge of his enemie that ever man did for he had destroyed both his body and soule What things doth the Scripture silence as being Quest 1 not necessary to be knowne The Scripture speaks nothing distinctly Answer concerning the place of this Hell whereinto God can cast both body and soule nor of the manner of the torture thereof nor of the nature of those outward things that belong thereunto because these are not necessary to bee knowne by us There are two things which concerne us whereof the one concerns us little but the other concernes us much First it concernes us but little to know whether Hell bee in the Aire or in the concave of the earth or of what longitude latitude or profundity it is Secondly it concerns us much I. To acknowledge that there is a Hell and II. To know that the torments thereof are eternall perpetuall and insufferable extending both to body and soule and III. to labour indeavour and pray that we may never come there In hell there 's nothing heard but yells and cryes In hell the fire nere slakes nor worme ere dyes But where this hell is plac'd my MUSE stop there Lord shew mee what it is but never where a Pentelogia dolor inferni What things doth the Scripture expresse as Quest 2 being necessary to be knowne of us First it teacheth us that there is a spirituall Answ 1 death of the soule as well as a corporall of the body and that by and after death the soule of the wicked is cast into Hell but at the Resurrection both soule and body Revel 21.8 Secondly the Scripture teacheth us the fruits Answ 2 and effects of this spirituall death namely sorrow Lamentation howling and unspeaâ—eâ—ble torments gnashing of the teeth and the like Reade Luke 13.28 and 16.23 § 2. Are not two Sparrowes sold for a farthing Sect. 2 c. In these words our Saviour doth teach us Observ That the providence of God doth governe all things yea even the least things Reade Psalm 104.21 and 145.15 and 148.8 and Hebr. 1.3 God doth not take care for Oxen. 1. Corinth therefore not for all things Object First God cares for somethings for themselves Answ 1 and thus he cares for his Children and he cares for other things for others namely men or the elect and thus he cares for the creatures Answ 2 Secondly that saying of the Apostle is to bee understood comparatively that God doth not care for Oxen in comparison of men Quest 1 How doth it appeare that the providence of God rules and governes all things Answ 2 First it appeares by the example here given For our Saviour I. Names a poore contemptible bird a Sparrow And II. A bird of small value or price for two of them are sold for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a farthing Now although the true value of this coyne is not certainly known yet all grant that it is lesse then a penny Our Translaters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Farthing the Marginall note telleth us that it is a halfpenny Farthing Thomas Thomasius saith it is worth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a penny Beza s Luke 12.6 saith it is ¼ of an English penny Marlocrats s Math. 10.29 saith that it was foure pence in French mony The Rabbines call it Isor and say that it containeth eight mites Drusius in Praeter Luk. 12.59 And Godwyn in his Jewish Antiquities pag. 324. saith that Assarium valueth of ours in precise speaking q2. q. Whatsoever it was worth certainly it was of lesse worth then a penny in our English coyne and we know that a penny is but a thing of a small value according to that of Catullus Omnes unius assis estimemus And yet although two of these poore Birds be sold for a Farthing and a quarter of a Farthing or thereabouts not one of them falls to the ground without the providence of God III. Our Saviour doth not onely name a small bird a sparrow of a small price but hee also useth a diminutive phrase for the word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a diminitve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this signifies Passer a Sparrow that Passerculus a little Sparrow And therfore hence it is cleare and evident that the most contemptible and least things are not excluded from the providence of God Answ 2 Secondly it is further evident thus because it belongs unto the Omnipotency of God I. To governe all those things which he hath created And II. To direct them to that end which himselfe hath ordained Quest 2 What is providence Answ The providence of God is Ratio ordinandi praecedentia ad finem Thom. a wise ordering and disposing of things unto their end And therefore Providence is the principall part of Prudence And therefore we must endeavour to see God in all things and not looke to intently upon second causes For so we shall bridle our anger and revenge against our brethren and our murmuring against our God Quest 3 Who erre about this doctrine of divine Providence Answ 1 First the Epicures who deny all Providence Answ 2 Secondly the Platonicks whereof there are two sorts namely I. Some held that there was a divine Providence in heaven but not in earth Thom. That God by a speciall providence did rule and governe all things above but nothing below Iob. 22.14 II. Some of them held a providence in Spirituall and eternall things but not in corruptible Thirdly the Maniches who held Duo principia or Duos Rectores two Lords Rulers and Answ 3 disposers of all things namely I. God by whose providence all good things were ordered And II. Sathan who did dispose of all evill things and actions Fourthly the Stoicks who connect the second Answ 4 causes by a certaine fatall and inevitable necessity What are Christians bound to beleeve and Quest 4 hold concerning this divine Providence First we must hold that God hath ordained Answ 1 nature able to produce her effects even by naturall causes and that not necessarily but contingently Secondly we must hold that God doth accompany Answ 2 corroborate and helpe or co-worke in all these for from hence it is said that in him we live move and have our being Acts. 17.28 Thirdly we must hold that God when it Answ 3 seemes good unto himselfe can so bridle and change these causes that they shall not produce their effect either contrary to his secret will and decree or to the good of his children Examples of this we have in Scripture when most violent and most naturall causes could not produce their effects fire could not burne Fire could neither burne nor scorch though nothing more naturall Dan. 3. Lyons could neither kill nor eat though nothing more usuall Dan. 6. Fourthly
as Mat. 24. where somethings are spoken of the destruction of Ierusalem some things of the generall judgment Or else Secondly secundum totum when the same words may be taken in either sense As I will establish the Kingdome of David my servant Psalm 89.34 This may either Historically be understood of David or Typically of all pious and religious Kings So the Lord saith of Salomon If hee sinne I will chasten him with the rods of men but my loving mercy will I never take from him Psalm 89.30.31 This may either literally be understood of David or figuratively of all the Children of God So Hebr. 13.5 I have said I will never faile thee nor forsake thee which is spoken Historically of Iosua Chap. 1.5 But the Apostle understands it Typically of all the children of God Now of this nature is this present Scripture for these things were Typically fulfilled in them and shewed forth unto us for an example 1 Corinth 10.11 As appeares thus Iohns Disciples desire to know whether Christ bee the true expected Messias or not Christ proves that he is Because I. He cures and heales the bodies of men both of blindnesse lamenesse deafnesse deadnesse and Leprosie yea all these both historically and Allegorically And because II. He enlightens the minds of men by the Gospel Christ cured their corporal maladies for the blind received their sight c. Here observe First I confesse that these things have an Hystoricall truth that is that Christ did truely and really cure corporall blindnesse as Iohn 9.29 Secondly that the Prophesies concerning Christ doe in part speake of the same as Esa 35.5 It is foretold that the Messias should open the eyes of the blind and the eares of the deafe c. yea otherwise our Saviours Argument were nothing They desire to know whether hee be the Christ or not He saith he is and proves it thus The Messias shall heale the lame blind deafe and leprous and shall raise the dead Esa 35.5.6 But I doe and have done all this Therefore I am the Messias Thirdly withall wee must confesse that the Prophet Esay in that place doth look higher then these ayming at spirituall graces as well as corporall benefits and cures If the learned Reader doubt of this let him Reade Tremes s Esa 35.5.6 and Muscul and Hyper. s Fourthly therefore it is lawfull for me to ascend or to proceed from the body unto the soul In this place then we are admonished that it is Christ who doth enlighten the eyes of the minds who purgeth us from the Leprosie of sinne who frees us from death c. Gualt s Two things are very observable in this text namely I. What we are by nature Deafe blind lame Leprous and dead And II. That all these maladies are removed and cured and that onely by Christ of these therefore in this order The blind receive their sight here two things are considerable viz. First that by nature wee are blind Secondly that by Christ wee are illuminated and enabled to see Observ 1 First by nature we are ignorant blind and blockish in spirituall things 1 Cor. 2.14 Ephes 4.18 Quest 4 What is required unto true spirituall sight Answ 1 First for answer to this Question I referre my learned Reader unto Antoninus part 1. Titul 3. Cap. 3. § 1. 2. 3. c. where many rare things are taught concerning spirituall fight Answ 2 Secondly for the satisfaction of the vulgar Reader wee will adde some things and answer that unto spirituall fight many things are required To wit First the purity of the eye For if the spirits of the eye be perverted either by Melancholly or anger or the Iaundice then all things will seeme yellow or greene or the like Thus Mala mens Malus animus If the mind be corrupted then the man is corrupted for Mens eujusque est quisque the mind is the man if the eye therfore be darke how great is that darkenesse if the understanding be perverted so is also the judgement and affections And therefore let us labour for a pure and sanctified mind free from the infection and perturbation of sinne Secondly unto sight there is required the strength of the eye that it may perfectly apprehend the object for a weak sight apprehends a thing imperfectly like the man who said hee saw men walking like trees So when in Religion we see In enigmate onely as in twilight or the dawning of the day that is see something but very darkly and obscurely wee must then labour that our eyes may be perfectly opened that therby we may be able to perceive things truely and as they are in their owne nature as followes in the next particle Thirdly unto sight is required the liberty of common sense that so wee may bee able to judge of things that differ And therefore we must not be like children in understanding as the Apostle saith When I was a Child I spake as a Child I thought as a Child I understood as a Child 1 Cor. 13.10 We must not judge of Religion or the service of God with a carnall eye or the eye of naturall reason but with an eye truely informed that hereby wee may bee able to judge of things truely and aright A melancholly man often thinkes men to be Beares and a mad man friends to bee enemies and hence often-times fleeeth in the face of the Physitian that desireth to cure him Thus in Religion we often thinke the Lord hates us because hee will not give us that which wee desire although it bee as bad as Rats-bane for us Wee cannot endure reproofe from the Ministers of God neither that they should speake unto us but desire rather that they would willingly permit us to runne headlong unto destruction And thus so long as common sense is captivated wee cannot judge of things as they are Wherefore let us labour that our understandings may be enlightned and our judgements truely informed Fourthly unto fight there is required the light of the Sun or Moon or of a candle for three things are ordinarily required unto sight to wit I. The Organ that sees and takes up the Object II. The Object that is apprehended by the Organ And III. The Midst by or through which the Organ doth perceive and receive the Object Although there bee an Object which may bee seene and the Ayre also enlightned yet if a man want eyes hee cannot see that Object Therefore unto sight an Organ is necessary If a man could see and the ayre were enlightned yet if the Object were not in fight or if we could conceive no object to be objected unto the eye then the eye could apprehend nothing Therefore unto sight an Object is necessary If there were an Organ and an Object that is if a man could see or have an eye yea that eye were open and awake yet could he not see if either there were no midst or if the midst were dark For First if there bee no midst betwixt the
must learn to deny our selves Answ 2 Secondly presumption and therefore we must be circumspect it being a dangerous thing to be deceived in the state and condition of the soul or to cry Peace Peace unto our selves while sudden destruction hangs over our heads Answ 3 Thirdly the love of sin this is a sweet seeming potion to the body and a sweet poyson unto the soul And therefore we must hate sin as we would hate hell for the wages of sin is death Romans 6.23 Answ 4 Fourthly idlenesse deceives many and hinders many from giving a due regard unto the Law and that both by making them to protract time and also by quenching and cooling all zealous motions in them Wherefore we must shake off all delays and labour carefully to practise the precepts of the Law Secondly the next provoking cause which made them say that Iohn had a devill was because he was abstemious and moderate yea seemed more austeer and rigide than themselves were and therefore they envie him Whence I might observe two things viz. First that an Hypocrite hates him that is more holy than himself Esa 65.5 Secondly that an austere life it odious and Observ 1 irksome to a carnall man 1 Pet. 4.4 Observ 2 Why do carnall men so carp at an austere life Quest 5 First because thereby Hypocrites and formallists Answ 1 are excelled in glory and therefore they envie such a life in any as shall ecclipse their light Secondly by such a life wicked men are reproached Answ 2 and therefore they hate such that are so reserved and chary of their society that they shun the company of all that are wicked Ephesians 5.11 Thirdly such a life condemns the licentiousnesse Answ 3 of flesh and blood who saith Let us eat and drink for to morrow we shall dy Esa 22.13 And therefore all Epicures belly-gods and intemperate persons detest and abhor such a life We have seen the moving causes of the peoples censure given of Iohn namely because he preached the terrours of the Law and because he lived a strict life we may now consider What the effect of this censure was Quest 6 Rash Judgement for they say He hath a Devill Answ Hence two things may be observed namely First That rash judgement is seldome right Observ 3 judgement 1 Sam. 1.13 Mat. 7.1 Rom. 14.10 13 and 1 Cor. 4.5 Colos 2.16 Secondly That there is nothing so good or Observ 4 holy but malice can deprave Rom. 1.30 and 2 Tim. 3.3 Iohn Baptist Malice saith hath a devill although the holy Ghost say That he was sanctified in the womb yea Christ the Lamb without spot they say is become a friend and familiar companion of sinners What is here required of all men Quest 7 First wicked men yea all men must hate and Answ 1 forbear all calumny lest thereby they condemn the generation of the just Reade Psal 15.3 and 73.15 Luke 3.14 Secondly the righteous must labour to cut Answ 2 off all occasions that is labour so to live that the wicked may be ashamed to speak evill of them How must we so live that we may escape calumnies Quest 8 and slanders Saint Peter gives us three remarkable rules to be observed for this end namely Answ First we must abstain from all sin whatsoever Rule 1 whether against the first or second Table 1 Pet. 2.11 do no evill and then men can have no ground to build an evill report upon Secondly shine before men in the works of holinesse Rule 2 and uprightnesse let them see nothing but good in us that they may be able to say nothing but good of us 1 Pet 2.12 Thirdly obey Magistrates and Superiours in Rule 3 those things which are not against God or his word or his Law for this is the wil of God that thus we should put to silence the ignorance of foolish men 1 Pet. 2.14 15. § 3. Christ came both eating and drinking Sect. 3 How and wherein is Christ opposed to the Quest 1 Baptist First Iohns Disciples thought that they were Answ 1 Corrivals but because that I know of now none think so therefore I slip it Answ 2 Secondly they differed in conversation because Iohn was abstemious and more reserved but Christ was more familiar that so by all means he might win and gain some Observ 2 From whence we may learn That Christ tryed all wayes and means for our salvation for that being the scope of his sending and coming into the world and there being nothing that he more deeply desired than that he would certainly leave no means unsought for the effecting of it Quest 2 What did Christ do for our salvation Answ 1 First in himselfe he taught us he prayed for us yea when we were enemies he laid down his life for our ransome Rom. 5.6 7. he checked the proud Iohn 10. and cheered the humble Matthew 11.28 Answ 2 Secondly in his Apostles he did much for our salvation for he sent and commanded them to preach he endowed them with gifts and made them able Ministers he distributed severall abilities among them making some sons of consolation and some sons of thunder yea he inspired them with his Spirit for the writing of the Scripture the rule of Truth Answ 3 Thirdly in his Ministers he shews his care over us and his desire of our salvation for he hath left a succession of Ministers for the gathering together of the Elect and as Paul became all to all men so the Lord hath given us Ministers of all sorts that so we might be left without excuse he hath given us ancient and grave Ministers he hath given us solid learned Ministers he hath given us meek and milde Ministers yea he hath given us Ministers of our nation and not strangers only and the like And thus he hath given us Pastours according to our severall dispositions yea some who can change themselves or take unto themselves any form in indifferent things for the winning of all sorts unto Christ 1 Cor. 9.20 21 22. Answ 3 Thirdly Christ and the Baptist differ in preaching for Iohn preached the Law and wrath Mat. 3.7 11. unto repentance Lugubria Gualt s But Christ preached or proclaimed the sweet messages of the Gospel Mat. 3.28 Ioh. 7.37 c. Observ 2 From whence we may learn That there is a double preaching necessary unto salvation viz. Threatnings and Promises the Law and the Gospel thus we see Samuel did 1 Sam. 12. and Esa 1. Quest 3 Why is it necessary that both Law and Gospel Promises and Threatnings should be preached Answ 1 First because there are divers sorts of men as for example I. Some hearers are soft and mollified and of tender eares and hearts some are hard and obdurate which stand in need of a sharp wedge to rend and tear them II. Some sinners are bashfull some shamelesse and impudent 1 Corin. 5. and 2 Corin. 2. And therefore the shamelesse must be shent and shamed III. Some sin openly and apparently
the Law were condemned in this verse Therfore all unwritten Traditions must now be abolished To this Bellarmine answers two things namely Answ 1 First Christ condemneth not the ancient Traditions of Moses but those which were newly and lately invented Answ 2 Secondly Christ taxeth and findeth fault onely with wicked and impious Traditions To his first answer we answer two things viz. Replie 1 First the Scripture maketh no mention of any such Traditions of Moses Christ biddeth them search the Scriptures and not run unto Traditions Secondly these which our Saviour here speaks Replie 2 of seemed to be ancient Traditions bearing the name of Elders Traditions and they were in great authority among the Iewes most like because of some long continuance To his second Answer we answer likewise two things to wit First their Traditions were not openly and Replie 3 plainly evill and pernicious but had some shew of holinesse as the washing of pots and Tables and beds yea the Traditions of the Papists come nearer to open impietie and blasphemie then the Jewish Traditions did Secondly Christ in opposing the Scripture against Replie 4 Traditions therein condemneth all Traditions not written which were urged as necessary besides the Scripture What may wee safely hold concerning the Quest 1 Traditions of the Church First that besides the written word of God Answ 1 there are profitable and necessary constitutions and Eâ—clesiasticall Traditions to wit of those things which respect the outward decencie and comelinesse of the Church and service of God Secondly the efficient cause of all true Traditions Answ 2 is the Holy Spirit which directs the Bishops and Ministers assembled together in Councell or Convocation for the determining of such orders and Constitutions according to the word of God and doth also direct the Churches in the approving and receiving of such Traditions Thirdly no Tradition of the Church can constitute Answ 3 or ratifie a Doctrine contrary to the written word of God neither any rite or ceremony for both Constitutions and Doctrines ought to be agreeable at least not contrary to the written word And as all Civill Lawes ought to have their beginning from the Law of nature so all Ecclesiasticall Traditions from the word of God Rom. 14.23 and 1. Corinth 14.26 40. Fourthly although Ecclesiasticall Traditions Answ 4 may be derived from the word yet they are not of equall authority with the word How may the true Traditions of the Church Quest 2 be known or discerned from humane and superstitious Ordinances By these foure notes and marks to wit Answ First true Traditions are founded upon the word and consentaneous unto the word and deduced derived and taken from the word Secondly true Traditions are profitable for the conserving and promoting both of piety and externall and internall worship Thirdly true Traditions make for the order decorum and edification of the Church And Fourthly are not greevous and intollerable as the Traditions of the Pharisees were and the Papists are Matth. 23.4 VERS 4 5 6. For God commanded saying Honour thy Father and Mother Verse 4.5 6. and he that curseth Father or Mother let him die the death But ye say whosoever shall say to his Father or his Mother It is a gift by whatsoever thou mightest be profited by me And honour not his Father or his Mother he shall be free Thus have yee made the Commandement of God of none effect by your Tradition Sect. 1 § 1. Honour thy Father and thy Mother Quest 1 Whether is the Father or Mother more to be honoured and loved Answ 1 First Children can never honour and love parents that is either Father or Mother enough because we are imperfect in our Obedience to every precept Answ 2 Secondly I conceive that a vertous Father is more to be honoured and loved then a vitious Mother and contrarily a vertuous Mother more then a vitious Father because there is Tantundem aliquid amplius a naturall Relation to both but a spirituall Relation onely to the vertuous and godly We are commanded principally to love our heavenly Father best and caeteris paribus to love those best next him that are neerest unto him in love and most like unto him in purity Answ 3 Thirdly if we speake properly positively and without any Relation to any thing understanding the Question thus Whether the Father In quantum est pater as hee is the Father or the Mother as she is the Mother be more to be honoured and loved then with the Schoolemen I answer that the Father is more to be loved and honoured then the Mother And the reason hereof is this because when we love our Father and Mother Qua tales as they are our Father and Mother then wee love them as certaine principles of our naturall beginning and being Now the Father hath the more excellent cause of beginning then the Mother because the Father is Principium per medum Agentis Mater autem magis per modum Patientis materiae And thus if wee looke upon Father and Mother Secundum rationem generationis then we must confesse that the Father is the more Noble cause of the Child then the Mother is If the learned Reader would see this prosecuted let him read Thomas 2.2 q. 26. Art 10. And Arist etheâ— lib. 8. And Anton. part 4. tit 6. Cap. 4. § 8. And Aurtum opus pag. 60 b. Answ 4 Fourthly if we speake of that love and honour which is due unto parents according to their love towards Children then we answer that the Mother is more to be beloved then the Father and that for these reasons viz. I. The Philosopher saith because the Mother is more certaine that the Child is hers then the Father is that is his he beleeves it is his Child but she is sure that it is hers II. Because hence the Mother loves the Child better then the Father doth Arist lib 9. ethic III. Because the Mother hath the greater part in the body of the Child it having the body and matter from her and but only the quickning vertue from the Father h Arist de gen animal lib. 1. IV. Because the Mother is more afflicted for the death of the childe than the Father is and doth more lament the adversity thereof than his Father doth Solomon saith Prov. 10. A wise Son rejoyceth his Father but a foolish Son is a heavinesse to his Mother From whence some say that Fathers in regard of their naturall constitution of body which naturally is hot and dry do more rejoyce when their children are promoted unto honour than the Mothers do but Mothers in regard of their naturall constitution which naturally is cold and moist do more mourn and lament for the losses and crosses of their children than the Father doth But I will neither trouble my self to prove this nor perswade my Reader to beleeve it but leave it to the Philosophers and Schoolmen to be decided and discussed V. Because the mothers part is more laborious
glory 2. Timoth. 4.4 8. Revelat. 2.10 11. And IV. A Kingdome Matth. 6.33 Luke 12.32 Secondly it may be illustrated and described Answ 2 by some similitudes and resemblances namely I. By the feast and banquet of King Ahasverus joy and melody and dainties in all abundance But yet it fell farre short of that felicity which is reserved in heaven for the righteous II. By this world here observe two things viz. First there are many rare things in the world which we thinke to be worth seeing and looking vpon worth seeking after and worth enjoying keeping Now if there be such excellent things in this world what is there in the world to come Secondly there are many and great delights and comforts in this world Now Sitalia in carcere qualia in patria August soliloq cap. 21. If there be such joyes in prison what is there in the heavenly pallace and happy presence of God III. By three places viz. The wombe the world and heaven and that in three regards to wit First Respectu Locorum in regard of the places themselves here three things are observable viz. I. As the world is more ample and spacious then the wombe So is heaven more spacious and large then the world II. As the wombe is darke and the world light in comparison thereof so the world is darke in comparison of heaven A child seeth nothing in the wombe but being come into the world it seeth much yet in comparison of what is seeth in heaven it seeth nothing in the world as men know more in the world then in the wombe so they shall know much more in heaven then they doe on earth III. Jn the wombe Methusalem continued nine moneths in the world 969 years but in heaven for ever and ever As our life ordinarily is longer in the world then in the wombe so by much it is longer in the world to come then in this world Secondly Respectu nostri in regard of us here marke two things namely I. As our delight is greater in the world then in the wombe so it is greater in heaven then in the world II. As our understanding is greater when we are in the world then when wee are in the wombe so it is greater in heaven then in the world Thirdly Respectu roboris corporalis in regard of the strength of the body as the body ordinarily is stronger in the world then it is in the wombe so it is more agile strong and quick in heaven then in the world Answ 3 Thirdly it may be illustrated and described what manner of life life everlasting is Honore by the honor thereof Luke 22.30 and 12.37 1. Corinth 6.3 and Rom. 2.10 And Answ 4 Fourthly Sociis by the companions we shall there have Daniel 7.10 Quest 10 What joy glory and felicity shall we enjoy in heaven Answ 1 First negatively Facilius quid non sit August de utilit paenit Jt is more easie to tell what is not in heaven then what is for it passeth all humane understanding Revelat. 2.17 and 1. Corinth 2.9 Acquiri potest aestimari non potest August de civ Dei 22. Heaven may be acquired but it can never be valued to its worth Revelations 21.4 Answ 2 Secondly affirmatively in heaven we shall be happy both in body and soule I. We shall be happy in heaven in our bodies For there First we shall be freed from all molestations and evills of the body namely I. From all afflictions and dangers because there shall be security II. From all diseases weakenesses and old age because there shall be compleat health strength III. From all hunger and thirst because we shall then have spirituall bodies 1. Corinth 15. IV. From death and corruption because there shall be eternity Secondly in heaven our bodies shall be nimble and quick as Mr. Perkins gathers from their sudden ascent into heaven But this is something curious Thirdly in heaven our bodies shall be beautiful and faire Daniel 12.3 Matth. 13.43 and 17.5 and Marke 12.25 II. Jn heaven we shall be happy in our soules For there First we shall enjoy a threefold freedome namely I. From sinne and the power thereof as Ezech. 37.23 And II. From ignorance and imperfection And III. From all weake affections as anger feare sorrow and the like Secondly in heaven we shall have a perfection of gifts 1. Corinth 13.10 And Thirdly there we shall have a sight of God which is our chiefest good August de trinit cap. 13. This is that knowledge which Iohn 17.3 speakes of and 1. Corinth 13.12 and Matth. 5.6 Hebr. 12.14 Shall we have a corporall sight of God in heaven Quest 11 as Iob seemes to affirme Chap. 19.27 where he saith I know that my Redeemer lives and that I shall see him at the last even with these eyes First that place is spoken of Christ the Redeemer Answ 1 of the World whom the faithfull shall see even with their corporall eyes because although it be a glorious body yet it is a true body and therefore may and shall be seene Secondly God hath neither flesh nor bones Answ 2 and therefore cannot be seene with a corporall eye but is seene with the eye of the understanding as Spirits are to be seene Thirdly this sight of God hath in it these foure Answ 3 things to wit I. A knowledge of God and of his decrees which we shall see as in a glasse II. The love of God and of the Elect and this love is proportionable to the former knowledge III. Joy for the salvation of the Church and the enjoyment of Gods presence IV. Thankesgiving unto God and loud Hallelujah's Revelat. 19.1 3 4 6. What may we learne from the excellencie and Quest 12 felicity of life eternall First we may learne to contemne and despise Answ 1 all the delights of this world because they are not worthy to be compared to the joyes of heaven Secondly in miseries afflictions and distresses Answ 2 we may learne hence comfort because they are but transitory and momentany but the joyes of heaven are eternall Answ 3 Thirdly at the houre of Death and under the pangs thereof we may hence learne joy because death will bring us to CHRIST and to the end of our hope Philip. 1.23 and 1 Iohn 3.2 Answ 4 Fourthly we may learne hence to seeke Heaven before all other things and next unto God most worthy to be sought for Matth. 6.33 As evidently appeares thus I. If we long for and lust after wordly things in Heaven there are greater and better II. If we hunger after spirituall things in heaven there are perfecter III. Jf the reading and remembrance of the former questions concerning the joy and glory of Heaven delight us in heaven we shall find them to be true yea farre exceeding our expression and expectation IV. Jf wee desire greater things then hath beene mentioned in heaven we shall have greater then the greatest and this is a praise-worthy ambition to sleight 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
temporall Lord of the Christian world And that First because if the Pope were soveraigne Lord of all the Christian world then Bishops should be temporall Lords of their Cities and the places adjoyning subject to them which the Papists will not affirme Secondly he shewes this out of the confession of Popes Pope Leo confessing that Martianus the Emperour was appointed to the Empire by God he reciteth also the confession of Gelasius writing to Anastasius and also of Gregory III. He shewes that the Pope is temporall Lord of no part of the World in the right of Peters successour and Christs Vicar For First CHRIST neither invested Peter nor his successours with any Kingly authority Nor Secondly was Christ himselfe while he was on the Earth a temporall Lord or King and therefore much lesse gave any temporall dominion or Kingdome to his Apostles Answ 3 Thirdly we answer with divers Romanists that the Pope may not at all intermeddle with the disposition of Earthly Kingdomes or restraine or depose Princes how much soever they abuse their authority Jf the Reader would see both this and the former answer illustrated J referre him to Dr. Field of the Church Lib. 5. Cap. 44 45. Quest 5 What is due unto Caesars and earthly Kings that our Saviour here bids us to give unto Caesar what is due unto him Answ 1 First unto earthly Kings and Princes we owe Honorem honour and therefore St. Peter saith Feare God and honour the King 1. Peter 2. Jf it be demanded Quest 6 How must we honour them J answer I. We must esteeme honourably and venerably of them as the people did of David 2. Sam. 18. II. We must both know and acknowledge their superiority over us III. We must pray for them unto God 1. Timoth 2.1 2. IV. We must shew a fitting submissive reverence in our carriage before them V. We must reverence and honour their Majesty and state as divine Psalm 82.6 What if Kings or Magistrates be wicked or Fooles Suppose they be yet they must be honoured and that First by hiding covering and concealing of their infirmities And Secondly by praying heartily unto God for them Secondly unto earthly Kings and Princes we Answ 2 owe Obedientiam obedience and that generall in politike things because we are commanded to be subject to the higher powers Rom. 13.1 Thirdly we owe unto them Tributum Tribute Answ 3 and therefore St. Paul saith Give tribute to whom tribute is due Rom. 13. § 3. And give unto God that which is his Sect. 3 What doe we owe unto God Quest First it is our duty to worship him as himselfe Answ 1 prescribes And Secondly to preferre his precepts before the Answ 2 command and authority of the Magistrate VERS 23. The same day came to him the Sadduces which say there is no Resurrection Vers 23 What are the principall errours Quest and erroneous opinions of the Sadduces Their Dogmata Canons Answ or constitutions were these to wit First they rejected the Prophets and all other Scripture save onely the five Bookes of Moses Ioseph Antiq. Lib. 13. Cap. 18. Therefore our Saviour when he would confute their errour concerning the Resurrection of the dead he proves it not out of the Prophets but out of Exodus 3.6 I am the God of Abraham the God of Isaac and the God of Iacob in this Chapter verse 32. Secondly they rejected all traditions whence I. They were called Minai that is Heretiques in respect of the generall opposition between them and the Pharisees First because the Pharisees were in repute the onely Catholikes And Secondly because in their doctrine the Pharisees were much neerer the truth then the Sadduces And II. In respect of this particular opposition in the ones rejecting the others urging of traditions the Sadduces were tearmed Karaim Biblers or Scripturists Drusius de trib Sect. Cap. 8. Lib. 3 Page 130. Thirdly they said there was no reward for good workes nor punishment for ill in the world to come Hence St. Paul perceiving that in the Counsell the one part were Sadduces and the other Pharisees he cried out Of the hope that is of the reward expected and of the Resurrection of the dead I am called in question Acts. 23.6 Fourthly they denied the Resurrection of the body Acts 23.8 and in this verse Fifthly they said that the soules of men are annihilated at their death Ioseph de Bello Lib. 2. Cap. 12. Sixthly they denied Angels and Spirits Acts 23.8 For a further amplification and illustration of these three latter errours J referre the Reader to Iunius Parallels Lib. 1. Parallel 42. Page 64. 65. Seventhly they wholly denied Fate and Destinie and ascribed all to mans free-will Ioseph Lib. 13. Cap. 9. Vers 28.29 30. VERS 28 29 30. Therefore in the Resurrection whose wife shall shee be of the seven for they all had her IESVS answered and said unto them yee doe erre not knowing the Scriptures nor the power of God For in the Resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Sect. 1 § 1. Therefore in the Resurrection whose wife shall she be The Sadduces held as was shewed before that there was no Resurrection and here they propound a question as it seemes to prove from an absurdity that there shall be none Whence it may be demanded Quest How doth it appeare against the Sadduces that there is a Resurrection Answ 1 First if there be no Resurrection the reason is either I. Because God is not able to raise up the dead and to affirme this is impiety and blasphemy Or II. Because God is able to rayse them up but yet doth it not because it is altogether unprofitable for men and to affirme this is ridiculous Answ 2 Secondly the godly in this life onely differ from the ungodly in hope and therefore to take away the hope of future glory were to take away the difference of the righteous and wicked which St. Paul points at 1 Cor. 15.19 Answ 3 Thirdly the Martyrs have laid downe their lives for the Resurrection Answ 4 Fourthly CHRIST our Captaine rose againe therefore we also shall rise againe Answ 5 Fifthly God is the Lord over the dead as well as the living and therefore in his appointed time he will rayse up the dead Answ 6 Sixthly because it is a ridiculous thing to beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transmigration of the soule and to deny the Resurrection of the body Answ 7 Seventhly it is in the will and power of God that we should be or not be and therefore it is in his power to make us immortall Answ 8 Eightly the counsell and decree of God concerning the raysing up of the dead is immutable and therefore the dead shall rise againe Answ 9 Ninthly nothing is disobedient to the authority and power of God and therefore the dead shall heare his voyce and come forth of the graves Answ 10 Tenthly it is necessary that there should be a
words where the carkase is that is the body there will the Eagles that is the spirits of the blood be gathered together The absurdity of this exposition is clearely shewed by Mr. Foster in his spunge to wipe away this Weapon salve and J doe not beleeve that Mr. Floud who so stoutly maintaines the lawfulnesse of that wonderfull salve against him will defend this exposition or undertake to prove this to be the sense of this place Secondly Origen by the carkase understands Answ 2 the Church by the Eagles the Doctors of the Church and by their gathering together their union and consent in the faith of CHRIST crucified Thirdly some by Carkase here understand the Answ 3 passion of Christ by the Eagles the Saints and by their gathering together the efficacie of his merits sufficient for all Hierome Fourthly others understand this place to be an Answ 4 adumbration of the day of judgement by the carkase understanding CHRIST the Iudge by the Eagles the soules going to judgement and by the gathering together the generall judgement Thus Chrysost Hilar. Ferus Aretius Stella Maldonat Fifthly others interpret this place of the Saints ascending Answ 5 up into heaven whether Christ hath carried his humane body which suffered death for us that where CHRIST now is there all his Saints shall ascend and be hereafter Thus August and Gregor and Muscul And this seemes to be the truth for the Disciples Luke 17.37 had asked Christ whether the Elect should he taken To this Christ answers wheresoever the body is c. In which similitude we must observe That as the nature of the Eagle is to flye unto the carkase though it be farre off so the faithfull and heavenly Eagles above all things long to feed of Christ and to be where he is And againe as the Eagle is content with the carkasse in what place soever it is so the Elect regard no more nor more then this to be where CHRIST is VERS 30. Vers 30 And then shall appeare the signe of the Sonne of man in heaven What is meant by the signe of the Sonne of man Quest I dare not undertake to determine this question Answ but in the handling of it will onely doe as many more have done before me that is shew the opinions of others and which of them J rather adhere unto First Lyranus thinkes that this signe shall be the Answ 1 signe of the Crosse and Speare and nailes and other instruments of Christs death altogether and not any one of them onely Secondly Lactantius is of opinion that before Answ 2 Christ descend to judgement Cadet repente gladius é Coelo a sword shall suddenly fall from heaven that the righteous may know that the Captaine of the Lords hoast is comming Lactant. lib. 7. Cap. 1. Thirdly Zaga Zabo the Aethiopike Bishop Answ 3 saith That CHRIST shall beare the crosse before him in manu gladium and a sword in his hand to avenge himselfe upon his crucifiers and all the enemies of his Crosse Damianus de morib Aethiop Answ 4 Fourthly some by this signe understand the signe of the Crosse onely but yet with some differences For I. â—ome thinke this signe shall be the signe of the Crosse in mens foreheads II. Others think that this signe shall be a banner with the signe of the Crosse in it displayed before in signe of victory Gloss interlin III. Others avouch that the Sonne of man shall appeare in the day of judgement with a Crosse borne before him Bellarm. de sanct Lib. 2. Cap. 28 et Rhemist in hunc locum et Chrysost et Muscul And Chrysostome renders the reason why this sign of the Crosse shall appeare namely for the justification of Chrst when he shall enter into judgement with his enemies as if a man being hurt by the throwing of a stone at him should bring the stone along with him unto judgement for the quicker convincing and greater confusion of him that threw it at him Musculus thinkes that it shall be borne in triumph against all the wicked and also against the Prince of the world himselfe both to shew the freedome and deliverance of the Elect and also to declare unto all the world that this JESUS which was crucified is the Almighty Lord of Heaven and Earth Answ 5 Fifthly some thinke that by this signe is meant the very body of CHRIST having the testimonies of his sufferings upon it that is the wounds of his hands and feet and side and Chrysostome thinkes that this may be And Dr. Willet doth incline to this rather then the former although simply he assents to neither It is more like saiâ—h he that Christ at his comming should shew the markes and prints of the nayles and speare in his body then the signe of the Crosse for those were felt and seene in his body after the Resurrection so was not the other but it is a bare conjecture without any ground of Scripture that the wounds are either now in Heaven to be seene in the glorious body of Christ or that they shall be beheld and looked upon in the day of Judgement The wicked indeed shall behold him whom they have pierced but it followeth not thereupon thâ—t he shall appeare as pierced How is it possible that either the body of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espied in so glorious a body which with the brightnesse thereof shall obscure the Sunne Answ 6 Sixthly our Ecclesiasticall Expositors doe understand the signe of the Sonne of man to be the Sonne of man himselfe Caelesti potentia praeditus quasi signo in sublime erecto c. Being endowed with celestiall power as with a signe he shall turne the eyes of the world towards him Calvin et P. Martyr Answ 7 Seventhly the signe of the Sonne of man in the heavens is nothing else as J conceive but his conspicuous and glorious appearing who shall come in great glory as a signe in the heavens to be seene of all the world Now I cannot imagine that it signifies any such visible signe as is formerly conceived in the five former answers because it is said Mark 13.19 and Luke 21 27. Then shall they see the Sonne of man Whereby it appeares or at least seemes that the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Eighthly it is great presumption so boldly to Answ 8 affirme as Bellarmine doth that it shall be the signe of the Crosse having no Scripture for it at all Other signes we find that Christ hath appeared with as the signe of the Raine-bow Revelat. 10.1 with a two edged sword Revelat. 1.16 and with a booke in his hand Revelat. 10.2 Now wee have more reason to beleeve that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they have for the signe of the Crosse VERS 31. Vers 31 And he shall send his Angels with a great
deaths to be Answ 2 Secondly the day o death is uncertaine for this end that we might doe the more good unto others if we knew how long we should live we should be the more carelesse to helpe and relieve others and the more prone to live wholly unto our selves And hence the Apostle exhorts us while we have time to doe good as if he would say we are not sure how long we shall live and what good we do unto others we must doe while we live and therefore while it is said to day we must doe good to others and not live wholy to our selves Quest 2 How is death to be expected Answ Not onely patiently but joyfully desiring and praying for it Bring oh Lord my soule out of prison Quest 3 Why must we desire death and not rather feare it Answ 1 First because so long as we live here the soule remaines in the body a darke dangerous and obscure Dungeon Hence Iob saith we are involved in darknesse and replenished with misery and labour and so long as we live we are subject to many evils Answ 2 Secondly death is to be desired and not feared because after death we shall praise please and serve God more cheerfully and perfectly then we can in this life And Thirdly because we shall be more happy in heaven then we can be in Earth And therefore if we desire perfectly to be freed from all evill and perfectly to injoy whatsoever is good and perfectly to obey and serve our God we must then desire and not dread death because then and never till then shall these truly and perfectly be VERS 44. Therefore be ye also ready Vers 44 for in such an houre as you thinke not the Sonne of man commeth § 1. Therefore be ye also ready Sect. 1 Our Saviour speakes here of their preparation and expectation of the last Judgement wherein there are two things observable to wit First the persons exhorted Yee Secondly the thing whereunto they are exhorted First from the persons exhorted three things may be observed namely I. Although the Disciples and Apostles of Christ Obser 1 to whom he now speakes were holy righteous and good persons forsaking all things to follow the Lord of all things Iohn 6.66 Yet even they are admonished of the day of Judgement to teach us That the godly are to be warned to prepare themselves against the day of Judgement Why must the godly be admonished hereof First because the day and time is uncertaine unto Que. 1 all and therefore all should be admonished to Answ 1 prepare themselves Secondly because the good are prone to neglect in tanto the expectation thereof and preparation Answ 2 thereunto carrying a body of sinne and corruption about them so long as they live here and therefore it is not needlesse a whit to admonish them thereof II. Although Christ knew that his Disciples should be safe and saved at the day of judgement Yea had foretold them that they should sit on twelve Thrones then to judge the twelve Tribes of Israel Chap. 19.28 Yet he doth exhort them to expect it and to prepare for it To teach us That it is needfull to exhort the best to prepare themselves Obser 2 against the great day of judgement III. Although the Apostles lived many hundred years before the day of Judgement yet Christ exhorts them to prepare themselves for it and to expect it To teach us That a frequent expectation of the last day and Obser 3 a fitting preparation against it is fit and convenient for all generations and ages of the world Secondly the thing whereunto they are exhorted is to prepare themselves Be ye ready that is as is expounded verse 42. Be ye watchfull To teach us That we ought to be principally carefull that Obser 4 the day of the Lord come not upon us unawares Marke 13.37 Why must we be thus carefull to watch wait Que. 2 for and prepare our selves for the day of the Lord Answ 1 First because it is a matter of the greatest moment for if the day of judgement should come upon us unawares and unprepared we should then suddainly loose Earth Heaven God and all good things and be made partakers of horrour Hell the wrath of God and all evill things Secondly because none can escape the day of Answ 2 the Lord therefore all should carefully wait for it The truth of this appeares thus I. God is not blind neither can he be deceived Galath 6.7 For at the last day the Bookes shall be opened Daniel 7.10 wherein the names and actions of all persons are written II. Sathan will accuse all and because his time is then at the last period he will rage the more and more vehemently prosecute all wicked men with hatred and malice III. The conscience of every wicked man will cry against him and the mouth thereof then will not be stopped And therefore it is unpossible that any wicked man should escape that day seeing every wicked man hath so all-seeing a Iudge and so clamorous a witnesse and so malicious an accuser Que. 3 What is here required of us Answ 1 First we must take heed of security and carelesnesse seeing that Sathan is so watchfull 1 Pet. 5.8 Secondly we must meditate alwayes of the day of Judgement that is both of the uncertainty thereof and also of the sudden comming thereof and likewise of the nature thereof Quoties diem illum considero toto corpore contremisco sive enim comedo sire bibo sive aliquid aliud facio semper videtur illa tuba terribilis sonare in auribus meis Surgite mortui venite ad judicium As often saith Hierome upon Matth. as I consider the day of Judgement my whole body trembles yea whether I eate or drinke or what else soever I doe me thinkes I heare that terrible Trumpet sounding in my eares Arise yee dead and come to judgement Answ 3 Thirdly wee must examine our selves by the Purity of that law and word of God by which we shall then be judged and see whether our actions will endure the tryall of that fire and touch of that Lydius lapis or touchstone Sect. 2 § 2. For in such an houre as you thinke not of the Sonne of man commeth Quest 1 How many things are observable in these words Answ Two to wit First the comming of Christ wherein there is First the certainty thereof wherein there is First the person The Sonne of Man 2ly the action He shall come Secondly the Effect thereof Quest 2 Secondly the time of his Comming which shall be I. Unknowne And. II. Sudden And III. Unexpected Answ First Quis Who shall come The Sonne of man that is CHRIST observe here that many names are given unto him but the holy Ghost useth this The Sonne of man when he speakes of the humane nature Here therefore he meanes that CHRIST shall come in his humanity and hence would teach us Obser 1 That CHRIST shall really and verily come in
that will be the time of retribution and a tree being once fallen cannot turne it selfe on the other side This is the difference betweene death and the last judgement before the sudden approach of death we may repent as Mr. Latymer said betweene the falling of the hatchet and the separation of the head but no repentance at the approach at the last day And therefore we should before it comes prepare our selves and that I. By repentance and true conversion unto God Hebr. 3.13 c. While it is said to day And II. By faith for without faith we cannot please God Hebr. 11.6 and there can be no true faith without repentance 2 Tim. 4.4 and new obedience Thirdly the time of CHRIST comming will Answ 3 be in an houre when we looke not for it or it will come unawares and altogether unexpected And this is the worst of all for although it be unknowne yet if we did expect it it would not find us unprepared but it will come when we kâ—ow not ye when we feare it not at all and so become a horrible houre unto us The point observable from hence is this That Christ will come unto judgement when Obser 3 we are most secure and most negligent For the better taking up and confirming of this we will consider three dependant particulars viz First the Causes why we neglect the Comming of Christ that wicked men neglect Christs Comming is plaine from Luke 21.34 and verses 38. and 49. of this Chapter Now the Causes why they neglect his comming are principally these two namely I. The joyes and delights of the world which are either First lawfull as laughter play mirth now concerning these the Apostle saith Let those who rejoyce be as though they rejoyced not 1 Cor. 7 3â— that is they must not be profuse in their laughter but moderate in all worldly delights and pleasures Or Secondly unlawfull as drunkennesse gluttony uncleannesse and the like wherein wicked men wickedly rejoyce Reâ—d Luke 21.34 and verses 38. and 49. of this Chapter II. The cares distractions and employments of the world cause us to neglect the comming of CHRIST Here observe three Causes to wit First Causa juvans the helping and furthering Cause and that is the care of our vocations and callings Now although callings are warrantable and lawfull and a provident care in the managing and following of our callings be warrantable and lawfull yet our care may be too excessive and immoderate even in our Vocations Psal 127. And hence the Apostle exhorts those who buy to be as though they bought not c. 1 Cor. 7.31 Secondly there is Causa laqueans the bewitching and enthralling cause and that is Coveteousnesse oppression and the like Matth. 13.22 and 1 Tim. 6.9 These we must principally take heed off they being as pernicious to our poore soules as bird-lime or snares are to the poore birds Thirdly there is Causa occidens the killing cause to wit worldly sorrow 2 Cor. 7.10 which causeth death Secondly men being once overcome with these causes they then become secure and sleepe fearelessely Matth. 2â— 5 and verse 38 of this Chap. and verse 48. That is they either regard not Christs Comming or else they presume that he will deferre his comming And Thirdly then CHRIST will come in the night in the last watch of the night when men sleepe Matth. 1â— 25 and verse 43. of this Chapt. That is when he is not expected or looked for Vers 46.47 VERS 46 47. Blessed is that servant whom his Lord when he commeth shall find so doing Verily I say unto you that he shall make him ruler over all his goods Object Some of the Papists produce this place to prove the Invocation of Saints reasoning thus The good servant is here promised a reward of blessednesse even to be placed over all that his Lord hath whereby is meant That Saints after their departure are made Protectors of the Militant Church of Christ And therefore we may pray unto them Bellarm. de beat Sanct. Cap. 28. Coster Enchir Cap. 14. Answ By the context it is plaine even in the judgement of their Jesuite Maldonate that it is an explanation of the parable going before Chapt. 25.19 where it is said A long time after will his Lord come whereby doubtlesse is meant the second comming of CHRIST Maldonat â—es com in Matth. 25.19 31. And in this same Chapter it is said when his Lord shall come which cannot be understood but of the second coÌ„ming of Christ Vers 48 49 50 51. VERS 48 49 50 51. But and if that evill servant shall say in his heart My Lord delayeth his Comming and shall beginne to smite his fellow servants and to eate and drinke with the drunken the Lord of that servant shall come in a day when he looketh not for him and in an houre that he is not aware of and shall cut him asunder and appoint him his portion with the hypocrites â— there shall be weeping and gnashing of teeth § 1. But if that evill Servant shall say in his Sect. 1 heart c. The scope of our Saviour in these words as I take it is to teach us Obser That when wicked men most deride the judgements of God then they are most neare them Read Gen. 4.7 and 7. Matth. 25.5 10. and Revel 3.10 and Esa 5.26.27 Who are here to be blamed and reproved Quest 1 First those who deride the judgements of God Answ 1 Esa 5.19 Ierem. 17.15 and 20.8 Ierem. 4.4 Many there are who laugh at the comminations and meâ—â—ces of the Ministers of the word and in their wickednesse and drunkennesse say Let him preach anger and judgement for we feare it not certainly unto such the Lord will come in an houre when they are not aware and give them their portion in hat Lake where there is nothing but weeping and gnashing of teeth Secondly they also are to be reproved who although Answ 2 they deride not the threatnings of the word denounced by the Preachers thereof yet in the meane time they presume and feare them not saying unto themselves we hope the judgements of God will not approach as yet and if they doe we shall not be subject unto them but delivered from them This Non morieris thou shalt not dye was the first dart that the Devill threw at man Gen. 3.2 And presumption like the Trojane horse brings a concealed enemy in the belly thereof which wounds before it warnes And therefore we must not presume To whom may this be fitly applied Quest 2 First to those who thinke that though they Answ sinne yet no evill shall come vpon them Eccles 5.4 c. neither shall they be punished at all Many argue I. From the mercy of God thus God is mercifull and therefore hee will not punish sinne And II. From others thus such and such have sinned greatly and grievously and yet no evill hath come unto them therefore sinne shall not be punished at all And
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
First it was an absurd reasonlesse answer for Answ 1 Pilate enquires after CHRISTS fault and they answer they would have him punished Hee saith What evill hath he done and they say Crucifie him they object nothing against him and yet cease not crying to have him punished And Secondly it was a troublesome rude unmannerly Answ 2 and importunate answer to desire a mans death whom they could not justly taxe or accuse of any evill yea to desire it with an unamimous consent and to baule for it with one mouth and mind and to answer at least implicitely â—e hath done no evill but what of that Let him notwithstanding be crucified VERS 24 25 26. When Pilate saw Vers 24 25 26. that he could prevaile nothing but that rather a tumult was made he tocke water and washed his hands before the multitude saying I am innocent of the blood of this just person see ye to it Then answered all the people and said His blood be on us and on our children Then released he Barabbas unto them and when he had scourged JESUS he delivered him to be crucified § 1. He washed his hands Sect. 1 How many sorts of washing of hands were there amongst the Jewes Quest There were three sorts in use amongst them Answ viz. First Pharisaicall and superstitious now this was reproved And Secondly Ordinary for outward decencie and this was allowed And Thirdly in token of innocencie and this was commanded the Elders of the neighbour Cities in case of murder Deuter. 21.6 And this is that washing which Pilate here practiseth and unto this the Prophet David alludes Psal 26.6 I will wash my hands in innocencie and so I will compasse thy altar § 2. His blood be upon us and upon our children Sect. 2 What may we learne from this answer of the multitude Quest First we may learne hence the custome of the Answ 1 Jewes in capitall offences viz The Iudges and witnesses when sentence of death was pronounced against the malefactor did put their hands upon the condemned persons head saying Sanguis tuus super caput tuum Thy blood be upon thine owne head Now unto this the people have reference in these words His blood be upon us and upon our children As if they would say Be not thou so scrupulous to judge an offender for if thou think est thou dost an unjust thing let the vengeance of his innocencie fall upon us and our posterity Secondly we may learne by that which followed that this their answer was of a deepe dye and Answ 2 a loud crye For in that great and terrible siege of Ierusalem there died by the famine and pestilence an innumerable number by fire and sword 1000000. 2000 were found who either killed themselves for one killed another 7900 were taken Captives whereof 7000 were sent into Egypt and some were slaine and some reserved for triumph and all those who were 16. yeares of age or under together with many other of the common sort Caesar sold for thirty a peny that as they or their Fathers sold CHRIST for thirty pence so thirty of them by the just judgement of God were sold for a peny (o) Patriarches pilgrimage pag. 48. fine Jf the Reader would see this illustrated to the life and what heavie judgements followed the Iewes after this loud crying cry of theirs and how they were cursed in their soules and bodies and persons and land and estates Let him then read Mr. Weemse his 4. degenerate Sonnes Page 328 329 330. c. Answ 3 Thirdly we may learne hence that sometimes God answers and plagues wicked men even according to their owne wicked desires and curses upon themselves For the better understanding hereof observe that in the Market place in Ierusalem close by Pilates house stood a high seate or Tribunall made of faire stone curiously wrought on which Pilate taking water washed his hands before the people saying I am innocent of this mans blood unto which the people cried His blood be upon us and upon our children which afterwards fell upon them by Gods appointment according to their owne wish For in the same place and close by the same seate were two bloody massacres executed upon them the one by Herod because they would not give him money out of their Treasury which they called Corban for the making of a watercourse and the other by Florus Generall of the common souldiers and this was more cruell and barbarous by much then the former Vers 28 29 30. VERS 28 29 30. And they stripped him and put on him a scarlet robe And when they had platted a Crowne of thornes they put it on his head and a reed in his right hand and they bowed the knee before him and mocked him saying Haile King of the Iewes And they spit upon him and tooke the reed and smote him on the head c. Quest What may we learne from the passion and suffering of CHRIST upon the crosse Answ The Lessons which we may learne hence are many namely First we may learne the intollerable anguish and paine that he suffered for us Moses was not able to hold up his hands from morning untill night but was glad to have a stone put under him and his hands held up how great then was our deare Saviours paine who hung upon the crosse by the hands all the weight of his body hanging upon his armes Secondly Christ died an accursed death Deut. 21.22 to teach us that he onely takes away the curse from us by his death making all those happy and blessed who beleeve on him Thirdly Christ in his death was lifted up on high viz on the crosse that so all eyes might be upon him according to his owne speech when I am lifted up from the earth I will draw all unto me Iohn 13.32 He was raised up that all might looke upon him as their onely preserver from the wrath of God and reconciler unto God and Doner of spirituall grace and heavenly glory Fourthly Christ in his death hung betwixt heaven and earth in the midst to shew that he is the onely Mediatour betweene God and man Fifthly CHRIST hung in the aire to shew that by his death he overcame Sathan the Prince of the aire Sixthly when CHRIST hung vpon the crosse all his body was dyed with the blood which issued from his hands and feet and side to teach us that our sinnes for which he suffered was of a scarlet and bloody die Esa 1.18 Seventhly Christ in his death held downe his head as it were offering himselfe to be kissed by us thereby teaching that he gave himselfe to death out of his unspeakable love towards us Eighthly by the Crowne of thorne which was set upon Christs head is shewed that by his death he hath purchased a perpetuall Kingdome for us and will make us all Kings with his Father the King of Kings Revel 1.11 Ninthly his armes were stretched abroad in his death as if thereby he would destribute unto
helpe nor pray for them and therefore Christians may maintaine it now yea if this Argument be good the Iewes prayed unto the Saints in the time of the Old Testament and therefore Christians may in the time of the New then so is also this The Iewes believed that the Saints were then in Heaven in the glorious presence of God and therefore Christians should beleeve so also which is contrary to the beliefe of the Papists And thus by this Argument they have entangled themselves in a Maze and labyrinth come out as they can Answ 4 Fourthly besides these Answers one more is given to the place very full and unanswerable They who said that CHRIST called upon Elias were either I. Gentiles who were Romans Souldiers and of this opinion was St. Hierome saith Salmeron as being the common opinion yoâ— also their own Maldonate and Iansenius Now if this be true then the foresaid Argument is but heathenish viz. The Heathens thought that Christ prayed for helpe unto the Saints therefore Christians may be of the same beliefe For the Heathens wee know did invocate many Gods Or II. These were Iewes now admit we that they were then they must either have beene First of the vulgar sort and ranke and then we may thinke they erred by reason which Maldonate noteth of their ignorance of Scriptures and so the Argument is unreasonable which hath no better patronage then Ignorance Or Secondly they were of the literate and learned Iewes and if so then they were spoken either I. In earnest now suppose this though there is no proofe of it and that it is denied by the Popish Doctors yet doth it not necessarily concerne the Invocation of Saints departed but of the living because some Jewes held an opinion as Arias Montanus observeth that Elias yet living did sometimes appeare unto men And so the argument is insufficient concluding an Invocation of the dead from the invocation of a person living Or II. These words were spoken by the learned Iewes in scorne and contempt of Christ as by the confessions of our Adversaries some Fathers have affirmed then is their argument being taken from mockery apparently frivolous And thus is their probable Argument for Invocation of Saints become by foure necessary suppositions either Heathenish or childish or impertinent or ridiculous Bp. Mort. App. Lib. 3. Cap. 7. § 3. Page 375. VERS 48. And straightway one of them ran Vers 48 and tooke a sponge and filled it with vinegar and put it on a Reed and gave him to drinkâ— Why did they give this sharpe Quest and better unto Christ For the answer hereof we must observe Answ that in the time of execution they gave the malefactor Granum thuris in calice vini A graine of frankincense in a cup of wine Maimon in Sanhederim Cap. 13. And this they did give to cause a giddinesse in the condemned persons head that thereby he might be lesse sensible of the paine St. Marke calleth this Câ—p Wine mingled with myrrhe Mark 15.23 This and thus the Iewes were wont to doe but the Souldiers here in mockery mingled Vinegar and Gall with it verse 34. of this Chapter And afterwards gave him a second cup in derision when they tooke a Sponge and filled it with Vineger and put it on a Reed in this verse St. Marke in the first Cup mentioneth the custome of the Iewes which in it selfe had some shew of compassion for the ground of this custome was taken from that Proverb 31.6 Give strong drinke unto him that is ready to perish St. Matthew here mentioneth onely their wicked mixture contrary to the received custome so that one Evangelist must expound the other This first Cup was so usually given before execution that the word Calix A cup is sometimes in Scripture put for death it selfe Father if it may be let this Cup passe from me verse 39. Chapter 26. VERS 51 52 53. And beheld the vaile of the Temple was rent in twaine from the top to the bottome Vers 51 52 53. and the Earth did quake and the Rocks rent and the graves were opened and many bodies of Saints which slept arose and came out of the graves after his Resurrection and went into the holy City and appeared unto many Sect. 1 § 1. And the Rockes rent Quest What may we observe from this renting of the Rocks or what did it signifie Answ 1 First the renting of the Rocks is a signe of the anger of God Nahum 1.6 Answ 2 Secondly it is an Argument of the innocency and Majesty of Christ as though the hard Rocks could not indure this wicked and most unjust Murder of their Creator Answ 3 Thirdly Christ is the Rock of our salvation 1 Corinth 10.4 And therefore because the soule of CHRIST was loosed from his body by death accordâ—â—g to that prediction that he should be cut of from the land of the living Esa 53.8 the Rocks Answ 4 were rent Fourthly the Pharisees blaming Christ Luke 18.40 because he suffered the Children and his Disciples to salute him with those acclamations and applauses which were due unto the Messias onely our Saviour saith If these should hold their peace the stones would speake Which was truly accomplished at this time for when the Disciples durst not speake the stones did by renting in two preaching Christ to be the true promised Messias Answ 5 Fifthly this renting of the Rocks doth accuse the obstinacy and hardnesse of the Iewes who were more obdurate and flinty then the very Rocks for those rent at this horrible murder of the Lord of glory but they neither relented at it nor repented them of it Read Zach. 7.12 and Ierem. 5.3 and Esâ— â— 10 Answ 6 Sixthly this renting of the Rocks doth shew how God in his anger doth not powre out his whole indignation out remembers mercy He who rent the Rocks in pieces could as easily have destroyed the whole people of the Iewes and reduced them unto nothing but he rather desired to shew the mightinesse of his power in the inanimate creatures the unspeakablenesse of his mercy in yet offering salvation to so unworthy wicked a generation In this place we read how the earth was shaken and moved yea how it cleft and gaped but we read of none who were swallowed up therewith the Rocks are rent but men are not torne in pieces though harder and more obdurate then the Rocks the graves open that the dead may arise not that the living may be swallowed up for so great and horrible wickednesse as they had committed Answ 7 Seventhly from this renting of the Rocks let us learne to rent our flinty hearts by true and unfaigned repentance Ioel 2 1â— lest in the day of judgement for our impenitency and hardnesse of heart we be forced to cry and call to the Mountaines to fall upon us and to the Hils to cover us from him which sits upon the Throne Revel 6.26 Sect. 2 § 2. And many which slept arose and came out
unto the women And therefore the Lord will rather use the Ministerie of men then of Angels Vers 7.8 VERS 7 8. And goe quickly and tell his Disciples that he is risen from the dead And behold hee goeth before you into Galilee there shall yee see him behold I have told you And they departed quickly from the Sepulchre with feare and great joy and did runne to bring his Disciples word Sect. 1 § 1. He goeth before you into Galilee Quest 1 Why doth CHRIST goe to Galilee Answ To appeare to his Disciples there Quest 2 Why will hee appeare unto them in Galilee rather then in or about Ierusalem where they now were Answ 1 First because they were of the country of Galilee and came from thence up to Hierusalem and therefore he will have them goe to the place from whence they came And Answ 2 Secondly because he had resolved to spend some dayes with them to instruct them in the knowledge of God and to teach them and confirme them in the truth and to encourage them to endure for his sake all the oppositions and contradictions they should meet withall Now it was more meet that they should abide in Galilee then in Hierusalem because that was the more safe place And thus CHRIST had respect to the infirmity and weakenesse of his Disciples untill they were armed with strength and courage from on high Answ 3 Thirdly this was done because Christ would not have his Disciples idle and therefore untill the time come that he appeares unto them and they be sent to Preach the Gospell hee will have them imployed in their ordinary calling Whence Iohn 21. we reade that they were fishing which was their old vocation Vers 9 VERS 9. And as they went to tell his Disciples JESUS met them saying All haile And they came and held him by the feet and worshipped him Sect. 1 § 1. JESUS met them saying All haile Quest Why did CHRIST first appeare to women and not to his Disciples and first reveale his Resurrection unto them Answ 1 First some say this was done that the Resurrection of Christ might be divulged and published I am veró mulieres nihil celare possunt and women can keepe no secrets but tell all they know This ridiculous reason is given by Discip de temp serm de Pasch But Answ 2 Secondly this was rather done that the Lord might observe still that olde custome of his whereby he was wont to choose the contemptible ignoble and abject things of the world to confound the strong and mighty 1 Cor. 1.27 28 29. Now these women both in regard of the infirmity of their sexe and for their countreyes sake Galilee were held in contempt Iohn â— 46 But the Lord extols them by first manifesting unto them the Resurrection of his Sonne which is one of the principall Articles of our faith yea sends them to reveale it to the Apostles Vt sic fierent Apostolorum Apostolae that so they might be made the Apostles of the Apostles as the Auncients spake Thirdly women by nature being weaker without Answ 3 doubt were smitten with a vehement sorrow of mind for the reproachfull death of Christ and those torments and paines which they saw him suffer in the day of the preparation when they stood not farre off from the crosse And therefore the joyfull message of Christs Resurrection is first of all shewed and declared unto them to revive and comfort their sorrowfull heart And for this cause Christ appeared unto Peter a part viz. because as he sinned most hainously so he sorrowed most hâ—avily and therefore for his particular consolation his Saviour appeares to him alone Fourthly this was done that God by this Answ 4 meanes might meet with or take away the calumnies of the Iewes The Priests and Scribes afterwards say that IESUS Disciples came and stole him out of the Sepulchre now that the impudency and absurdity of this lye might appeare unto all by the wonderfull providence of God it came to passe that the women came unto the Sepulchre before the Apostles Now it is no way probable or likely that so few women could either role away so great a stone as was laid at the caves mouth or steale away the body which was kept by so many armed souldiers Fifthly death came into the world by a woman Answ 5 viz. Evah and therefore Christ would have his Resurrection by which righteousnesse and life is repaired and renewed unto us to be first declared and shewed forth by women As in the fall of the first man these three things concurred to wit The Devill perswading the women shewing the man eating and corrupting of humane nature So in the Resurrection of Christ also by which mankind is repaired there concurred Christ rising and redeeming humane nature The Angell shewing the Resurrection and the women carrying the good tydings unto others Sixthly these women with an earnest desire of Answ 6 mind came very earely yea as soone as they could see unto the Sepulchre but the Apostles for feare durst not come in sight and therefore the Lord recompenseth this their courage and boldnesse with the first newes of Christs Resurrection and with the first sight of him after he is risen Chem. harm parte 2. Gerard. pag. 255. b. § 2. And they held him by the feet Sect. 2 Why doth our Saviour permit his feet to be held and touched by these women Quest seeing St. Iohn saith Chap. 27. That he would not suffer Mary Magdalene to touch him but forbad her saying Touch me not and gives this reason For I am not yet ascended unto my Father First some say that our Saviour forbad her to Answ 1 touch him for this mysticall cause to insinuate unto her that she ought not to thinke of him as formerly she had thought that is that now she must have no humane conceits of him Her faith as yet was very imperfect as well as the faith of the rest as appeares by hers and their buying and preparing of spices and oyntments for the â—mbalming of the body of IESUS as though his body could hvae putrified and corrupted asthough it should not have bene raised up to life the third day (f) Carthus s pag. 231. b. Secondly others answer that when Mary now Answ 2 held the feet of CHRIST he forbad her to touch him that is not to continue long holding him or kissing his feet but quickly to dispatch and goe about that message which the Angell had given them all in charge (g) Parens s p. 900. a. And this seemes to be the truest answer I. From the next verse where our Saviour againe gives them the charge which was given them by the Angell See verse 7. and 10. And II. From the reason given Iohn 20.17 Touch me not for I am not as yet ascended unto my Father which words although they be diversely interpreted have notwithstanding this plaine and simple meaning Why dost thou prolong the time in