which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
the generall they shunne in the particular as if they should say we are no such men and wee hope that God will not so deale with us § 4. Is become the corner stone Sect. 4 What or how manifold is the use of this corner stone Quest Twofold namely First Answ that it should be the head-stone of the building which sustaines the whole house yea by being placed in the corner it doth conjoyne two wals in one the Jewes and Gentiles Secondly that it should be a stone of offence to all that perish and that I. Per modum offensionis because many are offended therewith And II. Per modum condemnationis because many shall be judged and condemned thereby First some perish by falling upon this stone and by being offended therewith Secondly some perish by reason of this stones falling upon them CHAP. XXII Verse 1 2 3. VERS 1.2 3. And JESVS answered and spake unto them againe by parables and said The Kingdome of heaven is like unto a certaine King which made a marriage for his soâ—â—â— and sent forth his servants to call them that were bidden to the wedding and they would not come c. § 1. And IESVS answered and spake unto Sect. 1 them To how many sorts of mâ—n doth CHRIST speake Quest To this a learned Fryar answers Answ Dormisecurè de temp serm 41. That Christ speakes to foure sorts of men namely First to those who are ignorant as a gracious instructer and teacher for he admonisheth the simple and gives to the ignorant wisedome and knowledge Secondly he speakes to those who pray as a sweet and cheerefull Comforter for those who pray in his name shall be heard and their requests granted if it may be for Gods glory and their good Thirdly he speakes to those who are penitent as a faithfull peace-maker and gracious reconciler for he speakes peace to the consciences of those who are truly sorry and contrite for their sinnes Fourthly he speakes to obstinate and obdurate sinners as a wrathfull Judge and terrible avenger For unto such he will speake in his anger and vexe them in his heavie displeasure Sect. 2 § 2. The Kingdome of heaven is like unto a certaine King which made a marriage for his Sonne CHRIST we see here doth expresse our union and communion with him by a marriage because it is a spirituall marriage indeed Whence divers questions may be propounded Quest 1 Whether is our union and communion with CHRIST in all things like unto a marriage or not Answ No for death divorceth and separateth the husband from the wife and the wife from the husband but not us from CHRIST death being the consummation of the marriage of the soule with CHRIST Wee are First contracted unto Christ and that is when we enter into a new Covenant with him and give our selves wholly unto him to serve him and to depend upon him Secondly wee are married unto CHRIST in our soules and that is at the day of death when the soule comfortably enjoyes the presence of CHRIST Thirdly we are married unto Christ both in soule and body for ever and that is at the day of judgement or Resurrection when the body being conjoyned unto the soule they shall both enjoy CHRIST with unspeakeable joy and blessednesse Quest 2 Wherein doth our union and communion with CHRIST resemble a marriage Answ 2 First as at corporall marriages there is joy so also is there at this spirituall For I. The Father rejoyceth in the Bridegroome his Sonne Matth. 3. This is my beloved Sonne And II. The Bridegroome rejoyceth in the Bride And III. The Bride rejoyceth in the Bridegroome For the prpofe of this particular and the formâ—â— reade Salomons Song wherein is lively expressed both the joy and delight of Christ in his Church and of the Church in Christ And IV. The Friends of the Bridegroome and Bride rejoyce at this marriage now these friends are the Angels and therefore it is said That thâ—â—â— was joy in Heaven when the Bride was married to the Lambe Secondly as there is pompe and bravery at corporall Answ 2 Marriages so is there at this Spirituall the Bridegroome decks and adornes himselfe that he may be amiable in the eyes of his wife and the Bride trimmes and tricks herselfe that she may be beautifull in the eyes of her Husband Read Psal 45. Where the rich and royall Robes of CHRIST and the Church are lively portrayed Answ 3 Thirdly as there are Feasts and banquets at corporall Marriages where the guests fit at the table so at the day of Judgement when the marriage of the Church shall be consummate then all the Elect shall sit with Abraham Isaac and Iacob in the Kingdome of God and shall feast with the Lambe Who are invited and called to this Spirituall Quest 3 marriage of Christ Hereunto are called both First the Jewes by the Prophets of the Lord Answ and by Christ himselfe And also Secondly the Gentiles by the Apostles and Ministers of Christ And therefore wee must not neglect this call but labour that we may be married unto our Lord Christ by an everlasting covenant Why must we be thus carefull to be married Quest 4 unto Christ First because he is the Sonne and Heire of the Answ 1 King of Kings and therefore wee can no way be so much advanced raised and promoted as by this marriage 1 Corinth 3.21 All things are yours if yee be Christs saith the Apostle yea Christ is the Sonne of God and God with God and therefore if we be united unto Christ we are ingrafted as it were into God and made his children Answ 2 Secondly Christ is adorned with all vertues and graces and is worthy of all praise but we are destitute and deprived of all graces and vertues and worthy of nothing but shame and disgrace And therfore great reason there is that above all things we should labour to contract this marriage and unite our selves unto Christ Here observe what Christ is without us of himselfe and what we are of our selves without Christ I. Christ of himselfe without us is First most faire yea the fairest amongst men Psalm 45. And Secondly most rich for all Power is given to him and all things are his And Thirdly most noble hee being the onely begotten Sonne of God And Fourthly most vertuous and gracious all graces being in him without measure II. We of our selves without Christ are First most deformed and loathsome to looke upon Ezech. 16. And Secondly most poore and beggerly destitute of all grace and goodnesse Revel â— 18 And Thirdly most base of birth our Father being an Amorite and our Mother an Hittite Ezec. 16. And Fourthly most vitious having the seed and spawne of all manner of iniquity in us And therefore seeing there is such an immense and vast disproportion betweene our Lord and us how should we desire this marriage how should we endeavour after it and how happie should â—â—e â—â—â—ke our selves if Christ would but
nature in us for and by and through the merits and mercies of Iesus Christ III. Thirdly these bookes are called New for a new adoration or worship of God which is herein prescribed In the Old Testament they were confined unto a place they must worship at Ierusalem in the New Testament God promiseth to bee every where present and propitious unto all those that call upon him faithfully Iohn 4.23 IV. Fourthly they are called New because they speake with a new tongue in a new language the Old Testament was written in the old Hebrew tongue the New Testament in a new i. e. in the Greeke tongue for this was a new thing and never before accustomed to have the Oracles of God divulged in any other language than Hebrew There were three languages consecrated in the Title of Christs Crosse which was written by Pilat the Hebrew Greeke and Latine tongue and therefore in this regard also these Books are called New V. Fifthly they are so tearmed also because of a new Testator or Mediatour of this Testament which was not Moses but Christ VI. Sixtly they are also so called in regard of their new witnesses the Apostles and Disciples of Christ Thus much for the Name Authour and Title Divers other generall questions might be raysed both from this Gospell as also from the New Testament which willingly I omit for these three causes First because some of them God willing I shall handle elswhere And secondly because Doctor Mayor hath handled many in his learned Animadversions upon the whole New Testament And thirdly because neither my parts nor weaâ—e abilities nor learning nor library nor leasure â—â—n raise up or conjure downe all questions and difficulties which may be made I have also in a manner wholly omitted the objections the childish and quarrelling exceptions and impious wrestings of the Rhemists upon the New Testament because both reverend Fulke and Câ—â—twright are to be had in English who answer them sufficiently I come now to cleare and observe some things in particular from some particular verses of the first Chapter THEOLOGICALL QVESTIONS DOGMATICAL OBSERVATIONS AND EVANGELICALL ESSAYES VPON THE GOSPEL OF OVR SAVIOVR CHRIST ACCORDING TO St. MATTHEVV CHAPTER I. VERSE 1. The Booke of the generation of Iesus Christ the sonne of David the sonne of Abraham I Will according to the method of our holy Evangelist first speake a word or two of the Genealogie of our Lord and Saviour Jesus Christ his genealogie being registred to let us see that Jesus is THE CHRIST the agreement of the foure Evangelists doe greatly confirme the same Two of the foure viz. Saint Matthew and Saint Luke record Christs genealogie unto us hence a question ariseth Quest 1 How can these two Evangelists bee reconciled differing so much as they doe in this Genealogie Answ 1 I answer They write and set downe the linage and descent of Christ diverso sed non adverso modo diversely but not contrarily whose diversity makes up the sweeter harmony for where Saint Matthew reckons from the Fathers downeward Saint Luke reckons from Answ 2 the children upwards I answer againe the whole genealogie is divided into five Sections reckoning as Saint Matthew doth from the Fathers to the children 1 From Adam to Noah 2. From Noah to Abraham 3. From Abraham to David 4. From David to Zorobabel 5. From Zorobabel to Christ himselfe In the first and second Saint Luke runnes alone Saint Matthew not meddling with the Genealogie of Christ further then Abraham In the third section from Abraham to David Saint Matthew and Saint Luke goe together In the fourth from David to Zorobabel they take different courses for Saint Matthew descends from David by Solomon but Saint Luke by Nathan and both meet in Salathiel where going on two steps together they part againe and the one takes his course from Zorobabel by Rhesa to Mary the other from Zorobabel by Abia to Ioseph It will be questioned againe How Saint Matthew Quest 2 and Saint Luke can agree in the last example according to our Evangelist verse 16. and the first according to Saint Luke g Luk. 3.23 Saint Matthew affirming Iosephs father to be Iacob Saint Luke Elie I answer Answ Iacob was the naturall Father of Ioseph Eli was the naturall Father of Mary and so by the contract of those two Eli was Iosephs Father in law h Eut. 1. l. 1. Cap. 10. It will be further questioned why Saint Matthew and Saint Luke have both of them described Quest 3 the genealogie and linage of Ioseph not of Answ 1 Mary I answer first for the convincing of the Jewes to whom Saint Matthew wrote Secondly Answ 2 because Ioseph and Mary were contribules both of one Tribe and therefore it was all one whether of them were described but of this more by and by The Booke of the generation hence another Quest 4 question ariseth Whether this bee the Title of the Booke or no Answer Answ it is not the title of the Booke but onely of the Catalogue expressed in the Chapter so Gen. 5.1 This is the Booke of the generations of Adam c. It will be hence demanded further why doth Quest 5 Saint Matthew meddle at all with Genealogies seeing Saint Paul forbids them i 1 Tim. 1 Titâ—â— 3. Answer I answer there is a double use of Genealogies 1. First a prophane use for ostentation pride boasting or ambition and this the Jewes were too much addicted unto and this is that which Saint Paul forbiddes namely a vaine pride and glorying in their ancestors 2. Secondly there is a holy use of Genealogies which is three fold 1. For the observing of judiciall Lawes 2. For the distinguishing of the Church from those that were without and these second uses of genealogies belong not now unto us 3. For the declaration or setting forth of the pedigree race or linage of the Messiah and this continued for and with us and is that which Saint Matthew here intends who fearing least it should be thought that Christ were some obscure or private or secret person like Melchizedech who was a Pater without Father or Mother doth therfore shew forth unto us his generation that wee might observe and know it to bee double viz. First naturall and knowne comming from David by this line and descent Secondly divine and ineffable Quest 6 Furthermore it will be asked why Saint Luke proceeds unto Adam and Matthew beginnes but at Abraham seeing they both intend one and the same thing viz. the genealogie of Christ Answ 1 according to his humanity first some answer that this was done to shew that Christ was given two manner of waies to wit first For the Gentiles and for all men and that in a double regard First by the sufficiency of that Redemption which was wrought by Christ Secondly by a generall offer of conditional grace which was made unto all Answ 2 Secondly to the Godly onely the seede and children of Abrahams faith by effectuall
of this Answ see Iunij Paarell fol. 8. They further object the word Halma doth Object 4 not alwaies signifie a Virgin but sometimes a young woman who is married I answer it signifies alwaies in Scripture a Answ 1 Virgin except onely Prov. 30.19 where Halma is taken not for a pure Virgin but for a Virgin in shew or outward appeareance as verse 20. I adde one answer more which may serve as Answ 2 a generall solution of all these objections That we have the testimony of the holy Spirit in this verse confirming from heaven unto us that this prophecie is meant onely of Christ the true Messias Answ 3 Lastly because this question is not questioned amongst Christians as also because others r Mayer s Pareus s handle it something largely I therefore prosecute it no further Sect. 2 § 2. Behold a Virgin shall bee with child c. A Virgin in Hebrew is Halma Exposit derived from the root Halam which signifies to hide because Virgins were wont warily to be retained and detained in their Fathers house untill they were espoused Observ Teaching all Parents carefully to regard the chastity of their daughters and neither by ill examples or too much liberty or by suffering them to frequent the society of wanton persons endanger the staining of their Virginity Some hence may question why are they so charily to be kept Quest they are filia bonae spei very hopefull vertue shewes it selfe in them and therefore what neede is there to keepe them like Lyons in a grate or birds in a cage we hope wee may safely suffer them sometimes to runne and fly abroad I answer first Casta est quam nemo rogavit perswasion Answ 1 is strong and there are subtile inducements unto lewdnesse and little doe we know whether they will hold out or yeeld untill they be assaulted and therefore the safest way is to preserve them from all cords of vanity that draw on iniquity Å¿ Esa 5.18 that is all occasions that may provoke unto sinne Secondly Nature is flexible and youth easily Answ 2 to be seduced the least sparke will set gunpowder on fire and dry flaxe burneth quickly there is naturally some wantonnesse in young maides as well as in young men and therefore parents should bee the more carefull of them giving no way to their wantonnesse but circumspectly curbing and warily restraining it Thirdly Virginity is a Iewell never to bee Answ 3 recovered being once lost and therefore parents in regard of their owne reputation and their childrens perpetuall credit should have a carefull eye over them § 3. His name shall be called Emmanuel which Sect. 3 being interpreted is God with us Three things may bee observed from these words Observa 1. There is none so pure but malice can deprave no truth so infallible but the perverse braine of man will object against it 2. This verse evidently proves the deity of Christ because this name Emmanuel given unto Christ doth testifie that in the person of Christ God is with us i. e. united with our flesh 3. yet there are some who dare oppose the truth of it Eniedinus a Samosatenian Heretike doth here Obiect 1 object It followes not that Christ is God because he is called Emmanuel 1. because many are said to be that which they are not 2. Many have beene called Emmanuel who were not Gods Answ 1 I answer first It is blasphemie to say that Christ is not that which hee is called for if so their God should mocke and deceive his people and Ioseph and Christ by a false name which is blasphemy to utter Secondly Other Emmanuels have nomen sive re Answ 2 Christ nomen et reâ—â— others are onely so called but unto Christ the name doth truely agree hee having this name given unto him to expresse the nature of his person he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the New Testament doth ever and anone confirme as the word became Flesh and God was manifested in the Flesh and the like phrases And therefore he onely is the true Emmanuel It is very doubtfull saith the same hereticall Obiect 2 objecter whether Christ were called Emmanuel or not because neither the Angel nor the Evangelist doe call him Emmanuel but Iesus I answer First if hee bee Iesus the Saviour Answ 1 then is hee God and man because none could save us but such a one as is proved before verse 20. Secondly God called Christ Emmanuel not for Answ 2 this end that it should bee the proper name of the Messias but that it might signifie his wonderfull person mercy and grace in being God and Man and becomming Man for us and therefore the Angel from that prophesie Esa 7.14 saith that in regard of his person he shall bee called Emmanuel but his proper name shall be Iesus Thou shalt call his name Iesus verse 21. VERS 25. And Ioseph knew her not Vers 25 untill shee had brought forth her first borne sonne c. He knew her not Donec untill c. that is Exposit hee never knew her at all for so Donec signifies as it is said Samuel saw not Saul untill the day of his death t 1. Sam. 15.35 that is hee never saw him after the words here used are Greeke but the phrase Hebrew for this is frequent in the Old Testament as Michal had no child untill the day of her death 1. Sam. 6.23 i. e. she had no more children at all afterwards That Ioseph never knew Mary at all the Church hath alwaies held and that for these reasons First because it doth establish an Article of out faith natus ex Virgine that is of one who was a Virgin when he was borne and this is of absolute necessitie to be beleeved yea continued a virgin all her life time after and this we are verily perswaded of Secondly because the Fathers with an unanimous consent have both alwaies called her Virgin and also held this opinion condemning those for heretickes that thought the contrary as may be seene in Epiphanius Augustine Hierom and divers other Fathers Thirdly some of the Fathers and Gualter upon these words for the proofe of this opinion have argued from the Prophet saying x Ezech. 44.2 This gate shall bee shut it shall not be opened and no man shall enter in by it because the Lord the God of Israel hath entred in by iâ—â—herefore it shall be shut But this reason serâ—â—â—â— not of much weight that place not bearing it without allegorizing the place as shall God willing bee shewed else where Fourthly it is not likely that Ioseph being a just man would know her whom hee knew to bee the Mother of his Lord or expose to a common use that vessell which the Lord had thus sanctified especially considering that he was of the age of 80. yeares when he was contracted to her as saith Epiphanius Obiect 1 But against this opinion Helviâ—â—us Nestorius Ievinianus and divers others object
oppression usury and covenant breaking Secondly often it brings men to murmuring feares terrours and sorrowes unto death 2 Cor. 7.10 Thirdly it hinders from the hearing of the word in part because they are not sure of the presence of God with the word not of the aide and assistance of the spirit in the hearing thereof Fourthly it makes prayer tedious because we are not sure that thereby we and therein we talke with God as a man with his friend Fifthly weakenesse of faith cannot bring a man unto peace of conscience Phil. 4.7 And therefore it is not enough to examine whether we have faith but we must also examine whether our faith increase and bee strong or not Quest 6 How may he know whether our faith bee strong or not Answ By these plain markes or signes to wit First canst thou in all things cast thy selfe into the armes of Christ and commit thy selfe wholy unto him Secondly canst thou hope and expect and see the presence and helpe of Christ even without meanes and contrary to meanes dost thou walke by faith not by sight Thirdly canst thou in crosses afflictions and temporall disasters for Christs sake rejoyce Rom. 8.35 Fourthly canst thou despise and contemne the world using it as though thou usedst it not c 1 Cor. 7.30 because thou hast built thy nest in the Rocke and placed thy confidence upon a surer stay then the world is namely upon Christ who hath promised never to faile or forsake thee Fifthly dost thou daily increase both in faith love obedience zeale and all graces 1. Peter 2.2 Quest 7 What meanes must we use for the increasing of our faith Answ 1 First the Word of God that is be diligent in hearing the Word of God publikely both read preached Rom. 10.17 Iam. 1.18 1 Pet. 1.25 And also carefull privately to reade it Psalme 119. Secondly purge the conscience and purifie the heart Iames 4.8 And examine both thoughts words and workes by the Word of God Thirdly meditate daily upon these things namely I. How true and faithfull God is in all his promises II. How unspeakeable the love of Christ hath been and is towards his children III. What experience the Saints have had of the care and love of God and Christ towards them IV. What sweetnes there is to bee found in Christ to wit in the fruition and possession of him in the soule by a lively faith Psalme 34.8 Answ 4 Fourthly pray daily unto God and that 〈◊〉 fervently earnestly and with a hungring â—ffection and desire after his grace Cantic 1.3 5.8 8.6.7 And 2. perseverantly and patiently â—oth continuing in Prayer Rom. 12.12 And expecting untill the Lord comes for faithfull is he who hath promised who will come and will not tarry VERSE 31 32. Therefore take no thought saying what shall we eat or what shall we drink Vers 31.32 or wherwith shall wee be clothed for after all these things do the Gentiles seeke for your heavenly Father knoweth that yee have need of all these things § 1. Therefore take no thought Why doth our Saviour so often repeate this Sect. 1 prohibition of worldly care as verse 19 25 Quest 1 31 34 First sometimes repetitions are used for the excellency of the thing as rejoyce in the Lord alwayes Answ 1 and againe rejoyce Phil. 4.4 But not so in this place Secondly sometimes repetitions are used for Answ 2 the setting forth of the greatnes of the offence or because the thing reiterated is odious unto God Thus the Lord repeats againe and againe that for three transgressions and for foure he will visite Damascus Tyre Edom Moab Israel and Iudah Amos. 1.3 6 9 11. Thus Christ often in one speach cryeth out woe be unto you Scribes Pharises Hypocrites Matthew 23.13 14 15 16.23.25.27.29 Thirdly sometimes repetitions are used for Answ 3 our weaknes and for the difficulty of the thing forbidden or injoyned as hee that hath eares to heare let him heare Marke 4.9 23 3. And thus this prohibition is repeated in this place because the duty is so hard in regard of our nature Who are faulty in this particular or who Quest 2 offend against this prohibition First those who acquire riches unjustly and Answ 1 with an evill conscience to wit by rapine fraud usury and oppression Secondly those who are basely covetous Answ 2 with-holding those things from themselves and theirs which are requisite and convenient Thirdly those also who are inwardly troubled Answ 3 with care for worldly things for it argues that I. Their faith is but weak if they have any And II. That earthly things take up their minde too much May we not take care for necessary things Quest 3 First we may curà providentiae with a provident Answ 1 care Secondly we may not curà diffidentia with Answ 2 a distrustfull care and that for these causes I. Because the Law of God is of more worth then our lives and the glory of God then our safety and therefore no necessity must cause us to infringe the Law of God or to dishonour him II. Because our distrustfull care helpes us not at all neither doth us any good Quae stultitia de ijs solicitum esse quae habebis non solicitus de ijs non quae non nisi solicitus e Chrysost op impers s VVhat folly is it for a man to bee carefull for those things which hee shall have without his taking care for them verse 33. and to bee carelesse of those things which hee hath no promise to obtaine without carefulnesse as in the next vâ—rse there is no hope of spirituall graces or eternall glory without seeking and therefore we are commanded to seeke them but concerning temporall things wee have a promise that they shall be given unto us without our seeking that is without our caring for them And therefore wee are forbidden to take thought for them in this verse III. Because these temporall things helpe nothing for the salvation of the soule A man in regard of his spirituall estate is neither better by having nor worse by wanting these outward things And therefore by no meanes must wee distrustfully care for them Quest 4 By what meanes may we avoide this unwarrantable care Answ 1 First lâ—t us learne to suffer to bee afflicted and to want and then wee shall take no thought Iam. 2.9 Answ 2 Secondly doe not meditate upon these temporall things cast the remembrance of them out of thy mind and it will be a meanes to keepe thee from taking thought for them Answ 3 Thirdly fill thy heart with spirituall meditations that seeing thy soule to bee rich within in spirituall grace thou maist the better contemne and despise these outward things Sect. 2 § 2. Saying what shall we eate or what shall wee drinke c. Our Saviour here sheweth that God observes and takes notice of our very words Quest 1 VVhy doth God observe our words First because hee takes notice of all things
Lord will looke upon us as good trees and accept our obedience as sanctified fruit Sect. 3 § 3. It shall be hewne downe These words may be considered either generally Q. or particularly R. Observat 1 Q. First in generall our Saviour here showes that all wicked men at length shall be punished Or although God spare wicked men a long time yet at length hee will certainly punish Reade Iude 5. Psalme 50.21 and 62.12 and 96.13 and Matth. 16.27 Acts 17.31 Rom. 2.2.6.16 and 1 Pet. 1.17 Revelat. 22.12 Deuter. 10.17 Besides these places wee may recollâ—ct these examples namely 1. Of the Angels who kept not their first stations 2 Pet. 2.4 c. 2. Of the old world after 120. yeares threatning 1 Pet. 3.20 3. Of Sodome after Lot was departed and the other foure Cities there Gen. 19. 4. Of the Israelites whom the Lord preserved in and delivered from Aegypt and yet afterwards destroyed when they sinned against him Jude 5. 5. Of Balthazar who was punished at length although long spared Daniel 5. 6. O Babylon and Antichrist who although God hath suffered already long and wee know not how long he may yet suffer yet this wee know that at length they shall bee destroyed Revel 18.7 c. Why will the Lord punish the wicked at the last Question 1 and not spare First because otherwise hee should not bee just Answer 1 Rom. 3.5.6 hence it is said that Mercy and Truth are met together righteousnesse and peace have kissed each other Because the time will come when hee will judge the sonnes of men with justice and truth as here he spares and forbeares in mercy for otherwise how could his justice appeare Secondly because God hath decreed and ordained Answer 2 that hee will bee glorified by all the sonnes of Adam either by their conversion or by their confusion And therâ—fore it is just that those who will not glorify him on earth by a holy life and consequently in heaven by a happy should glorifie him in hell by a wretched and miserable Reade 2 Thess 1.6.8 and 2.12 Question 2 Who are here to be blamed Answer 1 First thus who presume of mercy without any good ground who crie peace peace while sudden destruction hangs over their head 1 Thess 5.3 who make a covenant with hell are at an agreement with death Esa 28.15 But let us not deceive our selves for what we sow such shall wee reape Gal. 6.7 and 1 Cor. 6.9 Answer 2 Secondly those who neglect their conversion putting it off from day to day These should remember that this life is not a pastime neither will end in sport well may it bee Canonicall at first but the Catastrophe will bee Tragicall For Extremâ— gandii luctus occupat The end of that mirth is heavinesse Prov. 14.13 Chrysostome upon this verse elegantly resembles us to Children and that in many regards viz. 1. They build houses of sticks and slates and cardes and the like making also feasts in them but neither will their houses keepe them warme nor all their dainties and provision which they thinke curious fill their bellies Thus wee lay out our money upon that which is not bread and spend our labour and paines for that which profiteth not Isa 55.2 2. They waile and mourne as though they were quite undone if their houses bee throwne downe or their unsavoury provision broken and defaced and wee laugh at their folly and yet indeed are the worse children and most foolish of the twaine For wee mourne as much for the losse and want of some temporall things which wee may live well enough without and which comes as farre short of spirituall graces as childrens houses doe of the most sumptuous and stately Palaces 3. They will doe any thing rather then learne they had much rather doe some painefull worke then goe to their bookes So wee thinke the word of God a hard saying yea although it bee that one thing which is necessary Luke 10.41 yet wee can take more delight in hearing vaine and unprofitable tales or bookes read or told unto us then we can doe in hearing or reading or meditating upon the word of God 4. They please themselves a long time in these vanities but at length they profit them nothing so wee delight our selves in the things of this world and trifle away our time for the trash thereof which profits us nothing Proverb 10.2 neither can deliver or preserve us in the day of wrath Proverb 11.4 5. They repent them afterwards of their lost time crying out daily Oh mihi praeteritos referat si Jupiter annos If their dayes were to beginne againe they would spend them better then they had done Sâ— will wee when it is too late wish that our lives were to beginne againe that we might work out the worke of our salvation with feare and trembling 6. The onely difference betweene us and children is that their vanities end in jeast ours in earnest theirs tend unto play but ours unto perdition For we shall be cut downe R. Secondly these words shall be cut downe Question 3 may be handled more particularly What is meant by this phrase of cutting downe Answer It may signifie two things to wit First a cutting off from this life S. Secondly a cutting off from Christ heaven and Observat 2 hope T. S. First by hewing downe is meant a cutting off from this life as if our Saviour would say every tree which bringeth not forth good fruit shall bee cut down before his time Or The life of the wicked shall be shortned Read for the proofe hereof Iob 21.21 15.32.33 Psal 55.24 Pro. 14.11 15.27 Psalme 37.20 c. and 73.18 c. Ioh. 5.3 c. Why shall the dayes of wicked men be shortned Question 4 by the Lord Answer 1 First because the promise of long life is made only to the godly Exod. 20.12 Deut. 25.15 and 1 King 3.14 Prov. 3.16 and 9.11 and 10.27 and 28.16 Psalm 91.16 and 128.6.7 Answer 2 Secondly because such as men sow such they reape Iob 4.8 but iniquitie is a kinde of graine and therefore he who sowes iniquitie reapes the fruits of the same Job 31.12 Galath 6.7 Answer 3 Thirdly because it maks much for Gods glory For 1. If God onely should punish wicked men in the world to come then this present world would not see his judgements or justice which is necessary sometimes to be And hence therefore 2. Hee lets them flourish for a time and then suddenly cuts them downe Psalme 37.20 and 73.18 and 92.7 That the godly may see it and seeing it say verely there is a God that judgeth in the earth Psalme 58.11 Question 5 How doth God execute his judgements in the world upon wicked men Or how doth hee take them away Answer Many ways namely First sometimes hee cuts them off in just vengeance and anger Thus he hewed downe the Spies Numb 14.37 Pharaoh Exod. 10. Ieroboam 1. King 14.12 Baasha 1
an acceptable season and then we shall be heard Thirdly the true cause why some pray and obtaine Answer 3 not their sutes at Godâ— hands is because they pray nor â—â—â—y or because their prayer is no 〈◊〉 prayer but either powred forth hypocritically drawing neare unto God with the lips but not with the heart Math. 15.9 Or else coldly and carelessely not intending the holy worke in hand Who erre here Quest 6 First those who remaine in their sinnes and Answer 1 yet perswade themselves they shall be heard John 9.31 Secondly those who have but onely an hypocriticall shew of Religion in them and yet fully perswade Answer 2 themselves that their prayers shall be both pleasing unto God and profitable unto themselves Now both these are vulgar and common errours some out of a carnall confidence some out of an hypocriticall confidence hoping to be heard How may we know that our assurance and confidence Quest 7 is true and neither carnall nor hypocriticall Prove and examine thy selfe by these signes Answer namely First hast thou made the Lord thy God both by receiving from him the seale and earnest of his love the evidence of his Spirit and by giving thy selfe wholy up unto him and his service John 8.34 and 1 Cor. 6.20 Secondly doth the Lord dwell and inhabite within in thy heart that is 1. Is his love there dost thou love him unfainedly and desire and long for him above all other things Psalm 27.4 and 42.1 and 63.1 2. Is his feare there dost thou tremble before him are thou fearefull to offend him art thou ashamed and affected with blushing for thy former sinnes art thou smit with an awfull reverence of Gods presence 3. Is his comfort there doe the comforts of the Lord refresh thy heart If these things be in us then certainely God is within us and when wee pray will surely listen unto us Thirdly whether are these things perpetually in thee or not art thou not one of these who remembers the Lord and the Lords worke onely upon the Lords day or dost thou alwayes remember thy God and serve him in a constant practise of life Certainely if the Spirit of God witnesse unto our spirits that we have addicted our selves wholy unto God and that the Lord hath his residence in our hearts and that wee labour to serve him in a constant course of Religion all our lives we may be then confidently assured that the hope we have to be heard when wee pray is neither carnall nor hypocriticall but true and spirituall Sect. 2 § 2. Shall not enter into the Kingdom of heaven What is the meaning of these words Question First by these words he shall not enter many understand Answer 1 the spirituall Church as if our Saviour would say they are not my members although they call upon me and prophesie in my name but this followes verse 22. Answer 2 Secondly by these words The Kingdome of heaven is commonly meant eternall joy as if our Saviour would say It is not so easie a thing to enter into eternall blisse as many suppose it to be 1 Peter 4.18 But this is handled sufficiently â— Math. 6.33 and 7.13 14. Verse 22. Many will say to me in that day Lord Lord Verse 22 have we not prophecied in thy name and in thy name have cast out Devils and in thy name done many wonderfull workes Sect. 1 § 1. In that day Illo is a relative but it hath here no Antecedent And therefore it is to bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the end of the world or the last day wherein two things are implied to wit First that there is a day of judgement C. Secondly there is a time when all shall be judged D. Observat 1 C. First our Saviour by these words In that day doth teach us That there shall certainely be a day of judgement wee have else-where amply handled this and therefore here I insist not upon it I onely entreat the Reader for the proofe of the proposition to reade these places Act. 1.11 and 17.31 Rom. 2.16 and 2 Thessal 2.2 Quest 1 What is the nature of this day Answer 1 First therein all things in this world shall be dissolved 1 Pet. 4.7 and 2 Pet. 3.10.12 Answer 2 Secondly on that day all shall be judged Mat. 25. But of this in the next proposition Answer 3 Thirdly after this day there shall be time no longer Revelat. 6.10 D D. Secondly our Saviour by these words In Observat 2 that day teacheth us That there is a time when all persons all actions shall be judged Revelat. 20.12 and 2. Corinth 5.10 Rom. 14.10.12 Why will God judge all at the last day Quest 2 First because otherwise if with reverence I Answer 1 may speake it injury should be offred unto the godly for they suffer many things while worldlings swell with pleasure and aboundance Psalme 73.17 Secondly because otherwayes the Lord should Answer 2 be injurious unto his Law which is violated transgressed and contemned by the wicked What is required of us in regard of this day Quest 3 First meditate daily and hourely thereof remember Answer 1 thy last end consider all men must die and all must be judged Hebr. 9.27 For this will make thee more carefull of thy actions when thou remembrest that one day all will be told thee whatsoever thou hast done and thou shalt be judged according to that which thou hast done Some may object here Object oh but this remembrance of the day of judgment doth grieve and deject the minde and affect the heart with nothing but sighing and sadnesse and sorrow Though it be thus Answer yet we must not therefore forbeare them editation and remembrance thereof for it is better to goe into the house of mourning then of mirth Eccles 7.4 But further whosoever is dejected and cast downe with the remember of rhis day it is for one of these causes namely either 1. Because the world is deere unto him that is because he is married either unto his pleasure or treasure or honour or his owne will and wayes and these he delights in here and whether he shall have such delights in the other world or not he knowes not and therefore the remembrance of leaving this to goe unto that makes him afflict himselfe Or 2. Because his sinnes amaze him and for his sinnes his heart presageth terrible things Or 3. Because he is not prepared for that day not having yet entred into a covenant with God not being yet reconciled unto God not being sealed by the Spirit of God unto salvation Certainely there is nothing so Sure as death or that we must die Unsure as when or how quickly we must die Necessary as the meditation of death and what will become of us when we die Secondly we must prepare our selves so for this Answer 2 day that it may be a day of refreshing unto us How may wee know whether it will be well Quest 4 with us or no
naturall condition the more habituall naturall and customary sin is unto us the more strong powerfull and prevalent in us Fourthly so long as a man is not cured the Answ 4 fit will return again although he may have a little ease for a time and the return of his fit or his relapse into sicknesse is much more perillous then the first fit of sicknesse was So vvith us as long as vvee are naturall vve are prone to relapse and fall again into sin by vvhich apostasie vve become seven-fold more the servants of Sathan then formerly vve vvere Fifthly except those who are sick have help Answ 5 1 from without and 2 in time they dye for it so except maturely we be healed by Christ the Physician of the soul as follows by and by we must of necessity perish for we are not able to cure recover or heal our selves Quest 3 What maladies infirmities and evils must we confesse and acknowledge to be in us by nature Answ We must confesse these viz. First that our hearts are void and empty of grace and dark and destitute of knowledge without Christ Secondly that a most profound deep and deadly corruption doth occupy and possesse our whole hearts Thirdly that our best works are but like a menstruous cloath being performed in love unto our selves and for some end of our own Fourthly that our sighs and tears for sin are but adulterous and our repentance hypocriticall Fifthly that our hearts are not truly subject or subjugated unto God for so long as we are naturall we are free from God Rom. 6.20 Sixthly that we have made a false Covenant with death and are at a wicked agreement with Hell q Esa 28.14 Secondly our Saviour by these words The sick have need of the Physician would have us learn Observ 3 That neither our spirituall sicknesse that is our sinfulnes and corruption is healed by Christ or not at all or that he is the onely true Physician of the soul Reade Deut. 32.39 Psal 30.2 and 103.2 and 107.20 Mat. 11.28 Esa 6.10 and 57.18 10. Ier. 3. â—2 Our sins are the sicknesses and sores of our souls and these are healed onely by Christs stripes Esa 53.5 Quest 4 What things are required in a good Physician Three all which are cleerly to be seen in Christ our Pâ—ysician namely Answ First he ought to be able to know our sicknesses for that Physician that is ignorant of the grief can never except casually which is no mark of a good Physician applie fit remedies unto the grieved for the removall of the grief Now herein Christ is the best Physician of the soul of all for he iâ— Cardiognostes the searcher of the heart he seeth the very intentions thoughts purposes and maladies of the heart as well as the actions of the life or words of the mouth Secondly a good Physician ought to be able to cure the sicknesse as well as know iâ— and to remove the cause of the distemper as well as discern it Herein also Christ is the best Physician of the soul for none is so able to cure us as he is we having no other means under heaven to heal and recover us but onely him r Acts 4.12 Thirdly a good Physician must not only be able to finde out what the sicknesse is wherewith his patient is afflicted and to know how to apply fit physick for his recovery but he must also be carefull and diligent in visiting and attending upon him that so no good means may be neglected and that all things which might be hurtfull for him may be prevented and kept from him oftentimes the patient is endangered yea dies through the negligence of the Physician and therfore it is required in a good Physician to be carefull and diligent In this particular also Christ is our best Physician for he riseth early sendeth unto us Å¿ 2 Chro. 36.14 yea all the day long doth he stretch forth his hand unto us desiring that mâ—n would feel themselves sick and â—ome unto him that he might cure them Rom. 10. â—1 And therfore let us go unto Christ as David did unto God and say Lord 〈◊〉 mercifull unto me and heâ—l my soul for I have sinned against thee Psal 41.4 And he will certainly cure us How may we know whether we be cured by Quest 5 Christ or not First examine whether ever didst thou feel Answ 1 thy self sick or not none go unto the Physician but those who stand in need of his help and are sensible of their necessity so the first sign wherby we may know whether we have been healed by Christ is this if we have been sensible of our sins t Ier. 1.1 13. feeling them to be painfull and grievous unto us for so long as we feel not the burden of sin lye heavie upon us we will not haste to this Physician of our souls and consequently cannot be cured Secondly examine whether ever didst thou Answ 2 desire the counsell advice direction and assistance of the Physician for it is not enough for a man to feel himself sick but he must also go unto the Physician that is examine whether ever didst thou go unto Christ and say Heal me O Lord for my soul iâ— wounded and my spirit is fore troubled within me we must not onely be sensible of our sins and sorrowfull for them but we must also desire Christ to remit and cure them and remember that he hath promised to heal those who are contrite and humbled in spirit Psalm 147.2 Thirdly examine whether dost thou attend Answ 3 to the counsell and direction of thy Physician it is not enough for a man to feel himself sick and to desire his Doctor to advise him the best he can for his health but he must also attend to the Doctors counsell so marking and observing all that is said that he may remember and carry away both what he must take and do and in what manner and method Thus we must examine whether we listen to the counsell and advice of Christ or not in his word and labour so to hear that we may learn the method and manner of repentance and what we must do for the obtaining of mercie grace favour and pardon Fourthly examine whether thou followest Answ 4 thy Physicians counsell or not taking the physick which he prescribes and observing the rules which he directs for it is not enough for a man to feel himself sick and to desire the Physicians advice and to mark diligently what he prescribes for all this is nothing except he take what is given and observe the method and rules directed Thus we must examine whether we labour to know the will of Christ that we may do it whether we attend carefully unto the word of God that we may obey it whether we desire earnestly to know the means which Christ hath appointed for the healing of us for this end that we may submit to a willing and constant and religious
nor cannot be mocked Galath 6.7 When we remember that God fits in heaven and there markes the words and works that are done and spoken upon the earth Psal 2.6 it makes us the more carefull to purge the inside of the Cup as well as the outside Math. 23.20 IV. We thinke that God is all mercy and no Justice but the Spirit teacheth us that he is both according to his owne Proclamation of himselfe The Lord the Lord God mercifull and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity Exod. 34.6.7 transgression and sinne And this the Lord would have us take notice off lest the sight of our sinnes should make us despaire And a God that will by no meanes cleare the guilty but will visite the iniquity of the Fathers upon the Children and upon the Childrens Children unto the third and fourth generation and this the Lord spake least carnall security and naturall stupidity should make us to presume Secondly naturally we are ignorant of Religion and the word of God For I. we thinke it to be a hard saying Ioh. 6.60 But the Spirit of God doth teach us that it is sweeter then honey Psalm 119.103 and more precious then gold Psalm 119.127 yea the very joy and rejoycing of our hearts Ierem. 15.16 If we attentively reade Psalm 119. we shall see what exceeding joy David felt and found in the wayes and workes of Religion II. We thinke Religion but foolish curiositie but the Spirit teacheth us that without it there can bee no salvation Hebr. 12.14 Thirdly we do not know our selves Esa 28.14 having made a Covenant with death and being at an agreement with hell yea ready to say that wee are rich and abound in all things Revel 3.17 But the Spirit teacheth us that these are but deceivable dreames arising from blind pride the truth being this that we are poore naked blind and miserable Verse 25. It is enough for the Disciple Verse 25 that he be as his Master and the servant as his Lord If they have called the Master of the house Beelzebub how much more shall they call them of his houshold § If they have called the Master Beelzebub Sect. How was Christ called Beelzebub that is Quest 1 Divell One may be called Divel two manner of waies Answer namely either First by nature and thus all and onely the reprobate Angels are called divels Or Secondly by participation or by imitation of a diabolicall corruption And in this sense the Jewes falsely call Christ Divell and Christ truly calls Iudas Divell I have chosen you twelve and one of you is a Divell q Ioh. 6.70 What doth Beelzebub truely signifie Quest 2 The text here reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul but Syrus reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebub Answer according to whom the vulgar reades B. and it appeares that it is to be written with β not with λ from 2. King 1. where Abasia being sicke sends to Baalzebub the God of Ekron to know whether hee should recover or die Tremellius interprets Baalzebub Sminthium because Apollo was wont to bee called Sminthius from the Mice he killed which they of Mysia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pliny lib. 29. naturall histor cap. 6. calleth this God of Ekron Myjodem but more rightly he is called Myothen that is the God of flies or the driver away of flies and Nazianzen contra Iulianum witnesseth that this God Baalzebub was made in the fashion of a flie And the name is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal that is a Master or a Prince or a Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub that is a flie And therefore this was the name of an execrable Idoll of the Akanorites and was called Baalzebub the God of flies because they beleeved that he destroyed expelled the deadly and pestilentiall flies which so grievously infested and molested the inhabitants of that Iland Or else perhaps he was so called because when the Divell did give any Oracles or answer concerning the health of any hee appeared unto the Inchanters in the forme of a great flie Now by the name of this Idoll the Jewes went about to disgrace the miracles of Christ and consequently his Doctrine which was confirmed by Miracles hoping hereby to overthrow it and to cast such an aspersion upon it that none should beleeve it r Otho Gualt p. de vocibus exotic pag. 102. VERS 27. What I tell you in darknesse that speake ye in light Verse 27 and what ye heare in the eare that preach ye upon the house tops § Preach ye on the house tops Quest 1 What is meant by this Phrase Answ The phrase On the house tops is taken from the forme of buildings among the Jews mentioned Deut. 22.8 When thou buildest a new house then thou shalt make a battlement for thy roofe lest any man fall from thence So Iudg. 16.27 and Acts 10. The meaning therefore is In tectis id est In publicis congressibus Preach upon the house tops that is in publike assemblies Here therefore our Saviour doth expresse two things namely First that they must conceale nothing but make knowne the whole truth of Christ taught unto them ſ Luke 12.2 c. Secondly that these things must be published and publikely preached Whence we may note That the profession of Christ is not to be concealed Observ and hidden but apparantly to be held forth to the view of others Reade Rom. 10.10 Hebr. 4.14 and 10.23 c. For First the Spirit is a fire and that a shining fire Quis potest celare ignem And therefore if the Spirit of God be in us it will send forth both heat and light Marke 4.21 Iohn 5.35 Secondly the heart directs the tongue for out of the abundance of the heart the mouth speaks Mat. 12.34 Rom. 10.10 and 2 Cor. 4.13 And therefore if there be grace in the heart there wil be gracious words in the mouth Thirdly faith feares no dangers for it apprehends Christ alwayes present Mat. 28.20 And therefore if there be faith in the heart there will be profession in the mouth and practise in the life Argu. 1 The Papists affirme that the Sacramentall words are not necessarily to be so spoken or published that the people may understand them unto whom the Sacrament is to be administred We affirm the contrary thus Every word which the Apostles heard from Christ is a word to be preached and published and not to be so muttered or whispered as that it cannot be heard But the Sacramentall word was heard from Christ by the Apostles Therefore it is to be preached and published and not to be muttered The Minor Proposition is both plaine and also granted and the Major is evident from this verse What I tell you in darknesse that speake ye in light and what ye heare in the eare that preach ye on the house tops Hence Saint Paul 1 Cor. 11. being about to recite
please without affliction It is true Answ that God can preserve life without bread but yet hee will rather do it by bread and he can cure and heale us without meanes but he rather workes by meanes and hence it is that the Lord afflicts because it is one of the ordinary meanes whereby he workes Here observe that the Lord hath a threefold meanes whereby hee doth convert sinners and cure sicke soules to wit I. The outward call of his word preached to the eare And II. The inward motions of his Spirit working upon the heart And III. Afflictions either corporall inflicted upon the body or spirituall upon the soule by reason of sinne for sometimes God wounds the body with sorrow and sometimes the soule for sinne And therefore this beeing one of the ordinary meanes whereby God weanes his Children from sinne he will not sometimes withhold it from the best and those who are best beloved by him Thirdly Respectu impiorum in regard of the wicked that they may bee justly confounded who enjoy peace and yet will not obey When the wicked see the righteous who are carefull to please God and fearfull to offend him under the rod and subject to some sometimes sharpe affliction and themselves spared they are left without excuse and at the day of judgement shall not bee able to answer one word for a thousand who would not obey that gracious God that dealt so favourably with them in sparing them when he punished and corrected those who were much better Fourthly Respectu vitae futurae in regard of the life to come because the Crowne of thornes is the way to the crowne of glory and affliction to felicity Rom. 8.17 and 2 Tim. 2.13 Hence wee heare Abel to be persecuted of Cain Isaac of Ismael Iacob of Esau Ioseph of his bretheren the Israelites of Pharaoh yea Christ of the Jewes And therefore reason there is we see that the righteous should bee afflicted and justice in the afflicting of them How may we know whether wee be righteous Quest 2 or wicked Children or Bastards Sect. 1 First if the Lord suffer us to runne without a bridle or with the reines loose upon our necks and to follow our owne wils and wayes then Vae nobis Woe be unto us for our portion will be the portion of Dives and that same dismall and direfull ditty will resound in our eares which was sounded Thou in thy life receivedst thy pleasure therefore now thou art tormented Luke 16. Such as these have their portion in this life Psalme 17.14 there being nothing prepared for them in the life to come but misery and torment Answ 2 Secondly if prosperity doe so fill our hearts that we either lesse perceive or lesse follow the motions of the Spirit then certainely it is dangerous that we are bastards and no sonnes Answ 3 Thirdly if we are sensible of affliction but yet remaine hard hearted never a whit softned nor suppled by affliction then certainly we are no sonnes but bastards Affliction as was said before is but a meanes or instrument of conversion and therefore not all who are sorely afflicted are surely converted affliction conversion not being Termini convertibiles Quest 3 What is required of us in affliction and the Crosse Answ Wee must not decline or refuse the Crosse but rather rejoyce when with Iohn Baptist wee suffer for Christ or the truth Iames 1.2 10. that being the crowne of life Ianus 1.12 We must labour to learne our Christs Crosse and bee instructed by our afflictions learning thereby First in generall to be humbled under the mighty hand of God 1 Pet. 5.6 acknowledging his hand in our afflictions Secondly more particularly wee must learne by affliction to be bridled from sinne and our owne will to abstaine from evill and our owne wayes And Thirdly we must labour under the Crosse for a certaine union and conjunction with Christ in the covenant of love and mercy Sect. 2 § 2. The workes of Christ Quest 1 What workes of Christ did Iohn heare of and how did he heare of them in prison Answ Saint Luke doth plainely shew Chap. 7. For First hee raised a young man from death unto life verse 12. c. with the admiration of al that heard of it verse 17. Secondly Iohns Disciples bring him word of this unto the prison verse 18. whence hee sends two of them backe unto Christ verse 19. Thirdly some thinke these things are to bee applied to the present time As if this our Evangelist would say Iohn hearing that even now Christ wrought many great miracles laid hold of this fit and seasonable time to send unto Christ both for the confirming of his Disciples and the people also that Iesus was the Christ But of this afterwards Wee may here observe that Christ wrought many things and great miracles before Iohn was cast in prison which the Baptist heard not of being distracted or encumbred with his owne worke of preaching and baptizing but now being in prison and not suffered publikely to preach he hath leasure to heare of the workes of Christ To teach us That the prison doth administer time to hear Observ 1 of Christ Psal 119.67.71 or affliction doth afford opportunity unto spirituall duties when men are as Iohn now was cast into prison or deprived of their sight or disinabled through sicknesse or weaknesse to worke they have the more time and leasure to pray and meditate and examine themselves and the like As appeares thus First affliction takes away the quiet of the flesh and presseth us downe and constraines us to complaine and makes us sensible of Gods hand Psalme 30.6.7 8. And therefore ministers unto us occasion and opportunity of doing good and of humbling our selves before the Lord. Secondly affliction removes carnall impediments from us as for example I. If we be deprived of riches then we have the lesse molestations and distracting cares II. If we be deprived of health that wee cannot labour then wee have the better opportunity to reade heare pray and the like It had beene well for Martha if shee had beene sicke for then shee would have had leasure to have heard Christ but being well shee was troubled about so many things that shee had no time to heare III. If wee be deprived of liberty then with Iohn wee have more leasure to heare of Christ How may wee know whether affliction bee Quest 2 profitable for and unto us or not First if it drive us unto Christ as unto our Answ 1 onely Provider Protector Physician and safeguard it is then an argument that it is good for us Secondly if leasure and opportunity being Answ 2 given for the performance of spirituall duties and religious exercises wee doe not use it unto valne and foolish pleasures or idle thoughts or wicked plots or the like but to heare of Christ and to serve him and to be more and more renewed in the inward man Then we may confidently hope that wee are
to speake unto in this verse and the former If yee will receive it this is Elias and he that hath eares to heare let him heare Answ 5 Fiftly As some went out to heare Iohn who returned back againe because his doctrine contradicted their lusts and opposed their lewd lives And as many approved of his preaching when hee reproved others but were offended with him when they were taxed themselves So many forsake the word because it crosseth their wils and although they allow Ministers to reprove others yet they doe not like that themselves should be reproved Answ 6 Sixtly some in outward shew would neither seeme to be adversaries nor contemners of the word preached but yet in themselves contemned the counsell of the Lord as the Scribes So many in heart despise the Gospel of Christ who shew no such thing outwardly at all Answ 7 Seventhly As the Disciples of Iohn attributed more unto him then unto Christ yea ascribed that unto Iohn which was proper unto Christ So some ascribe more to the Instrumentall then to the Principall or efficient cause that is often times more to the Minister then to Christ yea often sacrifice to themselves their own labours endevours more then unto Christ Answ 8 Eightly some have mens persons in admiration but their doctrine in contempt Many certainely admired both Iohn and Christ as appeares by the applause never any man spake 〈◊〉 this man speakes who would not obey the word preached Now none of all these are worthy our imitation or commendation but rather all of them deserve exprobration VERS 18 19. Iohn came neither eating nor drinking and they say hee hath a devill The Sonne of man came eating and drinking and they say Behold a man gluttonous and a wine bibber a friend of Publicans Sect. 1 and sinners But wisedome is justified of her children Quest § 1. For Iohn came neither eating nor drinking Answ How many sorts of Diet are there in Scripture Foure namely First Iohn Baptists diet who came neither eating nor drinking that is hee ate wild honey and the courfest things Secondly our Saviours diet who dranke wine but yet very moderately Thirdly the Epicures diet who saith Let us eat and drinke for to morrow we shall die Fourthly the scrupulous mans diet who eateth nothing but herbes Rom. 14.2 Now the difference betwixt these is this Iohn the Baptists diet and Christs diet are both vertues but the Epicures diet and the Scrupulous mans are the two extreme For the Epicure taketh God to bee an indulgent Father to him in giving him the creatures to eate of them at his pleasure And the other taketh God to be a niggard who granteth not the liberall use of the creatures to his children § 2 And they say hee hath a Devill Sect. 2 What was the cause that provoked them thus Quest 1 to censure the Baptist The provoking and incensing cause was two-fold namely Answ First because he preached the Law Secondly because hee was abstemious and temperate First Iohn preached the Law and the threatnings thereof he proclaimed them to be a generation of Vipers Matt. 3.7 He preacheth that God can raise up children unto Abraham of stones Matth. 3.9 yea that now the axe is laid to the root of the tree verse 10. And therefore fruitlesse trees shall be cast into the fire verse 12. Now hence they were angry and in their rage said hee had a devill To teach us That the preaching of the Law is never acceptable to sinners Nâ—hem 9.30 Prov. 1.24 Act. 7.54 Esa 30.14 Ierem. 44.5 and 25.4 and and 2 King 17.13 c. 2 Chronicles 24.19 Ierem. 7.13 How doth this further appeare Quest 2 Because the Law preacheth foure things Answ opposite to so many humane affections to wit First the Law teacheth that our condition by nature is evill desperate and miserable now this is opposite to the pride and selfe-love that is in our natures when Christ preached upon this head of the Law the Pharisees cry Are wee blind also Iohn 9.40 Because our proud natures will not brooke this doctrine Secondly the Law teacheth that punishment hangeth over our heads and will fall certainely at length upon us except wee repent Now this is opposite to presumption When Ieremy preacheth this point the people reply Thou liest Ieremie 43.2 They will not beleeve that they shall be punished although they have grievously offended So naturally we presume that no evill shall come unto us and make a covenant with death Iob 36.13 Esay 28.14 And therefore cannot endure the menaces and comminations of the law Thirdly the Law exhorts us to repent as Causa sine qua non and telleth us that without repentance wee must needs be brought to destruction at the last Now this is opposite to the love of sinne which is inherent in our natures and habituall unto us And therefore this doctrine of repentance is as harsh and unpleasant unto us as is a prohibition of meat to him that is hungry or of drinke to him that is thirsty Fourthly the Law perswades us to repent betimes speedily whiles it is said to day and to deferre it no longer Now this is opposite to that sluggish idlenesse that is in our bones and which makes us from day to day to cry yet a little sleepe á little slumber a little â—olding of the hands to sleepe And therefore the preaching of the law is as distastful unto us as it is to a sleepy sluggish man to be awakened and pulled out of his bed Quest 3 Why may wee not despise or lightly regard the preaching of the Law Answ 1 First because the Law is truth what would it profit a man to dye laughing or to be deceived If the Physitian should tell us that out bodies were in no danger or the Lawyer that our estates were safe and secure when as both are in apparent danger we would say they were Traytours to our bodies and possessions And yet we are angry with the Law when it telleth us truth and could wish that it were a Traytor to our soules The Law telleth us That for sins sake the wrath of God fals upon the children of disobedience Ephes 5.6 Now although this be an undoubted truth and that experience doth dayly prove it yet we had rather not hear it Answ 2 Secondly we must not despise the preaching of the Law because it is a necessary way we comming by death unto life as the sharp needle makes way for the smoothe thred and as the Prodigall by poverty is brought home unto his Father we must be wounded before we can be cured we must be humbled before we can be raised up yea we must dye before we can live And therefore seeing the threats of the Law are true yea and necessary to humble and wound us we must take heed that we do not slight them Quest 4 What things hinder us from regarding and loving the preaching of the Law Answ 1 First self-love Esa 65.5 And therefore we